An Index to the Names in the Mahabharata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s2.495

c5.s2.495

then they ran away in various directions from desire of self-instruction; first arose in the snakes the disposition of biting; in the As. the disposition for ostentatious pride; the gods betook themselves to gifts, and M.-r. to self-restraint (XIV, 26). The brahman compared the world to an impassable fastness (durgam), and Brāhman to a great forest; asked by his wife, he described this forest copiously (XIV, 27); "it is not I, but nature that smells scents, etc." In this connection an ancient discourse between an adhvaryu and a yati is recited: Beholding an animal sprinkled with water at a sacrificial ceremony, a yati blamed the adhvaryu for that destruction of life. The Adhvaryu appealed to the Vedas, saying, "This goat will not be destroyed, but will be benefited; that part of it which is of earth will go to earth," etc.; the yati said that if the sacrifice was to the benefit of the goat, then the goats ought to give their consent; "abstention from cruelty is alone worthy of approbation; one should be guided by perception"; the adhvaryu objected that by smelling what belongs to the earth, etc., one takes life, as all these entities have life; the yati distinguished between the indestructible and the destructible of the soul (ātmanaḥ); of these only the indestructible is really existent; to him who is freed from all existent objects there is no fear; the adhvaryu admires and praises him, and says that he has no fault by performing those rites according to the mantras; the yati remained silent; the adhvaryu proceeded with the sacrifice (XIV, 28). Follows the ancient story about the 1,000-armed king Kārtavīryārjuna and the Ocean; v. Arjuna Kārtavīrya (c) and Paraçu-Rāma (d) (XIV, 29) with Alarka (e) (XIV, 30). The brahman said: There are three foes in the world (i.e. ninefold, on account of the three guṇas); exultation, satisfaction, and joy < goodness; desire, wrath, and hatred < passion; lassitude, sloth, and delusion < darkness. Persons conversant with the ancient kalpas recite some verses which were sung in days of old by king Ambarīṣa, who had acquired a tranquil soul: "I have killed all foes, etc., but the greatest vice has not yet been destroyed by me . . ." (XIV, 31). Then the old narrativo of the discourse between a brahman and king Janaka (f) is cited (XIV, 32-33). Asked by his wife as to how this knowledge may be acquired, the brahman said: Know that Brāhman (i.e. buddhi, Nil.) is the [lower] araṇi, the preceptor the upper araṇi; penances and conversance with the scriptures turn the upper araṇi; knowledge is the fire produced. Asked by his wife about the symbol (liṅgam) of Brāhman called kṣetrajña, the brahman answered that he is without symbols and qualities. Kṛṣṇa said: Then the mind of that brahman's wife, upon the understanding (buddhi) is the brāhman; he who has been called kṣetrajña is I myself" (XIV, 34).