"'Yudhishthira said, "Amongst the diverse kinds of sacrifices, all of
which, of course, are regarded to have but one object (viz., the
cleansing of the heart or the glory of God), tell me, O grandsire, what
that sacrifice is which has been ordained for the sake only of virtue and
not for the acquisition of either heaven or wealth!"[1283]
"'Bhishma said, "In this connection I shall relate to thee the history,
formerly recited by Narada, of a Brahmana who for performing sacrifices,
lived according to the unchha mode.
"'"Narada said, 'In one of the foremost of kingdoms that was distinguished
again for virtue, there lived a Brahmana. Devoted to penances and living
according to the unchha mode, that Brahmana was earnestly engaged in
adoring Vishnu in sacrifices.[1284] He had Syamaka for his food, as also
Suryaparni and Suvarchala and other kinds of potherbs that were bitter
and disagreeable to the taste. In consequence, however, of his penances,
all these tasted sweet.[1285] Abstaining from injuring any creature, and
leading the life of a forest recluse, he attained to ascetic success.
With roots and fruits, O scorcher of foes, he used to adore Vishnu in
sacrifices that were intended to confer heaven upon him.[1286] The
Brahmana, whose name was Satya, had a wife named Pushkaradharini. She was
pure-minded, and had emaciated herself by the observance of many austere
vows. (Herself having been of a benevolent disposition, and her husband
being thus addicted to sacrifices that were cruel), she did not approve
of the conduct of her lord. Summoned, however, to take her seat by his
side as his spouse (for the performance of a sacrifice), she feared to
incur his curse and, therefore, comforted herself with his conduct. The
garments that invested her body consisted of the (cast off) plumes of
peacocks. Although unwilling, she still performed that sacrifice at the
command of her lord who had become its Hotri. In that forest, near to the
Brahmana's asylum, lived a neighbour of his, viz., the virtuous Parnada
of Sukra's race, having assumed the form of a deer. He addressed that
Brahmana, whose name was Satya, in articulate speech and said unto him
these words, "Thou wouldst be acting very improperly,[1287] if this
sacrifice of thine were accomplished in such a manner as to be defective
in mantras and other particulars of ritual. I, therefore, ask thee to
slay and cut me in pieces for making libations therewith on thy
sacrificial fire. Do this and becoming blameless ascend to heaven." Then
the presiding goddess of the solar disc, viz., Savitri, came to that
sacrifice in her own embodied form and insisted upon that Brahmana in
doing what he desired by that deer to do. Unto that goddess, however, who
thus insisted, the Brahmana replied, saying, "I shall not slay this deer
who lives with me in this same neighbourhood."[1288] Thus addressed by
the Brahmana, the goddess Savitri desisted and entered the sacrificial
fire from desire of surveying the nether world, and wishing to avoid the
sight of (other) defects in that sacrifice.[1289] The deer, then, with
joined hands, once more begged of Satya (to be cut in pieces and poured
into the sacrificial fire). Satya, however, embraced him in friendship
and dismissed him, saying, "Go!"[1290] At this, the deer seemed to leave
that place. But after he had gone eight steps he returned, and said,
"Verily, do thou slay me. Truly do I say, slain by thee I am sure to
attain to a righteous end. I give thee (spiritual) vision. Behold the
celestial Apsaras and the beautiful vehicles of the high-souled
Gandharvas." Beholding (that sight) for a protracted space of time, with
longing eyes, and seeing the deer (solicitous of sacrifice), and thinking
that residence in heaven is attainable by only slaughter, he approved (of
the counsels the deer had given). It was Dharma himself who had become a
deer that lived in those woods for many years. (Seeing the Brahmana
tempted by the prospect he beheld), Dharma provided for his salvation and
counselled him, saying, "This (viz., slaughter of living creatures) is
not conformable to the ordinances about Sacrifices."[1291] The penances,
which had been of very large measure, of that Brahmana whose mind had
entertained the desire of slaying the deer, diminished greatly in
consequence of that thought itself. The injuring of living creatures,
therefore, forms no part of sacrifice.[1292] Then the illustrious Dharma
(having assumed his real form), himself assisted that Brahmana, by
discharging the priestly office, to perform a sacrifice. The Brahmana,
after this, in consequence of his (renewed) penances, attained to that
state of mind which was his spouse's.[1293] Abstention from injury is
that religion which is complete in respect of its rewards. The religion,
however, of cruelty is only thus far beneficial that it leads to heaven
(which has a termination). I have spoken to thee of that religion of
Truth which, indeed, is the religion of those that are utterers of
Brahma.'"'"[1294]