14.028
brāhmaṇa uvāca॥
The Brahmin said.
gandhān na jighrāmi rasān na vedmi; rūpaṃ na paśyāmi na ca spṛśāmi। na cāpi śabdān vividhañ śṛṇomi; na cāpi saṅkalpam upaimi kiñcit ॥14-28-1॥
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)
arthāniṣṭān kāmayate svabhāvaḥ; sarvān dveṣyān pradviṣate svabhāvaḥ. kāma-dveṣau udbhavatau svabhāvāt, prāṇa-apānau jantu-dehān niveśya ॥14-28-2॥
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)
tebhyaś cānyāṁs teṣv anityāṁś ca bhāvān; na bhūtātmānaṁ lakṣayeyam śarīre. tasmin tiṣṭhann āsmi śakyaḥ kathaṁ cit kāmakrodhābhyāṁ jarayā mṛtyunā ca ॥14-28-3॥
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)
akāmayānasya ca sarvakāmā; navidviṣāṇasya ca sarvadoṣān। na me svabhāveṣu bhavanti lepā; stoyasya bindoriva puṣkareṣu ॥14-28-4॥
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)
nityasya caitasya bhavanti nityā; nirīkṣamāṇasya bahūnsva-bhāvān. na sajjate karmasu bhogajālaṁ; divīva sūryasya mayūkhajālam ॥14-28-5॥
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)
atrāpy udāharantīm amitihāsaṃ purātanam। adhvaryuyati-saṃvādaṃ taṃ nibodha yaśasvini॥14-28-6॥
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)
prokṣyamāṇaṃ paśuṃ dṛṣṭvā yajña-karmaṇy athābravīt। yatir adhvaryum āsīno hiṃseyam iti kutsayan ॥14-28-7॥
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)
tam adhvaryuḥ pratyuvāca nāyaṃ chāgo vinaśyati। śreyasā yokṣyate janturyadi śrutir iyaṃ tathā॥14-28-8॥
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)
yo hy asya pārthivo bhāgaḥ pṛthivīṃ sa gamiṣyati. yadasya vārijaṃ kiñcid apas tat pratipadyate ॥14-28-9॥
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)
sūryaṃ cakṣurdiśaḥ śrotre prāṇo'sya divam-eva ca। āgame vartamānasya na me doṣo'sti kaścana॥14-28-10॥
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)
yatir uvāca॥
The ascetic said.
prāṇair-viyoge chāgasya yadi śreyaḥ prapaśyasi। chāgārthe vartate yajño bhavataḥ kiṃ prayojanam ॥14-28-11॥
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)
anu tvā manyatāṃ mātā pitā bhrātā sakhā api ca। mantrayāsva enam unnīya paravantam viśeṣataḥ॥14-28-12॥
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)
ya evam-anumanyeraṁs tān bhavān praṣṭum arhati. teṣām anumataṁ śrutvā śakyā kartuṁ vicāraṇā ॥14-28-13॥
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)
prāṇā apy asya chāgasya prāpitās te svayoniṣu। śarīraṃ kevalaṃ śiṣṭaṃ niśceṣṭam iti me matiḥ॥14-28-14॥
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)
indhanasya tu tulyena śarīreṇa vicetasā। hiṃsā nirveṣṭukāmānām indhanaṃ paśusaṃjñitam ॥14-28-15॥
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)
ahiṃsā sarvadharmāṇām iti vṛddhānuśāsanam। yad ahiṃsraṃ bhavet karma tat kāryam iti vidmahe ॥14-28-16॥
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)
ahiṃseti pratijñeyaṃ yadi vakṣyāmy ataḥ param। śakyaṃ bahuvidhaṃ vaktuṃ bhavataḥ kāryadūṣaṇam ॥14-28-17॥
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)
ahiṁsā sarvabhūtānāṁ nityamasmāsu rocate। pratyakṣataḥ sādhayāmo na parokṣamupāsmahe ॥14-28-18॥
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)
adhvaryur uvāca॥
The sacrificial priest said.
bhūmer gandha-guṇān bhuṅkṣe pibasi āpaḥ mayān rasān | jyotiṣāṃ paśyase rūpaṃ spṛśasi anila-jān guṇān ॥14-28-19॥
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)
śṛṇoṣy ākāśajaṃ śabdaṃ manasā manyase matim। sarvāṇy etāni bhūtāni prāṇā iti ca manyase ॥14-28-20॥
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)
prāṇādāne ca nityo'si hiṁsāyāṁ vartate bhavān। nāsti ceṣṭā vinā hiṁsāṁ kiṁ vā tvaṁ manyase dvija ॥14-28-21॥
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)
yatir uvāca॥
The ascetic said;
akṣaraṃ ca kṣaraṃ caiva dvaidhibhāvo'yamātmanaḥ। akṣaraṃ tatra sadbhāvaḥ svabhāvaḥ kṣara ucyate ॥14-28-22॥
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)
prāṇo jihvā manaḥ sattvaṃ svabhāvo rajasā saha। bhāvair etair vimuktasya nirdvaṃdvasya nirāśiṣaḥ ॥14-28-23॥
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)
samasya sarvabhūteṣu nirmamasya jitātmanaḥ. samantāt parimuktasya na bhayaṃ vidyate kvacit ॥14-28-24॥
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)
adhvaryur uvāca॥
The adhvaryu (priest) said.
sadbhireveha saṁvāsaḥ kāryo matimatāṁ vara। bhavato hi mataṁ śrutvā pratibhāti matir mama ॥14-28-25॥
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)
bhagavan-bhagavad-buddhyā pratibuddho bravīmy aham। mataṃ mantuṃ kratuṃ kartuṃ nāparādho'sti me dvija ॥14-28-26॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
upapattyā yatistuṣṇīṃ vartamānastataḥ param | adhvaryurapi nirmohaḥ pracacāra mahāmakhe ॥14-28-27॥
By reasoning, the ascetic remained silent; thereafter, the adhvaryu priest, free from delusion, also moved about in the great sacrifice. (14-28-27)
evam etādṛśaṃ mokṣaṃ susūkṣmaṃ brāhmaṇā viduḥ. viditvā cānutiṣṭhanti kṣetrajñenānudarśinā ॥14-28-28॥
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)
