14.028
The Brahmin said.
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
The ascetic said.
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)
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)
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)
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)
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)
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)
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)
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)
The sacrificial priest said.
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)
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)
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)
The ascetic said;
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)
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)
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)
The adhvaryu (priest) said.
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)
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)
The Brāhmaṇa said.
By reasoning, the ascetic remained silent; thereafter, the adhvaryu priest, free from delusion, also moved about in the great sacrifice. (14-28-27)
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)
