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Shloka 2

श्रीशक्रसंवादः — The Dialogue of Śrī

Lakṣmī) and Śakra (Indra

युधिष्ठिरने पूछा--पितामह! व्रतयुक्त द्विजगण वेदोक्त सकामकर्मोंके फलकी इच्छासे हविष्यान्नका भोजन करते हैं, उनका यह काय उचित है या नहीं? ।।

bhīṣma uvāca | avedoktavratopetā bhuñjānāḥ kāryakāriṇaḥ | vedokteṣu ca bhuñjānā vratlubdhā yudhiṣṭhira ||

Bhīṣma sprach: „Yudhiṣṭhira, wer Gelübde auf sich nimmt, die nicht vom Veda gebilligt sind, und dann die Opferkost (haviṣya) isst, handelt bloß nach eigener Willkür. Und selbst jene, die innerhalb vedisch gebilligter Observanzen essen—Riten vollziehend in Begier nach Ergebnissen—sind als ‚gierig nach den Früchten der Gelübde‘ zu betrachten; an dieses Verlangen gebunden, bleiben sie an die wiederholte Rückkehr in die Welt gefesselt.“

भीष्मःBhishma
भीष्मः:
Karta
TypeNoun
Rootभीष्म
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect (Liṭ), 3rd, Singular, Parasmaipada
अवेदोक्तव्रतोपेताḥendowed with vows not enjoined by the Veda
अवेदोक्तव्रतोपेताḥ:
Karta
TypeAdjective
Rootअवेदोक्त-व्रत-उपेत
FormMasculine, Nominative, Plural
भुञ्जानाःeating
भुञ्जानाः:
Karta
TypeVerb
Rootभुज्
FormMasculine, Nominative, Plural, Present active participle (Parasmaipada)
कार्यकारिणःacting as they please / doing (only) what they choose
कार्यकारिणः:
Karta
TypeAdjective
Rootकार्य-कारिन्
FormMasculine, Nominative, Plural
वेदोक्तेषुin (rites/vows) enjoined by the Veda
वेदोक्तेषु:
Adhikarana
TypeAdjective
Rootवेदोक्त
FormNeuter, Locative, Plural
and
:
TypeIndeclinable
Root
भुञ्जानाःeating
भुञ्जानाः:
Karta
TypeVerb
Rootभुज्
FormMasculine, Nominative, Plural, Present active participle (Parasmaipada)
व्रतलुब्धाःgreedy for the fruits of vows
व्रतलुब्धाः:
Karta
TypeAdjective
Rootव्रत-लुब्ध
FormMasculine, Nominative, Plural
युधिष्ठिरO Yudhishthira
युधिष्ठिर:
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Vocative, Singular

भीष्म उवाच

B
Bhishma
Y
Yudhishthira
V
Veda
V
vrata
H
haviṣya (ritual food)

Educational Q&A

Bhishma distinguishes between (1) non-Vedic observances followed by mere personal preference and (2) Veda-sanctioned observances pursued with desire for results. He criticizes both: the first as arbitrary, the second as still binding when motivated by craving for fruits, thereby sustaining worldly bondage.

Yudhishthira asks whether Brahmins who eat haviṣya food seeking the fruits of Vedic desire-motivated rites are acting rightly. Bhishma replies that non-Vedic vow-eaters are self-willed, and even Vedic vow-eaters who are attached to results are ‘fruit-greedy,’ implying continued entanglement in saṃsāra.