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Srimad Bhagvata Mahapurana: Book 11: Chapter 21: Verses 29-40
Not knowing My opinion-which is not quite apparent, and which is to the effect that if one has a passion for destruction of life, it should be restricted to sacrificial performances only, and that there is no scriptural ordinance making it obligatory on us-those wicked men indulging in destruction of life as a pastime and with their mind set on the pleasures of sense worship the gods as well as the manes and the rulers of evil spirits through sacrificial performances carried on by means of animals slaughtered with the desire of gratifying themselves. Picturing to their mind the other world-which is evanescent like the objects seen in a dream and a source of misery, though delightful to the ear and the blessings sought for (in this world), they part with their earnings (expend them on sacrificial performance etc.), even as a merchant would stake his (hard-earned) fortune (in the hope of gaining more). Rooted in Rajas, Sattva and Tamas, they worship gods etc., Indra being the chief of them-who (likewise) take delight in Sattva, Rajas and Tamas-and not so (devotedly) Myself (who stand beyond the three Gunas). They indulge in the (fond) hope that, having worshipped the gods through sacrifices in their earthly career, they will ascend to heaven and revel (there), and at the end of such enjoyment (in heaven) will be born (again) in the terrestrial region of a high pedigree and be great householders (living in stately mansions). Even the talk bearing on Me does not find favour with the egotistic and highly arrogant men who have their mind distracted thus by (seemingly) flowery promises (contained in the Vedas).
These Vedas dealing with the three departments (viz., ritual acts, the worship of gods and Brahma-Realization) teach (as a matter of fact) the truth that Brahma (alone) constitutes the Self of (us) all. The Vedic texts, however, (as well as their seers) convey their meaning (only) indirectly (and hence it is not manifest to all at first sight) and (such indirect mode of) teaching (alone) is dear to Me as well (inasmuch as the pure-hearted alone can grasp the real spirit, the generality of men being liable to misunderstand it and be led astray). (The meaning of) the Veda (which is Brahma manifested in the form of word) is most difficult to understand, consisting as it does of the vital air (the Para stage of speech), the mind (the Pasyanti stage residing in the Anahata Cakra, including the Madhyama stage, consisting of Buddhi or the intellect and residing in the Manipura Cakra located in the heart) and the organ of speech (the Vaikhari state). (As consisting of the Cosmic Praha) it is endless (in point of time) and limitless (in space), profound (obscure) and difficult to fathom like the ocean. Presided over by Me-the infinite Brahma, possessed of endless potencies-the said Veda is perceived (by the wise) in the form of the Anahata sound in (all) created beings as the fibre in a lotus stalk. (Even) as a spider sends forth the cobweb from its heart through its mouth, (the Lord in the form of Hiranyagarbha working through) the vital air, essentially blissful, and appearing in the form of Veda, with the material of Anahata sound evolves from the cavity of the heart through the mind, which conceives the (various) sounds represented by the letters of the alphabet, the Vaikhari form of speech-flowing in a thousand channels and embellished with (the articulate sounds represented by the letters of the alphabet* classified (in Indian phonetics) as sibilants, vowels, aspirants and semi-vowels (so-called because they stand between the vowels, on the one hand, and consonants on the other), manifested out of the (sacred sound) OM (heard in a subtle form within the heart)-elaborated by various languages (Vedic as well as secular) and characterized by (a number of) metres successively consisting of four more letters than the preceding and having no limit or end; and Himself withdraws it.
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