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TATTVA-KAUMUDI
[119(9) Anus'rava is Veda, that which is heard during the
tutorial lectures of a qualified teacher and Reply : The not done ( written ). Anus'ravika 18 that Vedic is like the obvious
which is related to Anus'rava or Veda, i. e.
which is derived or known therefrom. The host of religious rites laid down in the Veda is equal to the obvious ( remedies mentioned before );- both being equally inefficient in the absolute and final removal of the three kınds of pain. Though the text uses the generic term “ Vedic " (Anus'rvaika), yet it ought to be taken as implying only the ritualistic section of it; because discriminative knowledge also forms part of the Veda ( which of course is not what the author means). Says the S'ruti: "The Spirit should be known and discriminated from Primordial Matter." (Brhadāranyaka, 2-4-5); (bg, so doing) "the agent does not return, yea, he does not return ( into this world )". ( Chăndogya, 8-15). (10) Reasons for the above assertion are given: since
it is connected with impurity, decay and Because impure, excess. The impurity lies in the fact of the decaying and excessive - Soma and other sacrifices being accompanied
by the killing of animals and the destruction of grains and seeds. Says the revered Pancas'ıkhācārya : " It ( the sin attendant upon slaughter ) is slightly mixed, remediable and bearable." The slight mixture' meant here is that of the principle effect ( Apūrva i. e. merit) of the Jyotisłoma and other sacrifices, with the minor apūrva due to animal-slaughter which is the source of sin. The epithet
remediable' implies that the sin is removable by certain expiatory rites; but if somehow these are neglected, then at the time of the fruition of the principal karma (merit), the evil element ( denyrit caused by the slaughter ) also bears its fruits; and as long as these latter are being experienced, they are borne with patience; hence the qualification ‘bearable'. Ex. perts ( in rituals ) dangling in the nectar-tanks of heaven
