The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 eBook

This eBook from the Gutenberg Project consists of approximately 1,582 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4.
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.’”


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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 from Project Gutenberg. Public domain.
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