d with the cause
of generations. They take up all the different tastes from all creatures,
even as inconstancy sucks up truth. In that itself dwell, and from that
emerge, the seven Rishis who are crowned with ascetic success, with those
seven having Vasishtha for their foremost. Glory, effulgence, greatness,
enlightenment, victory, perfection, and energy, these seven always follow
this same like rays following the sun. Hills and mountains also exist
there, collected together; and rivers and streams bearing waters in their
course, waters that are born of Brahma. And there happens a confluence
also of streams in the secluded spot for sacrifice. Thence those that are
contented with their own souls proceed to the Grandsire. Those whose
wishes have been reduced, whose wishes have been directed to excellent
vows, and whose sins have been burnt off by penances, merging themselves
in their souls, succeed in attaining to Brahman. Tranquillity is praised
by those who are conversant with the forest of knowledge. Keeping that
forest in view, they take birth so as not to lose courage. Even such is
that sacred forest that is understood by Brahmanas, and understanding it,
they live (in accordance with the ordinance), directed by the
Kshetrajna.'"'"

SECTION XXVIII

"'"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I
do not see colours. I do not touch. I do not likewise hear the diverse
sounds (that arise). Nor do I entertain purposes of any kind. It is
Nature that desires such objects as are liked; it is Nature that hates
such objects as are disliked. Desire and aversion spring from Nature,
after the manner of the upward and the downward life-winds when souls
have entered animate bodies. Separated from them are others; in them are
eternal dispositions; (these as also) the soul of all creatures. Yogins
would behold in the body. Dwelling in that, I am never attached to
anything through desire and wrath, and decrepitude and death. Not having
any desire for any object of desire, and not having any aversion for any
evil, there is no taint on my natures, as there is no taint of a drop of
water on (the leaves of) the lotus. Of this constant (principle) which
looks upon diverse natures, they are inconstant possessions.[77] Though
actions are performed, yet the assemblage of enjoyments does not attach
itself to them, even as the assemblage of rays of the sun does not attach
to the sky. In this connection is recited a