अनुगीता पर्व — प्रकृतिको वर्णन

I do not smell scents. I do not get tastes. I do not see colours. I do not likewise hear the various sounds Nor do I entertain purposes of any kind.

It is Nature which desires such objects as are liked; it is Nature which hates such objects as are disliked. Desire and hatred originate from Nature, like the upward and the downward vital airs when should have entered animate bodies.

Separated from them are others; in them are eternal dispositions; Yogins would see in the body, the soul of all creatures. Living in that, I am never attached to anything through desire and anger, and decrepitude and death.

Not having any desire for any object of desire, and not having any hatred for any evil, there is not taint on my natures, as there is not taint of a drop of water on the lotus.

Of this fixed (principle) which looks upon various natures, they are fickle possessions. Though actions are performed, yet the collection of enjoyments does not attach itself to them, as the collection of rays of the sun does not attach to the sky. Regarding it is recited an ancient discourse between an Adhvarya and a Yati. Do you hear it, O glorious lady.

Seeing an animal sprinkled with water at a sacrifice, a Yati said to the Adhvaryu sealed there these word sin censure, This is destruction of life.

To him the Adhvaryu replied. This goat will not be destroyed. The animal 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 of water, will enter into water.

His eye will enter the sun; his ear will enter the various points of the horizon; his vital airs will enter the sky. I who follow the scriptures commit no sin.

The Yati said-If you see such good to the goat in this dissociation with (his) vital airs, then this sacrifice is for the goat. What need have you for it?

Let the brother, father, mother, and friend give you their approval in this. Taking him (to them) do you consult them. This goat is cspccially dependent.

You should see them who can givc their consent in this. After hcaring their consent, the matter will become a worthy topic for consideration.

The vital airs 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 pleasure by means of the inanimate body (of an animal) which can be compared with fuel, the fuel (of sacrifice) is after all the animal himself.

Abstention from cruelty is the foremost of all duties. This is the teaching of the elders. We know that no crucl action should be donc.

This is the proposition, viz., No destruction (of living creatures-If I say anything further, then various kinds of faulty actions are capable of being done by you.

Always abstaining from cruelty to all creatures is what is lauded. We establish this from what is directly perceptible. We do not rely on what is beyond direct perception.

The Adhvaryu said You enjoy the properties of smell which belong to the earth. You drink the tastes which belong to water. You see colours which belong to luminous bodies. You touch the properties which originate from wind, you hear the sounds which originate from ether. You think thoughts with the mind. All these entities, you hold, have life.

You do not then abstain from taking life. Really, you are engaged in slaughter. There can be no movement without destruction. Or, what do you think. O twice-born one.

The Indestructible and the Destructible form the twofold manifestation of the soul. Of these the Indestructible is existent. The Destructible is said to be exceedingly nonexistent.

The vital air, the tongue, the mind, the quality of goodness, along with the quality of passion, are all existent. Of him who is freed from these existent objects, who is above all pairs of opposites, who does not cherish any expectation, who is alike to all creatures, who is freed from the idea of mineness, who has governed his self, and who is released from all his surroundings, no fear cxists from any source.

The Adhvaryu said O foremost of intelligent men, one should live with the good. Hearing your opinion my understanding shines with light.

O illustrious one, I come to you, believing you to be a god; and I say I have no fault, O twice-born one, by performing these rites with the help of Mantras.

The Brahmana said With this conclusion, the Yati remained silent after this. The Adhvaryu also went on with the great sacrifice, freed from delusion.

The Brahmanas understand Liberation, which is exceedingly subtle, to be of this kind; and having understood it, they live accordingly, directed by the Kshetrajna, that seer of all topics.