12.264
युधिष्ठिर उवाच॥
Yudhishthira said.
बहूनां यज्ञतपसामेकार्थानां पितामह। धर्मार्थं न सुखार्थार्थं कथं यज्ञः समाहितः ॥१२-२६४-१॥
O grandsire, among the many sacrifices and austerities performed with a single purpose, how is the sacrifice established for the sake of dharma and not for the sake of pleasure?
भीष्म उवाच॥
Bhīṣma said.
अत्र ते वर्तयिष्यामि नारदेनानुकीर्तितम्। उञ्छवृत्तेः पुरावृत्तं यज्ञार्थे ब्राह्मणस्य ह ॥१२-२६४-२॥
Here, I will tell you what Nārada recounted: the ancient story of the Brāhmaṇa who lived by the uñcha mode of life for the sake of sacrifice.
राष्ट्रे धर्मोत्तरे श्रेष्ठे विदर्भेष्वभवद्द्विजः। उञ्छवृत्तिरृषिः कश्चिद्यज्ञे यज्ञं समादधे ॥१२-२६४-३॥
In the excellent kingdom of Dharmottara in Vidarbha, there was a twice-born sage who lived by gleaning; at a sacrifice, he undertook the performance of a sacrifice.
श्यामाकमशनं तत्र सूर्यपत्नी सुवर्चला। तिक्तं च विरसं शाकं तपसा स्वादुतां गतम् ॥१२-२६४-४॥
There, Suvarcalā, the wife of the Sun, ate śyāmāka (millet). Through her austerity, the bitter and tasteless vegetable became sweet.
उपगम्य वने पृथ्वीं सर्वभूतविहिंसया। अपि मूलफलैरिज्यो यज्ञः स्वर्ग्यः परन्तप ॥१२-२६४-५॥
O scorcher of foes, even a sacrifice performed in the forest, worshipping the earth by non-injury to all beings and using only roots and fruits, leads to heaven.
तस्य भार्या व्रतकृशा शुचिः पुष्करचारिणी। यज्ञपत्नीत्वमानीता सत्येनानुविधीयते ॥ सा तु शापपरित्रस्ता न स्वभावानुवर्तिनी ॥१२-२६४-६॥
His wife, thin from austerities, pure, and wandering among lotus ponds, was brought to the role of a sacrificial wife and lived in accordance with truth. However, afflicted by a curse, she no longer acted according to her own nature.
मयूरजीर्णपर्णानां वस्त्रं तस्याश्च पर्णिनाम्। अकामायाः कृतं तत्र यज्ञे होत्रानुमार्गतः ॥१२-२६४-७॥
A garment made of worn-out peacock leaves, belonging to her and to those with leaves, was prepared there for the desireless one during the sacrifice, according to the ritual of the Hotṛ priest.
शुक्रस्य पुनराजातिरपध्यानादधर्मवित्। तस्मिन्वने समीपस्थो मृगोऽभूत्सहचारिकः ॥ वचोभिरब्रवीत्सत्यं त्वया दुष्कृतकं कृतम् ॥१२-२६४-८॥
Śukra, due to wrong contemplation and knowledge of unrighteousness, was reborn. In that forest, a deer who was nearby became his companion. The deer spoke with words: "Truly, you have committed a wrongful act."
यदि मन्त्राङ्गहीनोऽयं यज्ञो भवति वैकृतः। मां भोः प्रक्षिप होत्रे त्वं गच्छ स्वर्गमतन्द्रितः ॥१२-२६४-९॥
If this sacrifice is lacking mantra components, it becomes defective. O, throw me to the Hotṛ. You, go to heaven without sloth.
ततस्तु यज्ञे सावित्री साक्षात्तं संन्यमन्त्रयत्। निमन्त्रयन्ती प्रत्युक्ता न हन्यां सहवासिनम् ॥१२-२६४-१०॥
Then, during the sacrifice, Savitri directly addressed him. When inviting and having been replied to, she said, "I would not harm the co-dweller."
एवमुक्ता निवृत्ता सा प्रविष्टा यज्ञपावकम्। किं नु दुश्चरितं यज्ञे दिदृक्षुः सा रसातलम् ॥१२-२६४-११॥
Thus addressed, she withdrew and entered the sacrificial fire. Wondering what evil deed had occurred in the sacrifice, she desired to see and (therefore) went to the netherworld.
सा तु बद्धाञ्जलिं सत्यमयाचद्धरिणं पुनः। सत्येन सम्परिष्वज्य संदिष्टो गम्यतामिति ॥१२-२६४-१२॥
But she, with joined palms, again requested the earth for truth; having embraced her with truth, being instructed, (she was told) "Let her go."
ततः स हरिणो गत्वा पदान्यष्टौ न्यवर्तत। साधु हिंसय मां सत्य हतो यास्यामि सद्गतिम् ॥१२-२६४-१३॥
Then the deer, after taking eight steps, turned back and said, "Well, kill me truly; if killed, I shall attain the good path."
पश्य ह्यप्सरसो दिव्या मया दत्तेन चक्षुषा। विमानानि विचित्राणि गन्धर्वाणां महात्मनाम् ॥१२-२६४-१४॥
Behold, with the vision I have granted you, the divine Apsarases and the wondrous aerial chariots of the noble Gandharvas.
ततः सुरुचिरं दृष्ट्वा स्पृहालग्नेन चक्षुषा। मृगमालोक्य हिंसायां स्वर्गवासं समर्थयत् ॥१२-२६४-१५॥
Then, seeing the very beautiful deer with longing in his eyes, and observing the deer being harmed, he justified attaining heaven.
स तु धर्मो मृगो भूत्वा बहुवर्षोषितो वने। तस्य निष्कृतिमाधत्त न ह्यसौ यज्ञसंविधिः ॥१२-२६४-१६॥
But he, Dharma, having become a deer and having lived for many years in the forest, undertook his atonement, for he was not one for sacrificial rituals.
तस्य तेन तु भावेन मृगहिंसात्मनस्तदा। तपो महत्समुच्छिन्नं तस्माद्धिंसा न यज्ञिया ॥१२-२६४-१७॥
Because of his disposition as one who harms animals, his great austerity was completely destroyed; therefore, violence is not suitable for sacrifice.
ततस्तं भगवान्धर्मो यज्ञं याजयत स्वयम्। समाधानं च भार्याया लेभे स तपसा परम् ॥१२-२६४-१८॥
Then the venerable Dharma himself conducted the sacrifice for him, and by his austerity, he attained supreme reconciliation with his wife.
अहिंसा सकलो धर्मो हिंसा यज्ञेऽसमाहिता। सत्यं तेऽहं प्रवक्ष्यामि यो धर्मः सत्यवादिनाम् ॥१२-२६४-१९॥
Non-violence is the highest duty; violence in sacrifice is not truly established. I will tell you the truth, which is the true duty of those who speak the truth.
