650.1 Is there a change from Nivritti path to Pravritti
Saunaka said, How is that illustrious god, viz., the puissant Narayana who is fully conversant with the Vedas and their branches, at once the doer and the enjoyer of sacrifices? Endued with forgiveness, he has adopted, again, the religion of Nivritti (abstention). Indeed, it is that holy and puissant one who has himself ordained the duties of Nivritti. Why then has he made many of the deities the takers of shares in sacrifices which, of course, are all due to the disposition of Pravritti? Why has he again created some with a contrary disposition, for they follow the ordinances of the religion of abstention? Do thou O Suta, dispel this doubt, of ours. This doubt seems to be eternal and is connected with a great mystery. Thou hast heard all discourses on Narayana, discourses that are consistent with the (other) scriptures. 1
Sauti said, O excellent Saunaka, I shall recite to thee what Vaisampayana, the disciple of the intelligent Vyasa, said when questioned on these very topics by king Janamejaya. Having heard the discourse on the glory of Narayana who is the Soul of all embodied creatures, Janamejaya, endued with great intelligence and wisdom, questioned Vaisampayana on these very subjects.
Janamejaya said, "The whole world of Beings, with Brahma, the deities, the Asuras and human beings, are seen to be deeply attached to actions which have been said to be productive of prosperity. Emancipation has, O regenerate one, been said by thee to be the highest felicity and to consist of the cessation of existence. They who, being divested of both merit and demerit, become emancipate, succeed, we hear, in entering the great God of a thousand rays. It seems to be, O Brahmana, that the eternal religion of Emancipation is exceedingly difficult of observance. Turning away from it, all the deities have become enjoyers of the libations of clarified butter poured with mantras on sacrificial fires and other offerings presented to them by the same or similar means. Then, again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya, Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the Deity of the Waters, Infinite Space (as living Being), the Universe too (as a conscious agent), and the rest of the denizens of heaven,--they, it seems, are ignorant of the way of securing annihilation of conscious existence, that is capable of being brought about by self-realisation. 2 Hence, perhaps, they have not be taken themselves to the path that is certain, indestructible, and immutable. Hence perhaps, turning away from that path they have adopted the religion of Pravritti which leads to conscious existence that is measured by time. This, indeed, is one great fault that attaches to those that are wedded to actions, for all their rewards are terminable. This doubt, O regenerate one, is planted in my heart like a dagger. Remove it out by reciting to me some discourses of old on this topic. Great is my curiosity to listen to thee. For what reason, O regenerate one, have the deities been said to be takers of their respective shares of sacrificial offerings presented to them with the aid of mantras in sacrifices of diverse kinds? Why again are the denizens of heaven adored in sacrifices? And, O best of regenerate persons, to whom do they, that take their shares of offerings in sacrifices performed to their honour, themselves make offerings when they perform great sacrifices?"
Sauti said, O excellent Saunaka, I shall recite to thee what Vaisampayana, the disciple of the intelligent Vyasa, said when questioned on these very topics by king Janamejaya. Having heard the discourse on the glory of Narayana who is the Soul of all embodied creatures, Janamejaya, endued with great intelligence and wisdom, questioned Vaisampayana on these very subjects.
Janamejaya said, "The whole world of Beings, with Brahma, the deities, the Asuras and human beings, are seen to be deeply attached to actions which have been said to be productive of prosperity. Emancipation has, O regenerate one, been said by thee to be the highest felicity and to consist of the cessation of existence. They who, being divested of both merit and demerit, become emancipate, succeed, we hear, in entering the great God of a thousand rays. It seems to be, O Brahmana, that the eternal religion of Emancipation is exceedingly difficult of observance. Turning away from it, all the deities have become enjoyers of the libations of clarified butter poured with mantras on sacrificial fires and other offerings presented to them by the same or similar means. Then, again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya, Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the Deity of the Waters, Infinite Space (as living Being), the Universe too (as a conscious agent), and the rest of the denizens of heaven,--they, it seems, are ignorant of the way of securing annihilation of conscious existence, that is capable of being brought about by self-realisation. 2 Hence, perhaps, they have not be taken themselves to the path that is certain, indestructible, and immutable. Hence perhaps, turning away from that path they have adopted the religion of Pravritti which leads to conscious existence that is measured by time. This, indeed, is one great fault that attaches to those that are wedded to actions, for all their rewards are terminable. This doubt, O regenerate one, is planted in my heart like a dagger. Remove it out by reciting to me some discourses of old on this topic. Great is my curiosity to listen to thee. For what reason, O regenerate one, have the deities been said to be takers of their respective shares of sacrificial offerings presented to them with the aid of mantras in sacrifices of diverse kinds? Why again are the denizens of heaven adored in sacrifices? And, O best of regenerate persons, to whom do they, that take their shares of offerings in sacrifices performed to their honour, themselves make offerings when they perform great sacrifices?"