Kapila and the Cow: Syumarashmi Defends Sacrifice

Verse 1 (12.274.1)

अविरोधेन भूतानां त्यागः षाड्गुण्यकारकः । यः स्यादुभयभाग्धर्मस्तन्मे ब्रूहि पितामह ॥

avirodhena bhūtānāṃ tyāgaḥ ṣāḍguṇyakārakaḥ | yaḥ syādubhayabhāgdharmastanme brūhi pitāmaha

Grandfather, tell me of that dharma which is a renunciation without conflict with any being, which brings about the six qualities, and which shares in both courses.

Note on the text: Corrected उमय → उभय (misprint in Wikisource; CE ubhaya). Adhyaya note: the page is the right adhyaya (rows labelled 12-274-1 to 12-274-43; the colophon reads चतुःसप्तत्यधिकद्विशततमोऽध्यायः । 274). Its text is the critical edition's 12.260.1-39 (the CE numbers this adhyaya 260). The page's opening summary line and the footnote block after the colophon (पाठान्तर glosses) are not part of the text and are not added. No Appendix I passage occurs here.

Verse 2 (12.274.2)

गार्हस्थ्यस्य च धर्मस्य योगधर्मस्य चोभयोः । अदूरसंप्रस्थितयोः किंस्विच्छ्रेयः पितामह ॥

gārhasthyasya ca dharmasya yogadharmasya cobhayoḥ | adūrasaṃprasthitayoḥ kiṃsvicchreyaḥ pitāmaha

Grandfather, of the householder's dharma and the dharma of Yoga, which set out from points not far apart, which is the better?

Verse 3 (12.274.3)

उभौ धर्मौ महाभागावुभौ परमदुश्चरौ । उभौ महाफलौ तौ तु सद्भिराचरितावुभौ ॥

ubhau dharmau mahābhāgāvubhau paramaduścarau | ubhau mahāphalau tau tu sadbhirācaritāvubhau

Both dharmas are greatly glorious; both are exceedingly hard to practise; both bear great fruit; and both have been followed by the good.

Verse 4 (12.274.4)

अत्र ते वर्तयिष्यामि प्रामाण्यमुभयोस्तयोः । शृणुष्वैकमनाः पार्थ च्छिन्नधर्मार्थसंशयम् ॥

atra te vartayiṣyāmi prāmāṇyamubhayostayoḥ | śṛṇuṣvaikamanāḥ pārtha cchinnadharmārthasaṃśayam

Now I shall set out for you the authority of each of the two. Listen with a single mind, Partha, to what cuts away every doubt about dharma and its purpose.

Note on the text: Corrected अव → अत्र, वर्तयिष्यासि → वर्तयिष्यामि and शुणुष्वैकमताः → शृणुष्वैकमनाः (misprints in Wikisource; CE atra, vartayiṣyāmi, śṛṇuṣvaikamanāḥ).

Verse 5 (12.274.5)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । कपिलस्य गोश्च संवादं तन्निबोध युधिष्ठिर ॥

atrāpyudāharantīmamitihāsaṃ purātanam | kapilasya gośca saṃvādaṃ tannibodha yudhiṣṭhira

On this point they also cite this ancient account, the dialogue between Kapila and a cow. Hear it, Yudhishthira.

Verse 6 (12.274.6)

आम्नायमनुपश्यन्हि पुराणं शाश्वतं ध्रुवम् । नहुषः पूर्वमालेभे त्वष्टुर्गामिति नः श्रुतम् ॥

āmnāyamanupaśyanhi purāṇaṃ śāśvataṃ dhruvam | nahuṣaḥ pūrvamālebhe tvaṣṭurgāmiti naḥ śrutam

Keeping in view the ancient, eternal and unchanging tradition, Nahusha, as we have heard, once took up a cow of Tvashtri's for sacrifice.

Verse 7 (12.274.7)

तां नियुक्तामदीनात्मा सत्वस्थः संयमे रतः । ज्ञानवान्नियताहारो ददर्श कपिलस्तथा ॥

tāṃ niyuktāmadīnātmā satvasthaḥ saṃyame rataḥ | jñānavānniyatāhāro dadarśa kapilastathā

Kapila, of undismayed spirit, steady in goodness, devoted to restraint, a man of knowledge who ate with measure, then saw that cow set apart for the rite.

Verse 8 (12.274.8)

स बुद्धिमुत्तमां प्राप्तो नैष्ठिकीमकुतोभयाम् । स्वरेण शिथिलां सत्यां वेदा 3 इत्यब्रवीत्सकृत् ॥

sa buddhimuttamāṃ prāpto naiṣṭhikīmakutobhayām | svareṇa śithilāṃ satyāṃ vedā 3 ityabravītsakṛt

Having attained that highest resolute understanding, which knows no fear, he once said in a slackened tone, and in truth, "The Vedas?!", drawing out the word in disapproval.

Verse 9 (12.274.9)

तां गामृषिः स्यूमरश्मिः प्रविश्य यतिमब्रवीत् । हंहो वेदा 3 यदि मता धर्माः केनापरे मताः ॥

tāṃ gāmṛṣiḥ syūmaraśmiḥ praviśya yatimabravīt | haṃho vedā 3 yadi matā dharmāḥ kenāpare matāḥ

The sage Syumarashmi entered that cow and said to the ascetic: "Ho! The Vedas?! If they are so regarded, then by what authority are the other dharmas held to be dharmas?

Note on the text: Line 1 is the narrator's (Bhishma's); line 2 is the start of Syumarashmi's speech, for which the page prints no heading. The verse is kept whole with the narrator as speaker. The pluta mark in वेदा 3 (a drawn-out vowel of disapproval) is as printed.

Verse 10 (12.274.10)

तपस्विनो धृतिमतः श्रुतिविज्ञानचक्षुषः । सर्वमार्षं हि मन्यन्ते व्याहृतं विदितात्मनः ॥

tapasvino dhṛtimataḥ śrutivijñānacakṣuṣaḥ | sarvamārṣaṃ hi manyante vyāhṛtaṃ viditātmanaḥ

Ascetics who are steadfast, whose eyes are scriptural knowledge, hold that whatever a man who knows the self utters is the word of the seers.

Note on the text: Speaker corrected from Bhishma (carried over on the page) to Syumarashmi: the verse is his speech, begun in the previous verse.

Verse 11 (12.274.11)

तस्यैवं गततृष्णस्य विज्वरस्य निराशिषः । का विवक्षाऽस्ति वेदेषु निरारम्भस्य सर्वतः ॥

tasyaivaṃ gatatṛṣṇasya vijvarasya nirāśiṣaḥ | kā vivakṣā'sti vedeṣu nirārambhasya sarvataḥ

For one such as he, whose thirst has gone, who is free of fever, without hope of gain, who undertakes nothing at all, what is there to say about the Vedas?"

Note on the text: Speaker corrected from Bhishma (carried over on the page) to Syumarashmi: it is the end of his speech; Kapila's reply is headed in the next verse.

Verse 12 (12.274.12)

नाहं वेदान्विनिन्दामि न विवक्ष्यामि कर्हिचित् । पृथगाश्रमिणां कर्माण्येकार्थानीति नः श्रुतम् ॥

nāhaṃ vedānvinindāmi na vivakṣyāmi karhicit | pṛthagāśramiṇāṃ karmāṇyekārthānīti naḥ śrutam

Kapila said: "I do not revile the Vedas, nor shall I ever speak against them. We have heard that the works of the different stages of life have a single aim.

Verse 13 (12.274.13)

गच्छत्येव परित्यागी वानप्रस्थश्च गच्छति । गृहस्थो ब्रह्मचारी च उभौ तावपि गच्छतः ॥

gacchatyeva parityāgī vānaprasthaśca gacchati | gṛhastho brahmacārī ca ubhau tāvapi gacchataḥ

The renouncer goes, and the forest-dweller goes; the householder and the student of the Veda, both of them also go.

Verse 14 (12.274.14)

देवयाना हि पन्थानश्चत्वारः शाश्वता मताः । नैषां ज्यायः कनीयस्त्वं फलेषूक्तं बलाबलम् ॥

devayānā hi panthānaścatvāraḥ śāśvatā matāḥ | naiṣāṃ jyāyaḥ kanīyastvaṃ phaleṣūktaṃ balābalam

The paths that lead to the gods are four, held to be eternal. Among them none is greater or lesser; strength and weakness are spoken of only with regard to their fruits.

Verse 15 (12.274.15)

एवं विदित्वा सर्वार्थानारभेतेति वैदिकम् । नारभेतेति चान्यत्र नैष्ठिकी श्रूयते श्रुतिः ॥

evaṃ viditvā sarvārthānārabheteti vaidikam | nārabheteti cānyatra naiṣṭhikī śrūyate śrutiḥ

Having understood this, the Vedic injunction is that one should undertake all ends; yet elsewhere the scripture of the final stage says that one should not undertake them.

Verse 16 (12.274.16)

अनारम्भे ह्यदोषः स्यादारम्भे दोष उत्तमः । एवं स्थितस्य शास्त्रस्य दुर्विज्ञेयं बलाबलम् ॥

anārambhe hyadoṣaḥ syādārambhe doṣa uttamaḥ | evaṃ sthitasya śāstrasya durvijñeyaṃ balābalam

In not undertaking there would be no fault; in undertaking, the gravest fault. With scripture standing thus, its relative strength and weakness is hard to know.

Verse 17 (12.274.17)

यदत्र किंचित्प्रत्यक्षमहिंसायाः परं मतम् । ऋते त्वागमशास्त्रेभ्यो ब्रूहि तद्यदि पश्यसि ॥

yadatra kiṃcitpratyakṣamahiṃsāyāḥ paraṃ matam | ṛte tvāgamaśāstrebhyo brūhi tadyadi paśyasi

If you see anything here that is directly evident and is held to be the highest form of non-violence, tell it to me, apart from the scriptures and the traditional texts."

Verse 18 (12.274.18)

स्वर्गकामो यजेतेति सततं श्रूयते श्रुतिः । फलं प्रकल्प्य पूर्वं हि ततो यज्ञः प्रतायते ॥

svargakāmo yajeteti satataṃ śrūyate śrutiḥ | phalaṃ prakalpya pūrvaṃ hi tato yajñaḥ pratāyate

Syumarashmi said: "'One who desires heaven should sacrifice': so the scripture is heard continually. The fruit is first conceived, and only then is the sacrifice spread out.

Verse 19 (12.274.19)

अजश्चाश्वश्च मेषश्च गौश्च पक्षिगणाश्च ये । ग्राम्यारण्याश्चौषधयः प्राणस्यान्नमिति श्रुतिः ॥

ajaścāśvaśca meṣaśca gauśca pakṣigaṇāśca ye | grāmyāraṇyāścauṣadhayaḥ prāṇasyānnamiti śrutiḥ

The goat, the horse, the sheep, the cow, the flocks of birds, and the plants, tame and wild, are the food of life: so the scripture says.

Note on the text: Corrected र्गौश्च → गौश्च (misprint in Wikisource; a stray र् before the word; CE gauś ca).

Verse 20 (12.274.20)

तथैवान्नं ह्यहरहः सायंप्रातर्निरूप्यते । पशवश्चाथ धान्यं च यज्ञस्याङ्गमिति श्रुतिः ॥

tathaivānnaṃ hyaharahaḥ sāyaṃprātarnirūpyate | paśavaścātha dhānyaṃ ca yajñasyāṅgamiti śrutiḥ

So too food is ordained day after day, in the evening and at dawn; animals and grain are a limb of sacrifice: so the scripture says.

Verse 21 (12.274.21)

एतानि सह यज्ञेन प्रजापतिरकल्पयत् । तेन प्रजापतिर्देवान्यज्ञेनायजत प्रभुः ॥

etāni saha yajñena prajāpatirakalpayat | tena prajāpatirdevānyajñenāyajata prabhuḥ

Prajapati devised these together with sacrifice, and with that sacrifice the lord Prajapati worshipped the gods.

Verse 22 (12.274.22)

तदन्योन्यवराः सर्वे प्राणिनः सप्तसप्त च ॥

tadanyonyavarāḥ sarve prāṇinaḥ saptasapta ca

Thereupon all creatures, the seven and the seven, are each other's chosen.

Note on the text: Line 1 only, as printed: this is CE 12.260.22a (te smānyonyaṃcarāḥ sarve prāṇinaḥ sapta sapta ca), with Wikisource's तदन्योन्यवराः as a recension variant (the page's footnote cites तस्माद्यागपराः सर्वे). The alignment found no match. The CE verse continues after the star passage with 12.260.22c, which the page prints as verse 25.

Verse 23 (12.274.23)

गौरजो मनुजः श्वा वा अश्वाश्वतरगर्दभाः । एते ग्राम्याः समाख्याताः पशवः सप्त साधुभिः ॥

gaurajo manujaḥ śvā vā aśvāśvataragardabhāḥ | ete grāmyāḥ samākhyātāḥ paśavaḥ sapta sādhubhiḥ

The good call these seven the domestic animals: the cow, the goat, man, the dog, the horse, the mule and the ass.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension). The CE records it as the star passage 12.260.22b*0711 (lines 01-02: gaurajo manujo meṣaḥ aśvāśvataragardabhāḥ / ete grāmyāḥ samākhyātāḥ paśavaḥ sapta sādhubhiḥ); Wikisource's श्वा वा for CE meṣaḥ is a variant. Removed the stray backtick that opens the quoted insertion. The alignment found no match.

Verse 24 (12.274.24)

सिंहा व्याघ्रा वराहाश्च महिषा वारणास्तथा । हरिणः शललाश्चैव सप्तारण्यास्तथा स्मृताः ॥

siṃhā vyāghrā varāhāśca mahiṣā vāraṇāstathā | hariṇaḥ śalalāścaiva saptāraṇyāstathā smṛtāḥ

Likewise the wild ones are remembered as seven: the lion, the tiger, the boar, the buffalo, the elephant, the deer and the porcupine.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension). The CE records it as the star passage 12.260.22b*0711 (lines 03-04: siṃhā vyāghrā varāhāś ca mahiṣā vāraṇās tathā / mahiṣī vānarāś caiva saptāraṇyās tathā smṛtāḥ); Wikisource's हरिणः शललाश्चैव for the CE's second half-line is a variant. Removed the stray doubled daṇḍa and closing quote mark printed after स्मृताः. The alignment found no match.

Verse 25 (12.274.25)

यज्ञेषूपाकृतं विश्वं प्राहुरुत्तमसंज्ञितम् ॥

yajñeṣūpākṛtaṃ viśvaṃ prāhuruttamasaṃjñitam

All this, set apart for sacrifices, they declare to be of the highest designation.

Note on the text: Line 1 only, as printed: this is CE 12.260.22c (yajñeṣūpākṛtaṃ viśvaṃ prāhur uttamasaṃjñitam), the second half of the CE verse whose first half is the page's verse 22 (the star passage stands between them in the CE). The alignment found no match.

Verse 26 (12.274.26)

एतच्चैवाभ्यनुज्ञातं पूर्वैः पूर्वतरैस्तथा । को जातु न विचिन्वीत विद्वान्स्वां शक्तिमात्मनः ॥

etaccaivābhyanujñātaṃ pūrvaiḥ pūrvataraistathā | ko jātu na vicinvīta vidvānsvāṃ śaktimātmanaḥ

This was also permitted by those of earlier and still earlier times. What learned man would not examine his own capacity for it?

Verse 27 (12.274.27)

पशवश्च मनुष्याश्च द्रुमाश्चौषधिभिः सह । स्वर्गमेवाभिकाङ्क्षन्ते न च स्वर्गोस्त्यृते मखात् ॥

paśavaśca manuṣyāśca drumāścauṣadhibhiḥ saha | svargamevābhikāṅkṣante na ca svargostyṛte makhāt

Animals and men, trees together with plants, all long for heaven alone; and there is no heaven apart from sacrifice.

Note on the text: Corrected स्वर्गोस्ति ते → स्वर्गोस्त्यृते (misprint in Wikisource, a dropped conjunct and vowel; CE svargas tv ṛte makham).

Verse 28 (12.274.28)

ओषध्यः पशवो वृक्षा वीरुदाज्यं पयो दधि । हविर्भूमिर्दिशः श्रद्धा कालश्चैतानि द्वादश ॥

oṣadhyaḥ paśavo vṛkṣā vīrudājyaṃ payo dadhi | havirbhūmirdiśaḥ śraddhā kālaścaitāni dvādaśa

Plants, animals, trees, creepers, clarified butter, milk, curds, the oblation, the earth, the quarters, faith and time: these are twelve.

Verse 29 (12.274.29)

ऋचो यजूंषि सामानि ऋत्विजश्चापि षोडश । अग्निर्ज्ञेयो गृहपतिः स सप्तदश उच्यते ॥

ṛco yajūṃṣi sāmāni ṛtvijaścāpi ṣoḍaśa | agnirjñeyo gṛhapatiḥ sa saptadaśa ucyate

The Rik, Yajus and Saman verses and the sixteen priests as well; and the fire is to be known as the householder of the rite, and he is called the seventeenth.

Note on the text: The alignment found no match. Line 1 = CE 12.260.26a, line 2 = CE 12.260.26c (agnir jñeyo gṛhapatiḥ sa saptadaśa ucyate); Wikisource's ऋत्विजश्चापि षोडश for CE yajamānaś ca ṣoḍaśaḥ is a recension variant.

Verse 30 (12.274.30)

अङ्गान्येतानि यज्ञस्य यज्ञो मूलमिति श्रुतिः । आज्येन पयसा दध्ना शकृताऽऽमिक्षया त्वचा ॥

aṅgānyetāni yajñasya yajño mūlamiti śrutiḥ | ājyena payasā dadhnā śakṛtā''mikṣayā tvacā

These are the limbs of sacrifice, and sacrifice is the root: so the scripture says. With clarified butter, milk, curds, dung, curd-cheese and hide,

Note on the text: The alignment found no match. The page's three-line CE verse is divided into couplets: line 1 is CE 12.260.26e (aṅgāny etāni yajñasya yajño mūlam iti śrutiḥ), line 2 is CE 12.260.27a (ājyena payasā dadhnā śakṛtāmikṣayā tvacā).

Verse 31 (12.274.31)

बालैः शृङ्गेण पादेन संभवत्येव गौर्मखम् । एवं प्रत्येकशः सर्वं यद्यदस्य विधीयते ॥

bālaiḥ śṛṅgeṇa pādena saṃbhavatyeva gaurmakham | evaṃ pratyekaśaḥ sarvaṃ yadyadasya vidhīyate

with hair, horn and hoof, the cow comes to be the sacrifice. So, one by one, everything that is prescribed for it

Note on the text: The alignment found no match. Line 1 = CE 12.260.27c (vālaiḥ śṛṅgeṇa pādena saṃbhavaty eva gaur makham), line 2 = CE 12.260.27e (evaṃ pratyekaśaḥ sarvaṃ yad yad asya vidhīyate). Corrected प्रत्यकेशः → प्रत्येकशः (misprint in Wikisource; CE pratyekaśaḥ).

Verse 32 (12.274.32)

यज्ञं वहन्ति संभूय सहर्त्विग्भिः सदक्षिणैः । संहृत्यैतानि सर्वाणि यज्ञं निर्वर्तयन्त्युत ॥

yajñaṃ vahanti saṃbhūya sahartvigbhiḥ sadakṣiṇaiḥ | saṃhṛtyaitāni sarvāṇi yajñaṃ nirvartayantyuta

comes together and carries the sacrifice, along with the priests and the gifts; and combining all these, they bring the sacrifice to completion.

Verse 33 (12.274.33)

यज्ञार्थानि हि सृष्टानि यथार्था श्रूयते श्रुतिः । एवं पूर्वतराः पूर्वे प्रवृत्ताश्चैव मानवाः ॥

yajñārthāni hi sṛṣṭāni yathārthā śrūyate śrutiḥ | evaṃ pūrvatarāḥ pūrve pravṛttāścaiva mānavāḥ

Things have been created for the sake of sacrifice, as the scripture is heard to say in accord with its meaning. In this way men of old, and of still earlier times, engaged in it.

Verse 34 (12.274.34)

न हिनस्ति नारभते नाभिद्रुह्यति किंचन । यज्ञैर्यष्टव्यमित्येव यो यजत्यफलेप्सया ॥

na hinasti nārabhate nābhidruhyati kiṃcana | yajñairyaṣṭavyamityeva yo yajatyaphalepsayā

One who sacrifices without desire for fruit, thinking only "one must worship with sacrifices", does not harm, does not undertake for gain, and does no wrong to anything.

Verse 35 (12.274.35)

यज्ञाङ्गान्यपि चैतानि यथोक्तान्यपि सर्वशः । विधिना विधियुक्तानि तारयन्ति परस्परम् ॥

yajñāṅgānyapi caitāni yathoktānyapi sarvaśaḥ | vidhinā vidhiyuktāni tārayanti parasparam

And these limbs of sacrifice, all of them as described, joined together by rule, carry one another across.

Verse 36 (12.274.36)

आम्नायमार्षं पश्यामि यस्मिन्वेदाः प्रतिष्ठिताः । तं विद्वांसोऽनुपश्यन्ति ब्राह्मणस्यानुदर्शनात् ॥

āmnāyamārṣaṃ paśyāmi yasminvedāḥ pratiṣṭhitāḥ | taṃ vidvāṃso'nupaśyanti brāhmaṇasyānudarśanāt

I see the Vedic tradition as the word of the seers, on which the Vedas rest. The learned perceive it through following the brahmin.

Verse 37 (12.274.37)

ब्राह्मणप्रभवो यज्ञो ब्राह्मणार्पण एव च । अनुयज्ञं जगत्सर्वं यज्ञश्चानुजगत्सदा ॥

brāhmaṇaprabhavo yajño brāhmaṇārpaṇa eva ca | anuyajñaṃ jagatsarvaṃ yajñaścānujagatsadā

Sacrifice has the brahmin as its source and is offered into the brahmin. The whole world follows sacrifice, and sacrifice always follows the world.

Verse 38 (12.274.38)

ओमिति ब्रह्मणो योनिर्नमः स्वाहा स्वधा वषट् । यस्यैतानि प्रयुज्यन्ते यथाशक्ति कृतान्यपि ॥

omiti brahmaṇo yonirnamaḥ svāhā svadhā vaṣaṭ | yasyaitāni prayujyante yathāśakti kṛtānyapi

Om is the womb of Brahman, and so are namah, svaha, svadha and vashat. The man by whom these are employed, even if done only as far as his strength allows,

Verse 39 (12.274.39)

न तस्य त्रिषु लोकेषु परलोकभयं विदुः । इति वेदा वदन्तीह सिद्धाश्च परमर्षयः ॥

na tasya triṣu lokeṣu paralokabhayaṃ viduḥ | iti vedā vadantīha siddhāśca paramarṣayaḥ

is known to have no fear of the next world in the three worlds. So the Vedas declare here, and the perfected ones and the great seers.

Verse 40 (12.274.40)

ऋचो यजूंषि सामानि स्तोभाश्च विधिचोदिताः । यस्मिन्नेतानि सर्वाणि भवन्तीह स वै द्विजः ॥

ṛco yajūṃṣi sāmāni stobhāśca vidhicoditāḥ | yasminnetāni sarvāṇi bhavantīha sa vai dvijaḥ

The Rik, Yajus and Saman verses and the stobha chants enjoined by rule: he in whom all these are found is truly a twice-born.

Note on the text: Corrected यजूंहि → यजूंषि and स्तोत्राश्च → स्तोभाश्च (misprints in Wikisource; CE yajūṃṣi, stobhāś; स्तोत्रा- is not a valid masculine plural stem here). The second half-line (Wikisource भवन्तीह स वै द्विजः against CE bahir eva sa vai dvijaḥ) is a recension variant and is kept.

Verse 41 (12.274.41)

अग्न्याधेये यद्भवति यच्च सोमे सुते द्विज । यच्चेतरैर्महायज्ञैर्वेद तद्भगवांस्तथा ॥

agnyādheye yadbhavati yacca some sute dvija | yaccetarairmahāyajñairveda tadbhagavāṃstathā

What takes place at the setting up of the fires, and what at the pressing of the soma, O twice-born, and what at the other great sacrifices: the revered one knows all that likewise.

Verse 42 (12.274.42)

तस्माद्ब्रह्मन्यजेच्चैव याजयेच्चाविचारयन् । यजतो यज्ञविधिना प्रेत्य स्वर्गफलं महत् ॥

tasmādbrahmanyajeccaiva yājayeccāvicārayan | yajato yajñavidhinā pretya svargaphalaṃ mahat

Therefore, O brahmin, do sacrifice, and cause others to sacrifice, without hesitation. For one who sacrifices by the rule of sacrifice there is great reward in heaven after death.

Verse 43 (12.274.43)

नायं लोकोस्त्ययज्ञानां परश्चेति विनिश्चयः । वेदवादविदश्चैव प्रमाणमुभयं तदा ॥

nāyaṃ lokostyayajñānāṃ paraśceti viniścayaḥ | vedavādavidaścaiva pramāṇamubhayaṃ tadā

For those who do not sacrifice there is neither this world nor the next: this is the settled view. And for those versed in the Vedic teaching, both statements are authoritative."