त्रेतायुगस्वभावेन संध्यापादेन वर्तते संध्यापादः स्वभावाच्च यो ऽंशः पादेन तिष्ठति
By the nature of the Tretā Age, it proceeds with one foot in the twilight period; and by its own nature, a portion remains established as one foot.
कथं त्रेतायुगमुखे यज्ञस्यासीत्प्रवर्तनम् पूर्वे स्वायम्भुवे सर्गे यथावत्प्रब्रवीहि नः
How, at the beginning of the Tretā Age, was the performance of sacrifice set in motion? Tell us properly, as it was in the former Svāyambhuva creation.
अन्तर्हितायां संध्यायां सार्धं कृतयुगेन हि कालाख्यायां प्रवृत्तायां प्राप्ते त्रेतायुगे तदा
When the twilight period had disappeared, along with the Kṛta Age, and the period called Time had begun, then the Tretā Age arrived.
ओषधीषु च जातासु प्रवृत्ते वृष्टिसर्जने प्रतिष्ठितायां वार्त्तायां ग्रामेषु च पुरेषु च
When plants had arisen, when the sending of rain had commenced, and when livelihood was established in villages and cities,
वर्णाश्रमप्रतिष्ठानं कृत्वा मन्त्रैश्च तैः पुनः संहितास्तु सुसंहृत्य कथं यज्ञः प्रवर्तितः एतच्छ्रुत्वाब्रवीत्सूतः श्रूयतां तत्प्रचोदितम्
After establishing the system of classes and stages of life, and again arranging the mantras, how was sacrifice set in motion? Having heard this, Sūta spoke: listen to what was prompted.
मन्त्रान्वै योजयित्वा तु इहामुत्र च कर्मसु तथा विश्वभुगिन्द्रस्तु यज्ञं प्रावर्तयत्प्रभुः
Having applied the mantras to actions here and hereafter, thus the lord Viśvabhuk Indra set the sacrifice in motion.
दैवतैः सह संहृत्य सर्वसाधनसंवृतः तस्याश्वमेधे वितते समाजग्मुर्महर्षयः
Gathering together with the gods, equipped with all the necessary means, at his great horse sacrifice, the great sages assembled.
यज्ञकर्मण्यवर्तन्त कर्मण्यग्रे तथर्त्विजः हूयमाने देवहोत्रे अग्नौ बहुविधं हविः
At the beginning of the sacrificial act, the officiating priests performed their duties; various offerings were poured into the fire dedicated to the gods.
सम्प्रतीतेषु देवेषु सामगेषु च सुस्वरम् परिक्रान्तेषु लघुषु अध्वर्युपुरुषेषु च
When the gods had arrived, and the singers of Sāma chanted melodiously, and the swift Adhvaryu priests moved about,
आलब्धेषु च मध्ये तु तथा पशुगणेषु वै आहूतेषु च देवेषु यज्ञभुक्षु ततस्तदा
When the middle offerings had been taken, and likewise the herds of animals, and when the gods who partake of the sacrifice had been summoned,
य इन्द्रियात्मका देवा यज्ञभागभुजस्तु ते तान्यजन्ति तदा देवाः कल्यादिषु भवन्ति ये
Those gods who are of the nature of the senses and partake of the sacrificial share—those are the ones worshipped then; and the gods who preside over the elements are present.
अध्वर्युप्रैषकाले तु व्युत्थिता ऋषयस्तथा महर्षयश्च तान्दृष्ट्वा दीनान्पशुगणांस्तदा विश्वभुजं ते त्वपृच्छन् कथं यज्ञविधिस्तव
At the time when the Adhvaryu priests gave the signal, the sages rose up; seeing the distressed herds of animals, they questioned Viśvabhuk: 'What is the rule of your sacrifice?'
अधर्मो बलवानेष हिंसा धर्मेप्सया तव नवः पशुविधिस्त्विष्टस् तव यज्ञे सुरोत्तम
'Unrighteousness is strong here; violence is being done in your desire for righteousness. This new rule of animal sacrifice is fierce in your sacrifice, O best of gods.'
अधर्मो धर्मघाताय प्रारब्धः पशुभिस्त्वया नायं धर्मो ह्यधर्मो ऽयं न हिंसा धर्म उच्यते आगमेन भवान्धर्मं प्रकरोतु यदीच्छति
'Unrighteousness, destructive of righteousness, has been begun by you with animals. This is not righteousness, but unrighteousness; for violence is not called righteousness. Let your honor establish righteousness according to scripture, if you wish.'
विधिदृष्टेन यज्ञेन धर्मेणाव्यसनेन तु यज्ञबीजैः सुरश्रेष्ठ त्रिवर्गपरिमोषितैः
By sacrifice performed according to prescribed rule, with righteousness and without fault, and with the seeds of sacrifice, O best of gods, the three aims of life are not diminished.
एष यज्ञो महानिन्द्रः स्वयम्भुविहितः पुरा एवं विश्वभुगिन्द्रस्तु ऋषिभिस्तत्त्वदर्शिभिः उक्तो न प्रतिजग्राह मानमोहसमन्वितः
This great sacrifice, O Indra, was established of old by Svayambhū. Thus, when Viśvabhuk Indra was addressed by the seers who know the truth, he did not accept it, being filled with pride and delusion.
तेषां विवादः सुमहाञ् जज्ञे इन्द्रमहर्षीणाम् जङ्गमैः स्थावरैः केन यष्टव्यमिति चोच्यते
A great dispute arose among Indra and the great sages, both moving and unmoving beings, about who should be offered sacrifice.
ते तु खिन्ना विवादेन शक्त्या युक्ता महर्षयः संधाय सममिन्द्रेण पप्रच्छुः खचरं वसुम्
Afflicted by the dispute and endowed with power, the great sages, together with Indra, approached Vasum, who moves through the sky, and questioned him.
महाप्राज्ञ त्वया दृष्टः कथं यज्ञविधिर्नृप औत्तानपादे प्रब्रूहि संशयं नस्तुद प्रभो
O wise one, you have witnessed the method of sacrifice, O king descended from Uttānapāda; please resolve our doubt, O lord.
श्रुत्वा वाक्यं वसुस्तेषाम् अविचार्य बलाबलम् वेदशास्त्रमनुस्मृत्य यज्ञतत्त्वमुवाच ह
Hearing their words, Vasum, without considering strength or weakness, recalled the Vedic scriptures and spoke about the essence of sacrifice.
यथोपनीतैर्यष्टव्यम् इति होवाच पार्थिवः यष्टव्यं पशुभिर्मेध्यैर् अथ मूलफलैरपि
The king said: Sacrifice should be performed with those who are properly brought, with pure animals, or with roots and fruits as well.
हिंसा स्वभावो यज्ञस्य इति मे दर्शनागमः तथैते भाविता मन्त्रा हिंसालिङ्गा महर्षिभिः
The inherent nature of sacrifice is violence—this is my understanding from tradition; likewise, the mantras composed by the sages bear the mark of violence.
दीर्घेण तपसा युक्तैस् तारकादिनिदर्शिभिः तत्प्रमाणं मया चोक्तं तस्माच्छमितुम् अर्हथ
Those who observe stars and other signs, endowed with long austerity, have declared this as the standard; therefore, you ought to accept it.
यदि प्रमाणं स्वान्येव मन्त्रवाक्याणि वो द्विजाः तथा प्रवर्ततां यज्ञो ह्य् अन्यथा मानृतं वचः
If your own mantric statements are the authority, O twice-born, then let the sacrifice proceed accordingly; otherwise, the words would be untrue.
एवं कृतोत्तरास्ते तु युज्यात्मानं ततो धिया अवश्यम्भाविनं दृष्ट्वा तमधो ह्यशपंस्तदा
Having received such a reply, they prepared themselves with resolve; seeing what must inevitably occur, they then cursed him.
इत्युक्तमात्रो नृपतिः प्रविवेश रसातलम् ऊर्ध्वचारी नृपो भूत्वा रसातलचरो ऽभवत्
As soon as he was thus addressed, the king entered the netherworld; having become one who moves above, he became a dweller in the nether regions.
वसुधातलचारी तु तेन वाक्येन सो ऽभवत् धर्माणां संशयछेत्ता राजा वसुरधोगतः
He who once moved upon the earth, by that statement, became so; the king Vasum, fallen below, became the resolver of doubts concerning dharma.
तस्मान्न वाच्यो ह्येकेन बहुज्ञेनापि संशयः बहुधारस्य धर्मस्य सूक्ष्मा दुरनुगा गतिः
Therefore, a doubt should not be declared by one alone, even if highly learned; the subtle and difficult path of dharma has many streams.
तस्मान्न निश्चयाद्वक्तुं धर्मः शक्यो हि केनचित् देवानृषीनुपादाय स्वायम्भुवमृते मनुम्
Therefore, dharma cannot be definitively stated by anyone, except for Manu, who is born from Svāyambhuva, taking the gods and sages into account.
तस्मान्न हिंसा यज्ञे स्याद् यदुक्तमृषिभिः पुरा ऋषिकोटिसहस्राणि स्वैस्तपोभिर्दिवं गताः
Therefore, violence should not occur in sacrifice, as was said by the sages of old; thousands of great sages have attained heaven by their own austerities.