14.028
ब्राह्मण उवाच॥
The Brahmin said.
गन्धान्न जिघ्रामि रसान्न वेद्मि; रूपं न पश्यामि न च स्पृशामि। न चापि शब्दान्विविधाञ्शृणोमि; न चापि सङ्कल्पमुपैमि किञ्चित् ॥१४-२८-१॥
I do not smell any odors, nor perceive any tastes; I do not see form, nor do I touch; nor do I hear any kind of sound, nor do I form even the slightest intention. (14-28-1)
अर्थानिष्टान्कामयते स्वभावः; सर्वान्द्वेष्यान्प्रद्विषते स्वभावः। कामद्वेषावुद्भवतः स्वभावा; त्प्राणापानौ जन्तुदेहान्निवेश्य ॥१४-२८-२॥
It is the nature that desires what is not to be desired; it is the nature that greatly hates all those who should be hated. From nature arise both desire and hatred, having established prāṇa and apāna in the bodies of living beings. (14-28-2)
तेभ्यश्चान्यांस्तेष्वनित्यांश्च भावा; न्भूतात्मानं लक्षयेयं शरीरे। तस्मिंस्तिष्ठन्नास्मि शक्यः कथं चि; त्कामक्रोधाभ्यां जरया मृत्युना च ॥१४-२८-३॥
From those and the other impermanent existences among them, I do not perceive the essential self of beings within the body. Remaining established in that, I am in no way affected by desire, anger, old age, or death. (14-28-3)
अकामयानस्य च सर्वकामा; नविद्विषाणस्य च सर्वदोषान्। न मे स्वभावेषु भवन्ति लेपा; स्तोयस्य बिन्दोरिव पुष्करेषु ॥१४-२८-४॥
All desires belong to one who does not desire, and all faults to one who does not hate. Attachments do not arise in my natural qualities, just as a drop of water does not adhere to lotuses. (14-28-4)
नित्यस्य चैतस्य भवन्ति नित्या; निरीक्षमाणस्य बहून्स्वभावान्। न सज्जते कर्मसु भोगजालं; दिवीव सूर्यस्य मयूखजालम् ॥१४-२८-५॥
Of the eternal, in this self, constant qualities arise; for the observer, many natures appear. The net of enjoyments does not adhere to actions, just as the web of the sun's rays does not cling in the sky. (14-28-5)
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। अध्वर्युयतिसंवादं तं निबोध यशस्विनि ॥१४-२८-६॥
O illustrious lady, here too I shall narrate an ancient story, the dialogue between the adhvaryu and the yati; listen to that. (14-28-6)
प्रोक्ष्यमाणं पशुं दृष्ट्वा यज्ञकर्मण्यथाब्रवीत्। यतिरध्वर्युमासीनो हिंसेयमिति कुत्सयन् ॥१४-२८-७॥
Upon witnessing the animal being sprinkled in the sacrifice, the ascetic, seated there, censuring, said to the adhvaryu priest: "Let it be killed," (14-28-7)
तमध्वर्युः प्रत्युवाच नायं छागो विनश्यति। श्रेयसा योक्ष्यते जन्तुर्यदि श्रुतिरियं तथा ॥१४-२८-८॥
The adhvaryu (priest) replied to him, "This goat does not perish; if this sacred tradition is indeed so, the creature will attain a better state." (14-28-8)
यो ह्यस्य पार्थिवो भागः पृथिवीं स गमिष्यति। यदस्य वारिजं किञ्चिदपस्तत्प्रतिपद्यते ॥१४-२८-९॥
Indeed, that portion of this which is earthly will go to the earth; whatever of it is water, that attains the waters. (14-28-9)
सूर्यं चक्षुर्दिशः श्रोत्रे प्राणोऽस्य दिवमेव च। आगमे वर्तमानस्य न मे दोषोऽस्ति कश्चन ॥१४-२८-१०॥
For him, the sun (is his) eye, the directions (are his) ears, the breath is his, and indeed the heaven too; for one existing in the present at the arrival, there is no fault in me whatsoever. (14-28-10)
यतिरुवाच॥
The ascetic said.
प्राणैर्वियोगे छागस्य यदि श्रेयः प्रपश्यसि। छागार्थे वर्तते यज्ञो भवतः किं प्रयोजनम् ॥१४-२८-११॥
If in the death of the goat you see its benefit, then if the sacrifice is for the sake of the goat, what is your purpose in it? (14-28-11)
अनु त्वा मन्यतां माता पिता भ्राता सखापि च। मन्त्रयस्वैनमुन्नीय परवन्तं विशेषतः ॥१४-२८-१२॥
Let your mother, father, brother, and friend regard him after you. Having raised him, consult with him, especially as he is dependent on others. (14-28-12)
य एवमनुमन्येरंस्तान्भवान्प्रष्टुमर्हति। तेषामनुमतं श्रुत्वा शक्या कर्तुं विचारणा ॥१४-२८-१३॥
You should ask those who would agree in this way. Having heard their consent, it is possible to carry out the consideration. (14-28-13)
प्राणा अप्यस्य छागस्य प्रापितास्ते स्वयोनिषु। शरीरं केवलं शिष्टं निश्चेष्टमिति मे मतिः ॥१४-२८-१४॥
The vital breaths of this goat have indeed returned to their original sources; only the body remains, motionless—this is my opinion. (14-28-14)
इन्धनस्य तु तुल्येन शरीरेण विचेतसा। हिंसा निर्वेष्टुकामानामिन्धनं पशुसञ्ज्ञितम् ॥१४-२८-१५॥
But the body, when used as fuel by the ignorant for acts of violence by those seeking to accomplish them, is considered animal fuel. (14-28-15)
अहिंसा सर्वधर्माणामिति वृद्धानुशासनम्। यदहिंस्रं भवेत्कर्म तत्कार्यमिति विद्महे ॥१४-२८-१६॥
Non-injury is the highest of all dharmas—thus is the instruction of the elders. Whatever action is non-injurious, that should be done—this we know. (14-28-16)
अहिंसेति प्रतिज्ञेयं यदि वक्ष्याम्यतः परम्। शक्यं बहुविधं वक्तुं भवतः कार्यदूषणम् ॥१४-२८-१७॥
If I declare a vow of 'non-injury', from this point onward, it is possible to point out the fault in your action in many ways. (14-28-17)
अहिंसा सर्वभूतानां नित्यमस्मासु रोचते। प्रत्यक्षतः साधयामो न परोक्षमुपास्महे ॥१४-२८-१८॥
Non-violence toward all beings is always pleasing to us; what we do, we do openly, not through worship of what is unseen. (14-28-18)
अध्वर्युरुवाच॥
The sacrificial priest said.
भूमेर्गन्धगुणान्भुङ्क्षे पिबस्यापोमयान्रसान्। ज्योतिषां पश्यसे रूपं स्पृशस्यनिलजान्गुणान् ॥१४-२८-१९॥
You experience the qualities of smell from earth, you drink waters rich in tastes, you see forms belonging to lights, and you touch the qualities produced by wind. (14-28-19)
शृणोष्याकाशजं शब्दं मनसा मन्यसे मतिम्। सर्वाण्येतानि भूतानि प्राणा इति च मन्यसे ॥१४-२८-२०॥
You hear the sound that arises from space, and with your mind you perceive thought. You consider all these beings as life-forces, thus you think. (14-28-20)
प्राणादाने च नित्योऽसि हिंसायां वर्तते भवान्। नास्ति चेष्टा विना हिंसां किं वा त्वं मन्यसे द्विज ॥१४-२८-२१॥
In sustaining life, you are always involved and act in violence. There is no action without violence—what do you think, O twice-born? (14-28-21)
यतिरुवाच॥
The ascetic said;
अक्षरं च क्षरं चैव द्वैधीभावोऽयमात्मनः। अक्षरं तत्र सद्भावः स्वभावः क्षर उच्यते ॥१४-२८-२२॥
The self has a twofold nature: the imperishable and the perishable. There, existence is the imperishable, while the inherent nature is called perishable. (14-28-22)
प्राणो जिह्वा मनः सत्त्वं स्वभावो रजसा सह। भावैरेतैर्विमुक्तस्य निर्द्वंद्वस्य निराशिषः ॥१४-२८-२३॥
He whose life-breath, tongue, mind, essential nature, and disposition along with rajas have been transcended, who is freed from these dispositions, who is free from dualities and devoid of desires. (14-28-23)
समस्य सर्वभूतेषु निर्ममस्य जितात्मनः। समन्तात्परिमुक्तस्य न भयं विद्यते क्वचित् ॥१४-२८-२४॥
For one who is even-minded among all beings, free from the sense of possession, self-controlled, and completely liberated from every side, there is no fear anywhere. (14-28-24)
अध्वर्युरुवाच॥
The adhvaryu (priest) said.
सद्भिरेवेह संवासः कार्यो मतिमतां वर। भवतो हि मतं श्रुत्वा प्रतिभाति मतिर्मम ॥१४-२८-२५॥
Association with the virtuous alone should be cultivated here, O foremost of the wise; for, having heard your view, my understanding becomes clear. (14-28-25)
भगवन्भगवद्बुद्ध्या प्रतिबुद्धो ब्रवीम्यहम्। मतं मन्तुं क्रतुं कर्तुं नापराधोऽस्ति मे द्विज ॥१४-२८-२६॥
O Lord, awakened by divine understanding I declare: To hold an opinion, to contemplate, to perform a sacrifice, or to act—there is no offense for me, O twice-born. (14-28-26)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
उपपत्त्या यतिस्तूष्णीं वर्तमानस्ततः परम्। अध्वर्युरपि निर्मोहः प्रचचार महामखे ॥१४-२८-२७॥
By reasoning, the ascetic remained silent; thereafter, the adhvaryu priest, free from delusion, also moved about in the great sacrifice. (14-28-27)
एवमेतादृशं मोक्षं सुसूक्ष्मं ब्राह्मणा विदुः। विदित्वा चानुतिष्ठन्ति क्षेत्रज्ञेनानुदर्शिना ॥१४-२८-२८॥
Thus, such very subtle liberation is known by the knowers of Brahman. Having known it, they also practice it, with the insight of the knower of the field. (14-28-28)
