Third Skandha · Chapter 12
Sourceराजोवाच वद यज्ञविधिं सम्यग्देव्यास्तस्याः समन्ततः । श्रुत्वा करोम्यहं स्वामिन्यथाशक्ति ह्यतन्द्रितः ॥ १ ॥ पूजाविधिं च मन्त्रांश्च होमद्रव्यमसंशयम् । ब्राह्मणाः कतिसंख्याश्च दक्षिणाश्चतथा पुनः ॥ २ ॥ व्यास उवाच शृणु राजन् प्रवक्ष्यामि देव्या यज्ञं विधानतः । त्रिविधं तु सदा ज्ञेयं विधिदृष्टेन कर्मणा ॥ ३ ॥ सात्त्विकं राजसं चैव तामसं च तथापरम् । मुनीनां सात्त्विकं प्रोक्तं नृपाणां राजसं स्मृतम् ॥ ४ ॥ तामसं राक्षसानां वै ज्ञानिनां तु गुणोज्झितम् । विमुक्तानां ज्ञानमयं विस्तरात्प्रब्रवीमि ते ॥ ५ ॥ देशः कालस्तथा द्रव्यं मन्त्राश्च ब्राह्मणास्तथा । श्रद्धा च सात्वकी यत्र तं यज्ञं सात्त्विकं विदुः ॥ ६ ॥ द्रव्यशुद्धिः क्रियाशुद्धिर्मन्त्रशुद्धिश्च भूमिप । भवेद्यदि तदा पूर्णं फलं भवति नान्यथा ॥ ७ ॥ अन्यायोपार्जितेनैव कर्तव्यं सुकृतं कृतम् । न कीर्तिरिह लोके च परलोके न तत्फलम् ॥ ८ ॥ तस्मान्न्यायार्जितेनैव कर्तव्यं सुकृतं सदा । यशसे परलोकाय भवत्येव सुखाय च ॥ ९ ॥ प्रत्यक्षं तव राजेन्द्र पाण्डवैस्तु मखः कृतः । राजसूयः क्रतुवरः समाप्तवरदक्षिणः ॥ १० ॥ यत्र साक्षाद्धरिः कृष्णो यादवेन्द्रो महामनाः । ब्राह्मणाः पूर्णविद्याश्च भारद्वाजादयस्तथा ॥ ११ ॥ कृत्वा यज्ञं सुसम्पूर्णं मासमात्रेण पाण्डवैः । प्राप्तं महत्तरं कष्टं वनवासश्च दारुणः ॥ १२ ॥ पीडनञ्चैव पाञ्चाल्यास्तथा द्यूते पराजयः । वनवासो महत्कष्टं क्व गतं मखजं फलम् ॥ १३ ॥ दासत्वञ्च विराटस्य कृतं सर्वमहात्मभिः । कीचकेन परिक्लिष्टा द्रौपदी च प्रमद्वरा ॥ १४ ॥ आशीर्वादा द्विजातीनां क्व गताः शुद्धचेतसाम् । भक्तिर्वा वासुदेवस्य क्व गता तत्र संकटे ॥ १५ ॥ न रक्षिता तदा बाला केनापि द्रुपदात्मजा । प्राप्तकेशग्रहा काले साध्वी च वरवर्णिनी ॥ १६ ॥ किमत्र चिन्तनीयं वै धर्मवैगुण्यकारणम् । केशवे सति देवेशे धर्मपुत्रे युधिष्ठिरे ॥ १७ ॥ भवितव्यमिति प्रोक्ते निष्फलः स्यात्तदागमः । वेदमन्त्रास्तथान्ये च वितथाः स्युरसंशयम् ॥ १८ ॥ साधनं निष्फलं सर्वमुपायश्च निरर्थकः । भवितव्यं भवत्येव वचने प्रतिपादके ॥ १९ ॥ आगमोऽप्यर्थवादः स्यात्क्रियाः सर्वा निरर्थकाः । स्वर्गार्थञ्च तपो व्यर्थं वर्णधर्मश्च वै तथा ॥ २० ॥ सर्वं प्रमाणं व्यर्थं स्याद्भवितव्ये कृते हृदि । उभयञ्चापि मन्तव्यं दैवं चोपाय एव च ॥ २१ ॥ कृते कर्मणि चेत्सिद्धिर्विपरिता यदा भवेत् । वैगुण्यं कल्पनीयं स्यात्प्राज्ञैः पण्डितमौलिभिः ॥ २२ ॥ तत्कर्म बहुधा प्रोक्तं विद्वद्भिः कर्मकारिभिः । कर्तृभेदान्मन्त्रभेदाद्द्रव्यभेदात्तथा पुनः ॥ २३ ॥ यथा मघवता पूर्वं विश्वरूपो वृतो गुरुः । विपरीतं कृतं तेन कर्म मातृहिताय वै ॥ २४ ॥ देवेभ्यो दानवेभ्यस्तु स्वस्तीत्युक्त्वा पुनः पुनः । असुरा मातृपक्षीयाः कृतं तेषाञ्च रक्षणम् ॥ २५ ॥ दैत्यान् दृष्ट्वातिसम्पुष्टांश्चुकोप मघवा तदा । शिरांसि तस्य वज्रेण चिच्छेद तरसा हरिः ॥ २६ ॥ क्रियावैगुण्यमत्रैव कर्तृभेदादसंशयम् । नोचेत्पञ्चालराजेन रोषेणापि कृता क्रिया ॥ २७ ॥ भारद्वाजविनाशाय पुत्रस्योत्पादनाय च । धृष्टद्युम्नः समुत्पन्नो वेदिमध्याच्च द्रौपदी ॥ २८ ॥ पुरा दशरथेनापि पुत्रेष्टिस्तु कृता यदा । अपुत्रस्य सुतास्तस्य चत्वारः सम्प्रजज्ञिरे ॥ २९ ॥ अतः क्रिया कृता युक्त्या सिद्धिदा सर्वथा भवेत् । अयुक्त्या विपरिता स्यात्सर्वथा नृपसत्तम ॥ ३० ॥ पाण्डवानां यथा यज्ञे किञ्चिद्वैगुण्ययोगतः । विपरीतं फलं प्राप्तं निर्जितास्ते दुरोदरे ॥ ३१ ॥ सत्यवादी तथा राजन् धर्मपुत्रो युधिष्ठिरः । द्रौपदी च तथा साध्वी तथान्येप्यनुजाः शुभाः ॥ ३२ ॥ कुद्रव्ययोगाद्वैगुण्यं समुत्पन्नं मखेऽथवा । साभिमानैः कृताद्वापि दूषणं समुपस्थितम् ॥ ३३ ॥ सात्त्विकस्तु महाराज दुर्लभो वै मखः स्मृतः । वैखानसमुनीनां हि विहितोऽसौ महामखः ॥ ३४ ॥ सात्त्विकं भोजनं ये वै नित्यं कुर्वन्ति तापसाः । न्यायार्जितञ्च वन्यञ्च तथा ऋष्यं सुसंस्कृतम् ॥ ३५ ॥ पुरोडाशपरा नित्यं वियूपा मन्त्रपूर्वकाः । श्रद्धाधिका मखा राजन् सात्त्विकाः परमाः स्मृताः ॥ ३६ ॥ राजसा द्रव्यबहुलाः सयूपाश्च सुसंस्कृताः । क्षत्रियाणां विशाञ्चैव साभिमानाश्च वै मखाः ॥ ३७ ॥ तामसा दानवानां वै सक्रोधा मदवर्धकाः । सामर्षाः संस्कृताः क्रूरा मखाः प्रोक्ता महात्मभिः ॥ ३८ ॥ मुनीनां मोक्षकामानां विरक्तानां महात्मनाम् । मानसस्तु स्मृतो यागः सर्वसाधनसंयुतः ॥ ३९ ॥ अन्येषु सर्वयज्ञेषु किञ्चिन्न्यूनं भवेदपि । द्रव्येण श्रद्धया वाऽपि क्रियया ब्राह्मणैस्तथा ॥ ४० ॥ देशकालपृथग्द्रव्यसाधनैः सकलैस्तथा । नान्यो भवति पूर्णे वै तथा भवति मानसः ॥ ४१ ॥ प्रथमं तु मनः शोध्यं कर्तव्यं गुणवर्जितम् । शुद्धे मनसि देहो वै शुद्ध एव न संशयः ॥ ४२ ॥ इन्द्रियार्थपरित्यक्तं यदा जातं मनः शुचि । तदा तस्य मखस्यासौ प्रभवेदधिकारवान् ॥ ४३ ॥ तदाऽसौ मण्डपं कृत्वा बहुयोजनविस्तृतम् । स्तम्भैश्च विपुलैः श्लक्ष्णैर्यज्ञियद्रुमसम्भवैः ॥ ४४ ॥ वेदीं च विशदां तत्र मनसा परिकल्पयेत् । अग्नयोऽपि तथा स्थाप्या विधिवन्मनसा किल ॥ ४५ ॥ ब्राह्मणानाञ्च वरणं तथैव प्रतिपाद्य च । ब्रह्माध्वर्युस्तथा होता प्रस्तोता विधिपूर्वकम् ॥ ४६ ॥ उद्गाता प्रतिहर्ता च सभ्याश्चान्ये यथाविधि । पूजनीयाः प्रयत्नेन मनसैव द्विजोत्तमाः ॥ ४७ ॥ प्राणोऽपानस्तथा व्यानः समानोदान एव च । पावकाः पञ्च एवैते स्थाप्या वेद्यां विधानतः ॥ ४८ ॥ गार्हपत्यस्तदा प्राणोऽपानश्चाहवनीयकः । दक्षिणाग्निस्तथा व्यानः समानश्चावसथ्यकः ॥ ४९ ॥ सभ्योदानः स्मृता ह्येते पावकाः परमोत्कटाः । द्रव्यञ्च मनसा भाव्यं निर्गुणं परमं शुचि ॥ ५० ॥ मन एव तदा होता यजमानस्तथैव तत् । यज्ञाधिदेवता ब्रह्म निर्गुणं च सनातनम् ॥ ५१ ॥ फलदा निर्गुणा शक्तिः सदा निर्वेददा शिवा । ब्रह्मविद्याखिलाधारा व्याप्य सर्वत्र संस्थिता ॥ ५२ ॥ तदुद्देशेन तद्द्रव्यं हुनेत्प्राणाग्निषु द्विजः । पश्चाच्चित्तं निरालम्बं कृत्वा प्राणानपि प्रभो ॥ ५३ ॥ कुण्डलीमुखमार्गेण हुनेद्ब्रह्मणि शाश्वते । स्वानुभूत्या स्वयं साक्षात्स्वात्मभूतां महेश्वरीम् ॥ ५४ ॥ समाधिनैव योगेन ध्यायेच्चेतस्यनाकुलः । सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ॥ ५५ ॥ यदा पश्यति भूतात्मा तदा पश्यति तां शिवाम् । दृष्ट्वा तां ब्रह्मविद्भूयात्सच्चिदानन्दरूपिणीम् ॥ ५६ ॥ तदा मायादिकं सर्वं दग्धं भवति भूमिप । प्रारब्धं कर्ममात्रं तु यावद्देहं च तिष्ठति ॥ ५७ ॥ जीवन्मुक्तस्तदा जातो मृतो मोक्षमवाप्नुयात् । कृतकृत्यो भवेत्तात यो भजेज्जगदम्बिकाम् ॥ ५८ ॥ तस्मात्सर्वप्रयत्नेन ध्येया श्रीभुवनेश्वरी । श्रोतव्या चैव मन्तव्या गुरुवाक्यानुसारतः ॥ ५९ ॥ राजन्नेवं कृतो यज्ञो मोक्षदो नात्र संशयः । अन्ये यज्ञाः सकामास्तु प्रभवन्ति क्षयोन्मुखाः ॥ ६० ॥ अग्निष्टोमेन विधिवत्स्वर्गकामो यजेदिति । वेदानुशासनं चैतत्प्रवदन्ति मनीषिणः ॥ ६१ ॥ क्षीणे पुण्ये मृत्युलोकं विशन्ति च यथामति । तस्मात्तु मानसः श्रेष्ठो यज्ञोऽप्यक्षय एव सः ॥ ६२ ॥ न राज्ञा साधितुं योग्यो मखोऽसौ जयमिच्छता । तामसस्तु कृतः पूर्वं सर्पयज्ञस्त्वयाधुना ॥ ६३ ॥ वैरं निर्वाहितं राजंस्तक्षकस्य दुरात्मनः । यत्कृते निहताः सर्पास्त्वयाऽग्नौ कोटिशः परे ॥ ६४ ॥ देवीयज्ञं कुरुष्वाद्य विततं विधिपूर्वकम् । विष्णुना यः कृतः पूर्वं सृष्ट्यादौ नृपसत्तम ॥ ६५ ॥ तथा त्वं कुरु राजेन्द्र विधिं ते प्रब्रवीम्यहम् । ब्राह्मणाः सन्ति राजेन्द्र विधिज्ञा वेदवित्तमाः ॥ ६६ ॥ देवीबीजविधानज्ञा मन्त्रमार्गविचक्षणाः । याजकास्ते भविष्यन्ति यजमानस्त्वमेव हि ॥ ६७ ॥ कृत्वा यज्ञं विधानेन दत्त्वा पुण्य़ं मखार्जितम् । समुद्धर महाराज पितरं दुर्गतिङ्गतम् ॥ ६८ ॥ विप्रावमानजं पापं दुर्घटं नरकप्रदम् । तथैव शापजो दोषः प्राप्तः पित्रा तवानघ ॥ ६९ ॥ तथा दुर्मरणं प्राप्तं सर्पदंशेन भूभुजा । अन्तराले तथा मृत्यूर्न भूमौ कुशसंस्तरे ॥ ७० ॥ न सङ्ग्रामे न गङ्गायां स्नानदानादिवर्जितम् । मरणं ते पितुस्तत्र सौधे जातं कुरूद्वह ॥ ७१ ॥ कृपणानि च सर्वाणि नरकस्य नृपोत्तम । तत्रैकं कारणं तस्य न जातं चातिदुर्लभम् ॥ ७२ ॥ यत्र यत्र स्थितःप्राणो ज्ञात्वा कालं समागतम् । साधनानामभावेऽपि ह्यवशश्चातिसङ्कटे ॥ ७३ ॥ यदा निर्वेदमायाति मनसा निर्मलेन वै । पञ्चभूतात्मको देहो मम किञ्चात्र दुःखदम् ॥ ७४ ॥ पतत्वद्य यथाकामं मुक्तोऽहं निर्गुणोऽव्ययः । नाशात्मकानि तत्त्वानि तत्र का परिदेवना ॥ ७५ ॥ ब्रह्मैवाहं न संसारी सदा मुक्तः सनातनः । देहेन मम सम्बन्धः कर्मणा प्रतिपादितः ॥ ७६ ॥ तानि सर्वाणि मुक्तानि शुभानि चेतराणि च । मनुष्यदेहयोगेन सुखदुःखानुसाधनात् ॥ ७७ ॥ विमुक्तोऽतिभयाद्घोरादस्मात्संसारसङ्कटात् । इत्येवं चिन्त्यमानस्तु स्नानदानविवर्जितः ॥ ७८ ॥ मरणं चेदवाप्नोति स मुच्च्येज्जन्मदुःखतः । एषा काष्ठा परा प्रोक्ता योगिनामपि दुर्लभा ॥ ७९ ॥ पिता ते नृपशार्दूल श्रुत्वा शापं द्विजोदितम् । देहे ममत्वं कृतवान्न निर्वेदमवाप्तवान् ॥ ८० ॥ नीरोगो मम देहोऽयं राज्यं निहतकण्टकम् । कथं जीवाम्यहं कामं मन्त्रज्ञानानयन्तु वै ॥ ८१ ॥ औषधं मणिमन्त्रं च यन्त्रं परमकं तथा । आरोहणं तथा सौधे कृतवान्नृपतिस्तदा ॥ ८२ ॥ न स्नानं न कृतं दानं न देव्याः स्मरणं कृतम् । न भूमौ शयनं चैव दैवं मत्वा परं तथा ॥ ८३ ॥ मग्नो मोहार्णवे घोरे मृतः सौधेऽहिना हतः । कृत्वा पापं कलेर्योगात्तापसस्यावमानजम् ॥ ८४ ॥ अवश्यमेव नरकं एतैराचरणैर्भवेत् । तस्मात्तं पितरं पापात्समुद्धर नृपोत्तम ॥ ८५ ॥ सूत उवाच इति श्रुत्वा वचस्तस्य व्यासस्यामिततेजसः । साश्रुकण्ठोऽतिदुःखार्तो बभूव जनमेजयः ॥ ८६ ॥ धिगिदं जीवितं मेऽद्य पिता मे नरके स्थितः । तत्करोमि यथैवाद्य स्वर्गं यात्युत्तरासुतः ॥ ८७ ॥
rājovāca vada yajñavidhiṃ samyagdevyāstasyāḥ samantataḥ | śrutvā karomyahaṃ svāminyathāśakti hyatandritaḥ || 1 || pūjāvidhiṃ ca mantrāṃśca homadravyamasaṃśayam | brāhmaṇāḥ katisaṃkhyāśca dakṣiṇāścatathā punaḥ || 2 || vyāsa uvāca śṛṇu rājan pravakṣyāmi devyā yajñaṃ vidhānataḥ | trividhaṃ tu sadā jñeyaṃ vidhidṛṣṭena karmaṇā || 3 || sāttvikaṃ rājasaṃ caiva tāmasaṃ ca tathāparam | munīnāṃ sāttvikaṃ proktaṃ nṛpāṇāṃ rājasaṃ smṛtam || 4 || tāmasaṃ rākṣasānāṃ vai jñānināṃ tu guṇojjhitam | vimuktānāṃ jñānamayaṃ vistarātprabravīmi te || 5 || deśaḥ kālastathā dravyaṃ mantrāśca brāhmaṇāstathā | śraddhā ca sātvakī yatra taṃ yajñaṃ sāttvikaṃ viduḥ || 6 || dravyaśuddhiḥ kriyāśuddhirmantraśuddhiśca bhūmipa | bhavedyadi tadā pūrṇaṃ phalaṃ bhavati nānyathā || 7 || anyāyopārjitenaiva kartavyaṃ sukṛtaṃ kṛtam | na kīrtiriha loke ca paraloke na tatphalam || 8 || tasmānnyāyārjitenaiva kartavyaṃ sukṛtaṃ sadā | yaśase paralokāya bhavatyeva sukhāya ca || 9 || pratyakṣaṃ tava rājendra pāṇḍavaistu makhaḥ kṛtaḥ | rājasūyaḥ kratuvaraḥ samāptavaradakṣiṇaḥ || 10 || yatra sākṣāddhariḥ kṛṣṇo yādavendro mahāmanāḥ | brāhmaṇāḥ pūrṇavidyāśca bhāradvājādayastathā || 11 || kṛtvā yajñaṃ susampūrṇaṃ māsamātreṇa pāṇḍavaiḥ | prāptaṃ mahattaraṃ kaṣṭaṃ vanavāsaśca dāruṇaḥ || 12 || pīḍanañcaiva pāñcālyāstathā dyūte parājayaḥ | vanavāso mahatkaṣṭaṃ kva gataṃ makhajaṃ phalam || 13 || dāsatvañca virāṭasya kṛtaṃ sarvamahātmabhiḥ | kīcakena parikliṣṭā draupadī ca pramadvarā || 14 || āśīrvādā dvijātīnāṃ kva gatāḥ śuddhacetasām | bhaktirvā vāsudevasya kva gatā tatra saṃkaṭe || 15 || na rakṣitā tadā bālā kenāpi drupadātmajā | prāptakeśagrahā kāle sādhvī ca varavarṇinī || 16 || kimatra cintanīyaṃ vai dharmavaiguṇyakāraṇam | keśave sati deveśe dharmaputre yudhiṣṭhire || 17 || bhavitavyamiti prokte niṣphalaḥ syāttadāgamaḥ | vedamantrāstathānye ca vitathāḥ syurasaṃśayam || 18 || sādhanaṃ niṣphalaṃ sarvamupāyaśca nirarthakaḥ | bhavitavyaṃ bhavatyeva vacane pratipādake || 19 || āgamo'pyarthavādaḥ syātkriyāḥ sarvā nirarthakāḥ | svargārthañca tapo vyarthaṃ varṇadharmaśca vai tathā || 20 || sarvaṃ pramāṇaṃ vyarthaṃ syādbhavitavye kṛte hṛdi | ubhayañcāpi mantavyaṃ daivaṃ copāya eva ca || 21 || kṛte karmaṇi cetsiddhirviparitā yadā bhavet | vaiguṇyaṃ kalpanīyaṃ syātprājñaiḥ paṇḍitamaulibhiḥ || 22 || tatkarma bahudhā proktaṃ vidvadbhiḥ karmakāribhiḥ | kartṛbhedānmantrabhedāddravyabhedāttathā punaḥ || 23 || yathā maghavatā pūrvaṃ viśvarūpo vṛto guruḥ | viparītaṃ kṛtaṃ tena karma mātṛhitāya vai || 24 || devebhyo dānavebhyastu svastītyuktvā punaḥ punaḥ | asurā mātṛpakṣīyāḥ kṛtaṃ teṣāñca rakṣaṇam || 25 || daityān dṛṣṭvātisampuṣṭāṃścukopa maghavā tadā | śirāṃsi tasya vajreṇa ciccheda tarasā hariḥ || 26 || kriyāvaiguṇyamatraiva kartṛbhedādasaṃśayam | nocetpañcālarājena roṣeṇāpi kṛtā kriyā || 27 || bhāradvājavināśāya putrasyotpādanāya ca | dhṛṣṭadyumnaḥ samutpanno vedimadhyācca draupadī || 28 || purā daśarathenāpi putreṣṭistu kṛtā yadā | aputrasya sutāstasya catvāraḥ samprajajñire || 29 || ataḥ kriyā kṛtā yuktyā siddhidā sarvathā bhavet | ayuktyā viparitā syātsarvathā nṛpasattama || 30 || pāṇḍavānāṃ yathā yajñe kiñcidvaiguṇyayogataḥ | viparītaṃ phalaṃ prāptaṃ nirjitāste durodare || 31 || satyavādī tathā rājan dharmaputro yudhiṣṭhiraḥ | draupadī ca tathā sādhvī tathānyepyanujāḥ śubhāḥ || 32 || kudravyayogādvaiguṇyaṃ samutpannaṃ makhe'thavā | sābhimānaiḥ kṛtādvāpi dūṣaṇaṃ samupasthitam || 33 || sāttvikastu mahārāja durlabho vai makhaḥ smṛtaḥ | vaikhānasamunīnāṃ hi vihito'sau mahāmakhaḥ || 34 || sāttvikaṃ bhojanaṃ ye vai nityaṃ kurvanti tāpasāḥ | nyāyārjitañca vanyañca tathā ṛṣyaṃ susaṃskṛtam || 35 || puroḍāśaparā nityaṃ viyūpā mantrapūrvakāḥ | śraddhādhikā makhā rājan sāttvikāḥ paramāḥ smṛtāḥ || 36 || rājasā dravyabahulāḥ sayūpāśca susaṃskṛtāḥ | kṣatriyāṇāṃ viśāñcaiva sābhimānāśca vai makhāḥ || 37 || tāmasā dānavānāṃ vai sakrodhā madavardhakāḥ | sāmarṣāḥ saṃskṛtāḥ krūrā makhāḥ proktā mahātmabhiḥ || 38 || munīnāṃ mokṣakāmānāṃ viraktānāṃ mahātmanām | mānasastu smṛto yāgaḥ sarvasādhanasaṃyutaḥ || 39 || anyeṣu sarvayajñeṣu kiñcinnyūnaṃ bhavedapi | dravyeṇa śraddhayā vā'pi kriyayā brāhmaṇaistathā || 40 || deśakālapṛthagdravyasādhanaiḥ sakalaistathā | nānyo bhavati pūrṇe vai tathā bhavati mānasaḥ || 41 || prathamaṃ tu manaḥ śodhyaṃ kartavyaṃ guṇavarjitam | śuddhe manasi deho vai śuddha eva na saṃśayaḥ || 42 || indriyārthaparityaktaṃ yadā jātaṃ manaḥ śuci | tadā tasya makhasyāsau prabhavedadhikāravān || 43 || tadā'sau maṇḍapaṃ kṛtvā bahuyojanavistṛtam | stambhaiśca vipulaiḥ ślakṣṇairyajñiyadrumasambhavaiḥ || 44 || vedīṃ ca viśadāṃ tatra manasā parikalpayet | agnayo'pi tathā sthāpyā vidhivanmanasā kila || 45 || brāhmaṇānāñca varaṇaṃ tathaiva pratipādya ca | brahmādhvaryustathā hotā prastotā vidhipūrvakam || 46 || udgātā pratihartā ca sabhyāścānye yathāvidhi | pūjanīyāḥ prayatnena manasaiva dvijottamāḥ || 47 || prāṇo'pānastathā vyānaḥ samānodāna eva ca | pāvakāḥ pañca evaite sthāpyā vedyāṃ vidhānataḥ || 48 || gārhapatyastadā prāṇo'pānaścāhavanīyakaḥ | dakṣiṇāgnistathā vyānaḥ samānaścāvasathyakaḥ || 49 || sabhyodānaḥ smṛtā hyete pāvakāḥ paramotkaṭāḥ | dravyañca manasā bhāvyaṃ nirguṇaṃ paramaṃ śuci || 50 || mana eva tadā hotā yajamānastathaiva tat | yajñādhidevatā brahma nirguṇaṃ ca sanātanam || 51 || phaladā nirguṇā śaktiḥ sadā nirvedadā śivā | brahmavidyākhilādhārā vyāpya sarvatra saṃsthitā || 52 || taduddeśena taddravyaṃ hunetprāṇāgniṣu dvijaḥ | paścāccittaṃ nirālambaṃ kṛtvā prāṇānapi prabho || 53 || kuṇḍalīmukhamārgeṇa hunedbrahmaṇi śāśvate | svānubhūtyā svayaṃ sākṣātsvātmabhūtāṃ maheśvarīm || 54 || samādhinaiva yogena dhyāyeccetasyanākulaḥ | sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani || 55 || yadā paśyati bhūtātmā tadā paśyati tāṃ śivām | dṛṣṭvā tāṃ brahmavidbhūyātsaccidānandarūpiṇīm || 56 || tadā māyādikaṃ sarvaṃ dagdhaṃ bhavati bhūmipa | prārabdhaṃ karmamātraṃ tu yāvaddehaṃ ca tiṣṭhati || 57 || jīvanmuktastadā jāto mṛto mokṣamavāpnuyāt | kṛtakṛtyo bhavettāta yo bhajejjagadambikām || 58 || tasmātsarvaprayatnena dhyeyā śrībhuvaneśvarī | śrotavyā caiva mantavyā guruvākyānusārataḥ || 59 || rājannevaṃ kṛto yajño mokṣado nātra saṃśayaḥ | anye yajñāḥ sakāmāstu prabhavanti kṣayonmukhāḥ || 60 || agniṣṭomena vidhivatsvargakāmo yajediti | vedānuśāsanaṃ caitatpravadanti manīṣiṇaḥ || 61 || kṣīṇe puṇye mṛtyulokaṃ viśanti ca yathāmati | tasmāttu mānasaḥ śreṣṭho yajño'pyakṣaya eva saḥ || 62 || na rājñā sādhituṃ yogyo makho'sau jayamicchatā | tāmasastu kṛtaḥ pūrvaṃ sarpayajñastvayādhunā || 63 || vairaṃ nirvāhitaṃ rājaṃstakṣakasya durātmanaḥ | yatkṛte nihatāḥ sarpāstvayā'gnau koṭiśaḥ pare || 64 || devīyajñaṃ kuruṣvādya vitataṃ vidhipūrvakam | viṣṇunā yaḥ kṛtaḥ pūrvaṃ sṛṣṭyādau nṛpasattama || 65 || tathā tvaṃ kuru rājendra vidhiṃ te prabravīmyaham | brāhmaṇāḥ santi rājendra vidhijñā vedavittamāḥ || 66 || devībījavidhānajñā mantramārgavicakṣaṇāḥ | yājakāste bhaviṣyanti yajamānastvameva hi || 67 || kṛtvā yajñaṃ vidhānena dattvā puṇẏaṃ makhārjitam | samuddhara mahārāja pitaraṃ durgatiṅgatam || 68 || viprāvamānajaṃ pāpaṃ durghaṭaṃ narakapradam | tathaiva śāpajo doṣaḥ prāptaḥ pitrā tavānagha || 69 || tathā durmaraṇaṃ prāptaṃ sarpadaṃśena bhūbhujā | antarāle tathā mṛtyūrna bhūmau kuśasaṃstare || 70 || na saṅgrāme na gaṅgāyāṃ snānadānādivarjitam | maraṇaṃ te pitustatra saudhe jātaṃ kurūdvaha || 71 || kṛpaṇāni ca sarvāṇi narakasya nṛpottama | tatraikaṃ kāraṇaṃ tasya na jātaṃ cātidurlabham || 72 || yatra yatra sthitaḥprāṇo jñātvā kālaṃ samāgatam | sādhanānāmabhāve'pi hyavaśaścātisaṅkaṭe || 73 || yadā nirvedamāyāti manasā nirmalena vai | pañcabhūtātmako deho mama kiñcātra duḥkhadam || 74 || patatvadya yathākāmaṃ mukto'haṃ nirguṇo'vyayaḥ | nāśātmakāni tattvāni tatra kā paridevanā || 75 || brahmaivāhaṃ na saṃsārī sadā muktaḥ sanātanaḥ | dehena mama sambandhaḥ karmaṇā pratipāditaḥ || 76 || tāni sarvāṇi muktāni śubhāni cetarāṇi ca | manuṣyadehayogena sukhaduḥkhānusādhanāt || 77 || vimukto'tibhayādghorādasmātsaṃsārasaṅkaṭāt | ityevaṃ cintyamānastu snānadānavivarjitaḥ || 78 || maraṇaṃ cedavāpnoti sa muccyejjanmaduḥkhataḥ | eṣā kāṣṭhā parā proktā yogināmapi durlabhā || 79 || pitā te nṛpaśārdūla śrutvā śāpaṃ dvijoditam | dehe mamatvaṃ kṛtavānna nirvedamavāptavān || 80 || nīrogo mama deho'yaṃ rājyaṃ nihatakaṇṭakam | kathaṃ jīvāmyahaṃ kāmaṃ mantrajñānānayantu vai || 81 || auṣadhaṃ maṇimantraṃ ca yantraṃ paramakaṃ tathā | ārohaṇaṃ tathā saudhe kṛtavānnṛpatistadā || 82 || na snānaṃ na kṛtaṃ dānaṃ na devyāḥ smaraṇaṃ kṛtam | na bhūmau śayanaṃ caiva daivaṃ matvā paraṃ tathā || 83 || magno mohārṇave ghore mṛtaḥ saudhe'hinā hataḥ | kṛtvā pāpaṃ kaleryogāttāpasasyāvamānajam || 84 || avaśyameva narakaṃ etairācaraṇairbhavet | tasmāttaṃ pitaraṃ pāpātsamuddhara nṛpottama || 85 || sūta uvāca iti śrutvā vacastasya vyāsasyāmitatejasaḥ | sāśrukaṇṭho'tiduḥkhārto babhūva janamejayaḥ || 86 || dhigidaṃ jīvitaṃ me'dya pitā me narake sthitaḥ | tatkaromi yathaivādya svargaṃ yātyuttarāsutaḥ || 87 ||
English translation
1. The king spoke O Lord! Kindly describe the rules and regulations as to how the Devi Yajna (sacrifice) is performed with its duly prescribed rites and ceremonies. Hearing it I will unwearied perform it, as far as it lies in my power, with as little delay as possible.
2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brahmins are required and what Daksinas are to be paid to them, describe in detail all these.
3-5. Vyasa said O king! I am telling you duly how the Yajna is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sattvik, Rajasik and Tamasic. The Munis do the Sattvik Puja, the kings celebrate Rajasic and the Rakshasas do the Tamasik Pujas. There is another Puja which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail.
6-7. O king! The Yajna is then called Sattvik, when it is performed in a Sattvik country, like Benares, etc., in Sattvik time, e.g., in Uttarayana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brahmin is Srotriya, where there is Sattvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajna
becomes perfect and no doubt yield full results; there would be nothing contrary to this.
8-9. If the Yajha is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajha should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this.
10. O king! It is before your eyes, as it were, that the Pandavas performed the Rajasuya Yajha, the king of sacrifices, and, on the completion whereof, the excellent Daksinas were paid to the Brahmins and others.
11. In that Yajha the highly intelligent S’ri Krisna Himself, the Lord of the Yadavas was present, as well as many other Brahmanas, like Bharadvaja and other fully enightened souls.
12. But within three months after completing the sacrifice, the Pandavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest.
13. Consider the insult shown towards Draupadi, the Pandava's defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pandavas. What rewards did then the Pandavas derive from the Rajasuya Yajha?
14-15. All the high-souled Pandavas had to work as slaves of Virata; and Draupadi, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvadas of the pure souled Brahmanas? Also what result did they derive from their unflinching devotion towards S’ri Krisna when they were involved in the above critical state?
16. No one protected Draupadi, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?
17. O king! How could all these happen in a place where S’ri Bhagavan Kesava Himself and the high souled Yudhisthira were present? If one argues, one would conclude “there must have been something wrong in that Yajha.”
18. If you say that nothing wrong happened in the Yajha, all these were caused by Fate; then it comes to this that the Vedic mantras, Agamas and the other Vedic rites are all fruitless.
19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this that all the means, expedients, and appliances lead to meaningless conclusions.
20. Then the Agamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as
bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.
21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.
22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.
23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.
24. Once on an occasion VisVarupa, ordained as a Guru by Indra (in a Yajha) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother's side.
25. VisVarupa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.
26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off VisVarupa's head by his thunderbolt.
27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajha; there is no doubt in this. This is not possible in the other cases.
28. See, again, the king of Panchala performed his sacrifice to get a son to kill Drona, the son of Bharadvaja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadi sprang out of the altar.
29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.
30. Therefore O King! If the Yajha be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.
31-32. Therefore, there must have been some defects in the Yajha of the Pandavas; hence contrary effects ensued, and therefore the truthful king Yudhisthira and his powerful brothers and the chaste Draupadi were all defeated in the play at dice.
33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and
earned thus unrighteously; or it might happen that the Pandavas did their Yajha with too much egoism. However, this is certain that there had crept in some defects in their actions.
34. O King! The Sattvik Yajha is rare; it can be done only by the Sattvik Munis who live in the 3rd order of the household life or who live as hermits.
35-36. The ascetics that eat daily the Sattvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sattvik Yajhas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sattvik Yajhas.
37. The Ksattriyas and the Vaisyas perform the Yajhas with Abhiman (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajha is called Rajasic.
38. That Yajha is according to the sages, Tamasik, where the Danavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.
39. That Yajha is called Manas Yag or manasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the
necessary articles and perfornn the Yajha with the sole object of liberation from the bondages of the world.
40. In all the other Yajhas (than the Manas Yag) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brahmins.
41. No other Yajhas can be so complete as the Manasa Yajha; the reason being that in the other Yajhas some, imperfections come out due to time, place, and separate ingredients to be collected.
42-43. Now hear who are the persons fit to undertake this mental Yajha in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother's Yajha.
44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.
46-47. He is to select mentally the Brahmin priests and consecrate them as Brahma, Adharyu, Hota, Prastota, Udgata, Pratihatra and other assistants. He is to worship mentally all these priests.
48. Then he will have to imagine the five Vayus, Prana, Apana, Vyana, Samana, and Udana, as the five fires and locate them duly on the altar.
49-50. Prana Vayu stands for Garhapatya; Apana, for Ahavaniya; Vyana for Daksina; Samana for Avasathya; and Udana for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.
51-57. In the Manasic Yajha, mind is the offerer of oblations and mind the Yajamana, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahma. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajha. She is the Brahma Vidya, She is the substratum of all and She is all pervading. The Brahmin is to take the Devi's name and offer oblations in the fire of Prana, the necessary articles for the Devi's satisfaction. Then he is to make his Chitta and Prana void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahma through the mouth of Kundalini (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samadhi, be should meditate own Self, the Mahes'vari Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then the Jiva will get the vision of the Goddess Mahavidya, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brahman. All the Maya, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prarabdha Karma remains.
58. Then the Jivas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.
59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.
60. O King! Liberation is sure to ensue of this Manasa Yajha. All the other Yajhas are Sakama (with some object in view) and therefore their effects are temporary.
61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajha, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Manasa Yajha is eternal and best.
63-65. This Manasa Yajha is not fit to be performed by kings intent on getting victory. The Yajha that you performed, the serpent Yajha, is Tamasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.
O King! Hear now about the Devi Yajha, that was performed by Visnu in the beginning of the creation. You better now do that Devi Yajha with due rules.
66-67. I will tell you all about the rules; there are Brahmins that know the rules and know best also the Vedas; they know also the seed mantrams of the Devi, as well as the rules of their application; they are clever in all the mantrams. These will be your priests and you yourself will be the sacrificer.
68. O King! Do this sacrifice duly and deliver your father from hell by the merits that you will acquire thereby.
69. O Sinless One! The sin incurred on account of insulting a Brahmin is serious and leads the sinner to hell. Your father committed that sin and incurred the curse from a Brahmin. Therefore he has gone to the hell.
70. Your father died also out of a snake bite which is not a meritorious one. The death occurred also in a palace built high up in the air (on a pillar), instead of taking place on the ground on a bed of Kus'a grass.
71. O best of the Kurus! The death did not occur in any battle nor on the banks of the Ganges. Void of proper bathing and charities, etc., he died in a palace.
72. O best of Kings! All the ugly causes, leading to hell, were present in the case of your father. See, again, there is also one thing which done will lead to one’s liberation; but that was absent too with your father.
73-76. That is this Let a man remain, wherever he may, whenever he comes to learn that his end is approaching, even if he had not practised before any good practices or meritorious deeds, and even if he becomes senseless in the trial time of death, when dispassion comes to an individual whose mind gets, for the time being, clear and free from any worldly thoughts, then he should think thus “This my body, composed of five elements, will soon be destroyed; there is no cause whatsoever in having any remorse for it; let whatever come, that it may; I am free, void of qualities; and I am the Eternal Purusa; death is not capable to do any harm to me. All the elements are liable to decay and destruction; what remorse can overtake me? I am not a man of the world, I am always free. Eternal Brahma; I have got no connection with this body that is merely the outcome of actions.
77. Before I did meritorious or unmeritorious acts, leading to happiness and pain; therefore I have got this mortal coil and am enjoying the fruits of my past auspicious or inauspicious Karma.”
78. Whoever thinks thus and dies, even if he does not take proper purificatory bath or make any charity, he gets himself freed from the awful Samsara and never comes to see himself again born in this world.
79. O King! This method of parting from one’s body is rarely attained even by the Yogins; this is the acme, the highest height of all the human efforts towards liberation.
80. But your father, hearing even the curse from a Brahmin, retained his attachment towards his body; therefore he did not attain dispassion.
81. He thought thus “My body is now free from any disease; my kingdom is free from enemies or any other source of danger; how can I now get myself saved from this untimely death.” Thinking thus, he ordered to call the Brahmans, who know the mantrams.
82. Then that king ascended to the palace, with medicines, many mantras and many other instruments.
83-84. He considered his fate to be the strongest and therefore did not take his bath in any holy place; he did not perform any charities, did not sleep on the ground or remember any mantram of the Devi. Due to Kali entering into his body, he committed the sin of insulting an ascetic and plunged himself in the ocean of delusion and died bitten by the Taksaka snake on the top of a palace.
85. The King has now fallen undoubtedly to the hell, on account of those vicious deeds. Therefore, O King! dost Thou deliver your father from the sin.
86. Suta said, O Risis! Hearing these words from the fiery Vyasa, the king Janamejaya became very sad and tears came from his eyes and flowed down his cheeks and throat.
He then exclaimed in a suffocating voice “Fie on me! my father is still in the hell. I will now do at once whatever leads my father to heaven.”
Thus ends the twelfth chapter on the Amba Yajha rules in the 3rd Adhyaya of S’ri Mad Devi Bhagavatam, the Maha Puranam of 18,000 verses composed by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24737, revision 75590 (2016-08-03T11:51:38Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk03ch12.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.