SECTION XXVIII
"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I
do not see colours. I do not touch. I do not likewise hear the diverse
sounds (that arise). Nor do I entertain purposes of any kind. It is
Nature that desires such objects as are liked; it is Nature that hates
such objects as are disliked. Desire and aversion spring from Nature,
after the manner of the upward and the downward life-winds when souls
have entered animate bodies. Separated from them are others; in them are
eternal dispositions; (these as also) the soul of all creatures, Yogins
would behold in the body. Dwelling in that, I am never attached to
anything through desire and wrath, and decrepitude and death. Not having
any desire for any object of desire, and not having any aversion for any
evil, there is no taint on my natures, as there is no taint of a drop of
water on (the leaves of) the lotus. Of this constant (principle) which
looks upon diverse natures, they are inconstant possessions.[77] Though
actions are performed, yet the assemblage of enjoyments does not attach
itself to them, even as the assemblage of rays of the sun does not attach
to the sky. In this connection is recited an ancient story of a discourse
between an Adhwaryu and a Yati. Do thou hear it, O glorious lady.
Beholding an animal sprinkled with water at a sacrificial ceremony, a
Yati said unto the Adhwaryu seated there these words in censure,--This is
destruction of life! unto him the Adhwaryu said in reply,--This goat will
not be destroyed. The animal (sacrificed) meets with great good, if the
Vedic declaration on this subject be true. That part of this animal which
is of earth will go to earth. That part of this one which is born of
water, will enter into water. His eye will enter the sun; his ear will
enter the different points of the horizon; his life-winds will enter the
sky. I who adhere to the scriptures incur no fault (by assisting at the
killing of this animal).'
"The Yati said, 'If thou beholdest such good to the goat in this
dissociation with (his) life-winds, then this sacrifice is for the goat.
What need hast thou for it? Let the brother, father, mother, and friend
(of this goat) give thee their approval in this. Taking him (to them) do
thou consult them. This goat is especially dependent. It behoveth thee to
see them who can give their consent in this. After hearing their consent;
the matter will become fit for consideration. The life-winds of this goat
have been made to return to their respective sources. Only the inanimate
body remains behind. This is what I think. Of those who wish to enjoy
felicity by means of the inanimate body (of an animal) which is
comparable with fuel, the fuel (of sacrifice) is after all the animal
himself. Abstention from cruelty is the foremost of all deities. Even
this is the teaching of the elders. We know this is the proposition,
viz.,--No slaughter (of living creatures).--If I say anything further,
(it will then appear that) diverse kinds of faulty actions are capable of
being done by thee. Always abstaining from cruelty to all creatures is
what meets with our approbation. We establish this from what is directly
perceptible. We do not rely on what is beyond direct perception.'
"The Adhwaryu said, 'Thou enjoyest the properties of smell which belong
to the earth. Thou drinkest the tastes which appertain to water. Thou
seest colours which belong to lighted bodies. Thou touchest the
properties which, have their origin in wind. Thou hearest the sounds
which have their origin in space (or ether). Thou thinkest thoughts with
the mind. All these entities, thou art of opinion, have life. Thou dost
not then abstain from taking life. Really, thou art engaged in slaughter.
There can be no movement without slaughter. Or, what dost thou think, O
regenerate one.'
"The Yati said, 'The Indestructible and the Destructible constitute the
double manifestation of the soul. Of these the Indestructible is existed.
The Destructible is said to be exceedingly non-existent.[78] The
life-wind, the tongue, the mind, the quality of goodness, along with the
quality of passion, are all existent. The Atman is above these forms and
hence is without duality and hope. As regards one that is freed from
these existent objects, that transcends all pairs of opposites, that does
not cherish any expectation, that is alike to all creatures, that is
liberated from the idea of meum, that has subjugated his self, and that
is released from all his surroundings,--for him no fear exists from any
source!'[79]
"The Adhwaryu said, 'O foremost of intelligent men, one should reside
with those that are good. Hearing thy opinion my understanding shines
with light. O illustrious one, I come to thee, believing thee to be a
god; and I say I have no fault, O regenerate one, by performing these
rites with the aid of Mantras!'[80]
"The Brahmana continued, 'With this conclusion, the Yati remained silent
after this. The Adhwaryu also proceeded with the great sacrifice, freed
from delusion. The Brahmanas understand Emancipation, which is
exceedingly subtle, to be of this kind and having understood it, they
live accordingly directed by the Kshetrajna, that beholder of all
topics.'"
