Shloka 34
नारद–असित (देवल) संवादः — भूतप्रभवाप्यय, इन्द्रिय-गुण-विवेक, क्षेत्रज्ञ-तत्त्व
ब्राह्मणप्रभवो यज्ञो ब्राह्म॒णार्पण एव च । अनुयज्ञं जगत् सर्व यज्ञश्चानुजगत् सदा,वेदोंके ब्राह्मणभागसे यज्ञका प्राकट्य हुआ है। वह यज्ञ ब्राह्मणोंको ही अर्पित किया जाता है। यज्ञके पीछे सारा जगत् और जगतके पीछे सदा यज्ञ रहता है
brāhmaṇaprabhavo yajño brāhmaṇārpaṇa eva ca | anuyajñaṃ jagat sarvaṃ yajñaścānujagat sadā ||
ກະປິລາສອນວ່າ: «ຍັດຍະ (ການບູຊາ) ເກີດຈາກແຫຼ່ງບຣາຫມະນະ/ເວດ ແລະໃນທາງທີ່ຖືກຕ້ອງ ຖືກຖວາຍກັບໃຫ້ແກ່ພວກບຣາຫມະນະເປັນຜູ້ຮັບອັນຄວນ. ທ່ານຍັງກ່າວເຖິງການພຶ່ງພາກັນ: ໂລກທັງປວງເດີນຕາມຮອຍຍັດຍະ ແລະຍັດຍະກໍຕິດຕາມໂລກຢູ່ເສມອ ຄ້ຳຈຸນໂລກ—ຕ່າງຝ່າຍຢືນຢູ່ຂ້າງຫຼັງກັນເປັນລະບຽບອັນຍືນຍົງ».
कपिल उवाच
Educational Q&A
Yajña is presented as a foundational Vedic institution arising from the Brahminical source and properly directed toward Brahmins; moreover, yajña and the world are mutually sustaining—society and cosmos depend on sacrificial order, and sacrificial order persists in relation to the world.
In Kapila’s discourse in the Śānti Parva, he is explaining the place of yajña within dharma: its origin, its rightful recipients, and its ongoing role as a sustaining principle that stands in reciprocal relation with the world.