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+The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana
+Vyasa, Volume 4
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.net
+
+
+Title: The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4
+       Books 13, 14, 15, 16, 17 and 18
+
+Translator: Kisari Mohan Ganguli
+
+Release Date: March 26, 2005 [EBook #15477]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATA VOL 4 ***
+
+
+
+
+Produced by John B. Hare. Please notify any corrections
+to John B. Hare at www.sacred-texts.com
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 13
+
+ANUSASANA PARVA
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned at sacred-texts.com, 2005. Proofed by John Bruno Hare, January
+2005.
+
+
+
+THE MAHABHARATA
+
+ANUSASANA PARVA
+
+PART I
+
+SECTION I
+
+(Anusasanika Parva)
+
+OM! HAVING BOWED down unto Narayana, and Nara the foremost of male
+beings, and unto the goddess Saraswati, must the word Jaya be uttered.
+
+"Yudhishthira said, 'O grandsire, tranquillity of mind has been said to
+be subtile and of diverse forms. I have heard all thy discourses, but
+still tranquillity of mind has not been mine. In this matter, various
+means of quieting the mind have been related (by thee), O sire, but how
+can peace of mind be secured from only a knowledge of the different kinds
+of tranquillity, when I myself have been the instrument of bringing about
+all this? Beholding thy body covered with arrows and festering with bad
+sores, I fail to find, O hero, any peace of mind, at the thought of the
+evils I have wrought. Beholding thy body, O most valiant of men, bathed
+in blood, like a hill overrun with water from its springs, I am
+languishing with grief even as the lotus in the rainy season. What can be
+more painful than this, that thou, O grandsire, hast been brought to this
+plight on my account by my people fighting against their foes on the
+battle-field? Other princes also, with their sons and kinsmen, having met
+with destruction on my account. Alas, what can be more painful than this.
+Tell us, O prince, what destiny awaits us and the sons of Dhritarashtra,
+who, driven by fate and anger, have done this abhorrent act. O lord of
+men, I think the son of Dhritarashtra is fortunate in that he doth not
+behold thee in this state. But I, who am the cause of thy death as well
+as of that of our friends, am denied all peace of mind by beholding thee
+on the bare earth in this sorry condition. The wicked Duryodhana, the
+most infamous of his race, has, with all his troops and his brothers,
+perished in battle, in the observance of Kshatriya duties. That
+wicked-souled wight does not see thee lying on the ground. Verily, for
+this reason, I would deem death to be preferable to life. O hero that
+never swervest from virtue, had I with my brothers met with destruction
+ere this at the hands of our enemies on the battle-field, I would not
+have found thee in this pitiful plight, thus pierced with arrows. Surely,
+O prince, the Maker had created is to become perpetrators of evil deeds.
+O king, if thou wishest to do me good, do thou then instruct me in such a
+way that I may be cleansed of this sin in even another world.'
+
+"Bhishma replied, 'Why, O fortunate one, dost thou consider thy soul,
+which is dependent (on God and Destiny and Time) to be the cause of thy
+actions? The manifestation of its inaction is subtle and imperceptible to
+the senses. In this connection is cited the ancient story of the
+conversation between Mrityu and Gautami with Kala and the Fowler and the
+serpent. There was, O son of Kunti, an old lady of the name of Gautami,
+who was possessed of great patience and tranquillity of mind. One day she
+found her son dead in consequence of having been bitten by a serpent. An
+angry fowler, by name Arjunaka, bound the serpent with a string and
+brought it before Gautami. He then said to her,--This wretched serpent
+has been the cause of thy son's death, O blessed lady. Tell me quickly
+how this wretch is to be destroyed. Shall I throw it into the fire or
+shall I hack it into pieces? This infamous destroyer of a child does not
+deserve to live longer.'
+
+"Gautami replied, 'Do thou, O Arjunaka of little understanding, release
+this serpent. It doth not deserve death at thy hands. Who is so foolish
+as to disregard the inevitable lot that awaits him and burdening himself
+with such folly sink into sin? Those that have made themselves light by
+the practice of virtuous deeds, manage to cross the sea of the world even
+as a ship crosses the ocean. But those that have made themselves heavy
+with sin sink into the bottom, even as an arrow thrown into the water. By
+killing the serpent, this my boy will not be restored to life, and by
+letting it live, no harm will be caused to thee. Who would go to the
+interminable regions of Death by slaying this living creature?'
+
+"The fowler said, 'I know, O lady that knowest the difference between
+right and wrong, that the great are afflicted at the afflictions of all
+creatures. But these words which thou hast spoken are fraught with
+instruction for only a self-contained person (and not for one plunged in
+sorrow). Therefore, I must kill this serpent. Those who value peace of
+mind, assign everything to the course of Time as the cause, but practical
+men soon assuage their grief (by revenge). People through constant
+delusion, fear loss of beatitude (in the next world for acts like these).
+therefore, O lady, assuage thy grief by having this serpent destroyed (by
+me).
+
+"Gautami replied, 'People like us are never afflicted by (such
+misfortune). Good men have their souls always intent on virtue. The death
+of the boy was predestined: therefore, I am unable to approve of the
+destruction of this serpent. Brahmanas do not harbour resentment, because
+resentment leads to pain. Do thou, O good man, forgive and release this
+serpent out of compassion.'
+
+"The fowler replied, 'Let us earn great and inexhaustible merit hereafter
+by killing (this creature), even as a man acquires great merit, and
+confers it on his victim sacrificed as well, by sacrifice upon the altar.
+Merit is acquired by killing an enemy: by killing this despicable
+creature, thou shalt acquire great and true merit hereafter.'
+
+"Gautami replied, 'What good is there in tormenting and killing an enemy,
+and what good is won by not releasing an enemy in our power? Therefore, O
+thou of benign countenance, why should we not forgive this serpent and
+try to earn merit by releasing it?'
+
+"The fowler replied, 'A great number (of creatures) ought to be protected
+from (the wickedness of) this one, instead of this single creature being
+protected (in preference to many). Virtuous men abandon the vicious (to
+their doom): do thou, therefore, kill this wicked creature.'
+
+"Gautami replied, 'By killing this serpent, O fowler, my son will not be
+restored to life, nor do I see that any other end will be attained by its
+death: therefore, do thou, O fowler, release this living creature of a
+serpent.
+
+"The fowler said, 'By killing Vritra, Indra secured the best portion (of
+sacrificial offerings), and by destroying a sacrifice Mahadeva secured
+his share of sacrificial offerings: do thou, therefore, destroy this
+serpent immediately without any misgivings in thy mind!'
+
+"Bhishma continued, 'The high-souled Gautami, although repeatedly incited
+by the fowler for the destruction of the serpent did not bend her mind to
+that sinful act. The serpent, painfully bound with the cord: sighing a
+little and maintaining its composure with great difficulty, then uttered
+these words slowly, in a human voice.'
+
+"The serpent said, 'O foolish Arjunaka, what fault is there of mine? I
+have no will of my own, and am not independent. Mrityu sent me on this
+errand. By his direction have I bitten this child, and not out of any
+anger or choice on my part. Therefore, if there be any sin in this, O
+fowler, the sin is his.'
+
+"The fowler said, 'If thou hast done this evil, led thereto by another,
+the sin is thine also as thou art an instrument in the act. As in the
+making of an earthen vessel the potter's wheel and rod and other things
+are all regarded as causes, so art thou, O serpent, (cause in the
+production of this effect). He that is guilty deserves death at my hands.
+Thou, O serpent, art guilty. Indeed, thou confessest thyself so in this
+matter!'
+
+"The serpent said, 'As all these, viz., the potter's wheel, rod, and
+other things, are not independent causes, even so I am not an independent
+cause. Therefore, this is no fault of mine, as thou shouldst grant.
+Shouldst thou think otherwise, then these are to be considered as causes
+working in unison with one another. For thus working with one other, a
+doubt arises regarding their relation as cause and effect. Such being the
+case, it is no fault of mine, nor do I deserve death on this account, nor
+am I guilty of any sin. Or, if thou thinkest that there is sin (in even
+such causation), the sin lies in the aggregate of causes.'
+
+"The fowler said, 'If thou art neither the prime cause nor the agent in
+this matter, thou art still the cause of the death (of his child).
+Therefore, thou dost deserve death in my opinion. If, O serpent, thou
+thinkest that when an evil act is done, the doer is not implicated
+therein, then there can be no cause in this matter; but having done this,
+verily thou deservest death. What more dost thou think?'
+
+"The serpent said, 'Whether any cause exists or not,[1] no effect is
+produced without an (intermediate) act. Therefore, causation being of no
+moment in either case, my agency only as the cause (in this matter) ought
+to be considered in its proper bearings. If, O fowler, thou thinkest me
+to be the cause in truth, then the guilt of this act of killing a living
+being rests on the shoulders of another who incited me to this end.'[2]
+
+"The fowler said, 'Not deserving of life, O foolish one, why dost thou
+bandy so many words, O wretch of a serpent? Thou deservest death at my
+hands. Thou hast done an atrocious act by killing this infant.'
+
+"The serpent said, 'O fowler, as the officiating priests at a sacrifice
+do not acquire the merit of the act by offering oblations of clarified
+butter to the fire, even so should I be regarded with respect as to the
+result in this connection.'
+
+"Bhishma continued, 'The serpent directed by Mrityu having said this,
+Mrityu himself appeared there and addressing the serpent spoke thus.
+
+"Mrityu said, 'Guided. by Kala, I, O serpent, sent thee on this errand,
+and neither art thou nor am I the cause of this child's death. Even as
+the clouds are tossed hither and thither by the wind, I am like the
+clouds, O serpent, influenced by Kala. All attitudes appertaining to
+Sattwa or Rajas, or Tamas, are provoked by Kala, and operate in all
+creatures. All creatures, mobile and immobile, in heaven, or earth, are
+influenced by Kala. The whole universe, O serpent, is imbued with this
+same influence of Kala. All acts in this world and all abstentions, as
+also all their modifications, are said to be influenced by Kala, Surya,
+Soma, Vishnu, Water, Wind, the deity of a hundred sacrificer, Fire, Sky,
+Earth, Mitra and Parjanya, Aditi, and the Vasus, Rivers and Oceans, all
+existent and non-existent objects, are created and destroyed by Kala.
+Knowing this, why dost thou, O serpent, consider me to be guilty? If any
+fault attaches to me in this, thou also wouldst be to blame.'
+
+"The serpent said, 'I do not, O Mrityu, blame thee, nor do I absolve thee
+from all blame. I only aver that I am directed and influenced (in my
+actions) by thee. If any blame attaches to Kala, or, if it be not
+desirable to attach any blame to him, it is not for me to scan the fault.
+We have no right to do so. As it is incumbent on me to absolve myself
+from this blame, so it is my duty to see that no blame attaches to
+Mrityu.'
+
+"Bhishma continued, 'Then the serpent, addressing Arjunaka, said--Thou
+hast listened to what Mrityu has said. Therefore, it is not proper for
+thee to torment me, who am guiltless, by tying me with this cord.'
+
+"The fowler said, 'I have listened to thee, O serpent, as well as to the
+words of Mrityu, but these, O serpent, do not absolve thee from all
+blame. Mrityu and thyself are the causes of the child's death. I consider
+both of you to be the cause and I do not call that to be the cause which
+is not truly so. Accursed be the wicked and vengeful Mrityu that causes
+affliction to the good. Thee too I shall kill that art sinful and
+engaged, in sinful acts!'
+
+"Mrityu said, 'We both are not free agents, but are dependent on Kala,
+and ordained to do our appointed work. Thou shouldst not find fault with
+us if thou dost consider this matter thoroughly.'
+
+"The fowler said, 'If ye both, O serpent and Mrityu, be dependent on
+Kala, I am curious to know how pleasure (arising from doing good) and
+anger (arising from doing evil) are caused.'
+
+"Mrityu said, 'Whatever is done is done under the influence of Kala. I
+have said it before, O fowler, that Kala is the cause of all and that for
+this reason we both, acting under the inspiration of Kala, do our
+appointed work and therefore, O fowler, we two do not deserve censure
+from thee in any way!'
+
+"Bhishma continued, 'Then Kala arrived at that scene of disputation on
+this point of morality, and spoke thus to the serpent and Mrityu and the
+fowler Arjunaka assembled together.'
+
+"Kala said, 'Neither Mrityu, nor this serpent, nor I, O fowler, am guilty
+of the death of any creature. We are merely the immediate exciting causes
+of the event. O Arjunaka, the Karma of this child formed the exciting
+cause of our action in this matter. There was no other cause by which
+this child came by its death. It was killed as a result of its own Karma.
+It has met with death as the result of its Karma in the past. Its Karma
+has been the cause of its destruction. We all are subject to the
+influence of our respective Karma. Karma is an aid to salvation even as
+sons are, and Karma also is an indicator of virtue and vice in man. We
+urge one another even as acts urge one another. As men make from a lump
+of clay whatever they wish to make, even so do men attain to various
+results determined by Karma. As light and shadow are related to each
+other, so are men related to Karma through their own actions. Therefore,
+neither art thou, nor am I, nor Mrityu, nor the serpent, nor this old
+Brahmana lady, is the cause of this child's death. He himself is the
+cause here. Upon Kala, O king, expounding the matter in this way,
+Gautami, convinced in her mind that men suffer according to their
+actions, spoke thus to Arjunaka.'
+
+"Gautami said, 'Neither Kala, nor Mrityu, nor the serpent, is the cause
+in this matter. This child has met with death as the result of its own
+Karma. I too so acted (in the past) that my son has died (as its
+consequence). Let now Kala and Mrityu retire from this place, and do thou
+too, O Arjunaka, release this serpent.'
+
+"Bhishma continued, 'Then Kala and Mrityu and the serpent went back to
+their respective destinations, and Gautami became consoled in mind as
+also the fowler. Having heard all this, O king, do thou forego all grief,
+and attain to peace of mind. Men attain to heaven or hell as the result
+of their own Karma. This evil has neither been of thy own creation, nor
+of Duryodhana's. Know this that these lords of Earth have all been slain
+(in this war) as a result of acts of Kalas.'"
+
+Vaisampayana said, "Having heard all this, the powerful and virtuous
+Yudhishthira became consoled in mind, and again enquired as follows."
+
+
+
+SECTION II
+
+"Yudhishthira said, 'O grandsire, O wisest of men, O thou that art
+learned in all the scriptures, I have listened to this great story, O
+foremost of intelligent men. I am desirous of again hearing the recital
+of some history full of religious instruction, and it behoves thee to
+gratify me. O lord of Earth, tell me if any householder has ever
+succeeded in conquering Mrityu by the practice of virtue. Do thou recite
+this to me with all details!'
+
+"Bhishma said, 'This ancient history is recited as an illustration of the
+subject of the conquest by a householder, over Mrityu, through the
+practice of virtue. The Prajapati Manu had a son, O king, of the name of
+the Ikshwaku. Of that king, illustrious as Surya, were born a hundred
+sons. His tenth son, O Bharata, was named Dasaswa, and this virtuous
+prince of infallible prowess became the king of Mahismati. Dasaswa's son,
+O king, was a righteous prince whose mind was constantly devoted to the
+practice of truth and charity and devotion. He was known by the name of
+Madiraswa and ruled over the Earth as her lord. He was constantly devoted
+to the study of the Vedas as also of the science of arms. Madiraswa's son
+was the king named Dyutimat who possessed great good fortune and power
+and strength and energy. Dyutimat's son was the highly devout and pious
+king who was famous in all the worlds under the name of Suvira. His soul
+was intent on religion and he possessed wealth like another Indra, the
+lord of the deities. Suvira too had a son who was invincible in battle,
+and who was the best of all warriors and known by the name of Sudurjaya.
+And Durjya too, possessed of a body like that of Indra, had a son who
+beamed with splendour like that of fire. He was the great monarch named
+Duryodhana who was one of the foremost of royal sages. Indra used to pour
+rain profusely in the kingdom of this monarch, who never fled from the
+battlefield and was possessed of valour like unto Indra himself. The
+cities and the kingdom of this king were filled with riches and gems and
+cattle and grain of various kinds. There was no miser in his kingdom nor
+any person afflicted with distress or poverty. Nor was there in his
+kingdom any person that was weak in body or afflicted with disease. That
+king was very clever, smooth in speech, without envy, a master of his
+passions, of a righteous soul, full of compassion, endued with prowess,
+and not given to boasting. He performed sacrifices, and was
+self-restrained and intelligent, devoted to Brahmanas and Truth. He never
+humiliated others, and was charitable, and learned in the Vedas and the
+Vedanta. The celestial river Narmada, auspicious and sacred and of cool
+waters, in her own nature, O Bharata, courted him. He begot upon that
+river, a lotus-eyed daughter, by name Sudarsana, who was, O king, endued
+with great beauty. No creature, O Yudhisthira, had ever been born before
+among womankind, that was, possessed of such beauty as that excellent
+damsel who was the daughter of Duryodhana. The god Agni himself courted
+the beautiful princess Sudarsana, and taking the shape of a Brahmana, O
+monarch, sought her hand from the king. The king was unwilling to give
+his daughter in marriage to the Brahmana who was poor and not of the same
+rank with himself. Thereupon Agni vanished from his great sacrifice. The
+king, grieved at heart, then addressed the Brahmanas, saying,--Of what
+sin have I, ye excellent Brahmanas, or you, been guilty, that Agni should
+disappear from this sacrifice, even as good done unto wicked men
+disappears from their estimation. Great, indeed, must that sin of ours be
+for which Agni has thus disappeared. Either must the sin be yours, or, it
+must be mine. Do you fully investigate the matter.--Then hearing the
+king's words, O foremost prince of Bharata's race, the Brahmanas,
+restraining speech, sought with concentrated faculties the protection of
+the god of fire. The divine carrier of oblations, resplendent as the
+autumnal Sun, appeared before them, enveloping his self in glorious
+refulgence. The high-souled Agni then addressed those excellent
+Brahmanas, saying,--I seek the daughter of Duryodhana for my own self. At
+this all those Brahmanas were struck with wonder, and rising on the
+morrow, they related to the king what had been said by the fire-god. The
+wise monarch, hearing the words of those utterers of Brahma, was
+delighted at heart, and said,--Be it so.--The king craved a boon of the
+illustrious fire-god as the marriage dower,--Do thou, O Agni, deign to
+remain always with us here.--Be it so--said the divine Agni to that lord
+of Earth. For this reason Agni has always been present in the kingdom of
+Mahismati to this day, and was seen by Sahadeva in course of his
+conquering expedition to the south. Then the king gave his daughter,
+dressed in new garments and decked with jewels, to the high-souled deity,
+and Agni too accepted, according to Vedic rites, the princess Sudarsana
+as his bride, even as he accepts libations of clarified butter at
+sacrifices, Agni was well pleased with her appearance, her beauty, grace,
+character, and nobility of birth, and was minded to beget offspring upon
+her. And a son by Agni, of the name of Sudarsana, was soon born of her.
+Sudarsana also was, in appearance, as beautiful as the full moon, and
+even in his childhood he attained to a knowledge of the supreme and
+everlasting Brahma. There was also a king of the name of Oghavat, who was
+the grandfather of Nriga. He had a daughter of the name of Oghavati, and
+a son too of the name of Ogharatha born unto him. King Oghavat gave his
+daughter Oghavati, beautiful as a goddess, to the learned Sudarsana for
+wife. Sudarsana, O king, leading the life of a householder with Oghavati,
+used to dwell in Kurukshetra with her. This intelligent prince of blazing
+energy took the vow, O lord, of conquering Death by leading the life of
+even a householder. The son of Agni, O king, said to Oghavati,--Do thou
+never act contrary to (the wishes of) those that seek our hospitality.
+Thou shouldst make no scruple about the means by which guests are to be
+welcomed, even if thou have to offer thy own person. O beautiful one,
+this vow is always present in the mind, since for householders, there is
+no higher virtue than hospitality accorded to guests. Do thou always bear
+this in mind without ever doubting it, if my words be any authority with
+thee. O sinless and blessed one, if thou hast any faith in me, do thou
+never disregard a guest whether I be at thy side or at a distance from
+thee! Unto him, with hands clasped and placed on her head, Oghavati
+replied, saying,--'I shall leave nothing undone of what thou commandest
+me.--Then Mrityu, O king, desiring to over-reach Sudarsana, began to
+watch him for finding out his lathes. On a certain occasion, when the son
+of Agni went out to fetch firewood from the forest, a graceful Brahmana
+sought the hospitality of Oghavati with these words:--O beautiful lady,
+if thou hast any faith in the virtue of hospitality as prescribed for
+householders, then I would request thee to extend the rites of
+hospitality to me to-day.--The princess of great fame, thus addressed by
+that Brahmana, O king, welcomed him according to the rites prescribed in
+the Vedas. Having offered him a seat, and water to wash his feet, she
+enquired, saying,--What is thy business? What can I offer thee? The
+Brahmana said unto her,--My business is with thy person, O blessed one.
+Do thou act accordingly without any hesitation in thy mind. If the duties
+prescribed for householders be acceptable to thee, do thou, O princess,
+gratify me by offering up thy person to me.--Though tempted by the
+princess with offers of diverse other things, the Brahmana, however, did
+not ask for any other gift than the offer of her own person. Seeing him
+resolved, that lady, remembering the directions which had before been
+given to her by her husband, but overcome with shame, said, to that
+excellent Brahmana,--Be it so.--Remembering the words of her husband who
+was desirous of acquiring the virtue of householders, she cheerfully
+approached the regenerate Rishi. Meanwhile, the son of Agni, having
+collected his firewood, returned to his home. Mrityu, with his fierce and
+inexorable nature, was constantly by his side, even, as one attends upon
+one's devoted friend. When the son of Pavaka returned to his own
+hermitage, he called Oghavati by name, and (receiving no answer)
+repeatedly, exclaimed,--Whether art thou gone?--But the chaste lady,
+devoted to her husband, being then locked in the arms of that Brahmana,
+gave no reply to her husband. Indeed, that chaste woman, considering
+herself contaminated became speechless, overcome with shame. Sudarsana,
+addressing her again, exclaimed,--Where can my chaste wife be? Whither
+has she gone? Nothing can be of greater moment to me than this (her
+disappearance). Why does not that simple and truthful lady, devoted to
+her husband, alas, answer to my call today as she used to do before with
+sweet smiles? Then that Brahmana, who was within the hut, thus replied to
+Sudarsana,--Do thou learn, O son of Pavaka, that a Brahmana guest has
+arrived, and though tempted by this thy wife with diverse other offers of
+welcome, I have, O best of Brahmanas, desired only her person, and this
+fair-faced lady is engaged in welcoming me with due rites. Thou art at
+liberty to do whatever thou thinkest to be suitable to this occasion.
+Mrityu, armed with the iron club, pursued the Rishi at that moment,
+desirous of compassing the destruction of one that would, he thought,
+deviate from his promise. Sudarsana was struck with wonder, but casting
+off all jealousy and anger by look, word, deed, or thought, said,--Do
+thou enjoy thyself, O Brahmana. It is a great pleasure to me. A
+householder obtain the highest merit by honouring a guest. It is said by
+the learned that, as regards the householder, there is no higher merit
+than what results unto him from a guest departing from his house after
+having been duly honoured by him. My life, my wife, and whatever other
+worldly possessions I have, are all dedicated to the use of my guests.
+Even this is the vow that I have taken. As I have truly made this
+statement, by that truth, O Brahmana, I shall attain to the knowledge of
+Self. O foremost of virtuous men, the five elements, viz., fire, air,
+earth, water, and sky, and the mind, the intellect and the Soul, and time
+and space and the ten organs of sense, are all present in the bodies of
+men, and always witness the good and evil deeds that men do. This truth
+has today been uttered by me, and let the gods bless me for it or destroy
+me if I have spoken falsely. At this, O Bharata, there arose in all
+directions, in repeated echoes, a voice, crying,--This is true, this is
+not false. Then that Brahmana came out of the hovel, and like the wind
+rising and encompassing both Earth and sky, and making the three worlds
+echo with Vedic sounds, and calling that virtuous man by name, and
+congratulating him said,--O sinless one, I am Dharma; All glory to thee.
+I came here, O truth-loving one, to try thee, and I am well pleased with
+thee by knowing thee to be virtuous. Thou hast subdued and conquered
+Mrityu who always has pursued thee, seeking thy laches? O best of men, no
+one in the three worlds has the ability to insult, even with looks, this
+chaste lady devoted to her husband, far less to touch her person. She has
+been protected from defilement by thy virtue and by her own chastity.
+There can be nothing contrary to what this proud lady will say. This
+utterer of Brahma, endued with austere penances, shall, for the salvation
+of the world, be metamorphosed into a mighty river. And thou shalt attain
+to all the worlds in this thy body, and as truly as the science of Yoga
+is within her control, this highly blessed lady will follow thee with
+only half of her corporeal self, and with the other half will she be
+celebrated as the river Oghavati! And thou shalt attain with her to all
+the worlds that acquired through penances, Those eternal and everlasting
+worlds from which none cometh back will be attained by thee even in this
+gross body of thine. Thou hast conquered Death, and attained to the
+highest of all felicities, and by thy own power (of mind), attaining to
+the speed of thought, thou hast risen above the power of the five
+elements! By thus adhering to the duties of a householder, thou hast
+conquered thy passions, desires, and anger, and this princess, O prince
+of virtuous men has, by serving thee, conquered affliction, desire,
+illusion, enmity and lassitude of mind!'
+
+"Bhishma continued, 'Then the glorious Vasava (the lord of the gods),
+riding in a fine chariot drawn by a thousand white horses, approached
+that Brahmana. Death and Soul, all the worlds, all the elements,
+intellect, mind, time, and space as also desire and wrath, were all
+conquered. There-fore, O best of men, do thou bear this in mind, that to
+a householder there is no higher divinity than the guest. It is said by
+the learned that the blessings of an honoured guest are more efficacious
+than the merit of a hundred sacrifices. Whenever a deserving guest seeks
+the hospitality of a householder and is not honoured by him, he takes
+away (with him) all the virtues of the latter giving him his sins (in
+return). I have now recited to thee, my son, this excellent story as to
+how Death was conquered of old by a householder. The recital of this
+excellent story confers glory, fame, and longevity (upon those that
+listen to it). The man that seeks worldly prosperity should consider it
+as efficacious in removing all evil. And, O Bharata, the learned man that
+daily recites this story of the life of Sudarsana attains to the regions
+of the blessed.'"
+
+
+
+SECTION III
+
+"Yudhishthira said, 'If, O prince, Brahmanahood be so difficult of
+attainment by the three classes (Kshatriyas, Vaisyas and Sudras), how
+then did the high souled Viswamitra, O king, though a Kshatriya (by
+birth), attain to the status of a Brahmana? I desire to know this, O
+sire. Therefore, do thou truly relate this matter to me. That powerful
+man, O sire, by virtue of his austerities, destroyed in a moment the
+hundred sons of the high-souled Vasishtha. While under the influence of
+anger, he created numerous evil spirits and Rakshasas of mighty vigour
+and resembling the great destroyer Kala himself. The great and learned
+race of Kusika, numbering hundreds of regenerate sages and belauded by
+the Brahmanas, was founded in this world of men by him. Sunasepha of
+austere penances, the son of Richika, having been sought to be slain as
+an animal in the great sacrifice of Amvarisha, obtained his deliverance
+through Viswamitra. Harishchandra, having pleased the gods at a
+sacrifice, became a son of the wise Viswamitra. For not having honoured
+their eldest brother Devarat, whom Viswamitra got as a son from the gods,
+the other fifty brothers of his were cursed, and all of them became
+Chandalas. Trisanku, the son of Ikshwaku, through the curse of Vasistha
+became a Chandala, and when abandoned by his friends, and remaining
+suspended with his head downwards in the lower regions, was translated to
+heaven at the pleasure of Viswamitra. Viswamitra had a large river, by
+name Kausika, that was frequented by celestial Rishis. This sacred and
+auspicious stream was frequented by the gods and regenerate Rishis. For
+disturbing his devotions, the famous celestial nymph Rambha of fine
+bracelets, was cursed and metamorphosed into a rock. Through fear of
+Viswamitra the glorious Vasishtha, in olden times, binding himself with
+creepers, threw himself down into a river and again rose released from
+his bonds. In consequence of this, that large and sacred river become
+thenceforth celebrated by the name of Vipasa.[3] He prayed to the
+glorious and puissant Indra who was pleased with him and absolved him
+from a curse.[4] Remaining on the northern side of the firmament, he
+sheds his lustre from a position in the midst of the seven regenerate
+Rishis,[5] and Dhruva the son of Uttanpada[6]. These are his achievements
+as well as many others. O descendant of Kuru, as they were performed by a
+Kshatriya, my curiosity has been roused in this matter. Therefore, O
+foremost one of Bharata's race, do thou relate this matter to me truly.
+How without casting off his corporeal frame and taking another tenement
+of flesh could he become a Brahmana? Do thou, O sire, truly relate this
+matter to me as thou hast related to me the story of Matanga. Matanga was
+born as a Chandala,[7] and could not attain to Brahmanahood,(with all his
+austerities) but how could this man attain to the status of a Brahmana?"
+
+
+
+SECTION IV
+
+"Bhishma said, 'Listen truly in detail, O son of Pritha, how in olden
+times Viswamitra attained to the status of a Brahmana Rishi. There was, O
+foremost of Bharata's descendants, in the race of Bharata, a king of the
+name of Ajamida, who performed many sacrifices and was the best of all
+virtuous men. His son was the great king named Jahnu. Ganga was the
+daughter of this high-minded prince. The farfamed and equally virtuous
+Sindhudwipa was the son of this prince. From Sindhudwipa sprung the great
+royal sage Valakaswa. His son was named Vallabha who was like a second
+Dharma in embodied form. His son again was Kusika who was refulgent with
+glory like unto the thousand-eyed Indra. Kusika's son was the illustrious
+King Gadhi who, being childless and desiring to have a son born unto him,
+repaired to the forest. Whilst living there, a daughter was born unto
+him. She was called Satyavati by name, and in beauty of appearance she
+had no equal on Earth. The illustrious son of Chyavana, celebrated by the
+name of Richika, of the race of Bhrigu, endued with austere penances,
+sought the hand of this lady. Gadhi, the destroyer of his enemies,
+thinking him to be poor, did not bestow her in marriage upon the
+high-souled Richika. But when the latter, thus dismissed, was going away,
+the excellent king, addressing him said,--'If thou givest me a marriage
+dower thou shalt have my daughter for thy wife.'
+
+"Richika said, 'What dower, O king, shall I offer thee for the hand of
+thy daughter? Tell me truly, without feeling any hesitation in the
+matter. Gadhi said,--'O descendant of Bhrigu, do thou give me a thousand
+horses fleet as the wind, and possessing the hue of moon-beams, and each
+having one ear black.'
+
+"Bhishma said, 'Then that mighty son of Chyavana who was the foremost of
+Bhrigu's race, besought the deity Varuna, the son of Aditi, who was the
+lord of all the waters.--O best of gods, I pray to thee to give me a
+thousand horses, all endued with the speed of the wind and with
+complexion as effulgent as the moon's, but each having one ear black. The
+god Varuna, the son of Aditi, said to that excellent scion of Bhrigu's
+race,--Be it so. Wheresoever thou shalt seek, the horses shalt arise (in
+thy presence).--As soon as Richika thought of them, there arose from the
+waters of Ganga thousand high-mettled horses, as lustrous in complexion
+as the moon. Not far from Kanyakubja, the sacred bank of Ganga is still
+famous among men as Aswatirtha in consequence of the appearance of those
+horses at that place. Then Richika, that best of ascetics, pleased in
+mind, gave those thousand excellent horses unto Gadhi as the
+marriage-dower. King Gadhi, filled with wonder and fearing to be cursed,
+gave his daughter, bedecked with jewels, unto that son of Bhrigu. That
+foremost of regenerate Rishis accepted her hand in marriage according to
+the prescribed rites. The princess too was well-pleased at finding
+herself the wife of that Brahmana. That foremost of regenerate Rishis, O
+Bharata, was well pleased with her conduct and expressed a wish to grant
+her boon. The princess, O excellent king, related this to her mother. The
+mother addressed the daughter that stood before her with down-cast eyes,
+saving,--It behoves thee, O my daughter, to secure a favour for me also
+from thy husband. That sage of austere penances is capable of granting a
+boon to me, the boon, viz. of the birth of a son to me.--Then, O king,
+returning quickly to her husband Richika, the princess related to him all
+that had been desired by her mother. Richika said,--By my favour, O
+blessed one, she will soon give birth to a son possessed of every virtue.
+May thy request be fulfilled. Of thee too shall be born a mighty and
+glorious son who, endued with virtue, shall perpetuate my race. Truly do
+I say this unto thee! When you two shall bathe in your season, she shall
+embrace a peepul tree, and thou, O excellent lady, shalt likewise embrace
+a fig tree, and by so doing shall ye attain the object of your desire. O
+sweetly-smiling lady, both she and you shall have to partake of these two
+sacrificial offerings (charu)[8]rated with hymns, and then shall ye
+obtain sons (as desired).--At this, Satyavati, delighted at heart, told
+her mother all that had been said by Richika as also of the two balls of
+charu. Then the mother, addressing her daughter Satyavati, said:--O
+daughter, as I am deserving of greater consideration from thee than thy
+husband, do thou obey my words. The charu, duly consecrated with hymns,
+which thy husband has given to thee, do thou give unto me and thyself
+take the one that has been prescribed for me. O sweetly-smiling one of
+blameless character, if thou hast any respect for my word, let us change
+the trees respectively designed for us. Every one desires to possess an
+excellent and stainless being for his own son. The glorious Richika too
+must have acted from a similar motive in this matter, as will appear in
+the end. For this reason, O beautiful girl, my heart inclines towards thy
+charu, and thy tree, and thou too shouldst consider how to secure an
+excellent brother for thyself.--The mother and the daughter Satyavati
+having acted in this way, they both, O Yudhishthira, became big with
+child. And that great Rishi, the excellent descendant of Bhrigu, finding
+his wife quick with child, was pleased at heart, and addressing her,
+said,--O excellent lady, thou hast not done well in exchanging the charu
+as will soon become apparent. It is also clear that thou hast changed the
+trees. I had placed the entire accumulated energy of Brahma in thy charu
+and Kshatriya energy in the charu of thy mother. I had so ordered that
+thou wouldst give birth to a Brahmana whose virtues would be famous
+throughout the three worlds, and that she (thy mother) would give birth
+to an excellent Kshatriya. But now, O excellent lady, that thou hast
+reversed the order (of the charu) so, thy mother will give birth to an
+excellent Brahmana and thou too, O excellent lady, will give birth to a
+Kshatriya terrible in action. Thou hast not done will, O lady, by acting
+thus out of affection for thy mother.--Hearing this, O king the excellent
+lady Satyavati, struck with sorrow, fell upon the ground like a beautiful
+creeper cut in twain. Regaining her senses and bowing unto her lord with
+head (bent), the daughter of Gadhi said to her husband, that foremost one
+of Bhrigu's race,--O regenerate Rishi, O thou that art foremost amongst
+those versed in Brahma, do thou take pity on me, thy wife, who is thus
+appeasing thee and so order that a Kshatriya son may not be born unto me.
+Let my grandson be such a one as will be famous for his terrible
+achievements, if it be thy desire, but not my son, O Brahmana. Do thou
+confer this favour on me.--Be it so,--said that man of austere penances
+to his wife and then, O king, she gave birth to a blessed son named
+Jamadagni. The celebrated wife of Gadhi too gave birth to the regenerate
+Rishi Viswamitra versed in the knowledge of Brahma, by favour of that
+Rishi. The highly devout Viswamitra, though a Kshatriya, attained to the
+state of a Brahmana and became the founder of a race of Brahmanas. His
+sons became high-souled progenitors of many races of Brahmanas who were
+devoted to austere penances, learned in the Vedas, and founders, of many
+clans. The adorable Madhuchcchanda and the mighty Devrat, Akshina,
+Sakunta, Vabhru, Kalapatha, the celebrated Yajnavalkya, Sthula of high
+vows, Uluka, Mudgala, and the sage Saindhavayana, the illustrious
+Valgujangha and the great Rishi Galeva, Ruchi, the celebrated Vajra, as
+also Salankayana, Liladhya and Narada, the one known as Kurchamuka, and
+Vahuli, Mushala, as also Vakshogriva, Anghrika, Naikadrik, Silayupa,
+Sita, Suchi, Chakraka, Marrutantavya, Vataghna, Aswalayana, and
+Syamayana, Gargya, and Javali, as also Susruta, Karishi, Sangsrutya, and
+Para Paurava, and Tantu, the great sage Kapila, Tarakayana, Upagahana,
+Asurayani, Margama, Hiranyksha, Janghari, Bhavravayani, and Suti,
+Bibhuti, Suta, Surakrit, Arani, Nachika, Champeya, Ujjayana, Navatantu,
+Vakanakha, Sayanya, Yati, Ambhoruha, Amatsyasin, Srishin, Gardhavi
+Urjjayoni, Rudapekahin, and the great Rishi Naradin,--these Munis were
+all sons of Viswamitra and were versed in the knowledge of Brahma. O king
+Yudhishthira, the highly austere and devout Viswamitra, although a
+Kshatriya (by descent), became a Brahmana for Richika having placed the
+energy of supreme Brahma (in the charu), O foremost prince of Bharata's
+race, I have now related to you, with all details, the story of the birth
+of Viswamitra who was possessed of energy of the sun, the moon, and the
+fire-god. O best of kings, if thou hast any doubt with regard to any
+other matter, do thou let me know it, so that I may remove it.'"
+
+
+
+SECTION V
+
+"Yudhishthira said, 'O thou that knowest the truths of religion, I wish
+to hear of the merits of compassion, and of the characteristics of devout
+men. Do thou, O sire, describe them to me.'
+
+"Bhishma said, In this connection, this ancient legend, the story of
+Vasava and the high-minded Suka, is cited as an illustration. In the
+territories of the king of Kasi, a fowler, having poisoned arrows with
+him went out of his village on a hunting excursion in search of
+antelopes. Desirous of obtaining, meat, when in a big forest in pursuit
+of the chase, he discovered a drove of antelopes not far from him, and
+discharged his arrow at one of them. The arrows of that folder of
+irresistible arms, discharged for the destruction of the antelope, missed
+its aim and pierced a mighty forest-tree. The tree, violently pierced
+with that arrow tipped with virulent poison, withered away, shedding its
+leaves and fruits. The tree having thus withered a parrot that had lived
+in a hollow of its trunk all his life, did not leave his nest out of
+affection for the lord of the forest. Motionless and without food silent
+and sorrowful, that grateful and virtuous parrot also withered away with
+the tree. The conqueror of Paka (Indra) was struck with wonder upon
+finding that high-souled, and generous-hearted bird thus uninfluenced by
+misery or happiness and possessing extraordinary resolution. Then the
+thought arose in Sakra's mind,--How could this bird come to possess
+humane and generous feelings which are impossible in one belonging to the
+world of lower animals? Perchance, there is nothing wonderful in the
+matter, for all creatures are seen to evince kindly and generous feelings
+towards others.--Assuming then the shape of a Brahmana, Sakra descended
+on the Earth and addressing the bird, said,--O Suka, O best of birds, the
+grand-daughter (Suki) of Daksha has become blessed (by having thee as her
+offspring). I ask thee, for what reason dost thou not leave this withered
+tree?--Thus questioned, the Suka bowed unto him and thus
+replied:--Welcome to thee O chief of the gods, I have recognised thee by
+the merit of my austere penances--Well-done, well-done!--exclaimed the
+thousand-eyed deity. Then the latter praised him in his mind, saying,--O,
+how wonderful is the knowledge which he possesses.--Although the
+destroyer of Vala knew that parrot to be of a highly virtuous character
+and meritorious in action, he still enquired of him about the reason of
+his affection for the tree. This tree is withered and it is without
+leaves and fruits and is unfit to be the refuge of birds. Why dost thou
+then cling to it? This forest, too, is vast and in this wilderness there
+are numerous other fine trees whose hollows are covered with leaves and
+which thou canst choose freely and to thy heart's content. O patient one
+exercising due discrimination in thy wisdom, do thou forsake this old
+tree that is dead and useless and shorn of all its leaves and no longer
+capable of any good.'"
+
+"Bhishma said, 'The virtuous Suka, hearing these words of Sakra, heaved a
+deep sigh and sorrowfully replied unto him, saying--O consort of Sachi,
+and chief of the gods, the ordinances of the deities are always to be
+obeyed. Do thou listen to the reason of the matter in regard to which
+thou hast questioned me. Here, within this tree, was I born, and here in
+this tree have I acquired all the good traits of my character, and here
+in this tree was I protected in my infancy from the assaults of my
+enemies. O sinless one, why art thou, in thy kindness, tampering with the
+principle of my conduct in life? I am compassionate, and devoutly intent
+on virtue, and steadfast in conduct. Kindliness of feeling is the great
+test of virtue amongst the good, and this same compassionate and humane
+feeling is the source of perennial felicity to the virtuous. All the gods
+question thee to remove their doubts in religion, and for this reason, O
+lord, thou hast been placed in sovereignty over them all. It behoves thee
+not, O thousand-eyed one, to advise me now to abandon this tree for ever.
+When it was capable of good, it supported my life. How can I forsake it
+now?--The virtuous destroyer of Paka, pleased with these well-meant words
+of the parrot, thus said to him:--I am gratified with thy humane and
+compassionate disposition. Do thou ask a boon of me.--At this, the
+compassionate parrot craved this boon of him, saying,--Let this tree
+revive.--Knowing the great attachment of the parrot to that tree and his
+high character, Indra, well-pleased, caused the tree to be quickly
+sprinkled over with nectar. Then that tree became replenished and
+attained to exquisite grandeur through the penances of the parrot, and
+the latter too, O great king, at the close of his life, obtained the
+companionship of Sakra by virtue of that act of compassion. Thus, O lord
+of men, by communion and companionship with the pious, people attain all
+the objects of their desire even as the tree die through its
+companionship with the parrot.'"
+
+
+
+SECTION VI
+
+"Yudhishthira said, 'Tell me, O learned sire that art versed in all the
+scriptures, of Exertion and Destiny which is the most powerful?'
+
+"Bhishma said, 'This ancient story of the conversation of Vasishtha and
+Brahma, O Yudhishthira, is an illustration in point. In olden times the
+adorable Vasishtha enquired of Brahma as to which among these two, viz.,
+the Karma of a creature acquired in this life, or that acquired in
+previous lives (and called Destiny), is the more potent in shaping his
+life. Then, O king, the great god Brahma, who had sprung from the
+primeval lotus, answered him in these exquisite and well-reasoned words,
+full of meaning.'"
+
+"Brahma said, 'Nothing comes into existence without seed. Without seed,
+fruits do not grow. From seeds spring other seeds. Hence are fruits known
+to be generated from seeds. Good or bad as the seed is that the
+husbandman soweth in his field, good or bad are the fruits that he reaps.
+As, unsown with seed, the soil, though tilled, becomes fruitless, so,
+without individual Exertion, Destiny is of no avail. One's own acts are
+like the soil, and Destiny (or the sum of one's acts in previous births)
+is compared to the seed. From the union of the soil and the seed doth the
+harvest grow. It is observed every day in the world that the doer reaps
+the fruit of his good and evil deeds; that happiness results from good
+deeds, and pain from evil ones; that acts, when done, always fructify;
+and that, if not done, no fruit arises. A man of (good) acts acquires
+merits with good fortune, while an idler falls away from his estate, and
+reaps evil like the infusion of alkaline matter injected into a wound. By
+devoted application, one acquires beauty, fortune, and riches of various
+kinds. Everything can be secured by Exertion: but nothing can be gained
+through Destiny alone, by a man that is wanting in personal Exertion.
+Even so does one attain to heaven, and all the objects of enjoyment, as
+also the fulfilment of one's heart's desires by well-directed individual
+Exertion. Al! the luminous bodies in the firmament, all the deities, the
+Nagas, and the Rakshasas, as also the Sun and the Moon and the Winds,
+have attained to their high status by evolution from man's status,
+through dint of their own action. Riches, friends, prosperity descending
+from generation to generation, as also the graces of life, are difficult
+of attainment by those that are wanting in Exertion. The Brahmana attains
+to prosperity by holy living, the Kshatriya by prowess, the Vaisya by
+manly exertion, and the Sudra by service. Riches and other objects of
+enjoyment do not follow the stingy, nor the impotent, nor the idler. Nor
+are these ever attained by the man that is not active or manly or devoted
+to the exercise of religious austerities. Even he, the adorable Vishnu,
+who created the three worlds with the Daityas and all the gods, even He
+is engaged in austere penances in the bosom of the deep. If one's Karma
+bore no fruit, then all actions would become fruitless, and relying on
+Destiny men would become idlers. He who, without pursuing the human modes
+of action, follows Destiny only, acts in vain, like unto the woman that
+has an impotent husband. In this world the apprehension that accrues from
+performance of good or evil actions is not so great if Destiny be
+unfavourable as one's apprehension of the same in the other world if
+Exertion be wanting while here.[9] Man's powers, if properly exerted,
+only follow his Destiny, but Destiny alone is incapable of conferring any
+good where Exertion is wanting. When it is seen that even in the
+celestial regions, the position of the deities themselves is unstable,
+how would the deities maintain their own position or that of others
+without proper Karma? The deities do not always approve of the good deeds
+of others in this world, for, apprehending their own overthrow, they try
+to thwart the acts of others. There is a constant rivalry between the
+deities and the Rishis, and if they all have to go through their Karma,
+still it can never be averted that there is no such thing as Destiny, for
+it is the latter that initiates all Karma. How does Karma originate, if
+Destiny form the prime spring of human action? (The answer is) that by
+this means, an accretion of many virtues is made even in the celestial
+regions. One's own self is one's friend and one's enemy too, as also the
+witness of one's good and evil deeds. Good and evil manifest themselves
+through Karma. Good and evil acts do not give adequate results.
+Righteousness is the refuge of the gods, and by righteousness is
+everything attained. Destiny thwarts not the man that has attained to
+virtue and righteousness.
+
+In olden times, Yayati, falling from his high estate in heaven descended
+on the Earth but was again restored to the celestial regions by the good
+deeds of his virtuous grandsons. The royal sage Pururavas, celebrated as
+the descendant of Ila, attained to heaven through the intercession of the
+Brahmanas. Saudasa, the king of Kosala, though dignified by the
+performance of Aswamedha and other sacrifices, obtained the status of a
+man-eating Rakshasa, through the curse of a great Rishi. Aswatthaman and
+Rama, though both warriors and sons of Munis, failed to attain to heaven
+by reason of their own actions in this world. Vasu, though he performed a
+hundred sacrifices like a second Vasava, was sent to the nethermost
+regions, for making a single false statement. Vali, the son of Virochana,
+righteously bound by his promise, was consigned to the regions under the
+Earth, by the prowess of Vishnu. Was not Janamejaya, who followed the
+foot-prints of Sakra, checked and put down by the gods for killing a
+Brahmana woman? Was not the regenerate Rishi Vaisampayana too, who slew a
+Brahmana in ignorance, and was polluted by the slaughter of a child, put
+down by the gods? In olden times the royal sage Nriga became transmuted
+into a lizard. He had made gifts of kine unto the Brahmanas at his great
+sacrifice, but this availed him not. The royal sage Dhundhumara was
+overwhelmed with decrepitude even while engaged in performing his
+sacrifices, and foregoing all the merits thereof, he fell asleep at
+Girivraja. The Pandavas too regained their lost kingdom, of which they
+had been deprived by the powerful sons of Dhritarashtra, not through the
+intercession of the fates, but by recourse to their own valour. Do the
+Munis of rigid vows, and devoted to the practice of austere penances,
+denounce their curses with the aid of any supernatural power or by the
+exercise of their own puissance attained by individual acts? All the good
+which is attained with difficulty in this world is possessed by the
+wicked, is soon lost to them. Destiny does not help the man that is
+steeped in spiritual ignorance and avarice. Even as a fire of small
+proportions, when fanned by the wind, becomes of mighty power, so does
+Destiny, when joined with individual Exertion, increase greatly (in
+potentiality). As with the diminution of oil in the lamp its light is
+extinguished so does the influence of Destiny is lost if one's acts stop.
+Having obtained vast wealth, and women and all the enjoyments of this
+world, the man, without action is unable to enjoy them long, but the
+high-souled man, who is even diligent, is able to find riches buried deep
+in the Earth and watched over by the fates. The good man who is prodigal
+(in religious charities and sacrifices) is sought by the gods for his
+good conduct, the celestial world being better than the world of men, but
+the house of the miser though abounding in wealth is looked upon by the
+gods as the house of dead. The man that does not exert himself is never
+contented in this world nor can Destiny alter the course of a man that
+has gone wrong. So there is no authority inherent in Destiny. As the
+pupil follows one's own individual perception, so the Destiny follows
+Exertion. The affairs in which one's own Exertion is put forth, there
+only Destiny shows its hand. O best of Munis, I have thus described all
+the merits of individual Exertion, after having always known them in
+their true significance with the aid of my yogic insight. By the
+influence of Destiny, and by putting forth individual Exertion, do men
+attain to heaven. The combined aid of Destiny and Exertion, becomes
+efficacious.'"
+
+
+
+SECTION VII
+
+"Yudhishthira said, 'O the best of Bharata's race and the foremost of
+great men, I wish to know what the fruits are of good deed. Do thou
+enlighten me on this point.'"
+
+"Bhishma said, 'I shall tell thee what thou hast asked. Do thou, O
+Yudhishthira, listen to this which constitutes the secret knowledge of
+the Rishis. Listen to me as I explain what the ends, long coveted, are
+which are attained by men after death. Whatever actions are performed by
+particular corporeal beings, the fruits thereof are reaped by the doers
+while endued with similar corporeal bodies; for example, the fruits of
+actions done with mind are enjoyed at the time of dreams, and those of
+actions performed physically are enjoyed in the working state physically.
+In whatever states creatures perform good or evil deeds, they reap the
+fruits thereof in similar states of succeeding lives. No act done with
+the aid of the five organs of sensual perception, is ever lost. The five
+sensual organs and the immortal soul which is the sixth, remain its
+witnesses. One should devote one's eye to the service of the guest and
+should devote one's heart on the same; one should utter words that are
+agreeable; one should also follow and worship (one's guest). This is
+called Panchadakshin Sacrifice, (the sacrifice with five gifts). He who
+offers good food to the unknown and weary travellers fatigued by a long
+journey, attains to great merit. Those that use the sacrificial platform
+as their only bed obtain commodious mansions and beds (in subsequent
+births). Those that wear only rags and barks of trees for dress, obtain
+good apparel and ornaments in next birth. One possessed of penances and
+having his soul on Yoga, get vehicles and riding animals (as the fruit of
+their renunciation in this life). The monarch that lies down by the side
+of the sacrificial fire, attains to vigour and valour. The man who
+renounces the enjoyment of all delicacies, attains to prosperity, and he
+that abstains from animal food, obtains children and cattle, He who lies
+down with his head downwards, or who lives in water, or who lives
+secluded and alone in the practice of Brahmacharya, attains to all the
+desired ends. He who offers shelter to a guest and welcomes him with
+water to wash his feet as also with food, light and bed, attains to the
+merits of the sacrifice with the five gifts. He who lays himself down on
+a warrior's bed on the battle-field in the posture of a warrior, goes to
+those eternal regions where all the objects of desire are fulfilled. A
+man, O king, attains to riches that makes charitable gifts. One secures
+obedience to one's command by the vow of silence, all the enjoyments of
+life by practice of austerities, long life by Brahmacharya, and beauty,
+prosperity and freedom from disease by abstaining from injury to others.
+Sovereignty falls to the lot of those that subsist on fruits and roots
+only. Residence in heaven is attained by those that live on only leaves
+of trees. A man, O king, is said to obtain happiness, by abstention from
+food. By confining one's diet to herbs alone, one becomes possessed of
+cows. By living on grass one attains to the celestial regions. By
+foregoing all intercourse with one's wife and making ablutions three
+times during the day and by inhaling the air only for purposes of
+subsistence, one obtains the merit of a sacrifice. Heaven is attained by
+the practice of truth, nobility of birth by sacrifices. The Brahmana of
+pure practices that subsists on water only, and performs the Agnihotra
+ceaselessly, and recites the Gayatri, obtains a kingdom. By abstaining
+food or by regulating it, one attains to residence in heaven. O king, by
+abstaining from all but the prescribed diet while engaged in sacrifices,
+and by making pilgrimage for twelve years, one attains to a place better
+than the abodes reserved for heroes. By reading all the Vedas, one is
+instantly liberated from misery, and by practising virtue in thought, one
+attains to the heavenly regions. That man who is able to renounce that
+intense yearning of the heart for happiness and material enjoyments,--a
+yearning that is difficult of conquest by the foolish and that doth not
+abate with the abatement of bodily vigour and that clings like a fatal
+disease unto him,--is able to secure happiness. As the young calf is able
+to recognise its dam from among a thousand cows, so does the previous
+acts of a man pursue him (in all his different transformations). As the
+flowers and fruits of a tree, unurged by visible influences, never miss
+their proper season, so does Karma done in a previous existence bring
+about its fruits in proper time. With age, man's hair grows grey, his
+teeth become loose; his eyes and ears too become dim in action; but the
+only thing that does not abate is his desire for enjoyments. Prajapati is
+pleased with those acts that please one's father, and the Earth is
+pleased with those acts that please one's mother, and Brahma is adored
+with those acts that please one's preceptor. Virtue is honoured by him
+who honours these three. The acts of those that despise these three do
+not avail them.'"
+
+"Vaisampayana said, 'The princes of Kuru's race became filled with wonder
+upon listening to this speech of Bhishma. All of them became pleased in
+mind and overpowered with joy. As Mantras applied with a desire to win
+victory, or the performance of the Shoma sacrifice made without proper
+gifts, or oblations poured on the fire without proper hymns, become
+useless and lead to evil consequences, even so sin and evil results flow
+from falsehood in speech. O prince, I have thus related to thee this
+doctrine of the fruition of good and evil acts, as narrated by the Rishis
+of old. What else dost thou wish to hear?"
+
+
+
+ SECTION VIII
+
+"Yudhishthira said, 'Who are deserving of worship? Who are they unto whom
+one may bow? Who are they, O Bharata, unto whom thou wouldst bend thy
+head? Who, again, are they whom thou likest? Tell me all this, O prince.
+What is that upon which thy mind dwells when affliction overwhelms thee?
+Do thou discourse to me on what is beneficial here, that is, in this
+region of human beings, as also hereafter.'"[10]
+
+"Bhishma said, 'I like those regenerate persons whose highest wealth is
+Brahman, whose heaven consists in the knowledge of the soul, and whose
+penances are constituted by their diligent study of the Vedas. My heart
+yearns after those in whose race persons, young and old diligently bear
+the ancestral burthens without languishing under them. Brahmanas
+well-trained in several branches of knowledge, self-controlled,
+mild-speeched, conversant with the scriptures, well-behaved, possessed of
+the knowledge of Brahman and righteous in conduct, discourse in
+respectable assemblies like flights of swans.[11] Auspicious, agreeable,
+excellent, and well-pronounced are the words, O Yudhishthira, which they
+utter with a voice as deep as that of the clouds. Fraught with happiness
+both temporal and spiritual, such words are uttered by them in the courts
+of monarchs, themselves being received with honour and attention and
+served with reverence by those rulers of men. Indeed, my heart yearns
+after them who listen to the words uttered in assemblies or the courts of
+kings by persons endued with knowledge and all desirable attributes, and
+are respected by others. My heart, O monarch, always yearns after them
+who, for the gratification of Brahmanas, O Yudhishthira, give unto them,
+with devotion, food that is well-cooked and clean and wholesome. It is
+easy to fight in battle, but not so to make a gift without pride or
+vanity. In this world, O Yudhishthira, there are brave men and heroes by
+hundreds. While counting them, he that is a hero in gifts should be
+regarded as superior, O amiable one, if I had been even a vulgar
+Brahmana, I would have regarded myself as very great, not to speak of one
+born in a good Brahmana family endued with righteousness of conduct, and
+devoted to penances and learning. There is no one, O son of Pandu, in
+this world that is dearer to me than thou, O chief of Bharata's race but
+dearer to me than thou are the Brahmanas. And since, O best of the Kurus,
+the Brahmanas are very much dearer to me than thou, it is by that truth
+that I hope to go to all those regions of felicity which have been
+acquired by my sire Santanu. Neither my sire, nor my sire's sire, nor any
+one else connected with me by blood, is dearer to me than the Brahmanas.
+I do not expect any fruit, small or great, from my worship of the
+Brahmanas (for I worship them as deities because they are deserving of
+such worship).[12] In consequence of what I have done to the Brahmanas in
+thought, word, and deed, I do not feel any pain now (even though I am
+lying on a bed of arrows). People used to call me as one devoted to the
+Brahmanas. This style of address always pleased me highly. To do good to
+the Brahmanas is the most sacred of all sacred acts. I behold many
+regions of beautitude waiting for me that have reverentially walked
+behind the Brahmanas. Very soon shall I repair to those regions for
+everlasting time, O son. In this world, O Yudhishthira, the duties of
+women have reference to and depend upon their husbands. To a woman,
+verily, the husband is the deity and he is the highest end after which
+she should strive. As the husband is to the wife, even so are the
+Brahmanas unto Kshatriyas. If there be a Kshatriya of full hundred years
+of age and a good Brahmana child of only ten years, the latter should be
+regarded as a father and the former as a son, for among the two, verily,
+the Brahmana is superior. A woman in the absence of her husband, takes
+his younger brother for her lord; even so the Earth, not having obtained
+the: Brahmana, made the Kshatriya her lord. The Brahmanas should be
+protected like sons and worshipped like sires or preceptors. Indeed, O
+best of the Kurus, they should be waited upon with reverence even as
+people wait with reverence upon their sacrificial or Homa fires. The
+Brahmanas are endued with simplicity and righteousness. They are devoted
+to truth. They are always engaged in the good of every creature. Yet when
+angry they are like snakes of virulent poison. They should, for these
+reasons, be always waited upon and served with reverence and humility.
+One should, O Yudhishthira, always fear these two, viz. Energy and
+Penances. Both these should be avoided or kept at a distance. The effects
+of both are speedy. There is the superiority, however, of Penances, viz.,
+that Brahmanas endued with Penances, O monarch, can, if angry, slay the
+object of their wrath (regardless of the measure of Energy with which
+that object may be endued). Energy and Penances, each of the largest
+measure, become neutralised if applied against a Brahmana that has
+conquered wrath. If the two,--that is, Energy and Penances,--be set
+against each other, then destruction would overtake both but not
+destruction without, a remnant, for while Energy, applied against
+Penances, is sure to be destroyed without leaving a remnant. Penances
+applied against Energy cannot be destroyed completely.[13] As the
+herdsman, stick in hand, protects the herd, even so should the Kshatriya
+always protect the Vedas and the Brahmanas. Indeed, the Kshatriya should
+protect all righteous Brahmanas even as a sire protects his sons. He
+should always have his eye upon the house of the Brahmanas for seeing
+that their means of subsistence may not be wanting.'"
+
+
+
+SECTION IX
+
+"Yudhisthira said, 'O grandsire, O thou of great splendour, what do those
+men become who, through stupefaction of intellect, do not make gifts unto
+Brahmanas after having promised to make those gifts? O thou that art the
+foremost of all righteous persons, do tell me what the duties are in this
+respect. Indeed, what becomes the end of those wicked wights that do not
+give after having promised to give.'"
+
+"Bhishma said, 'The person that, after having promised, does not give, be
+it little or much, has the mortification to see his hopes (in every
+direction) become fruitless like the hopes of a eunuch in respect of
+progeny. Whatever good acts such a person does between the day of his
+birth and that of his death, O Bharata, whatever libations he pours on
+the sacrificial fire, whatever gifts he makes, O chief of Bharata's race,
+and whatever penances he performs all become fruitless. They that are
+conversant with the scriptures declare this as their opinion, arriving at
+it, O chief of the Bharatas, with the aid of a well-ordered
+understanding. Persons conversant with the scriptures are also of opinion
+that such a man may be cleansed by giving away a thousand horses with
+ears of a dark hue. In this connection is cited the old narrative of the
+discourse between a jackal and an ape. While both were human beings, O
+scorcher of foes, they were intimate friends. After death one of them
+became a jackal and the other an ape. Beholding the jackal one day eating
+an animal carcase in the midst of a crematorium, the ape, remembering his
+own and his friend's former birth as human beings, addressed him,
+saying,--Verily, what terrible sin didst thou perpetrate in thy former
+birth in consequence of which thou art obliged in this birth to feed in a
+crematorium upon such repulsive fare as the putrid carcase of an
+animal?--Thus addressed, the jackal replied unto the ape, saying,--Having
+promised to give unto a Brahmana I did not make him the gift. It is for
+that sin, O ape, that I have fallen into this wretched order of
+existence. It is for that reason that, when hungry, I am obliged to eat
+such food.'
+
+"Bhishma continued, 'The jackal then, O best of men, addressed the ape
+and said,--What sin didst thou commit for which thou hast become an ape?'
+
+"The ape said, 'In my former life I used to appropriate the fruits
+belonging to Brahmanas. Hence have I become an ape. Hence it is clear
+that one possessed of intelligence and learning should never appropriate
+what belongs to Brahmanas. Verily, as one should abstain from this, one
+should avoid also all disputes with Brahmanas. Having promised, one
+should certainly make the promised gift unto them.'
+
+"Bhishma continued, 'I heard this, O king, from my preceptor while he was
+engaged in discoursing upon the subject of Brahmanas. I heard this from
+that righteous person when he recited the old and sacred declaration on
+this topic. I heard this from Krishna also, O king, while he was engaged
+in discoursing, O son of Pandu, upon Brahmanas.[14] The property of a
+Brahmana should never be appropriated. They should always be let alone.
+Poor, or miserly, or young in years, they should never be disregarded.
+The Brahmanas have always taught me this. Having promised to make them a
+gift, the gift should be made. A superior Brahmana should never be
+disappointed in the matter of his expectations. A Brahmana, O king, in
+whom an expectation has been raised, has, O king, been said to be like a
+blazing fire.[15] That man upon whom a Brahmana with raised expectations
+casts his eye, is sure, O monarch, to be consumed even as a heap of straw
+is capable of being consumed by a blazing fire.[16] When the Brahmana,
+gratified (with honours and gifts) by the king addresses the king in
+delightful and affectionate words, he becomes, O Bharata, a source of
+great benefit to the king, for he continues to live in the kingdom like a
+physician combating against diverse ills of the body.[17] Such a Brahmana
+is sure to maintain by his puissance and good wishes, the sons and
+grandsons and animals and relatives and ministers and other officers and
+the city and the provinces of the king.[18] Even such is the energy, so
+great, of the Brahmana like unto that of the thousand-rayed Surya
+himself, on the Earth. There-fore, O Yudhishthira, if one wishes to
+attain to a respectable or happy order of being in one's next birth, one
+should, having passed the promise to a Brahmana, certainly keep it by
+actually making the gift to him. By making gifts to a Brahmana one is
+sure to attain to the highest heaven. Verily, the making of gifts is the
+highest of acts that one can achieve. By the gifts one makes to a
+Brahmana, the deities and the pitris are supported. Hence one possessed
+of knowledge should ever make gifts unto the Brahmanas. O chief of the
+Bharatas, the Brahmana is regarded as the highest object unto whom gifts
+should be made. At no time should a Brahmana be received without being
+properly worshipped."
+
+
+
+SECTION X
+
+"Yudhisthira said, 'I wish to know, O royal sage, whether any fault is
+incurred by one who from interested or disinterested friendship imparts
+instructions unto a person belonging to a low order of birth! O
+grandsire, I desire to hear this, expounded to me in detail. The course
+of duty is exceedingly subtile. Men are often seen to be stupefied in
+respect of that course.'
+
+"Bhishma said, 'In this connection, O king, I shall recite to thee, in
+due order, what I heard certain Rishis say in days of yore. Instruction
+should not be imparted unto one that belongs to a low or mean caste. It
+is said that the preceptor who imparts instruction to such a person
+incurs great fault. Listen to me, O chief of Bharata's race, as I recite
+to thee, O Yudhishthira, this instance that occurred in days of old, O
+monarch, of the evil consequences of the imparting of instruction unto a
+low-born person fallen into distress. The incident which I shall relate
+occurred in the asylum of certain regenerate sages that stood on the
+auspicious breast of Himavat. There, on the breast of that prince of
+mountains, was a sacred asylum adorned with trees of diverse kinds.
+Overgrown also with diverse species of creepers and plants, it was the
+resort of many animals and birds. Inhabited by Siddhas and Charanas also,
+it was exceedingly delightful in consequence of the woods that flowered
+these at every season. Many were the Brahmacharins that dwelt there, and
+many belonging to the forest mode of life. Many also were the Brahmanas
+that took up their residence there, that were highly blessed and that
+resembled the sun or the fire in energy and effulgence. Ascetics of
+diverse kinds, observant of various restraints and vows, as also others,
+O chief of the Bharatas, that had undergone Diksha and were frugal in
+fare and possessed of cleansed souls, took up their residence there.
+Large numbers of Valakhilyas and many that were observant of the vow of
+Sanyasa also, used to dwell there. The asylum, in consequence of all
+this, resounded with the chanting of the Vedas and the sacred Mantras
+uttered by its inhabitants. Once upon a time a Sudra endued with
+compassion for all creatures, ventured to come into that asylum. Arrived
+at that retreat, he was duly honoured by all the ascetics. Beholding
+those ascetics of diverse classes that were endued with great energy,
+that resembled the deities (in purity and power), and that were observing
+diverse kinds of Diksha, O Bharata, the Sudra became highly pleased at
+heart. Beholding everything, O chief of Bharata's race, the Sudra felt
+inclined to devote himself to the practice of penances. Touching the feet
+of the Kulapati (the head man of the group), O Bharata, he addressed him
+saying,[19] 'Through thy grace, O foremost of regenerate persons, I
+desire, to learn (and practise) the duties of religion. It behoveth thee,
+O illustrious one, to discourse to me on those duties and introduce me
+(by performing the rites of initiation) into a life of Renunciation. I am
+certainly inferior in colour, O illustrious one, for I am by caste a
+Sudra, O best of men. I desire to wait upon and serve you here. Be
+gratified with me that humbly seek thy shelter.'"
+
+"The Kulapati said, 'It is impossible that a Sudra should live here
+adopting the marks specially intended for those practising lives of
+Renunciation. If it pleases thee, thou mayest stay here, engaged in
+waiting upon and serving us. Without doubt, by such service thou shalt
+attain to many regions of high felicity.'"
+
+"Bhishma continued, 'Thus addressed by the ascetic, the Sudra began to
+reflect in his mind, O king, saying, How should I now act? Great is my
+reverence for those religious duties that lead to merit. Let this,
+however, be settled, that I shall do what would be for my benefit.'[20]
+Proceeding to a spot that was distant from that asylum, he made a hut of
+the twigs and leaves of trees. Erecting also a sacrificial platform, and
+making a little space for his sleep, and some platforms for the use of
+the deities, he began, O chief of the Bharatas, to lead a life regulated
+by rigid observances and vows and to practise penances, abstaining
+entirely from speech all the while. He began to perform ablutions thrice
+a day, observe other vows (in respect of food and sleep), make sacrifices
+to the deities, pour libations on the sacrificial fire, and adore the
+worship and deities in this way. Restraining all carnal desires, living
+abstemiously upon fruits and roots, controlling all his senses, he daily
+welcomed and entertained all that came to his retreat as guests, offering
+them herbs and fruits that grew plentifully around. In this way he passed
+a very long time in that hermitage of his.[21] One day an ascetic came to
+that Sudra's retreat for the purpose of making his acquaintance. The
+Sudra welcomed and worshipped the Rishi with due rites, and gratified him
+highly. Endued with great energy, and possessed of a righteous soul, that
+Rishi of rigid vows conversed with his host on many agreeable subjects
+and informed him of the place whence he had come. In this way, O chief of
+the Bharatas, that Rishi, O best of men, came into the asylum of the
+Sudra times out of a number for the object of seeing him. On one of these
+occasions, the Sudra, O king, addressing the Rishi said,--I desire to
+perform the rites that are ordained for the Pitris. Do thou instruct me
+kindly in this matter.--Very well,--the Brahmana said in reply unto him,
+O monarch. The Sudra then, purifying himself by a bath, brought water for
+the Rishi to wash his feet, and he also brought some Kusa grass, and wild
+herbs and fruits, and a sacred seat, and the seat called Vrishi. The
+Vrishi, however, was placed by the Sudra towards the south, with his head
+turned to the west. Beholding, this and knowing that it was against the
+ordinance, the Rishi addressed the Sudra, saying,--Place the Vrishi with
+its head turned towards the East, and having purified thyself, do thou
+sit with thy face turned towards the north--The Sudra did everything as
+the Rishi directed. Possessed of great intelligence, and observant of
+righteousness, the Sudra received every direction, about the Sraddha, as
+laid down in the ordinance, from that Rishi endued with penances
+regarding the manner of spreading the Kusa grass, and placing the
+Arghyas, and as regards the rites to be observed in the matter of the
+libations to be poured and the food to be offered. After the rites in
+honour of the Pitris had been accomplished, the Rishi, was dismissed by
+the Sudra, whereupon he returned to his own abode.[22] After a long time,
+the whole of which he passed in the practice of such penances and vows,
+the Sudra ascetic met with his death in those woods. In consequence of
+the merit he acquired by those practices, the Sudra in the next life,
+took birth in the family of a great king, and in course of time became
+possessed of great splendour. The regenerate Rishi also, when the time
+came, paid his debt in Nature. In his next life, O chief of Bharata's
+race, he took birth in the family of a priest. It was in this way that
+those two, viz., that Sudra who had passed a life of penances and that
+regenerate Rishi who had in kindness given the former some instructions
+in the matter of the rites performed in honour of the Pitris, became
+reborn, the one as scion of a royal race and the other as the member of a
+priestly family. Both of them began to grow and both acquired great
+knowledge in the usual branches of study. The Brahmana became well versed
+in the Vedas as also in the Atharvans.[23] In the matter, again of all
+sacrifices ordained in the Sutras, of that Vedanga which deals with
+religious rites and observances, astrology and astronomy the reborn Rishi
+attained great excellence. In the Sankhya philosophy too he began to take
+great delight. Meanwhile, the reborn Sudra who had become a prince, when
+his father, the king died, performed his last rites; and after he had
+purified himself by accomplishing all the obsequial ceremonies, he was
+installed by the subjects of his father as their king on his paternal
+throne. But soon after his own installation as king, he installed the
+reborn Rishi as his priest. Indeed, having made the Brahmana his priest,
+the king began to pass his days in great happiness. He ruled his kingdom
+righteously and protected and cherished all his subjects. Everyday,
+however, the king on the occasion of receiving benedictions from his
+priest as also of the performance of religious and other sacred rites,
+smiled or laughed at him loudly. In this way, O monarch, the reborn Sudra
+who had become a king, laughed at sight of his priest on numberless
+occasions.[24] The priest, marking that the king always smiled or laughed
+whenever he happened to cast his eyes on him, became angry. On one
+occasion he met the king in a place where there was nobody else. He
+pleased the king by agreeable discourse. Taking advantage of that moment,
+O chief of Bharata's race, the priest addressed the king, saying,--'O
+thou of great splendour, I pray thee to grant me a single boon.'
+
+"The king said, 'O best of regenerate persons, I am ready to grant thee a
+hundred of boons, what dost thou say then of one only? From the affection
+I bear thee and the reverence in which I hold thee, there is nothing that
+I cannot give thee.'
+
+"The priest said, 'I desire to have only one boon, O king, thou hast been
+pleased with me. Swear that thou wouldst tell me the truth instead of any
+untruth.'
+
+"Bhishma continued, 'Thus addressed by the priest, O Yudhishthira, the
+king said unto him--So be it. If what thou wouldst ask me be known to me,
+I shall certainly tell thee truly. If on the other hand, the matter be
+unknown to me, I shall not say anything.'
+
+"The priest said, 'Every day, on occasions of obtaining my benedictions,
+when, again, I am engaged in the performance of religious rites on thy
+behalf, on occasions also of the Homa and other rites of propitiation,
+why is it that thou laughest upon beholding me? Seeing thee laugh at me
+on all occasions, my mind shrinks with shame. I have caused thee to
+swear, O king, that thou wouldst answer me truly. It does not behove thee
+to say what is untrue. There must be some grave reason for thy behaviour.
+Thy laughter cannot be causeless. Great is my curiosity to know the
+reason. Do thou speak truly unto me.'
+
+"The king said, 'When thou hast addressed me in this strain, O regenerate
+one, I am bound to enlighten thee, even if the matter be one that should
+not be divulged in thy hearing. I must tell thee the truth. Do thou
+listen to me with close attention, O regenerate one. Listen to me, O
+foremost of twice-born persons, as I disclose to thee what happened (to
+us) in our former births. I remember that birth. Do thou listen to me
+with concentrated mind. In my former life I was a Sudra employed in the
+practice of severe penances. Thou, O best of regenerate persons, wert a
+Rishi of austere penances. O sinless one, gratified with me, and impelled
+by the desire of doing me good, thou, O Brahmana, wert pleased to give me
+certain instructions in the rites I performed (on one occasion) in honour
+of my Pitris. The instructions thou gayest me were in respect of the
+manner of spreading the Vrishi and the Kusa blades and of offering
+libations and meat and other food to the manes, O foremost of ascetics.
+In consequence of this transgression of thine thou hast taken birth as a
+priest, and I have taken birth as a king, O foremost of Brahmanas. Behold
+the vicissitudes that Time brings about. Thou hast reaped this fruit in
+consequence of thy having instructed me (in my former birth). It is for
+this reason, O Brahmana, that I smile at sight of thee, O foremost of
+regenerate persons. I do not certainly laugh at thee from desire of
+disregarding thee. Thou art my preceptor.[25] At this change of condition
+I am really very sorry. My heart burns at the thought. I remember our
+former births, hence do I laugh at sight of thee. Thy austere penances
+were all destroyed by the instructions thou gayest me. Relinquishing thy
+present office of priest, do thou endeavour to regain a superior birth.
+Do thou exert so that thou mayst not obtain in thy next life a birth
+meaner than thy present one. Take as much wealth as thou wishest. O
+learned Brahmana, and cleanse thy soul, O best of men.'
+
+"Bhishma continued, 'Dismissed by the king (from the office of priest),
+the Brahmana made many gifts, unto persons of his own order, of wealth
+and land and villages. He observed many rigid and severe vows as laid
+down by the foremost of Brahmanas. He sojourned to many sacred waters and
+made many gifts unto Brahmanas in those places. Making gifts of kine unto
+persons of the regenerate order, his soul became cleansed and he
+succeeded in acquiring a knowledge of it. Repairing to that very asylum
+whither he had lived in his former birth, he practised very severe
+penances. As the consequence of all this, O foremost of kings, that
+Brahmana succeeded in attaining to the highest success. He became an
+object of veneration with all the ascetics that dwelt in that asylum. In
+this way, O best of monarchs, that regenerate Rishi fell into great
+distress. Unto Sudras, therefore, the Brahmanas should never give
+instructions. Hence, O king, the Brahmana should avoid imparting
+instructions (to such as are low-born), for it was by imparting
+instruction to a low-born person a Brahmana came to grief. O best of
+kings, the Brahmana should never desire to obtain instruction from, or
+impart instruction to, a person that belongs to the lowest order.
+Brahmanas and Kshatriyas and Vaisyas, the three orders, are regarded as
+twice-born. By imparting instruction unto these, a Brahmana does not
+incur any fault. They, therefore, that are good, should never discourse
+on any subject, for imparting any instruction, before persons of the
+inferior order. The course of morality is exceedingly subtile and
+incapable of being comprehended by persons of uncleansed souls. It is for
+this reason that ascetics adopt the vow of silence, and being respected
+by all, pass through Diksha (initiation) without indulging in speech.[26]
+For fear of saying what is incorrect or what may offend, ascetics often
+forego speech itself. Even men that are righteous and possessed of every
+accomplishment, and endued with truth and simplicity of behaviour, have
+been known to incur great fault in consequence of words spoken
+improperly. Instruction should never be imparted on anything unto any
+person. If in consequence of the instructions imparted, the instructed
+commit any sin, that sin, attaches to the Brahmana who imparted the
+instruction. The man of wisdom, therefore, that desires to earn merit,
+should always act with wisdom. That instruction which is imparted in
+barter for money always pollutes the instructor.[27] Solicited by others,
+one should say only what is correct after settling it with the aid of
+reflection. One should impart instruction in such a way that one may, by
+imparting it, earn merit. I have thus told thee everything respecting the
+subject of instructions. Very often persons become plunged into great
+afflictions in consequence of imparting instructions. Hence it is meet
+that one should abstain from giving instruction unto others.'"
+
+
+
+SECTION XI
+
+"Yudhishthira said, 'Tell me, O grandsire, in what kind of man or woman,
+O chief of the Bharatas, does the goddess of prosperity always reside?'
+
+"Bhishma said, 'I shall, in this connection, narrate to thee what
+occurred and what I have heard. Once on a time, beholding the goddess of
+prosperity blazing with beauty and endued with the complexion of the
+lotus, the princess Rukmini the mother of Pradyumna that bore the device
+of the Makara on his banner, filled with curiosity, asked this question
+in the presence of Devaki's son. Who are those beings by whose side thou
+stayest and whom thou favours? Who again, are those whom thou dost not
+bless with favour. O thou that art dear unto Him that is the lord of all
+creatures, tell me this truly, O thou that art equal to a great Rishi in
+penances and puissance. Thus addressed by the princess, the goddess of
+prosperity, with a face as beautiful as the moon, and moved by grace, in
+the presence of him who has Garuda on his banner, said these words in
+reply that were sweet and charming.'
+
+"Sree said, 'O blessed lady, I always reside with him that is eloquent,
+active, attentive to business, free from wrath, given to the worship of
+the deities, endued with gratitude, has his passions under complete
+control, and is high-minded in everything. I never reside with one that
+is inattentive to business, that is an unbeliever, that causes an
+intermixture of races in consequence of his lustfulness, that is
+ungrateful, that is of impure practices, that uses harsh and cruel words,
+that is a thief, that cherishes malice towards his preceptors and other
+seniors, those persons that are endued with little energy, strength,
+life, and honour, that are distressed at every trifle, and that always
+indulge in wrath. I never reside with these that think in one strain and
+act in a different one.[28] I never reside also with him who never
+desires any acquisition for himself, of him who is so blinded as to rest
+content with the lot in which he finds himself without any exertion or
+with those that are contented with small acquisitions. I reside with
+those that are observant of the duties of their own order, or those that
+are conversant with the duties of righteousness, or those that are
+devoted to the service of the aged or those that have their passions
+under control, or those that are endued with cleansed souls or those that
+observe the virtue of forgiveness, or those that are able and prompt in
+action, or with such women as are forgiving and self-restrained. I reside
+with those women also that are devoted to truth and sincerity and that
+worship the deities. I do not reside with those women also that do not
+attend to household furniture and provisions scattered all around the
+house, and that always utter words contrary to the wishes of their
+husbands. I always avoid those women that are fond of the houses of other
+people and that have no modesty. On the other hand, I reside with those
+women that are devoted to their husbands, that are blessed in behaviour,
+and that are always decked in ornaments and attired in good robes. I
+always reside with those women that are truthful in speech, that are of
+handsome and agreeable features, that are blessed and that are endued
+with all accomplishments. I always avoid such women as are sinful and
+unclean or impure, as always lick the corners of their mouths, as have no
+patience or fortitude, and as are fond of dispute and quarrelling, as are
+given to much sleep, and as always lie down. I always reside in
+conveyances and the animals that drag them, in maidens, in ornaments and
+good vestments, in sacrifices, in clouds charged with rain, in full-blown
+lotuses, and in those stars that bespangle the autumnal firmament. I
+reside in elephants, in the cow pen, in good seats, and in lakes adorned
+with full-blown lotuses. I live also in such rivers as babble sweetly in
+their course, melodious with the music of cranes, having banks adorned
+with rows of diverse trees, and restored to by Brahmanas and ascetics and
+others crowned with success. I always reside in those rivers also that
+have deep and large volumes of rolling waters rendered turbid by lions
+and elephants plunging into them for bathing or slaking their thirst. I
+reside also in infuriate elephants, in bovine bulls, in kings, on the
+throne and good men. I always reside in that house in which the inmate
+pours libation on the sacrificial fire and worships kine, Brahmanas and
+the deities. I reside in that house where at the proper time offerings
+are made unto the deities, in course of worship.[29] I always reside in
+such Brahmanas as are devoted to the study of the Vedas, in Kshatriyas
+devoted to the observance of righteousness, in Vaisyas devoted to
+cultivation, and the Sudras devoted to the (menial) service of the three
+upper classes. I reside, with a heart firm and unchangeable, in Narayana,
+in my embodied self. In Him is righteousness in its perfection and full
+measure, devotion to the Brahmanas, and the quality of agreeableness. Can
+I not say, O lady that I do not reside in my embodied form, (in any of
+these places that I have mentioned, except Narayana)? That person in whom
+I reside in spirit increases in righteousness and fame and wealth and
+objects of desire.'"
+
+
+
+SECTION XII
+
+"Yudhishthira said, 'It behoveth, O king to tell me truly which of the
+two viz., man or woman derives the greater pleasure from an act of union
+with each other. Kindly resolve my doubt in this respect."
+
+"Bhishma said, 'In this connection is cited this old narrative of the
+discourse between Bhangaswana and Sakra as a precedent illustrating the
+question. In days of yore there lived a king of the name of Bhangaswana.
+He was exceedingly righteous and was known as a royal sage. He was,
+however, childless, O chief of man, and therefore performed a sacrifice
+from desire of obtaining an issue. The sacrifice which that mighty
+monarch performed was the Agnishtuta. In consequence of the fact that the
+deity of fire is alone adored in that sacrifice, this is always disliked
+by Indra. Yet it is the sacrifice that is desired by men when for the
+purpose of obtaining an issue they seek to cleanse themselves of their
+sins.[30] The highly blessed chief of the celestials, viz. Indra,
+learning that the monarch was desirous of performing the Agnishtuta,
+began from that moment to look for the laches of that royal sage of
+well-restrained soul (for if he could succeed in finding some laches, he
+could then punish his disregarder). Notwithstanding all his vigilance,
+however, O king, Indra failed to detect any laches, on the part of the
+high-souled monarch. Some time after, one day, the king went on a hunting
+expedition. Saying unto himself--This, indeed, is an opportunity,--Indra
+stupefied the monarch. The king proceeded alone on his horse, confounded
+because of the chief of the celestials having stupefied his senses.
+Afflicted with hunger and thirst, the king's confusion was so great that
+he could not ascertain the points of the compass. Indeed, afflicted with
+thirst, he began to wander hither and thither. He then beheld a lake that
+was exceedingly beautiful and was full of transparent water. Alighting
+from his steed, and plunging into the lake, he caused his animal to
+drink. Tying his horse then, whose thirst had been slaked, to a tree, the
+king plunged into the lake again for performing his ablutions. To his
+amazement he found that he was changed, by virtue of the waters, into a
+woman. Beholding himself thus transformed in respect of sex itself, the
+king became overpowered with shame. With his senses and mind completely
+agitated, he began to reflect with his whole heart in this strain:--Alas,
+how shall I ride my steed? How shall I return to my capital? In
+consequence of the Agnishtuta sacrifice I have got a hundred sons all
+endued with great might, and all children of my own loins. Alas, thus
+transformed, what shall I say unto them? What shall I say unto my
+spouses, my relatives and well-wishers, and my subjects of the city and
+the provinces? Rishis conversant with the truths of duty and religion and
+other matters say that mildness and softness and liability to extreme
+agitation are the attributes of women, and that activity, hardness, and
+energy are the attributes of men. Alas, my manliness has disappeared. For
+what reason has femininity come over me? In consequence of this
+transformation of sex, how shall I succeed in mounting my horse
+again?--Having indulged in these sad thoughts, the monarch, with great
+exertion, mounted his steed and came back to his capital, transformed
+though he had been into a woman. His sons and spouses and servants, and
+his subjects of the city and the provinces, beholding that extraordinary
+transformation, became exceedingly amazed. Then that royal sage, that
+foremost of eloquent men, addressing them all, said,--I had gone out on a
+hunting expedition, accompanied by a large force. Losing all knowledge of
+the points of the compass, I entered a thick and terrible forest,
+impelled by the fates. In that terrible forest, I became afflicted with
+thirst and lost my senses. I then beheld a beautiful lake abounding with
+fowl of every description. Plunging into that stream for performing my
+ablutions, I was transformed into a woman!--Summoning then his spouses
+and counsellors, and all his sons by their names, that best of monarchs
+transformed into a woman said unto them these words:--Do ye enjoy this
+kingdom in happiness. As regards myself, I shall repair to the woods, ye
+sons.--Having said so unto his children, the monarch proceeded to the
+forest. Arrived there, she came upon an asylum inhabited by an ascetic.
+By that ascetic the transformed monarch gave birth to a century of sons.
+Taking all those children of hers, she repaired to where her former
+children were, and addressing the latter, said,--Ye are the children of
+my loins while I was a man. These are my children brought forth by me in
+this state of transformation. Ye sons, do ye all enjoy my kingdom
+together, like brothers born of the same parents.--At this command of
+their parent, all the brothers, uniting together, began to enjoy the
+kingdom as their joint property. Beholding those children of the king all
+jointly enjoying the kingdom as brothers born of the same parents, the
+chief of the celestials, filled with wrath, began to reflect--By
+transforming this royal sage into a woman I have, it seems, done him good
+instead of an injury. Saying this, the chief of the celestials viz.,
+Indra of a hundred sacrifices, assuming the form of a Brahmana, repaired
+to the capital of the king and meeting all the children succeeded in
+disuniting the princes. He said unto them--Brothers never remain at peace
+even when they happen to be the children of the same father. The sons of
+the sage Kasyapa, viz., the deities and the Asuras, quarrelled with each
+other on account of the sovereignty of the three worlds. As regards ye
+princes, ye are the children of the royal sage Bhangaswana. These others
+are the children of an ascetic. The deities and the Asuras are children
+of even one common sire, and yet the latter quarrelled with each other.
+How much more, therefore, should you quarrel with each other? This
+kingdom that is your paternal property is being enjoyed by these children
+of an ascetic. With these words, Indra succeeded in causing a breach
+between them, so that they were very soon engaged in battle and slew each
+other. Hearing this, king Bhangaswana, who was living as an ascetic
+woman, burnt with grief and poured forth her lamentations. The lord of
+the celestials viz. Indra, assuming the guise of a Brahmana, came to that
+spot where the ascetic lady was living and meeting her, said,--O thou
+that art possessed of a beautiful face, with what grief dost thou burn so
+that thou art pouring forth thy lamentations?--Beholding the Brahmana the
+lady told him in a piteous voice,--Two hundred sons of mine O regenerate
+one, have been slain by Time. I was formerly a king, O learned Brahmana
+and in that state had a hundred sons. These were begotten by me after my
+own form, O best of regenerate persons. On one occasion I went on a
+hunting expedition. Stupefied, I wandered amidst a thick forest.
+Beholding at last a lake, I plunged into it. Rising, O foremost of
+Brahmanas, I found that I had become a woman. Returning to my capital I
+installed my sons in the sovereignty of my dominions and then departed
+for the forest. Transformed into a woman, I bore a hundred sons to my
+husband who is a high souled ascetic. All of them were born in the
+ascetic's retreat. I took them to the capital. My children, through the
+influence of Time, quarrelled with each other, O twice-born one. Thus
+afflicted by Destiny, I am indulging in grief. Indra addressed him in
+these harsh words.--In former days, O lady, thou gayest me great pain,
+for thou didst perform a sacrifice that is disliked by Indra. Indeed,
+though I was present, thou didst not invoke me with honours. I am that
+Indra, O thou of wicked understanding. It is I with whom thou hast
+purposely sought hostilities. Beholding Indra, the royal sage fell at his
+feet, touching them with his head, and said,--Be gratified with me, O
+foremost of deities. The sacrifice of which thou speakest was performed
+from desire of offspring (and not from any wish to hurt thee). It
+behoveth thee therefore, to grant me thy pardon.--Indra, seeing the
+transformed monarch prostrate himself thus unto him, became gratified
+with him and desired to give him a boon. Which of your sons, O king, dost
+thou wish, should revive, those that were brought forth by thee
+transformed into a woman, or those that were begotten by thee in thy
+condition as a person of the male sex? The ascetic lady, joining her
+hands, answered Indra, saying, O Vasava, let those sons of mine come to
+life that were borne by me as a woman. Filled with wonder at this reply,
+Indra once more asked the lady, Why dost thou entertain less affection
+for those children of thine that were begotten by thee in thy form of a
+person of the male sex? Why is it that thou bearest greater affection for
+those children that were borne by thee in thy transformed state? I wish
+to hear the reason of this difference in respect of thy affection. It
+behoveth thee to tell me everything.'
+
+"The lady said, 'The affection that is entertained by a woman is much
+greater than that which is entertained by a man. Hence, it is, O Sakra,
+that I wish those children to come back to life that were borne by me as
+a woman.'
+
+"Bhishma continued, 'Thus addressed, Indra became highly pleased and said
+unto her, O lady that art so truthful, let all thy children come back
+into life. Do thou take another boon, O foremost of kings, in fact,
+whatever boon thou likest. O thou of excellent vows, do thou take from me
+whatever status thou choosest, that of woman or of man.'
+
+"The lady said, 'I desire to remain a woman, O Sakra. In fact,--do not
+wish to be restored to the status of manhood, O Vasava.--Hearing this
+answer, Indra once more asked her, saying,--Why is it, O puissant one,
+that abandoning the status of manhood thou wishest that of womanhood?
+Questioned thus, that foremost of monarchs transformed into a woman
+answered, 'In acts of congress, the pleasure that women enjoy is always
+much greater than what is enjoyed by men. It is for this reason, O Sakra,
+that I desire to continue a woman; O foremost of the deities, truly do I
+say unto thee that I derive greater pleasure in my present status of
+womanhood. I am quite content with this status of womanhood that I now
+have. Do thou leave me now, O lord of heaven.--Hearing these words of
+hers, the lord of the celestials answered,--So be it,--and bidding her
+farewell, proceeded to heaven. Thus, O monarch, it is known that woman
+derives much greater pleasure than man under the circumstances thou hast
+asked.'"
+
+
+
+SECTION XIII
+
+"Yudhishthira said, 'What should a man do in order to pass pleasantly
+through this and the other world. How, indeed, should one conduct
+oneself? What practices should one adopt with this end in view?'
+
+"Bhishma said, 'One should avoid the three acts that are done with the
+body, the four that are done with speech, the three that are done with
+the mind, and the ten paths of action. The three acts that are done with
+the body and should be wholly avoided are the destruction of the lives of
+other creatures, theft or appropriation of what belongs to other persons,
+and the enjoyment of other people's wives. The four acts that are done
+with speech, O king, and that should never be indulged in or even thought
+of, are evil conversation, harsh words, publishing other people's faults,
+and falsehood. Coveting the possessions of others, doing injury to
+others, and disbelief in the ordinances of the Vedas, are the three acts
+done with the mind which should always be avoided.[31] Hence, one should
+never do any evil act in word, body, or mind. By doing good and evil
+acts, one is sure to enjoy or endure the just consequences thereof.
+Nothing can be more certain than this.'"
+
+
+
+SECTION XIV
+
+"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the
+names of Maheshwara, the Lord of the universe. Do thou tell us, O
+grandsire, all the names that are applied, O puissant one, unto Him who
+is called Isa and Sambhu. Do thou tell us all those names that are
+applied unto Him who is called Vabhru or vast, Him that has the universe
+for his form, Him that is the illustrious preceptor of all the deities
+and the Asuras, that is called Swayambhu (self-creating) and that is the
+cause of the origin and dissolution of the universe. Do thou tell us also
+of the puissance of Mahadeva.'
+
+"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva
+of highest intelligence. He pervades all things in the universe and yet
+is not seen anywhere. He is the creator of universal self and the Pragna
+(knowing) self and he is their master. All the deities, from Brahman to
+the Pisachas, adore and worship him. He transcends both Prakriti and
+Purusha. It is of Him that Rishis, conversant with Yoga and possessing a
+knowledge of the tattwas, think and reflect. He is indestructible and
+Supreme Brahman. He is both existent and non-existent. Agitating both
+Prakriti and Purusha by means of His energy, He created therefrom the
+universal lord of creatures, viz., Brahma. Who is there that is competent
+to tell the virtues of that god of gods, that is endued with supreme
+Intelligence? Man is subject to conception (in the mother's womb), birth,
+decrepitude, and death. Being such, what man like me is competent to
+understand Bhava? Only Narayana, O son, that bearer of the discus and the
+mace, can comprehend Mahadeva. He is without deterioration. He is the
+foremost of all beings in attributes. He is Vishnu, because of his
+pervading the universe. He is irresistible. Endued with spiritual vision,
+He is possessed of supreme Energy. He sees all things with the eye of
+Yoga. It is in consequence of the devotion of the high-souled Krishna to
+the illustrious Rudra whom he gratified. O Bharata, in the retreat of
+Vadari, by penances, that he has succeeded in pervading the entire
+universe. O king of kings, it is through Maheswara of celestial vision
+that Vasudeva has obtained the attribute of universal agreeableness,--an
+agreeableness that is much greater than what is possessed by all articles
+included under the name of wealth.[32] For a full thousand years this
+Madhava underwent the austerest penances and at last succeeded in
+gratifying the illustrious and boon giving Siva, that Master of all the
+mobile and the immobile universe. In every new Yuga has Krishna (by such
+penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified
+with the great devotion of the high-souled Krishna. How great is the
+puissance of the high-souled Mahadeva,--that original cause of the
+universe,--has been seen with his own eyes by Hari who himself transcends
+all deterioration, on the occasion of his penances in the retreat of
+Vadari undergone for obtaining a son.[33] I do not, O Bharata, behold any
+one that is superior to Mahadeva. To expound the names of that god of
+gods fully and without creating the desire of hearing more only Krishna
+is competent. This mighty-armed one of Yadu's race is alone competent to
+tell the attributes of the illustrious Siva. Verily, O king, only he is
+able to discourse on the puissance, in its entirety of the Supreme deity?'
+
+"Vaisampayana continued, 'Having said these words, the illustrious
+Bhishma, the grandsire of the Kurus, addressing Vasudeva, said the
+following words, dealing with the subject of the greatness of Bhava, O
+monarch.
+
+"Bhishma said, 'Thou art the Master of all the deities and the Asuras.
+Thou art illustrious. Thou art Vishnu in consequence of thy pervading the
+whole universe. It behoveth thee to discourse on those subjects connected
+with Siva of universal form about which Yudhishthira has asked me. In
+days of yore, the Rishi Tandin, sprung from Brahma, recited in Brahma's
+region and before Brahma himself the thousand names of Mahadeva. Do thou
+recite those names before this conclave so that these Rishis endued with
+wealth of asceticism, observant of high vows, possessed of
+self-restraint, and numbering the Island-born Krishna among them, may
+hear thee. Do thou discourse on the high blessedness of Him who is
+immutable, who is always cheerful and happy, who is Hotri, who is the
+universal Protector, who is Creator, of the universe, and who is called
+Mundin and Kaparddin.'[34]
+
+"Vasudeva said, 'The very deities with Indra, and the Grandsire Brahma
+numbering among them, and the great Rishis also, are incompetent to
+understand the course of Mahadeva's acts truly and in all their details.
+Even He is the end which all righteous people attain. The very Adityas
+who are endued with subtile sight, are unable to behold his abode. How
+then can one that is merely a man succeed in comprehending Him?[35] I
+shall, therefore, truly recite to you some of the attributes of that
+illustrious slayer of Asuras, who is regarded as the Lord of all
+sacrifices and vows.
+
+"Vaisampayana continued, 'Having said these words, the illustrious
+Vasudeva began his discourse on the attributes of the high-souled
+Mahadeva endued with the highest intelligence, after having purified
+himself by touching water."
+
+"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou Yudhishthira
+also, O sire, and hear thou too, O Ganga's son, the names that are
+applied unto Kaparddin. Hear ye, how in former days, I obtained a sight,
+so difficult to obtain, (of that great god), for the sake of Samva.
+Verily, in those days was the illustrious deity seen by me in consequence
+of Yoga-abstraction.[36] After twelve years had expired from the time
+when Pradyumna, the son of Rukmini, who is endued with great
+intelligence, slew the Asura Samvara in days of yore, my spouse Jamvavati
+addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons
+born of Rukmini, Jamvavati, desirous of a son, said these words unto me,
+O Yudhishthira,--Grant me, O thou of unfading glory, a son endued with
+heroism, the foremost of mighty men, possessed of the most agreeable
+features, sinless in conduct, and like unto thyself. And O, let there be
+no delay on thy part in granting this prayer of mine. There is nothing in
+the three worlds that is unattainable by thee, O perpetuator of Yadu's
+race, thou canst create other worlds if only thou wishest it. Observing a
+vow for twelve years and purifying thyself, thou hadst adored the Lord of
+all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that
+she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa
+and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu. O
+slayer of Madhu, do thou grant to me a son like unto those of great
+powers whom thou hast begotten upon Rukmini?--Thus addressed by the
+princess, I replied unto her of slender waist,--Let me have thy
+permission (to leave thee for some time), O queen. I shall certainly obey
+thy behest. She answered me, saying,--Go, and may success and prosperity
+always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those
+deities that preside over the mind, the soil, all deciduous herbs, those
+Chhandas (Rhymes) that are regarded as bearers of the libations poured in
+sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents,
+those syllables that are uttered for completing the cadences of Samans,
+the Rikshas, the Pitris, the Planets, the spouses of the deities, the
+celestial maidens, the celestial mothers, the great cycles, kine,
+Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the
+seasons, the year, small and big divisions of time, e.g., the Kshanas,
+the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession,
+protect thee, O Yadava, and keep thee in happiness, wherever thou mayst
+stay. Let no danger overtake thee on thy way, and let no heedlessness be
+thine, O sinless one.--Thus blessed by her, I took her leave, bidding
+farewell unto the daughter of the prince of apes. Repairing then into the
+presence of that foremost of men, viz., my father, of my mother, of the
+king, and of Ahuka, I informed them of what the daughter of the prince of
+the Vidyadharas, in great affliction, had said unto me. Bidding them
+farewell with a sorrowful heart, I then repaired to Gada and to Rama of
+great might. These two cheerfully addressed me saying,--Let thy penances
+increase without any obstruction.--Having obtained the permission of all
+of them, I thought of Garuda. He immediately came to me and bore me to
+Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on
+that foremost of mountains, I beheld many wonderful sights. I saw an
+excellent, wonderful, and agreeable retreat for the practice of penances.
+That delightful retreat was owned by the high-souled Upamanyu who was a
+descendant of Vyaghrapada. That retreat is applauded and reverenced by
+the deities and the Gandharvas, and seemed to be covered with Vedic
+beauty. It was adorned with Dhavas and Kakubhas and Kadamvas and Cocas,
+with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and
+Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and
+Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and
+Asokas and Amras and Kovidaras and Champakas and Panasas, and with
+diverse other trees endued with fruits and flowers. And that retreat was
+also decked with the straight stems of the Musa Supienta.[37] Truly, that
+asylum was adorned with diverse other kinds of trees and with diverse
+kinds of fruits forming the food of diverse kinds of birds. Heaps of
+ashes (of sacrificial fires) were thrown in proper places all around,
+which added to the beauty of the scene. It abounded with Rurus and apes
+and tigers and lions and leopards, with deer of diverse species and
+peacocks, and with cats and snakes. Indeed, large numbers of other
+animals also were seen there, as also buffaloes and bears. Delicious
+breezes constantly blew bearing the melodious strains of celestial
+nymphs. The babblings of mountain rivulets and springs, the sweet notes
+of winged choristers, the gruntings of elephants, the delicious stains of
+Kinnaras, and the auspicious voice of ascetics singing the Samans, O
+hero, and diverse other kinds of music, rendered that retreat extremely
+charming. The very imagination cannot conceive another retreat as
+delightful as the one I beheld. There were also large houses in that
+asylum, intended for keeping the sacred fire, and covered all over with
+flowering creepers. It was adorned with the river Ganga of clear and
+sacred water. Indeed, the daughter of Jahnu always remained there. It was
+decked also with many ascetics who were the foremost of all righteous
+persons, who were endued with high souls, and who resembled fire itself
+in energy.[38] Some of those ascetics subsisted upon air and some upon
+water, some were devoted to Japa or the silent recitation of sacred
+Mantras, and some were engaged in cleansing their souls by practising the
+virtues of compassion while some amongst them were Yogins devoted to the
+abstraction of Yoga-meditation. Some amongst them subsisted upon smoke
+only, and some subsisted upon fire, and some upon milk. Thus was that
+retreat adorned with many foremost of regenerate persons. And some there
+were amongst them that had taken the vow of eating and drinking like
+kine,--that is, by giving up the use of the hands at once. And some used
+only two pieces of stone for husking their grain, and some used their
+teeth only for that purpose. And some subsisted by drinking only the rays
+of the moon, and some by drinking only froth. And some had betaken
+themselves to vow of living like deer.[39] And some there were that lived
+upon the fruits of the Ficus religiosa, and some that used to live upon
+water. And some dressed themselves in rags and some in animal skins and
+some in barks of trees. Indeed, I beheld diverse ascetics of the foremost
+order observing these and other painful vows. I desired then to enter
+that asylum. Verily, that asylum was honoured and adored by the deities
+and all high-souled beings, by Siva and others, O Bharata, and by all
+creatures of righteous acts. Thus addressed, it stood in all its beauty
+on the breast of Himavat, like the lunar disc in the firmament. The
+mongoose sported there with the snake, and the tiger with the deer, like
+friends, forgetting their natural enmity, in consequence of the energy of
+those ascetics of blazing penances and for their proximity to these
+high-souled ones. In that foremost of asylums, which was delightful to
+all creatures, inhabited by many foremost of Brahmanas fully conversant
+with the Vedas and their branches, and by many high-souled Rishis
+celebrated for the difficult vows they observed, I saw, as soon as I
+entered, a puissant Rishi with matted locks on head and dressed in rags,
+who seemed to blaze forth like fire with his penances and energy. Waited
+upon by his disciples and possessed of tranquil soul, that foremost of
+Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed
+unto him with a nod of the head, he said,--Welcome art thou, O thou of
+eyes like lotus petals. Today, by this visit of thine, we see that our
+penances have borne fruit. Thou art worthy of our adoration, but thou
+adorest us still. Thou art worthy of being seen, but thou desirest to see
+me.--Joining my hands I addressed him the usual enquiries respecting the
+well-being of the animals and birds that resided in his asylum, of the
+progress of his righteousness, and of his disciples. The illustrious
+Upamanyu then addressed me in words that were exceedingly sweet and
+delightful,--Thou shalt, O Krishna, obtain without doubt a son like unto
+thyself. Betaking thyself to severe penances, do thou gratify Isana, the
+Lord of all creatures. That divine Master, O Adhokshaja, sporteth here
+with his spouse by his side. O Janarddana, it was here that the deities
+with all the Rishis, in days of yore, gratified that foremost of deities
+by their penances and Brahmacharyya and truth and self-restraint, and
+succeeded in obtaining the fruition of many high desires. That
+illustrious god is verily the vast receptacle of all energies and
+penances. Projecting into existence and withdrawing once more unto
+himself all things fraught with good and evil, that inconceivable Deity
+whom thou seekest, O destroyer of foes, lives here with his spouse. He
+who took his birth as the Danava named Hiranyakashipu, whose strength was
+so great that he could shake the very mountains of Meru, succeeded in
+obtaining from Mahadeva the puissance belonging to all the deities and
+enjoyed it for ten millions of years. He who was the foremost of all his
+sons and who was celebrated by the name of Mandara, succeeded, through
+the boon he had obtained from Mahadeva, in fighting Sakra for a million
+of years. The terrible discus of Vishnu and the thunderbolt of Indra were
+both unable to make the slightest impression, O Kesava, in days of yore,
+upon the body of that great cause of universal affliction.[40] The discus
+which thou bearest, O sinless one, was given unto thee by Mahadeva after
+he had slain a Daitya that was proud of his strength and used to live
+within the waters. That discus, blazing with energy and like unto fire,
+was created by the great god having for his device the bull. Wonderful
+and irresistible in energy it was given unto thee by that illustrious
+god. In consequence of its blazing energy it was incapable of being gazed
+at by any person save Siva the wielder of Pinaka. It was for this reason
+that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time
+the name Sudarsana came to be current in all the worlds. Even the weapon,
+O Kesava, failed to make the slightest impression on the body of
+Hiranyakashipu's son Mandara, that appeared like an evil planet in the
+three worlds. Hundreds of Chakras like thine and thunderbolts like that
+of Sakra, could not inflict a scratch on the body of that evil planet
+endued with great might, who had obtained a boon from Mahadeva. Afflicted
+by the mighty Mandara, the deities fought hard against him and his
+associates, all of whom had obtained boons from Mahadeva. Gratified with
+another Danava named Vidyutprabha, Mahadeva granted to him the
+sovereignty of the three worlds. That Danava remained the sovereign of
+the three worlds for a hundred thousand years. And Mahadeva said unto
+him,--Thou shalt become one of my attendants.--Indeed, the puissant Lord
+further bestowed upon him the boon of a hundred millions of children. The
+Master without birth, of all creatures further gave the Danava the region
+known by the name of Kusadwipa for his kingdom. Another great Asura, of
+the name of Satamukha, was created by Brahma. For a hundred years he
+poured on' the sacrificial fire (as offerings unto Mahadeva) the flesh of
+his own body. Gratified with such penances, Sankara said unto him,--What
+can I do for thee?--Satamukha replied unto him, saying,--O thou that art
+most wonderful, let me have the power of creating new creatures and
+animals. Give also unto me, O foremost of all deities, eternal
+power.--The puissant lord, thus addressed by him, said unto him,--So be
+it.--The Self-born Brahma, concentrating his mind in Yoga,[41] in days of
+yore, made a sacrifice for three hundred years, with the object of
+obtaining children. Mahadeva granted him a thousand sons possessed of
+qualifications commensurate with the merits of the sacrifice. Without
+doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is
+sung by the deities. The Rishi known by the name of Yajnavalkya is
+exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The
+great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga,
+has obtained great celebrity by adoring Sankara. The Valikhilyas were on
+a former occasion disregarded by Maghavat. Filled with wrath at this,
+they gratified the illustrious Rudra. That lord of the universe, that
+foremost one of all the deities, thus gratified by the Valikhilyas, said
+unto them,--Ye shall succeed by your penances in creating a bird that
+will rob Indra of the Amrita. Through the wrath of Mahadeva on a former
+occasion, all the waters disappeared. The deities gratified him by
+performing a sacrifice called Saptakapala, and caused, through his grace,
+other waters to flow into the worlds. Verily, when the three-eyed deity
+became gratified, water once more appeared in the world. The wife of
+Atri, who was conversant with the Vedas, abandoned her husband in a huff
+and said,--I shall no longer live in subjection to that ascetic.--Having
+said these words, she sought the protection of Mahadeva. Through fear of
+her lord, Atri, passed three hundred years, abstaining from all food. And
+all this time she slept on wooden clubs for the purpose of gratifying
+Bhava. The great deity then appeared unto her and then smilingly
+addressed her, saying--Thou shalt obtain a son. And thou shalt get that
+son without the need of a husband, simply through the grace of Rudra.
+Without doubt that son, born in the race of his father, shall become
+celebrated for his worth, and assume a name after thee. The illustrious
+Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified
+him with severe penances and obtained high and happy success. Sakalya,
+too, of restrained soul, adored Bhava in a mental sacrifice that he
+performed for nine hundred years, O Kesava. Gratified with him the
+illustrious deity said unto him,--Thou shalt become a great author. O
+son, inexhaustible shall thy fame be in the three worlds. Thy race also
+shall never come to an end and shall be adorned by many great Rishis that
+shall take birth in it. Thy son will become the foremost of Brahmanas and
+will make the Sutras of thy work. There was a celebrated Rishi of the
+name of Savarni in the Krita age. Here, in this asylum, he underwent
+severe penances for six thousand years. The illustrious Rudra said,--I am
+gratified with thee, O sinless one! Without being subject to decrepitude
+or death, thou shalt become an author celebrated through all the
+worlds!--In days of yore, Sakra, also, in Baranasi, filled with devotion,
+O Janarddana, adored Mahadeva who has empty space alone for his garments
+and who is smeared with ashes as an agreeable unguent. Having adored
+Mahadeva thus, he obtained the sovereignty of the celestials. Narada
+also, in days of yore, adored the great Bhava with devotion of heart.
+Gratified with him, Mahadeva, that preceptor of the celestial preceptor,
+said these words.--No one shall be thy equal in energy and penances. Thou
+shalt always attend upon me with thy songs and instrumental music. Hear
+also, O Madhava, how in former times I succeeded in obtaining a sight of
+that god of gods, that Master of all creatures, O Lord. Hear also in
+detail for what object, O thou of great puissance. I invoked with
+restrained senses and mind that illustrious deity endued with supreme
+energy. I shall, O sinless one, tell thee with full details all that I
+succeeded in obtaining from that god of gods, viz., Maheswara. In ancient
+times, viz., Krita age, O son, there was a Rishi of great fame, named
+Vyaghrapada. He was celebrated for his knowledge and mastery over the
+Vedas and their branches. I was born as the son of that Rishi and Dhaumya
+took birth as my younger brother. On a certain occasion, Madhava,
+accompanied by Dhaumya, I came upon the asylum of certain Rishis of
+cleansed souls. There I beheld a cow that was being milked. I saw the
+milk and it appeared to me to resemble Amrita itself in taste. I then
+came home, and impelled by childishness, I addressed my mother and
+said,--Give me some food prepared with milk.--There was no milk in the
+house, and accordingly my mother was much grieved at my asking for it. My
+mother took a piece of (rice) cake and boiled it in water, Madhava. The
+water became whitened and my mother placed it before us saying that it
+was milk and bade us drink it. I had before that drunk milk on one
+occasion, for my father had, at the time of a sacrifice, taken me to the
+residence of some of our great kinsmen. A celestial cow, who delights the
+deities, was being milked on that occasion. Drinking her milk that
+resembled Amrita in taste, I knew what the virtues are of milk. I
+therefore, at once understood the origin of the substance that my mother
+offered me, telling me that it was milk. Verily, the taste of that cake,
+O son, did not afford me any pleasure whatever. Impelled by childishness
+I then addressed mother, saying,--This O mother, that thou hast given me
+is not any preparation of milk.--Filled with grief and sorrow at this,
+and embracing me from parental affection and smelling my head, O Madhava,
+she said unto me,--Whence, O child, can ascetics of cleansed souls obtain
+food prepared with milk? Such men always reside in the forest and subsist
+upon bulbs and roots and fruits. Whence shall we who live by the banks of
+rivers that are the resort of the Valikhilyas, we who have mountains and
+forest, for our home,--whence, indeed, O child, shall we obtain milk? We,
+dear child, live (sometimes) on air and sometimes on water. We dwell in
+asylums in the midst of forests and woods. We habitually abstain from all
+kinds of food that are taken by persons living in villages and towns. We
+are accustomed to only such food as is supplied by the produce of the
+wilderness. There cannot be any milk, O child, in the wilderness where
+there are no offspring of Surabhi.[42] Dwelling on the banks of rivers or
+in caves or on mountain-breasts, or in tirthas and other places of the
+kind, we pass our time in the practice of penances and the recitation of
+sacred Mantras, Siva being our highest refuge. Without gratifying the
+boon-giving Sthanu of unfading glory,--him, that is, who has three
+eyes,--whence, O child, can one obtain food prepared with milk and good
+robes and other objects of enjoyment in the world? Do thou devote
+thyself, O dear son, to Sankara with thy whole soul. Through his grace, O
+child, thou art sure to obtain all such objects as administer to the
+indulgence of all thy wishes,--Hearing these words of my mother, O slayer
+of foes, that day, I joined my hands in reverence and bowing unto her,
+said,--O mother, who this Mahadeva? In what manner can one gratify him?
+Where does that god reside? How may he be seen? With what does he become
+pleased? What also is the form of Sarva? How may one succeed in obtaining
+a knowledge of him? If gratified, will he, O mother, show himself unto
+me?--After I had said these words, O Krishna, to my mother, she, filled
+with parental affection, smelt my head, O Govinda, her eyes covered with
+tears the while. Gently patting my body, O slayer of Madhu, my mother,
+adopting a tone of great humility, addressed me in the following words, O
+best of the deities.'
+
+"My mother said, 'Mahadeva is exceedingly difficult to be known by
+persons of uncleansed souls. These men are incapable of bearing him in
+their hearts of comprehending him at all. They can retain him in their
+minds. They cannot seize him, nor can they obtain a sight of him. Men of
+wisdom aver that his forms are many. Many, again, are the places in which
+he resides. Many are the forms of his Grace. Who is there that can
+understand in their details the acts, which are all excellent, of Isa, or
+of all the forms that he has assumed in days of yore? Who can relate how
+Sarva sports and how he becomes gratified? Maheswara of universal form
+resides in the hearts of all creatures. While Munis discoursed on the
+auspicious and excellent acts of Isana, I have heard from them how,
+impelled by compassion towards his worshippers, he grants them a sight of
+his person. For the purpose of showing a favour unto the Brahmanas, the
+denizens of heaven have recited for their information the diverse forms
+that were assumed by Mahadeva in days of yore. Thou hast asked me about
+these. I shall recite them to thee, O son.'
+
+"My mother continued, 'Bhava assumes the forms of Brahma and Vishnu and
+the chief of the celestials of the Rudras, the Adityas, and the Aswins;
+and of those deities that are called Viswadevas. He assumes the forms
+also of men and women, of Pretas and Pisachas, of Kiratas and Savaras,
+and of all aquatic animals. That illustrious deity assumes the forms of
+also those Savaras that dwell in the woods and forests. He assumes the
+forms of tortoises and fishes and conches. He it is that assumes the
+forms of those coral sprouts that are used as ornaments by men. He
+assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and
+Danavas. Indeed, the illustrious god assumes the forms of all creatures
+too that live in holes. He assumes the forms of tigers and lions and
+deer, of wolves and bears and birds, of owls and of jackals as well. He
+it is that assumes the forms of swans and crows and peacocks, of
+chameleons and lizards and storks. He it is that assumes the forms of
+cranes and vultures and Chakravakas. Verily, he it is that assumes the
+forms of Chasas and of mountains also. O son, it is Mahadeva that assumes
+the forms of kine and elephants and horses and camels and asses. He
+assumes also the forms of goats and leopards and diverse other varieties
+of animals. It is Bhava who assumes the forms of diverse kinds of birds
+of beautiful plumage. It is Mahadeva who bears the forms of persons with
+sticks and those with umbrellas and those with calabashes among
+Brahmanas.[43] He sometimes becomes six-faced and sometimes becomes
+multifaced. He sometimes assumes forms having three eyes and forms having
+many heads. And he sometimes assumes forms having many millions of legs
+and forms having innumerable stomachs and faces and forms endued with
+innumerable arms and innumerable sides. He sometimes appears surrounded
+by innumerable spirits and ghosts. He it is that assumes the forms of
+Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes
+a form that is rendered white with the ashes he smears on it and is
+adorned with a half-moon on the forehead. Adored with diverse hymns
+uttered with diverse kinds of voice and worshipped with diverse Mantras
+fraught with encomiums, he, that is sometimes called Sarva, is the
+Destroyer of all creatures in the universe, and it is upon him, again,
+that all creatures rest as on their common foundation. Mahadeva is the
+soul of all creatures. He pervades all things. He is the speaker of all
+discourses (on duties and rituals). He resides everywhere and should be
+known as dwelling in the hearts of all creatures in the universe. He
+knows the desire cherished by every one of his worshippers. He becomes
+acquainted with the object in which one pays him adorations. Do thou
+then, if it pleases thee, seek the protection of the chief of the
+deities. He sometimes rejoices, and sometimes yields to wrath, and
+sometimes utters the syllable Hum with a very loud noise. He sometimes
+arms himself with the discus, sometimes with the trident, sometimes with
+the mace, sometimes with the heavy mullets, sometimes with the scimitar,
+and sometimes with the battle axe. He it is that assumes the form of
+Sesha who sustains the world on his head. He has snakes for his belt, and
+his ears are adorned with ear-rings made of snakes. Snakes form also the
+sacred thread he wears. An elephant skin forms his upper garment.[44] He
+sometimes laughs and sometimes sings and sometimes dances most
+beautifully. Surrounded by innumerable spirits and ghosts, he sometimes
+plays on musical instruments. Diverse, again are the instruments upon
+which he plays, and sweet the sounds they yield. He sometimes wanders
+(over crematoria), sometimes yawns, sometimes cries, and sometimes causes
+others to cry. He sometimes assumes the guise of one that is mad, and
+sometimes of one that is intoxicated, and he sometimes utters words that
+are exceedingly sweet. Endued with appalling fierceness, he sometimes
+laughs loudly, frightening all creatures with his eyes. He sometimes
+sleeps and sometimes remains awake and sometimes yawns as he pleases. He
+sometimes recites sacred Mantras and sometimes becomes the deity of those
+Mantras which are recited. He sometimes performs penances and sometimes
+becomes the deity for whose adoration those penances are undergone. He
+sometimes makes gifts and sometimes receives those gifts; sometimes
+disposes himself in Yoga and sometimes becomes the object of the Yoga
+contemplation of others. He may be seen on the sacrificial platform or in
+the sacrificial stake; in the midst of the cow-pen or in the fire. He may
+not again be seen there. He may be seen as a boy or as an old man. He
+sports with the daughters and the spouses of the Rishis. His hair is long
+and stands erect. He is perfectly naked, for he has the horizon for his
+garments. He is endued with terrible eyes. He is fair, he is darkish, he
+is dark, he is pale, he is of the colour of smoke, and he is red. He is
+possessed of eyes that are large and terrible. He has empty space for his
+covering and he it is that covers all things. Who is there that can truly
+understand the limits of Mahadeva who is formless, who is one and
+indivisible, who conjures of illusions, who is of the cause of all
+actions and destructive operations in the universe, who assumes the form
+of Hiranyagarbha, and who is without beginning and without end, and who
+is without birth.[45] He lives in the heart (of every creature). He is
+the prana, he is the mind, and he is Jiva (that is invested in the
+material case). He is the soul of Yoga, and it is that is called Yoga. He
+is the Yoga-contemplation into which Yogins enter.[46] He is the Supreme
+Soul. Indeed Maheswara, the purity in essence, is capable of being
+comprehended not by the senses but through only the Soul seizing his
+existence. He plays on diverse musical instruments. He is a vocalist. He
+has a hundred thousand eyes, he has one mouth, he has two mouths, he has
+three mouths, and he has many mouths. Devoting thyself to him, setting
+thy heart upon him, depending upon him, and accepting him as thy one
+refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the
+fruition of all thy wishes. Hearing those words of my mother, O slayer of
+foes, from that day my devotion was directed to Mahadeva, having nothing
+else for its object. I then applied myself to the practice of the
+austerest penances for gratifying Sankara. For one thousand years I stood
+on my left toe. After that I passed one thousand years, subsisting only
+upon fruits. The next one thousand years I passed, subsisting upon the
+fallen leaves of trees. The next thousand years I passed, subsisting upon
+water only. After that I passed seven hundred years, subsisting on air
+alone. In this way, I adored Mahadeva for a full thousand years of the
+celestials. After this, the puissant Mahadeva, the Master of all the
+universe, became gratified with me. Desirous of ascertaining whether I
+was solely devoted to him and him alone, he appeared before me in the
+form of Sakra surrounded by all the deities. As the celebrated Sakra, he
+had a thousand eyes on his person and was armed with the thunderbolt. And
+he rode on an elephant whose complexion was of the purest white, with
+eyes red, ears folded, the temporal juice trickling down his cheeks, with
+trunk contracted, terrible to look at, and endued with four tusks.
+Indeed, riding on such an elephant, the illustrious chief of the deities
+seemed to blaze forth with his energy. With a beautiful crown on his head
+and adorned with garlands round his neck and bracelets round his arms, he
+approached the spot where I was. A white umbrella was held over his head.
+And he was waited upon by many Apsaras, and many Gandharvas sang his
+praise. Addressing me, he said,--O foremost of regenerate persons, I have
+been gratified with thee. Beg of me whatever boon thou desirest,--Hearing
+these words of Sakra I did not become glad. Verily, O Krishna, I answered
+the chief of the celestials in these words.--I do not desire any boon at
+thy hands, or from the hands of any other deity. O amiable deity, I tell
+thee truly, that it is Mahadeva only from whom I have boons to ask. True,
+true it is, O Sakra, true are these words that I say unto thee. No other
+words are at all agreeable to me save those which relate to Maheswara. At
+the command of Pashupati, that Lord of all creatures, I am ready to
+become a worm or a tree with many branches. If not obtained through the
+grace represented by Mahadeva's boons, the very sovereignty of the three
+worlds would not be acceptable to me. Let me be born among the very
+Chandalas but let me still be devoted to the feet of Hara. Without,
+again, being devoted to that Lord of all creatures, I would not like to
+have birth in the palace of Indra himself. If a person be wanting in
+devotion to that Lord of the universe,--that Master of the deities and
+the Asuras,--his misery will not end even if from want of food he has to
+subsist upon only air and water.[47] What is the need of other discourses
+that are even fraught with other kinds of morality and righteousness,
+unto those persons who do not like to live even a moment without thinking
+of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one
+should never pass a moment without devoting his heart upon Mahadeva. One
+that has drunk the Amrita constituted by the devotion to Hara, one
+becomes freed from the fear of the world. One that has not obtained the
+grace of Mahadeva can never succeed to devote oneself to Mahadeva for a
+single day or for half a day or for a Muhurta or for a Kshana or for a
+Lava (very small unit of time). At the command of Mahadeva I shall
+cheerfully become a worm or an insect, but I have no relish for even the
+sovereignty of the three worlds, if bestowed by thee, O Sakra. At the
+word of Hara I would become even a dog. In fact, that would accord with
+my highest wish. If not given by Maheswara, I would not have the
+sovereignty of the very deities. I do not wish to have this dominion of
+the Heavens. I do not wish to have the sovereignty of the celestials. I
+do not wish to have the region of Brahma. Indeed, I do not wish to have
+that cessation of individual existence which is called Emancipation and
+which involves a complete identification with Brahma. But I want to
+become the slave of Hara. As long as that Lord of all creatures, the
+illustrious Mahesa, with crown on his head and body possessed of the pure
+white complexion of the lunar disc, does not become gratified with me, so
+long shall I cheerfully bear all those afflictions, due to a hundred
+repetitions of decrepitude, death and birth, that befall to the lot of
+embodied beings. What person in the universe can obtain tranquillity,
+without gratifying Rudra that is freed from decripitude and death, that
+is endued with the effulgence of the Sun, the Moon, or the fire, that is
+the root or original cause of everything real and unreal in the three
+worlds, and that exists as one and indivisible entity? If in consequence
+of my faults, rebirths be mine, I shall, in those new births, devote
+myself solely to Bhava.'"
+
+"Indra said, 'What reason canst thou assign for the existence of a
+Supreme Being or for His being the cause of all causes?'"
+
+"Upamanyu said, 'I solicit boons from that great Deity named Siva whom
+utterers of Brahma has described as existent and non-existent, manifest
+and unmanifest, eternal or immutable, one and many. I solicit boons from
+Him who is without beginning and middle and end, who is Knowledge and
+Puissance, who is inconceivable and who is the Supreme Soul. I solicit
+boons from Him whence comes all Puissance, who has not been produced by
+any one, who is immutable, and who, though himself unsprung from any
+seed, is the seed of all things in the universe. I solicit boons from Him
+who is blazing Effulgence, (beyond Darkness) who is the essence of all
+penances, who transcends all faculties of which we are possessed and
+which we may devote for the purpose of comprehending him, and by knowing
+whom every one becomes freed from grief or sorrow. I worship him, O
+Purandara, who is conversant with the creation of all elements and the
+thought of all living creatures, and who is the original cause of the
+existence or creation of all creatures, who is omnipresent, and who has
+the puissance to give everything.[48] I solicit boons from Him who cannot
+be comprehended by argument, who represents the object of the Sankhya and
+the Yoga systems of philosophy, and who transcends all things, and whom
+all persons conversant with the topics of enquiry worship and adore.[49]
+I solicit boons from Him, O Maghavat, who is the soul of Maghavat
+himself, who is said to be the God of the gods, and who is the Master of
+all creatures. I solicit boons from Him who it is that first created
+Brahma, that creator of all the worlds, having filled Space (with His
+energy) and evoked into existence the primeval egg.[50] Who else than
+that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space,
+Mind, and that which is called Mahat? Tell me, O Sakra, who else than
+Siva could create Mind, Understanding, Consciousness or Ego, the
+Tanmatras, and the senses? Who is there higher than Siva?[51] The wise
+say that the Grandsire Brahma is the creator of this universe. Brahma,
+however, acquired his high puissance and prosperity by adoring and
+gratifying Mahadeva, that God of gods. That high puissance (consisting of
+all the three attributes of creation, protection, and destruction), which
+dwells in that illustrious Being who is endowed with the quality of being
+one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.
+Tell me who is there that is superior to the Supreme Lord?[52] Who else
+than that God of gods is competent to unite the sons of Diti with
+lordship and puissance, judging by the sovereignty and the power of
+oppressing conferred upon the foremost of the Daityas and Danavas?[53]
+The different points of the horizon, Time, the Sun, all fiery entities,
+planets, wind, water, and the stars and constellations,--these, know
+thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who
+else is there, except Mahadeva, in the matter of the creation of
+Sacrifice and the destruction of Tripura? Who else except Mahadeva, the
+grinder of the foes, has offered lordship to the principal?[54] What
+need, O Purandara, of many well-sounding statements fraught with spacious
+sophisms, when I behold thee of a thousand eyes, O best of the
+deities,--thee that art worshipped by Siddhas and Gandharvas and the
+deities and the Rishis? O best of the Kusikas, all this is due to the
+grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all,
+consisting of animate and inanimate existences with heaven and other
+unseen entities, which occur in this world, and which has the
+all-pervading Lord for their soul, has flowed from Maheswara and has been
+created (by him) for enjoyment by Jiva.[55] In the worlds that are known
+by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains
+of Lokaloka, in the islands, in the mountains of Meru, in all things that
+yield happiness, and in the hearts of all creatures, O illustrious
+Maghavat, resides Mahadeva, as persons conversant with all the topics of
+enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see
+any other puissant form than Bhava's, would not both of them, especially
+the former, when opposed and afflicted by the latter, have sought the
+protection of that form? In all hostile encounters of the deities, the
+Yakshas, the Uragas and the Rakshasas, that terminating in mutual
+destruction, it is Bhava that gives unto those that meet with
+destruction, puissance commensurate with their respective locations as
+dependent upon their acts. Tell me, who else than Maheswara is there for
+bestowing boons upon, and once more chastising the Andhaka and Sukra and
+Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and
+Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva,
+that Master of both the deities and the Asuras, poured as a libation upon
+the fire? From that seed sprung a mountain of gold. Who else is there
+whose seed can be said to be possessed of such virtue.[56] Who else in
+this world is praised as having the horizon only for his garments? Who
+else can be said to be a Brahmacharin with his vital seed drawn up? Who
+else is there that has half his body occupied by his dear spouse?[57] Who
+else is there that has been able to subjugate Kama, the god of desire?
+Tell me, O Indra, what other Being possesses that high region of supreme
+felicity that is applauded by all the deities? Who else has the
+crematorium as his sporting ground? Who else is there that is so praised
+for his dancing? Whose puissance and worship remain immutable? Who else
+is there that sports with spirits and ghosts? Tell me, O deity, who else
+has associate that are possessed of strength like his own and that are,
+therefore, proud of that strength or puissance?[58] Who else is there
+whose status is applauded as unchangeable and worshipped with reverence
+by the three worlds? Who else is there that pours rain, gives heat, and
+blazes forth in Energy? From whom else do we derive our wealth of herbs?
+Who else upholds all kinds of wealth? Who else sports as much as he
+pleases in the three worlds of mobile and immobile things? O Indra, know
+Maheswara to be the original cause (of everything). He is adored by
+Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of
+knowledge, (of ascetic) success, and of the rites laid down in the
+scriptural ordinances.[59] He is adored by both the deities and the
+Asuras with the aid of sacrifices by acts and the affliction of the
+ritual laid down in the scriptures. The fruits of action can never touch
+him for he transcends them all. Being such, I call him the original cause
+of everything.[60] He is both gross and subtile. He is without compare.
+He cannot be conceived by the senses. He is endued with attributes and he
+is divested of them. He is the lord of attributes, for they are under his
+control. Even such is the place that is Maheswara's. He is the cause of
+the maintenance and the creation (of the universe). He is the cause of
+the universe and the cause also of its destruction. He is the Past, the
+Present, and the Future. He is the parent of all things. Verily, He is
+the cause of every thing. He is that which is mutable, He is the
+unmanifest, He is Knowledge; He is ignorance; He is every act, He is
+every omission; He is righteousness; and He is unrighteousness. Him, O
+Sakra, do I call the cause of every thing. Behold, O Indra, in the image
+of Mahadeva the indications of both the sexes. That god of gods, viz.,
+Rudra, that cause of both creation and destruction, displays in his form
+the indications of both the sexes as the one cause of the creation of the
+universe. My mother formerly told me that he is the cause of the universe
+and the one cause of everything. There is no one that is higher than Isa,
+O Sakra. If it pleases thee, do thou throw thyself on his kindness and
+protection. Thou hast visible evidence, O chief of the celestials, of the
+fact that the universe has sprung from the union of the sexes (as
+represented by Mahadeva). The universe, thou knowest, is the sum of what
+is vested with attributes and what else is divested of attributes and has
+for its immediate cause the seeds of Brahma and others. Brahma and Indra
+and Hutasana and Vishnu and all the other deities, along with the Daityas
+and the Asuras, crowned with the fruition of a thousand desires, always
+say that there is none that is higher than Mahadeva.[61] Impelled by
+desire, I solicit, with restrained mind, that god known to all the mobile
+and immobile universe,--him, that is, who has been spoken of as the best
+and highest of all the gods, and who is auspiciousness itself, for
+obtaining without delay that highest of all acquisitions, viz.,
+Emancipation. What necessity is there of other reasons (for establishing)
+what I believe? The supreme Mahadeva is the cause of all causes. We have
+never heard that the deities have, at any time, adored the sign of any
+other god than Mahadeva. If Maheswara be not accepted, tell me, if thou
+hast ever heard of it, who else is there whose sign has been worshipped
+or is being worshipped by all the deities? He whose sign is always
+worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other
+deities, is verily the foremost of all adorable deities. Brahma has for
+his sign the lotus, Vishnu has for his the discus, Indra has for his sign
+the thunder-bolt. But the creatures of the world do not bear any of the
+signs that distinguish these deities. On the other hand, all creatures
+bear the signs that mark Mahadeva and his spouse. Hence, all creatures
+must be regarded as belonging to Maheswara. All creatures of the feminine
+sex, have sprung from Ulna's nature as their cause, and hence it is they
+bear the mark of femininity that distinguishes Uma; while all creatures
+that are masculine, having sprung from Siva, bear the masculine mark that
+distinguishes Siva. That person who says that there is, in the three
+worlds with their mobile and immobile creatures, any other cause than the
+Supreme Lord, and that which is not marked with the mark of either
+Mahadeva or his spouse should be regarded as very wretched and should not
+be counted among the creatures of the universe. Every being with the mark
+of the masculine sex should be known to be of Isana, while every being
+with the mark of the feminine sex should be known to be of Uma. This
+universe of mobile and immobile creatures is provided by two kinds of
+forms (viz., male and female). It is from Mahadeva that I wish to obtain
+boons. Failing in this, O Kausika, I would rather prefer dissolution
+itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I
+wish to have boons or curses from Mahadeva. No other deity shall I ever
+acknowledge, nor would I have from any other deity the fruition of all my
+wishes.--Having said these words unto the chief of the celestials, I
+became overwhelmed with grief at the thought of Mahadeva not having been
+gratified with me not withstanding my severe austerities. Within the
+twinkling of an eye, however, I saw the celestial elephant I had beheld
+before me transformed into a bull as white as a swan, or the Jasminum
+pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of
+huge body, the hair of its tail was black and the hue of its eyes was
+tawny like that of honey. Its horns were hard as adamant and had the
+colour of gold. With their very sharp ends, whose hue was a mild red, the
+bull seemed to tear the Earth. The animal was adorned all over with
+ornaments made of the purest gold. Its face and hoofs and nose and ears
+were exceedingly beautiful and its waist too exceedingly well-formed. Its
+flanks were possessed of great beauty and its neck was very thick. Its
+whole form was exceedingly agreeable and beautiful to look at. Its hump
+shone with great beauty and seemed to occupy the whole of its
+shoulder-joint. And it looked like the summit of a mountain of snow or
+like a cliff of white clouds in the sky. Upon the back of that animal I
+beheld seated the illustrious Mahadeva with his spouse Uma. Verily,
+Mahadeva shone like the lord of stars while he is at his full. The fire
+born of his energy resembled in effulgence the lightening that flashes
+amid clouds. Verily, it seemed as if a thousand suns rose there, filling
+every side with a dazzling splendour. The energy of the Supreme Lord
+looked like the Samvartaka fire which destroys all creatures at the end
+of the Yuga. Overspread with that energy, the horizon became such that I
+could see nothing on any side. Filled with anxiety I once more thought
+what it could mean. That energy, however, did not pervade every side for
+any length of time, for soon, through the illusion of that god of gods,
+the horizon became clear. I then behold the illustrious Sthanu or
+Maheswara seated on the back of his bull, of blessed and agreeable
+appearance and looking like a smokeless fire. And the great god was
+accompanied by Parvati of faultless features. Indeed, I beheld the
+blue-throated and high-souled Sthanu, unattached to everything, that
+receptacle of all kinds of force, endued with eight and ten arms and
+adorned with all kinds of ornaments. Clad in white vestments, he wore
+white garlands, and had white unguents smeared upon his limbs. The colour
+of his banner, irresistible in the universe, was white. The sacred thread
+round his person was also white. He was surrounded with associates, all
+possessed with prowess equal to his own, who were singing or dancing or
+playing on diverse kinds of musical instruments. A crescent moon, of pale
+hue, formed his crown, and placed on his forehead it looked like the moon
+that rises in the autumnal firmament. He seemed to dazzle with splendour,
+in consequence of his three eyes that looked like three suns. The garland
+of the purest white, that was on his body, shone like a wreath of
+lotuses, of the purest white, adorned with jewels and gems. I also
+beheld, O Govinda, the weapons in their embodied forms and fraught with
+every kind of energy, that belong to Bhava of immeasurable prowess. The
+high-souled deity held a bow whose hues resembled those of the rainbow.
+That bow is celebrated under the name of the Pinaka and is in reality a
+mighty snake. Indeed, that snake of seven heads and vast body, of sharp
+fangs and virulent poison, of large neck and the masculine sex, was
+twined round with the cord that served as its bowstring. And there was a
+shaft whose splendour looked like that of the sun or of the fire that
+appears at the end of the Yuga. Verily, that shaft was the excellent
+Pasupata that mighty and terrible weapon, which is without a second,
+indescribable for its power, and capable of striking every creature with
+fear. Of vast proportions, it seemed to constantly vomit sparks of fire.
+Possessed of one foot, of large teeth, and a thousand heads and thousand
+Stomachs, it has a thousand arms, a thousand tongues, and a thousand
+eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms,
+that weapon is superior to the Brahma, the Narayana, the Aindra, the
+Agneya, and the Varuna weapons. Verily, it is capable of neutralising
+every other weapon in the universe. It was with that weapon that the
+illustrious Mahadeva had in days of yore, burnt and consumed in a moment
+the triple city of the Asuras. With the greatest ease, O Govinda,
+Mahadeva, using that single arrow, achieved that feat. That weapon, shot
+by Mahadeva's arms, can, without doubt consume in half the time taken up
+by a twinkling of the eyes the entire universe with all its mobile and
+immobile creatures. In the universe there is no being including even
+Brahma and Vishnu and the deities, that are incapable of being slain by
+that weapon. O sire, I saw that excellent, wonderful and incomparable
+weapon in the hand of Mahadeva. There is another mysterious and very
+powerful weapon which is equal or perhaps, superior to the Pasupata
+weapon. I beheld that also. It is celebrated in all the worlds as the Sum
+of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon
+is competent to rive the entire Earth or dry up the waters of the ocean
+or annihilate the entire universe. In days of yore, Yuvanaswa's son, king
+Mandhatri, that conqueror of the three worlds, possessed of imperial sway
+and endued with abundant energy, was, with all his troops, destroyed by
+means of that weapon. Endued with great might and great energy and
+resembling Sakra himself in prowess, the king, O Govinda, was slain by
+the Rakshasa Lavana with the aid of this Sula which he had got from Siva.
+The Sula has a very keen point. Exceedingly terrible, it is capable of
+causing everybody's hair stand on its end. I saw it in the hand of
+Mahadeva, as if roaring with rage, having contracted its forehead into
+three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that
+rises at the end of the Yuga. The handle of that Sula, was made of a
+mighty snake. It is really indescribable. It looked like the universal
+Destroyer himself armed with his noose. I saw this weapon, O Govinda, in
+the hand of Mahadeva. I beheld also another weapon, viz., that
+sharp-edged battle-axe which, in days of yore, was given unto Rama by the
+gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was
+with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the
+great Karttaviryya who was the ruler of all the world. It was with that
+weapon that Jamadagni's son, O Govinda, was able to exterminate the
+Kshatriyas for one and twenty times. Of blazing edge and exceedingly
+terrible, that axe was hanging on the shoulder, adorned with a snake, of
+Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a
+blazing fire. I beheld innumerable other celestial weapons with Mahadeva
+of great intelligence. I have, however named only a few, O sinless one,
+in consequence of their principal character. On the left side of the
+great god stood the Grandsire Brahma seated on an excellent car unto
+which were attached swans endued with the speed of the mind. On the same
+side could be seen Narayana also, seated on the son of Vinata, and
+bearing the conch, the discus, and the mace. Close to the goddess Uma was
+Skanda seated on his peacock, bearing his fatal dart and bells, and
+looking like another Agni. In the front of Mahadeva I beheld Nandi
+standing armed with his Sula and looking like a second Sankara (for
+prowess and energy). The Munis headed by the Self-born Manu and Rishis
+having Bhrigu for their first, and the deities with Sakra at their head,
+all came there. All the tribes of spirits and ghosts, and the celestial
+Mothers, stood surrounding Mahadeva and saluting him with reverence. The
+deities were engaged in singing the praises of Mahadeva by uttering
+diverse hymns. The Grandsire Brahma uttering a Rathantara, praised
+Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of
+Bhava. Sakra also did the same with the aid of those foremost of Vedic
+Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and
+Sakra,--those three high-souled deities,--shone there like three
+sacrificial fires. In their midst shone the illustrious God like the sun
+in the midst of his corona, emerged from autumnal clouds. I beheld
+myriads of suns and moons, also in the sky, O Kesava. I then praised the
+illustrious Lord of everything, the supreme Master of the universe.
+
+"Upamanyu continued, 'I said, Salutations to thee, O illustrious one, O
+thou that constitutest the refuge of all things, O thou that art called
+Mahadeva! Salutations to thee that assumest the form of Sakra, that art
+Sakra, and that disguisest thyself in the form and vestments of Sakra.
+Salutations to thee that art armed with the thunder, to thee that art
+tawny, and thee that art always armed with the Pinaka. Salutations to
+thee that always bearest the conch and the Sula. Salutations to thee that
+art clad in black, to thee that art of dark and curly hair, to thee that
+hast a dark deer-skin for thy upper garment, to thee that presidest over
+the eighth lunation of the dark fortnight. Salutations to thee that art
+of white complexion, to thee that art called white, to thee that art clad
+in white robes, to thee that hast limbs smeared with white ashes, to thee
+that art ever engaged in white deeds. Salutations to thee that art red of
+colour, to thee that art clad in red vestments, to thee that ownest a red
+banner with red flags, to thee that wearest red garlands and usest red
+unguents. Salutations to thee that art brown in complexion, to thee that
+art clad in brown vestments, to thee, that hast a brown banner with brown
+flags, to thee that wearest brown garlands and usest brown unguents.
+Salutations to thee that hast the umbrella of royalty held over thy head,
+to thee that wearest the foremost of crowns. Salutations unto thee that
+art adorned with half a garland and half an armlet, to thee that art
+decked with one ring for one year, to thee that art endued with the speed
+of the mind, to thee that art endued with great effulgence. Salutations
+to thee that art the foremost of deities, to thee that art the foremost
+of ascetics, to thee that art the foremost of celestials. Salutations to
+thee that wearest half a wreath of lotuses, to thee that hast many
+lotuses on thy body. Salutations to thee that hast half thy body smeared
+with sandal paste, to thee that hast half thy body decked with garlands
+of flowers and smeared with fragrant unguents.[62] Salutations to thee
+that art of the complexion of the Sun, to thee that art like the Sun, to
+thee whose face is like the Sun, to thee that hast eyes each of which is
+like the Sun. Salutations to thee that art Soma, to thee that art as mild
+as Soma, to thee that bearest the lunar disc, to thee that art of lunar
+aspect, to thee that art the foremost of all creatures, to thee that art
+adorned with a set of the most beautiful teeth. Salutations to thee that
+art of a dark complexion, to thee that art of a fair complexion, to thee
+that hast a form half of which is yellow and half white, to thee that
+hast a body half of which is male and half female, to thee that art both
+male and female. Salutations to thee that ownest a bull for thy vehicle,
+to thee that proceedest riding on the foremost of elephants, to thee that
+art obtained with difficulty, to thee that art capable of going to places
+unapproachable by others. Salutations to thee whose praises are sung by
+the Ganas, to thee that art devoted to the diverse Ganas, to thee that
+followest the track that is trod by the Ganas, to thee that art always
+devoted to the Ganas as to a vow. Salutations to thee that art of the
+complexion of white clouds, to thee that hast the splendour of the
+evening clouds, to thee that art incapable of being described by names,
+to thee that art of thy own form (having nothing else in the universe
+with which it can be compared). Salutations to thee that wearest a
+beautiful garland of red colour, to thee that art clad in robes of red
+colour. Salutations to thee that hast the crown of the head decked with
+gems, to thee that art adorned with a half-moon, to thee that wearest
+many beautiful gems in thy diadem, to thee that hast eight flowers on thy
+head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee
+that hast eyes possessing the effulgence of a thousand moons, to thee
+that art of the form of fire, to thee that art beautiful and agreeable,
+to thee that art inconceivable and mysterious. Salutations to thee that
+rangest through the firmament, to thee that lovest and residest in lands
+affording pasture to kine, to thee that walkest on the Earth, to thee
+that art the Earth, to thee that art infinite, to thee that art
+exceedingly auspicious. Salutations to thee that art unclad (or has the
+horizon alone for thy vestments), to thee that makest a happy home of
+every place where thou mayst happen to be for the moment. Salutations to
+thee that hast the universe for thy home, to thee that hast both
+Knowledge and Felicity for thy Soul. Salutations to thee that always
+wearest a diadem, to thee that wearest a large armlet, to thee that hast
+a snake for the garland round thy neck, to thee that wearest many
+beautiful ornaments on thy person. Salutations to thee that hast the Sun,
+the Moon, and Agni for thy three eyes, to thee that art possessed of a
+thousand eyes, to thee that art both male and female, to thee that art
+divested of sex, to thee that art a Sankhya, to thee that art a Yogin.
+Salutations to thee that art of the grace of those deities who are
+worshipped in sacrifices, to thee that art the Atharvans, to thee that
+art the alleviator of all kinds of disease and pain, to thee that art the
+dispeller of every sorrow. Salutations to thee that roarest as deep as
+the clouds, to thee that puttest forth diverse kinds of illusions, to
+thee that presidest over the soil and over the seed that is sown in it,
+to thee that art the Creator of everything. Salutations to thee that art
+the Lord of all the celestials, to thee that art the Master of the
+universe, to thee that art endued with the speed of the wind, to thee
+that art of the form of the wind. Salutations to thee that wearest a
+garland of gold, to thee that sportest on hills and mountains[63], to
+thee that art adorned by all who are enemies of the gods, to thee that
+art possessed of fierce speed and energy. Salutations to thee that torest
+away one of the heads of the Grandsire Brahma, to thee that hast slain
+the Asura named Mahisha, to thee that assumest three forms, to thee that
+bearest every form. Salutations to thee that art the destroyer of the
+triple city of the Asuras, to thee that art the destroyer of (Daksha's)
+sacrifice, to thee that art the destroyer of the body of Kama (the deity
+of Desire), to thee that wieldest the rod of destruction. Salutations to
+thee that art Skanda, to thee that art Visakha, to thee that art the rod
+of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee
+that art of universal form. Salutations to thee that art Isana, to thee
+that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,
+to thee that art the universe, to thee that art possessed of illusion, to
+thee that art both conceivable and inconceivable.[64] Thou art the one
+end of all creatures, thou art the foremost, thou art the heart of
+everything. Thou art the Brahma of all the deities, thou art the
+Nilardhita Red and Blue of the Rudras. Thou art the Soul of the
+creatures, thou art He who is called Purusha in the Sankhya philosophy,
+thou art the Rishabha among all things sacred, thou art that which is
+called auspicious by Yogins and which, according to them, is without
+parts (being indivisible). Amongst those that are observant of the
+different modes of life, thou art the House-holder, thou art the great
+Lord amongst the lords of the universe. Thou art Kuvera among all the
+Yakshas, and thou art Vishnu amongst all the sacrifices.[65] Thou art
+Meru amongst mountains, thou art the Moon among all luminaries of the
+firmament, thou art Vasishtha amongst Rishis, thou art Surya among the
+planets. Thou art the lion among all wild animals, and among all domestic
+animals, thou art the bull that is worshipped by all people. Among the
+Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among
+birds thou art the son of Vinata (Garuda), and among snakes thou art
+Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes
+thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among
+Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the
+Pitris thou art Devarat, among all the regions (for the residence of
+created beings) thou art the region of Brahman, and amongst all the ends
+that creatures attain to, thou art Moksha or Emancipation. Thou art the
+Ocean of milk among all oceans, among all rocky eminences thou art
+Himavat, among all the orders thou art the Brahmana, and among all
+learned Brahmanas thou art he that has undergone and is observant of the
+Diksha. Thou art the Sun among all things in the world, thou art the
+destroyer called Kala. Thou art whatever else possessed of superior
+energy of eminence that exists in the universe. Thou art possessed of
+supreme puissance. Even this is what represents my certain conclusion.
+Salutations to thee, O puissant and illustrious one, O thou that art kind
+to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to
+thee, O original cause of the universe. Be thou gratified with me that am
+thy worshipper, that am very miserable and helpless, O Eternal Lord, do
+thou become the refuge of this adorer of thine that is very weak and
+miserable. O Supreme Lord, it behoveth thee to pardon all those
+transgressions of which I have been guilty, taking compassion upon me on
+the ground of my being thy devoted worshipper. I was stupefied by thee, O
+Lord of all the deities, in consequence of the disguise in which thou
+showest thyself to me. O Maheswara, I did not give thee the Arghya or
+water to wash thy feet.[66] Having hymned the praises of Isana in this
+way, I offered him, with great devotion, water to wash his feet and the
+ingredients of the Arghya, and then, with joined hands, I resigned myself
+to him, being prepared to do whatever he would bid. Then, O sire, an
+auspicious shower of flowers fell upon my head, possessed of celestial
+fragrance and bedewed with cold water. The celestial musicians began to
+play on their kettle-drums. A delicious breeze, fragrant and agreeable,
+began to blow and fill me with pleasure. Then Mahadeva accompanied by his
+spouse, and having the bull for his sign, having been gratified with me,
+addressed the celestials assembled there in these words, filling me with
+great joy,--Behold, ye deities, the devotion of the high-souled Upamanyu.
+Verily, steady and great is that devotion, and entirely immutable, for it
+exists unalterably.--Thus addressed by the great God armed with the Sula,
+the deities, O Krishna, having bowed down unto him and joined their hands
+in reverence, said these words,--O illustrious one, O God of the gods, O
+master of the universe, O Lord of all, let this best of regenerate
+persons obtain from thee the fruition of all his desires.--Thus addressed
+by all the deities, with the Grandsire Brahma among them. Sarva,
+otherwise called Isa and Sankara, said these words as if smiling unto
+me.'"
+
+"The illustrious Sankara said, 'O dear Upamanyu, I am gratified with
+thee. Behold me, O foremost of Munis, O learned Rishi, thou art firmly
+devoted to me and well hast thou been tested by me. I have been very
+highly pleased with thee in consequence of this thy devotion to Siva. I
+shall, therefore, give thee today the fruition of whatever desires thou
+mayst have in thy heart. Thus addressed by Mahadeva of great wisdom,
+tears of joy came into my eyes and my hair stood on its end (through
+emotion). Kneeling down unto him and bowing unto him repeatedly, I then,
+with a voice that was choked with delight, said unto him,--O illustrious
+god, it seems to me that I was hitherto dead and that it is only today
+that I have taken my birth, and that my birth bath today borne fruit,
+since I am staying now in the presence of Him who is the Master of both
+the deities and the Asuras! Who else is more praiseworthy than I, since I
+am beholding with these eyes of mine, Him of immeasurable prowess whom
+the very deities are unable to behold without first paying hearty
+worship? That which they that are possessed of learning and wisdom say is
+the highest of all topics, which is Eternal, which is distinguished from
+all else, which is unborn, which is Knowledge, which is indestructible,
+is identical with thee, O puissant and illustrious one, thee that art the
+beginning of all the topics, thee that art indestructible and changeless,
+thee that art conversant with the ordinances which govern all the topics,
+thee that art the foremost of Purushas, thee that art the highest of the
+high. Thou art he that hadst created from thy right side the Grandsire
+Brahma, the Creator of all things. Thou art he that hadst created from
+thy left side Vishnu for protecting the Creation. Thou art that puissant
+Lord who didst create Rudra when the end of the Yuga came and when the
+Creation was once more to be dissolved. That Rudra, who sprang from thee
+destroyed the Creation with all its mobile and immobile beings, assuming
+the form of Kala of great energy, of the cloud Samvartaka (charged with
+water which myriads of oceans are not capacious enough to bear), and of
+the all consuming fire. Verily, when the period comes for the dissolution
+of the universe, that Rudra stands, ready to swallow up the universe.
+Thou art that Mahadeva, who is the original Creator of the universe with
+all its mobile and immobile entities. Thou art he, who, at the end of the
+Kalpa, stands, withdrawing all things into thyself. Thou art he that
+pervadest all things, that art the Soul of all things, thou art the
+Creator of the Creator of all entities. Incapable of being seen by even
+any of the deities, thou art he that exists, pervading all entities. If,
+O lord, thou hast been gratified with me and if thou wouldst grant me
+boons, let this be the boon, O Lord of all the deities, that my devotion
+to thee may remain unchanged. O best of the deities, let me, through thy
+grace, have knowledge of the Present, the Past, and the Future. I shall
+also, with all my kinsmen and friends, always eat food mixed with milk.
+And let thy illustrious self be for ever present at our retreat.--Thus
+addressed by me, the illustrious Maheswara endued with supreme energy,
+that Master of all mobile and immobile, viz., Siva, worshipped of all the
+universe, then said unto me these words.'
+
+"The illustrious Deity said, 'Be thou free from every misery and pain,
+and be thou above decrepitude and death. Be thou possessed of fame, be
+thou endued with great energy, and let spiritual knowledge be thine. Thou
+shalt, through my grace, be always sought for by the Rishis. Be thy
+behaviour good and righteous, be every desirable attribute thine, be thou
+possessed of universal knowledge, and be thou of agreeable appearance.
+Let undecaying youth be thine, and let thy energy be like that of fire.
+Wherever, again, thou mayst desire the presence of the ocean of milk that
+is so agreeable to thee, there shall that ocean appear before thee (ready
+for being utilised by thee and thy friends for purposes of thy food). Do
+thou, with thy friends, always obtain food prepared with milk, with the
+celestial nectar besides being mixed with it.[67] After the expiration of
+a Kalpa thou shalt then obtain my companionship. Thy family and race and
+kinsmen shall be exhaustless. O foremost of regenerate ones, thy devotion
+to me shalt be eternal. And. O best of Brahmanas, I shall always accord
+my presence to thy asylum. Live, O son, whithersoever thou likest, and
+let no anxiety be thine. Thought of by thee, I shall, O learned Brahmana,
+grant thee a sight of myself again.--Having said these words, and granted
+me these boons, the illustrious Isana, endued with the effulgence of
+millions of Suns, disappeared there and then. It was even thus, O
+Krishna, that I beheld, with the aid of austere penances, that God of
+gods. I also obtained all that was said by the great Deity endued with
+supreme intelligence. Behold, O Krishna, before thy eyes, these Siddhas
+residing here and these Rishis and Vidyadharas and Yakshas and Gandharvas
+and Apsaras. Behold these trees and creepers and plants yielding all
+sorts of flowers and fruits. Behold them bearing the flowers of every
+season, with beautiful leaves, and shedding a sweet fragrance all around.
+O thou of mighty arms, all these are endued with a celestial nature
+through the grace of that god of gods, that Supreme Lord, that
+high-souled Deity.'
+
+"Vasudeva continued, 'Hearing these words of his and beholding, as it
+were, with my own eyes all that he had related to me, I became filled
+with wonder. I then addressed the great ascetic Upamanyu and said unto
+him,--Deserving of great praise art thou, O foremost of learned
+Brahmanas, for what righteous man is there other than thou whose retreat
+enjoys the distinction of being honoured with the presence of that God of
+gods? Will the puissant Siva, will the great Sankara, O chief of
+ascetics, grant me also a sight of his person and show me favour.'
+
+"Upamanyu said, 'Without doubt, O thou of eyes like lotus-petals, thou
+wilt obtain a sight of Mahadeva very soon, even as, O sinless one, I
+succeeded in obtaining a sight of him. O thou of immeasurable prowess, I
+see with my spiritual eyes that thou wilt, in the sixth month from this,
+succeed in obtaining a sight of Mahadeva, O best of all persons. Thou, O
+foremost of the Yadus, wilt obtain from Maheswara and his spouse, four
+and twenty boons. I tell thee what is true. Through the grace of that
+Deity endued with supreme wisdom, the Past, the Future and the Present
+are known to me. The great Hara has favoured these Rishis numbering by
+thousands and others as numerous. Why will not the puissant Deity show
+favour to thee, O Mahadeva? The meeting of the gods is always commendable
+with one like thee, with one that is devoted to the Brahmanas, with one
+that is full of compassion and that is full of faith. I shall give thee
+certain Mantras. Recite them continuously. By this thou art certain to
+behold Sankara.'
+
+"The blessed Vishnu continued, 'I then said unto him, O regenerate one,
+through thy grace, O great ascetic. I shall behold the lord of the
+deities, that grinder of multitudes of Diti's sons. Eight days, O
+Bharata, passed there like an hour, all of us being thus occupied with
+talk on Mahadeva. On the eighth day, I underwent the Diksha (initiation)
+according to due rites, at the hands of that Brahmana and received the
+staff from his hands. I underwent the prescribed shave. I took up a
+quantity of Kusa blades in my hand. I wore rags for my vestments. I
+rubbed my person with ghee. I encircled a cord of Munja grass round my
+loins. For one month I lived on fruits. The second month I subsisted upon
+water. The third, the fourth and the fifth months I passed, living upon
+air alone. I stood all the while, supporting myself upon one foot and
+with my arms also raised upwards, and foregoing sleep all the while. I
+then beheld, O Bharata, in the firmament an effulgence that seemed to be
+as dazzling as that of a thousand Suns combined together. Towards the
+centre of that effulgence, O son of Pandu, I saw a cloud looking like a
+mass of blue hills, adorned with rows of cranes, embellished with many a
+grand rainbow, with flashes of lightning and the thunder-fire looking
+like eyes set on it.[68] Within that cloud was the puissant Mahadeva.
+himself of dazzling splendour, accompanied by his spouse Uma. Verily, the
+great Deity seemed to shine with his penances, energy, beauty,
+effulgence, and his dear spouse by his side. The puissant Maheswara, with
+his spouse by his side, shone in the midst of that cloud. The appearance
+seemed to be like that of the Sun in the midst of racking clouds with the
+Moon by his side. The hair on my body, O son of Kunti, stood on its end,
+and my eyes expanded with wonder upon beholding Hara, the refuge of all
+the deities and the dispeller of all their griefs. Mahadeva was adorned
+with a diadem on his head. He was armed with his Sula. He was clad in a
+tiger-skin, had matted locks on his head, and bore the staff (of the
+Sanyasin) in one of his hands. He was armed, besides with his Pinaka and
+the thunderbolt. His teeth was sharp-pointed. He was decked with an
+excellent bracelet for the upper arm. His sacred thread was constituted
+by a snake. He wore an excellent garland of diversified colours on his
+bosom, that hung down to his toes. Verily, I beheld him like the
+exceedingly bright moon of an autumnal evening. Surrounded by diverse
+clans of spirits and ghosts, he looked like the autumnal Sun difficult of
+being gazed at for its dazzling brightness. Eleven hundred Rudras stood
+around that Deity of restrained soul and white deeds, then seated upon
+his bull. All of them were employed in hymning his praises. The Adityas,
+the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that
+Lord of the universe by uttering the hymns occurring in the scriptures.
+The puissant Indra and his brother Upendra, the two sons of Aditi, and
+the Grandsire Brahma, all uttered, in the presence of Bhava, the
+Rathantara Saman. Innumerable masters of Yoga, all the regenerate Rishis
+with their children, all the celestial Rishis, the goddess Earth, the Sky
+(between Earth and Heaven), the Constellations, the Planets, the Months,
+the Fortnights, the Seasons, Night, the Years, the Kshanas, the Muhurtas,
+the Nimeshas, the Yugas one after another, all the celestial Sciences and
+branches of knowledge, and all beings conversant with Truth, were seen
+bowing down unto that Supreme Preceptor, that great Father, that giver
+(or origin) of Yoga. Sanatkumara, the Vedas, the Histories, Marichi,
+Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the
+Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the
+Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the
+Havis (clarified butter) poured in sacrifices, and all the requisites of
+the sacrifices, were beheld by me, O Yudhishthira, standing there in
+their embodied forms. All the guardians of the worlds, all the Rivers,
+all the snakes, the mountains, the celestial Mothers, all the spouses and
+daughters of the celestials, thousands upon thousands and millions of
+ascetics, were seen to bow down to that puissant Lord who is the soul of
+tranquillity. The Mountains, the Oceans, and the Points of the compass
+also did the same, the Gandharvas and the Apsaras highly skilled in
+music, in celestial strains, sang and hymned the praises of Bhava who is
+full of wonder. The Vidyadharas, the Danavas, the Guhyakas, the
+Rakshasas, and all created beings, mobile and immobile, adorned, in
+thought, word and deed, that puissant Lord. Before me, that Lord of all
+the gods viz., Sarva, appeared seated in all his glory. Seeing that Isana
+had showed himself to me by being seated in glory before my eyes, the
+whole universe, with the Grandsire and Sakra, looked at me. I, however,
+had not the power to look at Mahadeva. The great Deity then addressed me
+saying, 'Behold, O Krishna, and speak to me. Thou hast adorned me
+hundreds and thousands of times. There is no one in the three worlds that
+is dearer to me than thou.' After I had bowed unto him, his spouse, viz.,
+the goddess Uma, became gratified with me. I then addressed in these
+words the great God whose praises are hymned by all the deities with the
+Grandsire Brahma at their head.'
+
+"The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to
+thee, O thou that art the eternal origin of all things. The Rishis say
+that thou art the Lord of the Vedas. The righteous say that thou art
+Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art
+Truth. Thou art Brahman, thou art Rudra, thou art Varuna, thou art Agni,
+thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou
+art Vidhatri, thou art the puissant Master of all things, and thou art
+everywhere. All beings, mobile and immobile, have sprung from thee. This
+triple world with all its mobile and immobile entities, has been created
+by thee. The Rishis say that thou art superior to the senses, the mind,
+the vital breaths, the seven sacrificial fires, all others that have
+their refuge in the all-pervading Soul, and all the deities that are
+adored and worthy of adoration. Thou, O illustrious one, art the Vedas,
+the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of
+sacrifice. The merit obtained by sacrifices, gifts made to others, the
+study of the Vedas, vows, regulations in respect of restraint, Modesty,
+Fame, Prosperity, Splendour, Contentment, and Success, all exist for
+leading to thee.[69] Desire, Wrath, Fear, Cupidity, Pride, Stupefaction,
+and Malice, Pains and Diseases, are, O illustrious one, thy children.
+Thou art all acts that creatures do, thou art the joy and sorrow that
+flow from those acts, thou art the absence of joy and sorrow, thou art
+that Ignorance which is the indestructible seed of Desire, thou art the
+high origin of Mind, thou art Puissance, and thou art Eternity.[70] Thou
+art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the
+thousand-rayed Sun, thou art the effulgent Chit, thou art the first of
+all the topics, and thou art the refuge of life.[71] The use of words
+like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born
+and other words occurring in succession (in the Vedas), show that thy
+nature has been judged (by persons conversant with the Vedas) as
+identical with Mahat and Soul. Verily, regarding thee as all this, the
+learned Brahmanas win over that ignorance which lies at the root of the
+world. Thou residest in the heart of all creatures, and thou art adored
+by the Rishis as Kshetrajna. Thy arms and feet extend to every place, and
+thy eyes, head, and face are everywhere. Thou hearest everywhere in the
+universe, and thou stayest, pervading all things. Of all acts that are
+performed in the Nimeshas and other divisions of time that spring in
+consequence of the puissance of the Sun, thou art the fruit.[72] Thou art
+the original effulgence (of the supreme Chit). Thou art Purusha, and thou
+residest in the hearts of all things. Thou art the various Yogic
+attributes of success, viz., Subtility and Grossness and Fruition and
+Supremacy and Effulgence and Immutability.[73] Understanding and
+intelligence and all the worlds rest upon thee. They that are devoted to
+meditation, that are always engaged in Yoga, that are devoted to or firm
+in Truth and that have subjugated their passions, seek thee and rest on
+thee.[74] They that know thee for one that is Immutable, or one that
+resides in all hearts, or one that is endued with supreme puissance, or
+one that is the ancient Purusha, or one that is pure Knowledge, or one
+that is the effulgent Chit, or one that is the highest refuge of all
+persons endued with intelligence, are certainly persons of great
+intelligence. Verily, such persons stay, transcending intelligence.[75]
+By understanding the seven subtile entities (viz., Mahat, Ego, and five
+subtile primal elements called Tanmatras), by comprehending thy six
+attributes (of Omniscience, Contentment of Fullness, Knowledge without
+beginning, Independence, Puissance that is not at fault at any time and
+that is infinite), and being conversant with Yoga that is freed from
+every false notion, the man of knowledge succeeds in entering into thy
+great self.--After I had said these words, O Partha, unto Bhava, that
+dispeller of grief and pain, the universe, both mobile and immobile, sent
+up a leonine shout (expressive of their approval of the correctness of my
+words). The innumerable Brahmanas there present, the deities and the
+Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse
+Rakshasas, diverse classes of ghosts and spirits, and all the great
+Rishis, then bowed down unto that great Deity. There then fell upon my
+head showers of celestial flowers possessed of great fragrance, and
+delicious winds blew on the spot. The puissant Sankara then, devoted to
+the good of the universe, looked at the goddess Uma and the lord of the
+celestials and myself also, and thus spoke unto me,--We know, O Krishna,
+that thou, O slayer of foes, art filled with the greatest devotion
+towards us. Do what is for thy good. My love and affection for thee is
+very great. Do thou ask for eight boons. I shall verily give them unto
+thee, O Krishna, O best of all persons, tell me what they are, O chief of
+the Yadavas. Name what thou wishest. However difficult of attainment they
+be, thou shalt have them still.'"[76]
+
+
+
+SECTION XV
+
+"The blessed Krishna said, 'Bowing my head with great joy unto that mass
+of energy and effulgence, I said these words unto the great Deity, with a
+heart filled with gladness,--Firmness in virtue, the slaughter of foes in
+battle, the highest fame, the greatest might, devotion to Yoga, thy
+adjacence, and hundreds upon hundreds of children, these are the boons I
+solicit of thee,--So be it,--said Sankara repeating the words I had
+uttered. After this, the mother of the universe, the upholders of all
+things, who cleanses, all things, viz., the spouse of Sarva, that vast
+receptacle of penances said with a restrained soul these words unto
+me,--'The puissant Mahadeva has granted thee, O sinless one, a son who
+shall be named Samva. Do thou take from me also eight boons which thou
+choosest. I shall certainly grant them to thee.--Bowing unto her with a
+bend of my head, I said unto her, O son of Pandu,--I solicit from thee
+non-anger against the Brahmanas, grace of my father, a hundred sons, the
+highest enjoyments, love for my family, the grace of my mother, the
+attainment of tranquillity and peace, and cleverness in every act!'
+
+"Uma said, 'It shall be even so, O thou that art possessed of prowess and
+puissance equal to that of a celestial. I never say what is untrue. Thou
+shalt have sixteen thousand wives. Thy love for them and theirs also for
+thee shall be unlimited. From all thy kinsmen also, thou shalt receive
+the highest affection. Thy body too shall be most beautiful. Seven
+thousand guests will daily feed at thy palace.'
+
+"Vasudeva continued, 'Having thus granted me boons both the god and the
+goddess, O Bharata, disappeared there and then with their Ganas, O elder
+brother of Bhima. All those wonderful facts I related fully, O best of
+kings, to that Brahmana of great energy, viz., Upamanyu (from whom I had
+obtained the Diksha before adoring Mahadeva). Bowing down unto the great
+God, Upamanyu said these words to me.'
+
+"Upamanyu said, 'There is no deity like Sarva. There is no end or refuge
+like Sarva. There is none that can give so many or such high boons. There
+is none that equal him in battle.'"
+
+
+
+SECTION XVI
+
+"Upamanyu said, 'There was in the Krita age, O sire, a Rishi celebrated
+under the name of Tandi. With great devotion of heart he adored, with the
+aid of Yoga-meditation, the great God for ten thousand years. Listen to
+me as I tell thee fruit or reward he reaped of such extraordinary
+devotion. He succeeded in beholding Mahadeva and praised him by uttering
+some hymns. Thinking, with the aid of his penances, of Him who is the
+supreme Soul and who is immutable and undeteriorating, Tandi became
+filled with wonder, and said these words,--I seek the protection of Him
+whom the Sankhyas describe and the Yogins think of as the Supreme, the
+Foremost, the Purusha, the pervader of all things, and the Master of all
+existent objects, of him who, the learned say, is the cause of both the
+creation and the destruction of the universe; of him who is superior to
+all the celestials, the Asuras, and the Munis, of him who has nothing
+higher, who is unborn, who is the Lord of all things, who has neither
+beginning nor end, and who is endued with supreme puissance, who is
+possessed of the highest felicity, and who is effulgent and
+sinless.--After he had said these words, Tandi beheld before him that
+ocean of penances, that great Deity who is immutable and undeteriorating,
+who is without compare, who is inconceivable, who is eternal, and who is
+without any change, who is indivisible, who is whole, who is Brahma, who
+transcends all attributes, and who is endued with attributes, who is the
+highest delight of Yogins, who is without deterioration, who is called
+Emancipation, who is the refuge of the Mind, of Indra, of Agni, of the
+god of wind, of the entire universe, and of the Grandsire Brahma; who is
+incapable of being conceived by the Mind, who is without mutation of any
+kind, who is pure, who is capable of being apprehended by understanding
+only and who is immaterial as the Mind; who is difficult of
+comprehension, who is incapable of being measured, who is difficult of
+being attained by persons of uncleansed souls, who is the origin of the
+universe, and who transcends both the universe and the attribute of
+darkness; who is ancient, who is Purusha, who is possessed of effulgence,
+and who is higher than the highest. The Rishi Tandin, desirous of
+beholding Him who making himself endued with life-breaths, resides in
+what results from it viz., Jiva, in the form of that effulgence which is
+called the Mind, passed many years in the practice of the severest
+austerities, and having succeeded in beholding Him as the reward of those
+penances, he praised the great God in the following terms.'
+
+"Tandi said, 'Thou art the holiest of holies[77] and the refuge of all, O
+foremost of all beings endued with intelligence. Thou art the fiercest
+energy of all kinds of energy. Thou art the austerest penance of all
+penances. Thou, O puissant one, art the liberal giver of blessings. Thou
+art the supreme Truth. Salutations to thee, O thou of a thousand rays,
+and, O refuge of all felicity. Thou art the giver of that Nirvana which,
+O puissant one, Yatis, standing in fear of birth and death, strive for so
+hard. The Grandsire Brahma, he of a hundred sacrifices, (viz., Indra)
+Vishnu, the Viswadevas, the great Rishis, are incapable of comprehending
+thee and thy real nature. How then can persons like ourselves hope to
+comprehend thee? From thee flows everything. Upon thee rests everything.
+Thou art called Kala, thou art called Purusha, thou art called Brahma.
+Celestial Rishis conversant with the Puranas, say that thou hast three
+bodies viz., those pertaining to Kalas, those pertaining to Purusha and
+those pertaining to Brahma or the three forms namely Brahma, Vishnu and
+Rudra. Thou art Adhi-Purusha, (occupying the physical flame from head to
+foot) thou art Adhyatma, thou art Adhibhuta, and Adhi-Daivata, thou art
+Adhi-loka, Adhi-Vijnanam and Adhi-Yajna.[78] Men of wisdom, when they
+succeed in knowing thee that residest in themselves and that art
+incapable of being known by the very gods, become freed from all bonds
+and pass into a state of existence that transcends all sorrow.[79] They
+that do not wish to know thee, O thou of great puissance, have to undergo
+innumerable births and deaths. Thou art the door of heaven and of
+Emancipation. Thou art he that projectest all beings into existence and
+withdrawest them again into thyself. Thou art the great giver. Thou art
+heaven, thou art Emancipation, thou art desire (the seed of action). Thou
+art wrath that inspires creatures. Thou art Sattwa, thou art Rajas, thou
+art Tamas, thou art the nether regions, and thou art the upper regions.
+Thou art the Grandsire Brahma, thou art Bhava, thou art Vishnu, thou art
+Skanda, thou art Indra, thou art Savitri, thou art Yama, thou art Varuna,
+Soma, thou art Dhatri, thou art Manu, thou art Vidhatri and thou art
+Kuvera, the Lord of treasures. Thou art Earth, thou art Wind, thou art
+Water, thou art Agni, thou art Space, thou art Speech, thou art the
+Understanding, thou art Steadiness, thou art Intelligence, thou art the
+acts that creatures do, thou art Truth, thou art Falsehood, thou art
+existent and thou art non-existent. Thou art the senses, thou art that
+which transcends Prakriti, thou art immutable. Thou art superior to the
+universe of existent objects, thou art superior to the universe of
+non-existent objects, thou art capable of being conceived, thou art
+incapable of being conceived. That which is supreme Brahman, that which
+is the highest entity, that which is the end of both the Sankhyas and the
+Yogins, is, without doubt, identical with thee. Verily, rewarded have I
+been today by thee in consequence of thy granting me a sight of thy form.
+I have attained the end which the righteous alone attain to. I have been
+rewarded with that end which is solicited by persons whose understandings
+have been cleansed by Knowledge. Alas, so long I was steeped in
+Ignorance; for this long period I was a senseless fool, since I had no
+knowledge of thee that art the Supreme Deity, thee that art the only
+eternal Entity as can be only known by all persons endued with wisdom. In
+course of innumerable lives have I at last succeeded in acquiring that
+Devotion towards thee in consequence of which thou hast shown thyself to
+me. O thou that art ever inclined to extend thy grace to those that are
+devoted to thee. He that succeeds in knowing thee is enable to enjoy
+immortality. Thou art that which is ever a mystery with the gods, the
+Asuras, and the ascetics. Brahman is concealed in the cave of the heart.
+The very ascetics are unable to behold or know Him.[80] Thou art that
+puissant deity who is the doer of everything and whose face is turned
+towards every direction. Thou art the Soul of all things, thou seest all
+things, thou pervadest all things, and thou knowest all things. Thou
+makest a body for thyself, and bearest that body. Thou art an embodied
+Being. Thou enjoyest a body, and thou art the refuge of all embodied
+creatures. Thou art the creator of the life-breaths, thou possessest the
+life-breaths, thou art one that is endued with life-breaths, thou art the
+giver of the life-breaths, and thou art the refuge of all beings endued
+with life-breaths. Thou art that Adhyatma which is the refuge of all
+righteous persons that are devoted to Yoga-meditation and conversant with
+the Soul and that are solicitous of avoiding rebirth. Verily, thou art
+that Supreme Lord who is identical with that refuge. Thou art the giver
+unto all creatures of whatever ends become theirs, fraught with happiness
+or misery. Thou art he that ordains all created beings to birth and
+death. Thou art the puissant Lord who grants success to Rishis crowned
+with success in respect of the fruition of their wishes. Having created
+all the worlds beginning with Bhu, together with all the denizens of
+heaven, that upholdest and cherishest them all, distributing thyself into
+thy well-known forms numbering Eight.[81] From thee flows everything.
+Upon thee rests all things. All things, again, disappear in thee. Thou
+art the sole object that is Eternal. Thou art that region of Truth which
+is sought by the righteous and regarded by them as the highest. Thou art
+that cessation of individual existence which Yogins seek. Thou art that
+Oneness which is sought by persons conversant with the soul. Brahma and
+the Siddhas expounding the mantras have concealed thee in a cave for
+preventing the deities and Asuras and human beings from beholding
+thee.[82] Although thou residest in the heart, yet thou are concealed.
+Hence, stupefied by thee, deities and Asuras and human beings are all
+unable to understand thee, O Bhava, truly and in all thy details. Unto
+those persons that succeed in attaining to thee after having cleansed
+themselves by devotion, thou showest thyself of thy own accord, O thou
+that residest in all hearts.[83] By knowing thee one can avoid both death
+and rebirth. Thou art the highest object of knowledge. By knowing thee no
+higher object remains for one to know. Thou art the greatest object of
+acquisition. The person that is truly wise, by acquiring thee, thinks
+that there is no higher object to acquire. By attaining to thee that art
+exceedingly subtile and that art the highest object of acquisition, the
+man of wisdom becomes immortal and immutable. The followers of the
+Sankhya system, well conversant with their own philosophy and possessing
+a knowledge of the attributes (of Sattwa, Rajas and Tamas) and of those
+called the topics of enquiry,--those learned men who transcend the
+destructible by attaining to a knowledge of the subtile or
+indestructible--succeed, by knowing thee, in freeing themselves from all
+bonds. Persons conversant with the Vedas regard thee as the one object of
+knowledge, which has been expounded in the Vedantas. These men, devoted
+to the regulation of the breaths, always meditate on thee and at last
+enter into thee as their highest end. Riding on the car made of Om, those
+men enter into Maheswara. Of that which is called the Devayana (the path
+of the deities) thou art the door called Aditya. Thou art again, the
+door, called Chandramas, of that which is called the Pitriyana (the path
+of the Pitris).[84] Thou art Kashtha, thou art the points of the horizon,
+thou art the year, and thou art the Yugas. Thine is the sovereignty of
+the heavens, thine is the sovereignty of the Earth, thou art the Northern
+and the Southern declensions. The Grandsire Brahma in days of yore
+uttered thy praises, O thou that art called Nilarohita (blue and red), by
+reciting diverse hymns and urged thee to create living creatures.
+Brahmanas conversant with Richs praise thee by uttering Richs, regarding
+thee as unattached to all things and as divested of all forms. Adhyaryus,
+in sacrifices, pour libations, uttering Yajushes the while, in honour of
+thee that art the sole object of knowledge, according to the three
+well-known ways.[85] Persons of cleansed understandings, that are
+conversant with Samans, sing thee with the aid of Samans. Those
+regenerate persons, again, that are conversant with the Atharvans, hymn
+thee as Rita, as Truth, as the Highest, and as Brahma. Thou art the
+highest cause, whence Sacrifice has flowed. Thou art the Lord, and thou
+art Supreme. The night and day are thy sense of hearing and sense of
+sight. The fortnights and months are thy head and arms. The seasons are
+thy energy, penances are thy patience, and the year is thy anus, thighs
+and feet. Thou art Mrityu. thou art Yama, thou art Hutasana, thou art
+Kala, thou art endued with speed in respect of destruction, thou art the
+original cause of Time, and thou art eternal Time. Thou art Chandramas
+and Aditya. with all the stars and planets and the atmosphere that fills
+space. Thou art the pole-star, thou art constellation called the seven
+Rishis, thou art the seven regions beginning with Bhu. Thou art Pradhana
+and Mahat, thou art Unmanifest, and thou art this world. Thou art the
+universe beginning with Brahman and ending with the lowest forms of
+vegetation. Thou art the beginning or original cause of all creatures.
+Thou art the eight Prakritis.[86] Thou art, again, above the eight
+Prakritis. Everything that exists, represents a portion of thy divine
+Self. Thou art that supreme Felicity which is also Eternal. Thou art the
+end which is attained to by all things. Thou art that highest existence
+which is sought for by the Righteous. Thou art that state which is freed
+from every anxiety. Thou art eternal Brahman! Thou art that highest state
+which constitutes the meditation of persons learned in the scriptures and
+the Vedangas. Thou art the highest Kashtha, thou art the highest Kala.
+Thou art the highest Success, and thou art the highest Refuge. Thou art
+the highest Tranquillity. Thou art the highest cessation of Existence. By
+attaining to thee, Yogins think that they attain to the highest success
+that is open to them. Thou art Contentment, thou art Success, thou art
+the Sruti, and thou art the Smriti. Thou art that Refuge of the Soul
+after which Yogins strive, and thou art that indestructible Prapti which
+men of Knowledge pursue. Thou art, without doubt, that End which those
+persons have in view that are habituated to sacrifices and that pour
+sacrificial libations, impelled by specific desires, and that make large
+presents on such occasions. Thou art that high End which is sought for by
+persons that waste and scorch their bodies with severe penances with
+ceaseless recitations, with those rigid vows and fasts that appertain to
+their tranquil lives, and with other means of self-affliction. O Eternal
+one, thou art that End which is theirs that are unattached to all things
+and that have relinquished all acts. Thou, O Eternal one, art that End
+which is theirs that are desirous of achieving Emancipation from rebirth,
+that live in dissociation from all enjoyments, and that desire the
+annihilation of the Prakriti elements. Thou art that high End, O
+illustrious one, which is indescribable, which is stainless, which is the
+immutable one, and which is theirs that are devoted to knowledge and
+science. These are the live Ends that have been declared in the Vedas and
+the Scriptures and the Puranas. It is through thy grace that persons
+attain to those Ends, or, if they fail to attain to them, it is through
+thy grace being denied to them.--It was thus Tandi, who was a vast heap
+of penances, praised Isana. And he sang also that high Brahman which in
+ancient days was sung by the Creator himself (in honour of Mahadeva).
+
+"Upamanyu continued, 'Thus praised by that utterer of Brahma, Viz.,
+Tandi, Mahadeva that illustrious and puissant Deity, who was accompanied
+by his spouse lima, said these words. Tandi had further said,--Neither
+Brahma, nor Indra nor Vishnu, nor the Viswedevas, nor the great Rishis,
+know thee. Gratified at this, Siva said the following words.'
+
+"The holy one said, 'Thou shalt be indestructible and eternal. Thou shalt
+be freed from all sorrow. Great fame shall be thine. Thou shalt be endued
+with energy. Spiritual knowledge shall be thine. All the Rishis shall
+seek thee, and thy son, through my grace, shall become the author of
+Sutras, O foremost of regenerate persons. What wishes of thine shall I
+grant today? Tell me, O son, what those objects are which thou
+desirest.--At this, Tandi joined his hands and said--O Lord, let my
+devotion to thee be steady.'
+
+"Upamanyu continued, 'Having given unto Tandi these boons and having
+received the adorations of both the deities and the Rishis, the great
+Deity disappeared there and then. When the illustrious deity, O lord of
+the Yadavas, thus, disappeared with all his followers, the Rishi came to
+my asylum and said unto me all that had happened to him. Do thou hear, O
+foremost of men, all those celebrated names (of Mahadeva) that Tandi said
+unto me for thy spiritual success. The Grandsire had at one time recited
+ten thousand names that apply to Mahadeva. In the scriptures, a thousand
+names occur of that illustrious deity. These names are not known to all.
+O thou that transcendest destruction, in days of yore, the Grandsire
+Brahma uttered these names for adoring the high-souled Deity. Having
+acquired them through the grace of the Grandsire, Tandi communicated them
+to me!'"[87]
+
+
+
+SECTION XVII
+
+"Vasudeva said, 'Concentrating his mind, O Yudhishthira. the regenerate
+Rishi Upamanyu, with hands joined together in reverence uttered this
+abstract of names (applying to Mahadeva), commencing from the beginning.'
+
+"Upamanyu said, 'I shall adore that great Deity who deserves the
+adorations of all creatures, by uttering those names that are celebrated
+over all the worlds,--names some of which were uttered by the Grandsire
+Brahma, some by the Rishis, and some of which occur in the Vedas and the
+Vedangas. Those names have been applied (unto the great Deity) by persons
+that are eminent. Those names of him that are, again, true and fraught
+with success and are capable of accomplishing all the purposes which the
+utterer may have in view, have been applied unto Mahadeva by Tandi after
+calling them from the Vedic lore with the aid of his devotion. Indeed,
+with those names that have been uttered by many well-known persons of
+righteousness and by ascetics conversant with all the spiritual
+principles. I shall adore him who is the foremost, who is the first, who
+leads to heaven, who is ready to confer benefits upon all creatures, and
+who is auspicious. Those names have been heard everywhere in the
+universe, having spread from the region of Brahma (where they were
+originally invented). All of them are fraught with the element of Truth.
+With those names I shall adore him who is Supreme Brahman, who has been
+declared (unto the universe) by the Vedas, and who is Eternal. I shall
+now tell thee, O chief of Yacht's race those names. Do thou hear them
+with rapt attention. Thou art a devoted worshipper of the Supreme Deity.
+Do thou worship the illustrious Bhava, distinguishing him above all the
+deities. And because thou art devoted to him, I shall therefore, recite
+those names in thy hearing. Mahadeva is Eternal Brahman. Persons endued
+with Yoga; Yoga's achievements are unable to know in even a hundred
+years, the glory and puissance of the great Deity in their entirety.
+Verily, the beginning, middle or end of Mahadeva cannot be apprehended by
+the very deities. Indeed, when the case is such, who is there O Madhava,
+that can recite the attributes of Mahadeva in their entirety? For all
+that, I shall through the grace of that illustrious and supreme Deity of
+perfect wisdom, extended to me for my devotion to him, recite his
+attributes as embodied in an abstract of few words and letters. The
+Supreme Lord is incapable of being adored by any one if he does not grant
+his permission to the adorer. As regards myself, it is only when I become
+fortunate enough to receive his permission that I succeed in adoring him.
+I shall indicate only a few names of that great Deity who is without
+birth and without destruction, who is the original cause of the universe,
+who is endued with the highest Soul, and whose origin is unmanifest.
+Hear, O Krishna, a few names, that were uttered by Brahma himself, of
+that giver of boons, that adorable deity, that puissant one who has the
+universe for his form, and who is possessed of supreme wisdom. These
+names that I shall recite are extracted from the ten thousand names that
+the great Grandsire had uttered in days of yore, as ghee is extracted
+from curds. As gold represents the essence of rocky mountains, as honey
+represents the essence of flowers, as Manda represents the extract from
+ghee, even so have these names been extracted from and represent the
+essence of those ten thousand names that were uttered by Grandsire
+Brahma. This abstract of names is capable of cleansing every sin, however
+heinous. It possesses the same merit that is attached to the four Vedas.
+It should be comprehended with attention by spiritual aspirants and
+engraved on the memory. These names fraught with auspiciousness, leading
+to advancement, destructive of Rakshasas,[88] and great cleansers should
+be imparted to only him that is devoted to the great Lord, to him that
+has faith, to him that believes. Unto him that has no faith, him that is
+an unbeliever, him that has not subjugated his soul, it should never be
+communicated. That creature, O Krishna, who cherishes malice towards the
+illustrious Mahadeva who is the original cause of everything, who is the
+Supreme Soul, and who is the great Lord, has certainly to go to hell with
+all his ancestors before and all his children after him. This abstract of
+names that I shall recite to thee is looked upon as Yoga.[89] This is
+looked upon as the highest object of meditation. This is that which one
+should constantly recite as Japya. This is equivalent to Knowledge. This
+is the highest Mystery. If one, even during his last moments, recites it
+or hears it recited unto him, one succeeds in attaining to the highest
+end. This is holy. This is auspicious, this is fraught with every kind of
+benefit. This is the best of all things. Brahma, the Grandsire of all the
+universe, having in days of old composed it, assigned to it the foremost
+place among all excellent hymns. From that time, this hymn to the
+greatness and glory of the high-souled Mahadeva, which is held in the
+highest esteem by all the deities, has come to be regarded as the king of
+all hymns. This king of all hymns was first conveyed from the region of
+Brahman to heaven, the region of the celestials. Tandi then obtained it
+from heaven. Hence is it known as the hymn composed by Tandi. From heaven
+Tandi brought it down on Earth. It is the most auspicious of all
+auspicious things, and is capable of cleansing the heart from all sins
+however heinous. O thou of mighty arms, I shall recite to thee that best
+of all hymns. This hymn relates to him who is the Veda of the Vedas, and
+the most ancient of all ancient objects, to him who is the energy of all
+energies, and the penance of all penances; to him who is the most
+tranquil of all creatures endued with tranquillity, and who is the
+splendour of all splendours; to him who is looked upon as the most
+restrained of all creatures that are restrained, and him who is the
+intelligence of all creatures endued with intelligence; to him who is
+looked upon as the deity of all deities, and the Rishi of all Rishis; to
+him who is regarded as the sacrifice of all sacrifices and the most
+auspicious of all things fraught with auspiciousness; to him who is the
+Rudra of all Rudras and the effulgence of all things endued with
+effulgence; to him who is the Yogin of all Yogins, and the cause of all
+causes; to him from whom all the worlds start into existence, and unto
+whom all the worlds return when they cease to exist; to him who is the
+Soul of all existent creatures, and who is called Hara of immeasurable
+energy. Hear me recite those thousand and eight names of the great Sarva.
+Hearing those names, O foremost of all men, thou shalt be crowned with
+fruition in respect of all thy wishes,--Om! thou art Immobile, thou art
+Fixed, thou art Puissant, thou art Terrible, thou art Foremost, thou art
+boon-giving, and thou art Superior.[90] Thou art the Soul of all
+creatures, thou art celebrated over all creatures, thou art all things,
+thou art the Creator of all, and thou art Bhava."[91] Thou art the bearer
+of matted locks on thy head. Thou wearest animal skins for thy vestments.
+Thou wearest a crest of matted hair on thy head like the peacock. Thou
+art he who has the whole universe for thy limbs.[92] Thou art the Creator
+of all things. Thou art Hara in consequence of thy being the destroyer of
+all things. Thou art he that has eyes resembling those of the gazelle.
+Thou art the destroyer of all creatures. Thou art the supreme enjoyer of
+all things. Thou art that Pravritti whence all actions flow. Thou art
+that Nivritti or abstention from acts. Thou art observant of fasts and
+vows, thou art Eternal, thou art Unchangeable. Thou art he that residest
+in crematoria, thou art the possessor of the six well-known attributes of
+Lordship and the rest, thou residest in the heart of every creature, thou
+art he that enjoys all things with the senses, thou art the grinder of
+all sinful creatures.[93] Thou art he that deserves the salutations of
+all, thou art of great feats, thou art he that has penances for his
+wealth, thou createst all the elements at thy will, thou concealest thy
+real nature by putting on the guise of a lunatic. Thou art the Master of
+all the worlds and of all living creatures. Thou art of immeasurable
+form, thou art of vast body, thou art of the form of Righteousness, thou
+art of great fame, thou art of high Soul, thou art the Soul of all
+creatures, thou hast the universe for thy form.[94] Thou art of vast jaws
+(for thou swallowest the universe when the time comes for the dissolution
+of all things). Thou art the protector of all the lokas (the worlds).
+Thou art the soul residing in the inner heart and as such devoid of
+ahamkara originating from ignorance[95] and is one and undivided; Thou
+art anandam (gladness). Thou art he whose car is borne by mules. Thou art
+he that protects Jiva from the thunderbolt of rebirth. Thou art adorable.
+Thou art obtained by purity and self-restraint and vows. Thou art again
+the refuge of all kinds of vows and observances including purity and
+self-restraint.[96] Thou art the celestial artificer that is conversant
+with every art. Thou art Self-create (for no one has created thee). Thou
+art the beginning of all creatures and things. Thou art Hiranyagarbha,
+the Creator of all things. Thou art inexhaustible puissance and
+felicity.[97] Thou hast a hundred eyes, thou hast eyes of vast power.
+Thou art Soma.[98] Thou art he that causest all righteous creatures
+assume shapes of glory for shining in the firmament. Thou art Chandramas,
+thou art Surya, thou art the planet Saturn, thou art the descending node
+(of the moon), thou art the ascending node, thou art Mangala (Mars), and
+thou art Vrihaspati (Jupiter) and Sukra (Venus), thou art Vudha (Mercury)
+thou art the worshipper of Atri's wife, thou art he who shot his shaft in
+wrath at Sacrifice when Sacrifice fled away from him in the form of a
+deer. Thou art sinless.[99] Thou art possessed of penances that have
+conferred upon thee the power of creating the universe. Thou art
+possessed of penances that have rendered thee capable of destroying the
+universe. Thou art high minded (in consequence of thy great liberality
+towards thy devotees). Thou fulfillest the wishes of all who resign
+themselves to thee. Thou art the maker of the year (for it is thou who
+settest the wheel of Time revolving, by assuming the form of the sun and
+the planets). Thou art Mantra (in the form of Pranava and other sacred
+words and syllables). Thou art the authority for all acts (in the form of
+the Vedas and the scriptures). Thou art the highest Penance. Thou art
+devoted to Yoga. Thou art he who merges himself in Brahman (by
+Yoga-abstraction). Thou art the great seed (being the cause of causes).
+Thou art the displayer of what is unmanifest in the manifest form in
+which the universe exists. Thou art possessed of infinite might. Thou art
+he whose seed is gold.[100] Thou art omniscient, (being as thou art all
+things and the great knower). Thou art the cause of all things. Thou art
+he that has the seed of action (viz., ignorance and desire) for the means
+of sojourning from this world to the other and the other to this.[101]
+Thou hast ten arms. Thou hast winkless eyes (for thou seest at all
+times). Thou hast a blue throat (in consequence of thy bearing in thy
+throat the poison that arose upon churning the ocean and which, if not so
+borne, was capable of destroying the universe). Thou art the Lord of Uma.
+Thou art the origin of all the infinite forms that occur in the universe.
+Thou art he whose superiority is due to thyself. Thou art a hero in might
+(in consequence of thy having achieved such grand feats as the quick
+destruction of the triple city of the Asuras). Thou art inert matter
+(which cannot move unless co-existing with the Soul). Thou art all the
+tattwas (subjects of enquiry as counted by the Sankhyas). Thou art the
+ordainer and ruler of the tattwas. Thou art the chief of those beings
+that wait upon thee and are called Ganas.[102] Thou coverest infinite
+space.[103] Thou art Kama, the God of Desire. Thou art conversant with
+Mantras (in the sense of knowledge being thy penance).[104] Thou art the
+highest Mantra for thou art that philosophy which consists in the
+ascertainment of the nature and attributes of the soul (and its
+differences from the Non-soul). Thou art the cause of the universe (since
+all that exists has sprung from thy Soul). Thou art universal destroyer
+(for all that ceases to exist becomes merged unto thee who art as the
+unmanifest Brahman). Thou bearest in one of thy hands the calabash, and
+in another thou holdest the bow; in another hand thou bearest shafts and
+in another thou bearest a skull. Thou bearest the thunder-bolt. Thou art
+armed with the hundred-killer.[105] Thou art armed with the sword. Thou
+wieldest the battle-axe. Thou art armed with the Sula (trident). Thou art
+adorable. Thou host the sacrificial ladle in one of thy hands. Thou art
+of beautiful form. Thou art endued with abundant energy. Thou givest in
+the most liberal measure all that tends to adorn those that are devoted
+to thee. Thou wearest a turban on thy head. Thou art of beautiful face.
+Thou art he who swells with splendour and puissance. Thou art he that is
+humble and modest. Thou art exceedingly tall. Thou art he who has the
+senses for thy rays.[106] Thou art the greatest of preceptors. Thou art
+Supreme Brahman (being a state of pure felicitous existence).[107] Thou
+art he that took the shape of a jackal (for consoling the Brahmana who,
+when insulted by a wealthy Vaisya, had resolved to commit suicide). Thou
+art he whose object are all crowned with fruition, of themselves and
+without waiting for the puissance (derivable from penances). Thou art one
+who bears a bald head (as the sign of the mendicant order). Thou art one
+who does good to all creatures. Thou art unborn. Thou hast innumerable
+forms. Thou bearest all kinds of fragrance on thy person. The matted
+locks on thy head had sucked up the river Ganga when it first fell from
+heaven (although they again gave out the waters at the earnest
+solicitations of king Bhagiratha). Thou art the giver of sovereignty and
+lordship.[108] Thou art a Brahmacharin without having ever fallen away
+from the rigid vow of continence. Thou art distinguished for thy sexual
+continence. Thou always liest on thy back. Thou hast thy abode in
+Puissance.[109] Thou hast three matted locks on thy head. Thou art he
+that is clad in rags. Thou art Rudra (in consequence of thy fierceness).
+Thou art the celestial generalissimo, and thou art all pervading. Thou
+art he that moves about during the day. Thou art he that moves about in
+the night.[110] Thou art of fierce wrath. Thou art possessed of dazzling
+effulgence (born of Vedic study and penances). Thou art the slayer of the
+mighty Asura who had come in the form of an infuriate elephant for
+destroying thy sacred city of Varanasi. Thou art the slayer of such
+Daityas as become the oppressors of the universe. Thou art Kala or Time
+which is the universal destroyer. Thou art the supreme ordainer of the
+universe. Thou art a mine of excellent accomplishments. Thou art of the
+form of the lion and the tiger. Thou art he that is clad in the skin of
+an elephant. Thou art the Yogin who deceives Time by transcending its
+irresistible influence. Thou art the original sound.[111] Thou art the
+fruition of all desires. Thou art he that is adored in four ways.[112]
+Thou art a night-wanderer (like Vetala and others). Thou art he that
+wanders in the company of spirits. Thou art he that wanders in the
+company of ghostly beings. Thou art the Supreme Lord of even Indra and
+the other celestials. Thou art he that hast multiplied himself infinitely
+in the form of all existent and non-existent things. Thou art the
+upholder of both Mahat and all the innumerable combinations of the five
+primal elements. Thou art the primeval Ignorance or Tamas that is known
+by the name of Rahu. Thou art without measure and hence infinite. Thou
+art the supreme End that is attained by the Emancipate. Thou art fond of
+dancing. Thou art he that is always engaged in dancing. Thou art he that
+causes others to dance. Thou art the friend of the universe. Thou art he
+whose aspect is calm and mild. Thou art endued with penances puissant
+enough to create and destroy the universe. Thou art he who binds all
+creatures with the bonds of thy illusion. Thou art he that transcends
+destruction. Thou art he who dwells on the mount Kailasa. Thou
+transcendest all bonds and art unattached in respect of all things, like
+Space. Thou art possessed of a thousand arms. Thou art victory. Thou art
+that perseverance which is the cause of success or victory. Thou art
+without idleness or procrastination that interferes with persevering
+activity. Thou art dauntless. Thou art fear, Thou art he who put a stop
+to Vali's sacrifice.[113] Thou fulfillest the desires of all thy
+devotees. Thou art the destroyer of Daksha's sacrifice. Thou art amiable.
+Thou art slightly amiable. Thou art exceedingly fierce and robbest all
+creatures of their energy. Thou art the slayer of the Asura Vala. Thou
+art always cheerful. Thou art of the form of wealth which is coveted by
+all. Thou hast never been vanquished.[114] There is none more adorable
+than thou. Thou art he who utters deep roars (in the form of Ocean). Thou
+art that which is so deep that no one can measure it (because thou art of
+the form of space). Thou art he whose puissance and the might of whose
+companions and of the bull have never been measured by anybody. Thou art
+the tree of the world (whose roots extend upwards and branches hang
+downwards). Thou art the banian.[115] Thou art he that sleeps on a human
+leaf when the universe, after dissolution, becomes one infinite expanse
+of water. Thou art he that shows compassion to all worshippers assuming
+as thou listest, the form of Hari or Hara or Ganesa or Arka or Agni or
+Wind, etc. Thou art possessed of teeth that are exceedingly sharp (since
+thou art competent to chew innumerable worlds even as one munches nuts
+and swallows them speedily). Thou art of vast dimensions in respect of
+thy forms. Thou art possessed of a mouth that is hast enough to swallow
+the universe at once. Thou art he whose troops are adored
+everywhere.[116] Thou art he who dispelled all the fears of the deities
+when the prince of elephants had to be captured. Thou art the seed of the
+universe. Thou art he who has for his vehicle the same bull that forms
+again the device on his banner in battle. Thou hast Agni for thy soul.
+Thou art Surya who has green steeds yoked unto his car. Thou art the
+friend of Jiva. Thou art he that is conversant with the proper time for
+the accomplishment of all religious acts. Thou art he unto whom Vishnu
+paid his adorations (for obtaining his celebrated discus). Thou art the
+sacrifice being in the form of Vishnu. Thou art the ocean. Thou art the
+Barabanala Mare's head that ranges within the ocean, ceaselessly
+vomitting fire and drinking the saline waters as if they were sacrificial
+butter. Thou art Wind, the friend of Agni. Thou art of tranquil soul like
+the ocean when at rest and unstirred by the mildest breeze. Thou art Agni
+that drinks the libations of clarified butter poured in sacrifices with
+the aid of Mantras. Thou art he whom it is difficult to approach. Thou
+art he whose effulgence spreads over the infinite universe. Thou art ever
+skilful in battle. Thou art well conversant with the time when one should
+engage in battle so that victory may be achieved. Thou art that science
+which treats of the motions of heavenly bodies.[117] Thou art of the form
+of success or victory. Thou art he whose body is Time (for thy body is
+never subject to destruction). Thou art a householder for thou wearest a
+tuft of hair on thy head Thou art a Sanyasin for thy head is bald. Thou
+wearest matted locks on thy head (being, as thou art, a
+Vanaprastha).[118] Thou art distinguished for thy fiery rays (for the
+effulgent path by which the righteous proceed is identical with thee).
+Thou art he that appears in the firmament in the heart encased in the
+body of every creature.[119] Thou art he who enters into the cranium
+(brain) of every creature. Thou bearest the wrinkles of age. Thou bearest
+the bamboo flute. Thou hast also the tabour. Thou bearest the musical
+instrument called Tali. Thou hast the wooden vessel used for husking
+grain. Thou art he who covers that illusion which covers Yama.[120] Thou
+art an astrologer inasmuch as thy understanding is always directed
+towards the motion of the wheel of time which is made up of the
+luminaries in the firmament. Thou art Jiva whose understanding is
+directed to things that are the result of the attributes of Sattwa,
+Rajas, and Tamas. Thou art that in which all things merge when
+dissolution overtakes them. Thou art stable and fixed, there being
+nothing in thee that is subject to change or mutation of any kind. Thou
+art the Lord of all creatures. Thy arms extend all over the vast
+universe. Thou art displayed in innumerable forms that are but fractions
+of thyself. Thou pervadest all things.[121] Thou art he that has no mouth
+(for thou enjoyest not the objects of thy own creation). Thou art he who
+frees thy creatures from the bonds of the world. Thou art easily
+attainable.[122] Thou art he that manifested himself with a golden
+mail.[123] Thou art he that appears in the phallic emblem. 'Thou art he
+that wanders in the forests in quest of fowls and animals. Thou art he
+that wanders over the Earth. Thou art, he that is omnipresent. Thou art
+the blare that is produced by all the trumpets blown in the three worlds.
+Thou art he that has all creatures for his relatives.[124] Thou art of
+the form of a snake (for thou art identical with the mighty Naga named
+Sesha). Thou art he that lives in mountain caves (like Jaigishavya), or
+any other Yogin. Thou art identical with Guha (the celestial
+generalissimo). Thou wearest garlands of flowers. Thou art he who enjoys
+the happiness that springs from the possession of worldly objects.[125]
+Thou art he from whom all creatures have derived their three states of
+birth, existence, and destruction. Thou art he that upholds all things
+that exist or occur in the three stages of time viz., the Past, the
+Present, and the Future. Thou art he that frees creatures from the
+effects of all acts belonging to previous lives as well as those
+accomplished in the present life and from all the bonds due to Ignorance
+and Desire. Thou art he who is the binder or Asura chiefs. Thou art he
+who is the slayer of foes in battle.[126] Thou art that which is
+attainable by knowledge alone. Thou art Durvasas. Thou art he who is
+waited upon and adored by all the righteous. Thou art he who causes the
+fall of even Brahma and the others. Thou art he that gives unto all
+creatures the just share of joy and grief that each deserves according to
+his own acts. Thou art he that is incomparable. Thou art well conversant
+with the shares that are given and appropriated in sacrifices.[127] Thou
+residest in every place. Thou wanderest everywhere. Thou art he that has
+mean vestments.[128] Thou art Vasava. Thou art immortal. Thou art
+identical with the Himavat mountains. Thou art the maker of pure gold.
+Thou art without acts. Thou upholdest in thyself the fruits of all acts.
+Thou art the foremost of all creatures that are regarded as
+upholders.[129] Thou art he that has bloody eyes. Thou art he that has
+eyes whose vision extends over the infinite universe. Thou art he that
+has a car whose wheels are ever victorious. Thou art he that is possessed
+of vast learning. Thou art he that accepts thy devotees for thy servants.
+Thou art he that restrains and subjugates thy senses. Thou art he that
+acts. Thou wearest clothes whose warp and woof are made of snakes. Thou
+art Supreme. Thou art he who is the lowest of the celestials.[130] Thou
+art he that is well-grown. Thou ownest the musical instrument called
+Kahala. Thou art the giver of every wish. Thou art the embodiment of
+grace in all the three stages of Time, viz., the Past, the Present, and
+the Future. Thou art possessed of might that is always well spent. Thou
+art he who had assumed the form of Valarama (the elder brother of
+Krishna). Thou art the foremost of all colleted things, being
+Emancipation or the highest of all ends to which creatures attain. Thou
+art the giver of all things. Thy face is turned towards all directions,
+Thou art he from whom diverse creatures have sprung even as all forms
+have sprung from space or are modifications or that primal element. Thou
+art he who falls into the pit called body.[131] Thou art he that is
+helpless (for, falling into the pit constituted by the body, thou canst
+not transcend the sorrow that is thy portion). Thou residest in the
+firmament of the heart. Thou art exceedingly fierce in form. Thou art the
+Deity called Ansu. Thou art the companion of Ansu and art called Aditya.
+Thou art possessed of innumerable rays. Thou art endued with dazzling
+effulgence. Thou hast the speed of the Wind.[132] Thou art possessed of
+speed that is greater than that of the Wind. Thou art possessed of the
+speed of the mind. Thou art Nishachara as thou enjoyest all things, being
+invested with Ignorance.[133] Thou dwellest in every body. Thou dwellest
+with Prosperity as thy companion. Thou art he that imparts knowledge and
+instruction. Thou art he who imparts instruction in utter silence. Thou
+art he that observes the vow of taciturnity (for thou instructest in
+silence). Thou art he who passes out of the body, looking at the
+soul.[134] Thou art he that is well adored. Thou art the giver of
+thousands (since the lord of all the treasures derived those treasures of
+his from thee). Thou art the prince of birds, (being Garuda the son of
+Vinata and Kasyapa). Thou art the friend that renders aid. Thou art
+possessed of exceeding effulgence (for thy splendour is like that of a
+million suns risen together). Thou art the Master of all created beings.
+Thou art he who provokes the appetites. Thou art the deity of Desire.
+Thou art of the form of lovely women that are coveted by all. Thou art
+the tree of the world. Thou art the Lord of Treasures. Thou art the giver
+of fame. Thou art the Deity that distributes unto all creatures the
+fruits (in the form of joys and griefs) of their acts. Thou art thyself
+those fruits which thou distributest. Thou art the most ancient (having
+existed from a time when there was no other existent thing). Thou art
+competent to cover with a single footstep of thine all the three worlds.
+Thou art Vamana (the dwarf) who deceived the Asura chief Vali (and
+depriving him of his sovereignty restored it unto Indra). Thou art the
+Yogin crowned with success (like Sanatkumara and others). Thou art a
+great Rishi (like Vasishtha and others). Thou art one whose objects are
+always crowned with success (like Rishava or Dattatreya). Thou art a
+Sanyasin (like Yajnavalkya and others). Thou art he that is adorned with
+the marks of the mendicant order. Thou art he that is without such
+marks.[135] Thou art he that transcends the usages of the mendicant
+order. Thou art he that assures all creatures from every sort of fear.
+Thou art without any passions thyself (so that glory and humiliation are
+alike to thee). Thou art he that is called the celestial generalissimo.
+Thou art that Visakha who took his rise from the body of the celestial
+generalissimo when Indra hurled his thunder-bolt at him. Thou art
+conversant with the sixty tattwas or heads of enquiry in the universe.
+Thou art the Lord of the senses (for these achieve their respective
+functions guided by thee). Thou art he that is armed with the
+thunder-bolt (and that rives the mountains). Thou art infinite. Thou art
+the stupefier of Daitya ranks in the field of battle. Thou art he that
+moves his car in circles among his own ranks and that makes similar
+circles among the ranks of his foes and who conies back safe and sound
+after devastating then. Thou art he that is conversant with the lowest
+depth of the world's ocean (in consequence of thy knowledge of Brahman).
+Thou art he called Madhu (who has founded the race in which Krishna has
+taken his birth). Thou hast eyes whose colour resembles that of honey.
+Thou art he that has taken birth after Vrihaspati.[136] Thou art he that
+does the acts which Adhyaryus have to do in sacrifices. Thou art he who
+is always adored by persons whatever their modes of life. Thou art
+devoted to Brahman. Thou wanderest amongst the habitations of men in the
+world (in consequence of thy being a mendicant). Thou art he that
+pervadest all beings. Thou art he that is conversant with truth. Thou
+knowest and guidest every heart. Thou art he that overspreads the whole
+universe. Thou art he that collects or stores the good and bad acts of
+all creatures in order to award them the fruits thereof Thou art he that
+lives during even the night that follows the universal dissolution. Thou
+art the protector wielding the bow called Pinaka. Thou residest in even
+the Daityas that are the marks at which shootest thy arrows. Thou art the
+author of prosperity. Thou art the mighty ape Hanuman that aided Vishnu
+in the incarnation of Rama in his expedition against Ravana. Thou art the
+lord of those Ganas that are thy associates, Thou art each member of
+those diverse Ganas. Thou art he that gladdens all creatures. Thou art
+the enhancer of the joys of all.[137] Thou takest away the sovereignty
+and prosperity of even such high beings as Indra and others. Thou art the
+universal slayer in the form of Death. Thou art he that resides in the
+four and sixty Kalas. Thou art very great. Thou art the Grandsire (being
+the sire of the great sire of all). Thou art the supreme phallic emblem
+that is adored by both deities and Asuras. Thou art of agreeable and
+beautiful features. Thou art he who presides over the variety of
+evidences and tendencies for action and non-action. Thou art the lord of
+vision. Thou art the Lord of Yoga (in consequence of thy withdrawing all
+the senses into the heart and combining them together in that place).
+Thou art he that upholds the Krita and the other ages (by causing them to
+run ceaselessly). Thou art the Lord of seeds (in consequence of thy being
+the giver of the fruits of all acts good and bad). Thou art the original
+cause of such seeds. Thou actest in the ways that have been pointed out
+in the scriptures beginning with those that treat of the Soul. Thou art
+he in whom reside might and the other attributes. Thou art the
+Mahabharata and other histories of the kind. Thou art the treatises
+called Mimansa. Thou art Gautama (the founder of the science of
+dialectics). Thou art the author of the great treatise on Grammar that
+has been named after the Moon. Thou art he who chastises his foes. Thou
+art he whom none can chastise. Thou art he who is sincere in respect of
+all his religious acts and observances. Thou art he that becomes obedient
+to those that are devoted to thee. Thou art he that is capable of
+reducing others to subjection. Thou art he who foments quarrels among the
+deities and the Asuras. Thou art he who has created the four and ten
+worlds (beginning with Bhu). Thou art the protector and cherisher of all
+Beings commencing from Brahma and ending with the lowest forms of
+vegetable life (like grass and straw). Thou art the Creator of even the
+five original elements. Thou art he that never enjoys anything (for thou
+art always unattached). Thou art free from deterioration. Thou art the
+highest form of felicity. Thou art a deity proud of his might. Thou art
+Sakra. Thou art the chastisement that is spoken of in treatises on
+morality and is inflicted on offenders. Thou art of the form of that
+tyranny which prevails over the world. Thou art of pure Soul. Thou art
+stainless (being above faults of every kind). Thou art worthy of
+adoration. Thou art the world that appears and disappears ceaselessly.
+Thou art he whose grace is of the largest measure. Thou art he that has
+good dreams. Thou art a mirror in which the universe is reflected. Thou
+art he that has subjugated all internal and external foes. Thou art the
+maker of the Vedas. Thou art the maker of those declarations that are
+contained in the Tantras and the Puranas and that are embodied in
+language that is human.[138] Thou art possessed of great learning. Thou
+art the grinder of foes in battle. Thou art he that resides in the awful
+clouds that appear at the time of the universal dissolution. Thou art
+most terrible (in consequence of the dissolution of the universe that
+thou bringest about). Thou art he who succeeds in bringing all persons
+and all things into thy subjection. Thou art the great Destroyer. Thou
+art he that has fire for his energy. Thou art he whose energy is mightier
+than fire. Thou art the Yuga-fire that consumes all things. Thou art he
+that is capable of being gratified by means of sacrificial libations.
+Thou art water and other liquids that are poured in sacrifices with the
+aid of Mantras. Thou art in the form of the Deity of Righteousness, the
+distributor of the fruits that attach to acts good and bad. Thou art the
+giver of felicity. Thou art always endued with effulgence. Thou art of
+the form of fire. Thou art of the complexion of the emerald. Thou art
+always present in the phallic emblem. Thou art the source of blessedness.
+Thou art incapable of being baffled by anything in the prosecution of
+your objects. Thou art the giver of blessings. Thou art of the form of
+blessedness. Thou art he unto whom is given a share of sacrificial
+offerings. Thou art he who distributes unto each his share of that is
+offered in sacrifices. Thou art endued with great speed. Thou art he that
+is dissociated from all things. Thou art he that is possessed of the
+mightiest limb. Thou art he that is employed in the act of generation.
+Thou art of a dark complexion, (being of the form of Vishnu). Thou art of
+a white complexion (being of the form of Samva, the son of Krishna). Thou
+art the senses of all embodied creatures. Thou art possessed of vast
+feet. Thou hast vast hands. Thou art of vast body. Thou art endued with
+wide extending fame. Thou hast a vast head.[139] Thou art of vast
+measurements. Thou art of vast vision. Thou art the home of the darkness
+of ignorance. Thou art the Destroyer of the Destroyer. Thou art possessed
+of vast years. Thou hast vast lips. Thou art he that has vast cheeks.
+Thou hast a vast nose. Thou art of a vast throat. Thou hast a vast neck.
+Thou art he that tears the bond of body.[140] Thou hast a vast chest.
+Thou hast a vast bosom. Thou art the inner soul which resides in all
+creatures. Thou hast a deer on thy lap. Thou art he from whom innumerable
+worlds hang down like fruits hanging down from a tree. Thou art he who
+stretches his lips at the time of the universal dissolution for
+swallowing the universe. Thou art the ocean of milk. Thou hast vast
+teeth. Thou hast vast jaws. Thou hast a vast bristle.[141] Thou hast hair
+of infinite length. Thou hast a vast stomach. Thou hast matted locks of
+vast length. Thou art ever cheerful. Thou art of the form of grace. Thou
+art of the form of belief. Thou art he that has mountains for his bow (or
+weapons in battle). Thou art he that is full of affection to all
+creatures like a parent towards his offspring. Thou art he that has no
+affection. Thou art unvanquished. Thou art exceedingly devoted to (Yoga)
+contemplation.[142] Thou art of the form of the tree of the world.[143]
+Thou art he that is indicated by the tree of the world.[144] Thou art
+never satiated when eating (because of thy being of the form of fire, for
+of all elements, fire is never satiated with the quantity offered it for
+consumption). Thou art he that has the Wind for thy vehicle for going
+from place to place (in consequence of thy identity with fire). Thou art
+he that rangest over hills and little eminences. Thou art he that has his
+residence on the mountains of Meru. Thou art the chief of the celestials.
+Thou hast the Atharvans for thy head. Thou hast the Samans for thy mouth.
+Thou hast the thousand Richs for thy immeasurable eyes. Thou hast the
+Yajushes for thy feet and hands.[145] Thou art the Upanishads. Thou art
+the entire body of rituals (occurring in the scriptures). Thou art all
+that is mobile. Thou art he whose solicitations are never unfulfilled.
+Thou art he who is always inclined to grace. Thou art he that is of
+beautiful form. Thou art of the form of the good that one does to
+another. Thou art that which is dear. Thou art he that always advances
+towards thy devotees (in proportion as these advance for meeting thee).
+Thou art gold and other precious metals that are held dear by all. Thy
+effulgence is like that of burnished gold. Thou art the navel (of the
+universe). Thou art he that makes the fruits of sacrifices grow (for the
+benefit of those that perform sacrifices to thy glory). Thou art of the
+form of that faith and devotion which the righteous have in respect of
+sacrifices. Thou art the artificer of the universe. Thou art all that is
+immobile (in the form of mountains and other inert objects). Thou art the
+two and ten stages of life through which a person passes.[146] Thou art
+he that causes fright (by assuming the intermediate states between the
+ten enumerated). Thou art the beginning of all things. Thou art he that
+unites Jiva with Supreme Brahman through Yoga. Thou art identifiable with
+that Yoga which causes such a union between Jiva and Supreme Brahman.
+Thou art unmanifest (being the deepest stupefaction). Thou art the
+presiding deity of the fourth age (in consequence of thy identity with
+lust and wrath and cupidity and other evil passions that flow from that
+deity).[147] Thou art eternal Time (because of thy being of the form of
+that ceaseless succession of birth and death that goes on in the
+universe). Thou art of the form of the Tortoise.[148] Thou art worshipped
+by the Destroyer himself. Thou livest in the midst of associates. Thou
+admittest thy devotees as members of thy Gana. Thou hast Brahma himself
+for the driver of thy car. Thou sleepest on ashes.[149] Thou protectest
+the universe with ashes.[150] Thou art he whose body is made of
+ashes.[151] Thou art the tree that grants the fruition of all wishes.
+Thou art of the form of those that constitute thy Gana. Thou art the
+protector of the four and ten regions. Thou transcendent all the regions.
+Thou art full, (there being no deficiency). Thou art adored by all
+creatures. Thou art white (being pure and stainless). Thou art he that
+has his body, speech and mind perfectly stainless. Thou art he who has
+attained to that purity of existence which is called Emancipation. Thou
+art he who is incapable of being stained by impurity of any kind. Thou
+art he who has been attained to by the great preceptors of old. Thou
+residest in the form of Righteousness or duly in the four modes of life.
+Thou art that Righteousness which is of the form of rites and sacrifices.
+Thou art of the form of that skill which is possessed by the celestial
+artificer of the universe. Thou art he who is adored as the primeval form
+of the universe. Thou art of vast arms. Thy lips are of a coppery hue.
+Thou art of the form of the vast waters that are contained in the Ocean.
+Thou art exceedingly stable and fixed (being of the form of mountains and
+hills). Thou art Kapila. Thou art brown. Thou art all the hues whose
+mixture produces white. Thou art the period of life. Thou art ancient.
+Thou art recent. Thou art a Gandharva. Thou art the mother of the
+celestials in the form of Aditi (or the mother of all things, in the form
+of Earth). Thou art Garuda, the prince of birds, born of Vinata by
+Kasyapa, otherwise called Tarkshya. Thou art capable of being
+comprehended with ease. Thou art of excellent and agreeable speech. Thou
+art he that is armed with the battle-axe. Thou art he that is desirous of
+victory. Thou art he that assists others in the accomplishment of their
+designs.[152] Thou art an excellent friend.[153] Thou art he that bears a
+Vina made of two hollow gourds. Thou art of terrible wrath (which thou
+displayest at the time of the universal dissolution). Thou ownest for thy
+offspring, beings higher than men and deities (viz., Brahma and Vishnu).
+Thou art of the form of that Vishnu who floats on the waters after the
+universal dissolution. Thou devourest all things with great ferocity.
+Thou art he that procreates offspring. Thou art family and race,
+continuing from generation to generation. Thou art the blare that a
+bamboo flute gives out. Thou art faultless. Thou art he every limb of
+whose body is beautiful. Thou art full of illusion. Thou dost good to
+others without expecting any return. Thou art Wind. Thou art Fire. Thou
+art the bonds of the worlds which bind Jiva. Thou art the creator of
+those bonds. Thou art the tearer of such bonds. Thou art he that dwells
+with even the Daityas (who are the foes of all sacrifices). Thou dwellest
+with those that are the foes of all acts (and that have abandoned all
+acts). Thou art of large teeth, and thou art of mighty weapons. Thou art
+he that has been greatly censured. Thou art he that stupefied the Rishis
+dwelling in the Daruka forest. Thou art he that did good unto even thy
+detractors, viz., those Rishis residing in the Daruka forest. Thou art he
+who dispels all fears and who dispelling all the fears of those Rishis
+gave them Emancipation. Thou art he that has no wealth (in consequence of
+his inability to procure even his necessary wearing apparel). Thou art
+the lord of the celestials. Thou art the greatest of the gods (in
+consequence of thy being adored by even Indra and others that are
+regarded as the highest of the celestials). Thou art an object of
+adoration with even Vishnu. Thou art the slayer of those that are the
+foes of the deities. Thou art he that resides (in the form of the snake
+Sesha) in the nethermost region.[154] Thou art invisible but capable of
+being comprehended, even as the wind which though invisible is perceived
+by every body. Thou art he whose knowledge extends to the roots of
+everything and unto whom all things, even in their inner nature, are
+known. Thou art the object that is enjoyed by him that enjoys it. Thou
+art he among the eleven Rudras who is called Ajaikapat. Thou art the
+sovereign of the entire universe. Thou art of the form of all Jivas in
+the universe (in consequence of thy being covered by the three well-known
+attributes of Sattwa, Rajas, and Tamas). Thou art he that is not subject
+to those three attributes. Thou art he that transcends all attributes and
+is a state of pure existence which is incapable of being described with
+the aid of any adjective that language can yield. Thou art the prince of
+physicians called Dhanwantari. Thou art a comet (in consequence of the
+calamities that flow from thee unto the sinful). Thou art the celestial
+generalissimo called Skanda. Thou art the king of the Yakshas, called
+Kuvera, who is thy inseparable associate and who is the Lord of all
+treasures in the world. Thou art Dhatri. Thou art Sakra. Thou art Vishnu.
+Thou art Mitra. Thou art Tashtri (the celestial artificer). Thou art the
+Pole Star. Thou art he that upholds all things. Thou art he called
+Prabhava amongst the Vasus. Thou art the wind which is capable of going
+everywhere (being the Sutra-atma that connects all things in the universe
+with a thread). Thou art Aryaman. Thou art Savitri. Thou art Ravi. Thou
+art that ancient king of great celebrity known by the name of Ushangu.
+Thou art he who protects all creatures in diverse ways. Thou art
+Mandhatri (because of thy competence to gratify all creatures). Thou art
+he from whom all creatures start into life. Thou art he who exists in
+diverse form. Thou art he who causes the diverse hues to exist in the
+universe. Thou art he who upholds all desires and all attributes (because
+of these flowing from thee). Thou art he who has the lotus on thy
+navel.[155] Thou art he within whose womb are innumerable mighty
+creatures. Thou art of face as beautiful as the moon. Thou art wind. Thou
+art fire. Thou art possessed of exceeding might. Thou art endued with
+tranquillity of soul. Thou art old. Thou art he that is known with the
+aid of Righteousness.[156] Thou art Lakshmi. Thou art the maker of the
+field of those actions (by which persons adore the supreme Deity). Thou
+art he who lives in the field of action. Thou art the soul of the field
+of action. Thou art the medicine or provoker of the attributes of
+sovereignty and the others.[157] All things lie in thee (for, as the
+Srutis declare, all things becomes one in thee, thyself being of the
+nature of that unconsciousness which exhibits itself in dreamless
+slumber). Thou art the lord of all creatures endued with life-breaths.
+Thou art the god of the gods. Thou art he who is attached to felicity.
+Thou art Sat (in the form of cause). Thou art Asat (in the form of
+effect). Thou art he who possesses the best of all things. Thou art he
+who resides on the mountains of Kailasa. Thou art he who repairs to the
+mountains of Himavat. Thou washest away all things besides thee like a
+mighty current washing away trees and other objects standing on its
+banks. Thou art the maker of Pushkara and other large lakes and pieces of
+natural water. Thou art possessed of knowledge of infinite kinds. Thou
+art the giver of infinite blessings. Thou art a merchant (who conveys the
+goods of this country to that country and brings the goods of that
+country to this for the convenience of human beings). Thou art a
+carpenter. Thou art the tree (of the world that supplies the timber for
+thy axe). Thou art the tree called Vakula (Mimusops Elengi, Linn.) Thou
+art the sandal-wood tree (Santalum album, Linn.). Thou art the tree
+called Chcchada (Alstonia Scholaris, syn Echitis, Scholaris, Roxb.). Thou
+art he whose neck is very strong. Thou art he whose shoulder joint is
+vast. Thou art not restless (but endued with steadiness in all thy acts
+and in respect of all thy faculties). Thou art the principal herbs and
+plants with their produce (in the form of rice and wheat and the other
+varieties of grain). Thou art he that grants success upon others in
+respect of the objects upon which they bestow their heart. Thou art all
+the correct conclusions in respect of both the Vedas and Grammar.[158]
+Thou art he who utters leonine roars. Thou art endued with leonine fangs.
+Thou ridest on the back of a lion for performing thy journeys. Thou
+ownest a car that is drawn by a lion. Thou art he called the truth of
+truth.[159] Thou art he whose dish or plate is constituted by the
+Destroyer of the universe.[160] Thou art always engaged in seeking the
+good of the worlds. Thou art he who rescues all creatures from distress
+(and leads them to the felicity of Emancipation). Thou art the bird
+called Saranga. Thou art a new (Young) swan. Thou art he who is displayed
+in beauty in consequence of the crest thou bearest on thy head (like the
+cock or the peacock). Thou art he who protects the place where assemblies
+of the wise sit for dispensing justice. Thou art the abode of all
+creatures. Thou art the cherisher of all creatures. Thou art Day and
+Night (which are the constituent elements of Eternity). Thou art he that
+is without fault and therefore, never censured. Thou art the upholder of
+all creatures. Thou art the refuge of all creatures. Thou art without
+birth. Thou art existent. Thou art ever fruitful. Thou art endued with
+Dharana and Dhyana and Samadhi. Thou art the steed Uchchaisravas. Thou
+art the giver of food. Thou art he who upholds the life-breaths of living
+creatures. Thou art endued with patience. Thou art possessed of
+intelligence. Thou art endued with exertion and cleverness. Thou art
+honoured by all. Thou art the giver of the fruits of Righteousness and
+sin. Thou art the cherisher of the senses (for the senses succeed in
+performing their respective functions in consequence of thee that
+presidest over them). Thou art the lord of all the luminaries. Thou art
+all collections of objects. Thou art he whose vestments are made of
+cowhides. Thou art he who dispels the grief of his devotees. Thou hast a
+golden arm. Thou art he who protects the bodies of Yogins who seek to
+enter their own selves. Thou art he who has reduced to nothingness all
+his foes.[161] Thou art he the measure of whose gladness is very great.
+Thou art he who achieved victory over the deity of desire that is
+irresistible. Thou art he who has subjugated his senses. Thou art the
+note called Gandhara in the musical octave. Thou art he who has an
+excellent and beautiful home (in consequence of its being placed upon the
+delightful mountains of Kailasa). Thou art he who is ever attached to
+penances. Thou art of the form of cheerfulness and contentment. Thou art
+he called vast or infinite.[162] Thou art he in whose honour the foremost
+of hymns has been composed. Thou art he whose dancing is characterised by
+vast strides and large leaps. Thou art he who is adored with reverence by
+the diverse tribes of Apsaras. Thou art he who owns a vast standard
+(bearing the device of the bull). Thou art the mountains of Meru. Thou
+art he who roves among all the summits of that great mountain. Thou art
+so mobile that it is very difficult to seize thee. Thou art capable of
+being explained by preceptors to disciples, although thou art incapable
+of being described in words. Thou art of the form of that instruction
+which preceptors impart to disciples. Thou art he that can perceive all
+agreeable scents simultaneously or at the same instant of time. Thou art
+of the form of the porched gates of cities and palaces. Thou art of the
+form of the moats and ditches that surround fortified towns and give the
+victory to the besieged garrison. Thou art the Wind. Thou art of the form
+of fortified cities and towns encompassed by walls and moats. Thou art
+the prince of all winged creatures, (being, as thou art, of the form of
+Garuda). Thou art he who multiplies the creation by union with the
+opposite sexes. Thou art the first of all in respect of virtues and
+knowledge. Thou art superior to even him who is the first of all in
+virtues and knowledge. Thou transcendest all the virtue and knowledge.
+Thou art eternal and immutable as also dependent on thyself. Thou art the
+master and protector of the deities and Asuras. Thou art the master and
+protector of all creatures. Thou art he who wears a coat of mail. Thou
+art he whose arms are competent to grind all foes. Thou art an object of
+adoration with even him who is called Suparvan in heaven.[163] Thou art
+he who grants the power of bearing or upholding all things.[164] Thou art
+thyself capable of bearing all things. Thou art fixed and steady (without
+being at all unstable). Thou art white or pure (being, as thou art,
+without any stain or blot). Thou bearest the trident that is competent to
+destroy (all things).[165] Thou art the grantor of bodies or physical
+forms unto those that constantly revolve in the universe of birth and
+death. Thou art more valuable than wealth. Thou art the conduct or way of
+the righteous (in the form of goodness and courtesy). Thou art he who had
+torn the head of Brahma after due deliberation (and not impelled by mere
+wrath). Thou art he who is marked with all those auspicious marks that
+are spoken of in the sciences of palmistry and phrenology and other
+branches of knowledge treating of the physical frame as the indicator of
+mental peculiarities. Thou art that wooden bar which is called the Aksha
+of a car and, therefore, art thou he who is attached to the car
+represented by the body. Thou art attached to all things (in consequence
+of thy pervading all things as their soul). Thou art endued with very
+great might, being as thou art a hero of heroes. Thou art the Veda. Thou
+art the Smritis, the Itihasas, the Puranas, and other scriptures. Thou
+art the illustrious deity of every sacred shrine. Thou art he who has the
+Earth for his car. Thou art the inert elements that enter into the
+composition of every creature. Thou art he who imparts life into every
+combination of those inert element. Thou art the Pranava and other sacred
+Mantras that instil life into dead matter. Thou art he that casts
+tranquil glances. Thou art exceedingly harsh (in consequence of thy being
+the destroyer of all things). Thou art he in whom are innumerable
+precious attributes and possessions. Thou hast a body that is red. Thou
+art he who has all the vast oceans as so many ponds filled for thy
+drinking.[166] Thou art the root of the tree of the world. Thou art
+exceedingly beautiful and shinest with surpassing grandeur. Thou art of
+the form of ambrosia or nectar. Thou art both cause and effect. Thou art
+an ocean of penances (being as thou art a great Yogin). Thou art he that
+desirous of ascending to the highest state of existence. Thou art he that
+has already attained to that state. Thou art he who is distinguished for
+the purity of his conduct and acts and observances. Thou art he who
+possessed of great fame (in consequence of the Righteousness of his
+behaviour). Thou art the ornament of armies (being as thou art of the
+form of prowess and courage), Thou art he who is adorned with celestial
+ornaments. Thou art Yoga. Thou art he from whom flow eternal time
+measured by Yugas and Kalpas. Thou art he who conveys all creatures from
+place.[167] Thou art of the form of Righteousness and sin and their
+intermixture (such as are displayed in the successive Yugas). Thou art
+great and formless. Thou art he who slew the mighty Asura that had
+approached against the sacred city of Varanasi in the form of an
+infuriate elephant of vast proportions. Thou art of the form of death.
+Thou givest to all creatures such fruition of their wishes as accords
+with their merits. Thou art approachable. Thou art conversant with all
+things that are beyond the ken of the senses. Thou art conversant with
+the Tattwas (and therefore, thoroughly fixed). Thou art he who
+incessantly shines in beauty. Thou wearest garlands that stretch down
+from thy neck to the feet. Thou art that Hara who has the Moon for his
+beautiful eye. Thou art the salt ocean of vast expanse. Thou art the
+first three Yugas (viz., Krita, Treta, and Dwapara). Thou art he whose
+appearance is always fraught with advantage to others. Thou art he who
+has three eyes (in the form of the scriptures, the preceptor, and
+meditation). Thou art he whose forms are exceedingly subtile (being as
+thou art the subtile forms of the primal elements). Thou art he whose
+ears are bored for wearing jewelled Kundalas. Thou art the bearer of
+matted locks. Thou art the point (in the alphabet) which indicates the
+nasal sound. Thou art the two dots i.e., Visarga (in the Sanskrit
+alphabet which indicate the sound of the aspirated H). Thou art possessed
+of an excellent face. Thou art the shaft that is shot by the warrior for
+encompassing the destruction of his foe. Thou art all the weapons that
+are used by warriors. Thou art endued with patience capable of bearing
+all things. Thou art he whose knowledge has arisen from the cessation of
+all physical and mental functions.[168] Thou art he who has become
+displayed as Truth in consequence of the cessation of all other
+faculties. Thou art that note which, arising from the region called
+Gandhara, is exceedingly sweet to the ear. Thou art he who is armed with
+the mighty bow (called Pinaka). Thou art he who is the understanding and
+the desires that exist in all creatures, besides being the supreme
+upholder of all beings. Thou art he from whom all acts flow. Thou art
+that wind which rises at the time of the universal dissolution and which
+is capable of churning the entire universe even as the staff in the hands
+of the dairy-maid churns the milk in the milkpot. Thou art he that is
+full. Thou art he that sees all things. Thou art the sound that arises
+from slapping one palm against another. Thou art he the palm of whose
+hand serves as the dish or plate whence to take his food. Thou art he who
+is possessed of an adamantine body. Thou art exceedingly great. Thou art
+of the form of an umbrella. Thou art he who has an excellent umbrella.
+Thou art well-known to be identical with all creatures. Thou art he who
+having put forth three feet covered all the universe with two and wanted
+space for the remaining one. Thou art he whose head is bald. Thou art he
+whose form is exceedingly ugly and fierce. Thou art he who has undergone
+infinite modifications and become all things in the universe. Thou art he
+who bears the well-known badge of Sanyasa, viz., the stick. Thou art he
+who has a Kunda. Thou art he who is incapable of being attained to by
+means of acts. Thou art he who is identical with the green-eyed king of
+beasts (viz., the lion). Thou art of the form of all the points of the
+compass. Thou art he who is armed with the thunder. Thou art he who has a
+hundred tongues. Thou art he who has a thousand feet and thousand
+heads.[169] Thou art the lord and chief of the celestials. Thou art he
+that is made up of all the gods. Thou art the great Master or preceptor.
+Thou art he who has a thousand arms. Thou art he who is competent to
+obtain the fruition of every wish. Thou art he whose protection is sought
+by every one. Thou art he who is the creator of all the worlds. Thou art
+he who is the great cleanser of all from every kind of sin, in the form
+of shrines and sacred waters. Thou art he who has three high
+Mantras.[170] Thou art the youngest son of Aditi and Kasyapa, (being in
+the form of the dwarf who is otherwise known by the name of Upendra and
+who beguiled the Asura Vali of his lordship of the three worlds and
+restored it to the chief of the celestials). Thou art both black and
+tawny (being of the form which is known as Hari-Hara). Thou art the maker
+of the Brahmana's rod.[171] Thou art armed with the hundred-killer, the
+noose, and the dart. Thou art he that took his birth within the primeval
+lotus.
+
+Thou art he who is endued with a vast womb. Thou art he who has the Vedas
+in his womb. Thou art he who takes his rise from that infinite waste of
+waters which succeeds the dissolution of the universe. Thou art he who is
+endued with rays of effulgent light. Thou art the creator of the Vedas.
+Thou art he who studies the Vedas. Thou art he who is conversant with the
+meaning of the Vedas. Thou art devoted to Brahman. Thou art the refuge of
+all persons devoted to Brahman. Thou art of infinite forms. Thou art the
+bearer of innumerable bodies. Thou art endued with irresistible
+prowess.[172] Thou art the soul or nature that transcends the three
+universal attributes (of Sattwa, Rajas, and Tamas). Thou art the lord of
+all Jivas. Thou art endued with the speed of the wind. Thou art possessed
+of the fleetness of the mind. Thou art always smeared with sandal-paste.
+Thou art the end of the stalk of the primeval lotus.[173] Thou art he who
+brought the celestial cow Surabhi down from a superior station to an
+inferior one by denouncing a curse upon her.[174] Thou art that Brahma
+who was unable to see thy end. Thou art adorned with a large wreath of
+Karnikara flowers. Thou art adorned with a diadem of blue gems. Thou art
+the wielder of the bow called Pinaka. Thou art the master of that
+knowledge which treats of Brahman.[175] Thou art he who has subjugated
+his senses by the aid of thy knowledge of Brahman. Thou art he who
+bearest Ganga on thy head.[176] Thou art the husband of Uma, the daughter
+of Himavat. Thou art mighty (in consequence of thy having assumed the
+form of the vast Boar for raising the submerged Earth). Thou art he who
+protects the universe by assuming diverse incarnations. Thou art worthy
+of adoration. Thou art that primeval Being with the equine head who
+recited the Vedas with a thundering voice. Thou art he whose grace is
+very great. Thou art the great subjugator. Thou art he who has slain all
+his foes (in the form of passions). Thou art both white and tawny (being
+as thou art half male and half female).[177] Thou art possessed of a body
+whose complexion is like that of gold.[178] Thou art he that is of the
+form of pure joy, (being, as thou art, above the five sheathes which the
+Jiva consists of, viz., the Anna-maya, the Prana-maya, the Mano-maya, the
+Vijnana-maya, and the Ananda-maya ones). Thou art of a restrained soul.
+Thou art the foundation upon which rests that Ignorance which is called
+Pradhana and which, consisting of the three attributes of Sattwa, Rajas,
+and Tamas is the cause whence the universe has sprung. Thou art he whose
+faces are turned to every direction.[179] Thou art he who has three eyes
+(in the forms of the Sun, the Moon, and Fire). Thou art he who is
+superior to all creatures (in consequence of thy righteousness whose
+measure is the greatest). Thou art the soul of all mobile beings. Thou
+art of the form of the subtile soul (which is incapable of being
+perceived). Thou art the giver of immortality in the form of Emancipation
+as the fruit of all acts of righteousness achieved by creatures without
+the desire of fruits.[180] Thou art the preceptor of even those that are
+the gods of the gods. Thou art Vasu, the son of Aditi. Thou art he who is
+endued with innumerable rays of light, who brings forth the universe, and
+who is of the form of that Soma which is drunk in sacrifices. Thou art
+Vyasa, the author of the Puranas and other sacred histories. Thou art the
+creations of Vyasa's brain (because of thy being identical with the
+Puranas and other sacred histories) both abridged and unabridged. Thou
+art the sum total of Jivas. Thou art the Season. Thou art the Year. Thou
+art the Month. Thou art the Fortnight. Thou art those sacred Days that
+end or conclude these periods. Thou art the Kalas. Thou art the Kashthas.
+Thou art the Lavas. Thou art the Matras. Thou art the Muhurtas and Days
+and Nights. Thou art the Kshanas.[181] Thou art the soil upon which the
+tree of the universe stands. Thou art the seed of all creatures [being of
+the form of that Unmanifest Chaitanya (consciousness) endued with Maya or
+illusion whence all creatures spring]. Thou art Mahattatwa. Thou art the
+sprout of Jiva, (being of the form of Consciousness which springs up
+after Mahattatwa). Thou art Sat or Effect. Thou art Asat or Cause. Thou
+art Manifest (being seizable by the senses). Thou art the Father. Thou
+art the Mother. Thou art the Grandfather. Thou art the door to Heaven
+(because of thy identity with Penances). Thou art the door of the
+generation of all creatures (because of thy identity with desire). Thou
+art the door of Emancipation (because of thy identity with the absence of
+Desire which alone can lead to the merging into Brahman). Thou art those
+acts of righteousness which lead to the felicity of heaven. Thou art
+Nirvana (or that cessation of individual or separate existence which is
+Emancipation). Thou art the gladdener (who gives all kinds of joy to
+every creature). Thou art that region of Truth (to which they that are
+foremost in righteousness attain). Thou art superior to even that region
+of Truth which is attainable by the righteous. Thou art he who is the
+creator of both the deities and the Asuras. Thou art he who is the refuge
+of both the deities and the Asuras. Thou art the preceptor of both the
+deities and the Asuras (being as thou art of the form of both Vrihaspati
+and Sukra). Thou art he who is ever victorious. Thou art he who is ever
+worshipped by the deities and the Asuras. Thou art he who guides the
+deities and the Asuras even as the Mahamatra guides the elephant. Thou
+art the refuge of all the deities and the Asuras. Thou art he who is the
+chief of both the deities and the Asuras (being as thou art of the form
+of both India and Virochana). Thou art he who is the leader in battle of
+both the deities and the Asuras (being as thou art of the form of
+Karttikeya and Kesi, the leaders of the celestial and the Daitya armies).
+Thou art he who transcends the senses and shines by himself. Thou art of
+the form of the celestial Rishis like Narada and others. Thou art the
+grantor of boons unto the deities and Asuras (in the form of Brahman and
+Rudra). Thou art he who rules the hearts of the deities and the Asuras.
+Thou art he into whom the universe enters (when it is dissolved). Thus
+art the refuge of even him who is the ruler of the hearts of both the
+deities and the Asuras. Thou art he whose body is made up of all the
+deities.[182] Thou art he who has no Being superior to thee of whom to
+think. Thou art he who is the inner soul of the deities. Thou art he who
+has sprung from his own self. Thou art of the form of immobile things.
+Thou art he who covers the three worlds with three steps of his. Thou art
+possessed of great learning. Thou art stainless. Thou art he who is freed
+from the quality of Rajas. Thou art he who transcends destruction. Thou
+art he in whose honour hymns should be sung. Thou art the master of the
+irresistible elephant represented by Time. Thou art of the form of that
+lord of Tigers who is worshipped in the country of the Kalingas.[183]
+Thou art he who is called the lion among the deities (in consequence of
+the pre-eminence of thy prowess). Thou art he who is the foremost of men.
+Thou art endued with great wisdom. Thou art he who first takes a share of
+the offerings in sacrifice. Thou art imperceptible. Thou art the
+sum-total of all the deities. Thou art he in whom penances predominate.
+Thou art always in excellent Yoga. Thou art auspicious. Thou art armed
+with the thunder-bolt. Thou art the source whence the weapons called
+Prasas have taken their origin. Thou art he whom thy devotees attain to
+in diverse ways. Thou art Guha (the celestial generalissimo). Thou art
+the supreme limit of felicity.[184] Thou art identical with thy creation.
+Thou art he who rescues thy creatures from death (by granting them
+Emancipation). Thou art the cleanser of all including Brahma himself.
+Thou art of the form of bulls and other horned animals. Thou art he who
+is fond of mountain summits. Thou art the planet Saturn. Thou art Kuvera,
+the chief of the Yakshas. Thou art complete faultlessness. Thou art he
+who inspires gladness. Thou art all the celestials united together. Thou
+art the cessation of all things. Thou art all the duties that appertain
+to all the modes of life. Thou art he who has an eye on his forehead.
+Thou art he who sports with the universe as his marble ball. Thou art of
+the form of deer. Thou art endued with the energy that is of the form of
+knowledge and penance. Thou art the lord of all immobile things (in the
+form of Himavat and Meru). Thou art he who has subjugated his senses by
+various regulations and vows. Thou art he whose objects have all been
+fulfilled. Thou art identical with Emancipation. Thou art different from
+him whom we worship. Thou hast truth for thy penances. Thou art of a pure
+heart. Thou art he who presides over all vows and fasts (in consequence
+of thy being the giver of their fruits). Thou art the highest (being of
+the form of Turiya). Thou art Brahman. Thou art the highest refuge of the
+devotees. Thou art he who transcends all bonds (being Emancipate). Thou
+art freed from the linga body. Thou art endued with every kind of
+prosperity. Thou art he who enhances the prosperity of thy devotees. Thou
+art that which is incessantly undergoing changes.'
+
+"I have thus, 'O Krishna, hymned the praises of the illustrious Deity by
+reciting his names in the order of their importance. Who is there that
+can hymn the praises of the lord of the universe, that great Lord of all
+who deserves our adorations and worship and reverence, whom the very gods
+with Brahma at their head are unable to praise and whom the Rishis also
+fail to sing? Aided, however, by my devotion to him, and having received
+his permission, I have praised that Lord of sacrifices, that Deity of
+supreme puissance, that foremost of all creatures endued with
+intelligence. By praising with these names that enhance one's
+auspiciousness of the great lord of blessedness, a worshipper of devoted
+soul and pure heart succeeds in attaining to his own self. These names
+constitute a hymn that furnishes the best means of attaining to Brahman.
+With the aid of this hymn one is sure to succeed in attaining to
+Emancipation. Rishis and the deities all praise the highest deity by
+uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes
+gratified with those that hymn his praises so. The illustrious deity is
+always full of compassion towards his devotees. Endued with omnipotence,
+he it is that gives Emancipation to those that worship him. So also, they
+among men that are foremost, that are possessed of faith and devotion
+hear and recite for others and utter with reverence the praises of that
+highest and eternal Lord viz. Isana, in all their successive lives and
+adore him in thought, word, and deed, and adoring him thus at all times,
+viz. when they are lying or seated or walking or awake or opening the
+eyelids or shutting them, and thinking of him repeatedly, become objects
+of reverence with all their fellowmen and derive great gratification and
+exceeding joy. When a creature becomes cleansed of all his sins in course
+of millions of births in diverse orders of being, it is then that
+devotion springs up in his heart for Mahadeva. It is through good luck
+alone that undivided devotion to Bhava who is the original cause (of the
+universe) fully springs up in the heart of one that is conversant with
+every mode of worshipping that great Deity.[185] Such stainless and pure
+devotion to Rudra, that has singleness of purpose and that is simply
+irresistible in its course, is seldom to be found among even the deities,
+and never among men. It is through the grace of Rudra that such devotion
+arises in the hearts of human beings. In consequence of such devotion,
+men, identifying themselves wholly with Mahadeva, succeed in attaining to
+the highest success. The illustrious Deity who is always inclined to
+extend his grace towards them that seek him with humility, and throw
+themselves with their whole soul upon him rescues them from the world.
+Except the great Deity who frees creatures from rebirth, all other gods
+constantly nullify the penances of men, for men have no other source of
+puissance that is as great as these.[186] It was even thus Tandi of
+tranquil soul, resembling Indra himself in splendour, praised the
+illustrious Lord of all existent and non-existent things,--that great
+Deity clad in animal skins. Indeed, Brahma had sung this hymn in the
+presence of Sankara. Thou art a Brahmana (being conversant with Brahman
+and devoted to those that are conversant with Brahman). Thou shalt,
+therefore, comprehend it well. This is cleansing, and washes away all
+sins. This confers Yoga and Emancipation and heaven and contentment. He
+who recites this hymn with undivided devotion to Sankara succeeds in
+attaining to that high end which is theirs that are devoted to the
+doctrines of the Sankhya philosophy. That worshipper who recites this
+hymn daily for one year with singleness of devotion succeeds in obtaining
+the end that he desires. This hymn is a great mystery. It formerly
+resided in the breast of Brahma the Creator. Brahma imparted it unto
+Sakra. Sakra imparted unto Mrityu. Mrityu imparted it unto the Rudras.
+From the Rudras Tandi got it. Indeed Tandi acquired it in the region of
+Brahman as the reward of his severe austerities. Tandi communicated it to
+Sukra, and Sukra of Bhrigu's race communicated it to Gautama. Gautama in
+his turn, O descendant of Madhu, communicated it to Vaivaswata-Manu. Manu
+communicated it unto Narayana of great intelligence, numbered among the
+Sadhyas and held exceedingly dear by him. The illustrious Narayana,
+numbered among the Sadhyas and possessed of glory that knows no
+diminution, communicated it to Yama. Vaivaswat Yama communicated it to
+Nachiketa. Nachiketa, O thou of Vrishni's race, communicated to
+Markandeya. From Markandeya, O Janarddana, I obtained it as the reward of
+my vows and fasts. To thee, O slayer of foes, I communicate that hymn
+unheard by others. This hymn leads to heaven. It dispels disease and
+bestows long life. This is worthy of the highest praise, and is
+consistent with the Vedas.'
+
+"Krishna continued, 'That person, O Partha, who recites this hymn with a
+pure heart observing the vow of Brahmacharyya, and with his senses under
+control, regularly for one whole year, succeeds in obtaining the fruits
+of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisachas and
+Yatudhanas and Guhyakas and snakes can do no injury to him.'"
+
+
+
+SECTION XVIII
+
+"Vaisampayana said, 'After Vasudeva had ceased to speak, the great Yogin,
+viz. the Island-born Krishna, addressed Yudhisthira, saying,--O son, do
+thou recite this hymn consisting of the thousand and eight names of
+Mahadeva, and let Maheswara be gratified with thee. In former days, O
+son, I was engaged in the practice of severe austerities on the breast of
+the mountains of Meru from desire of obtaining a son. It is this very
+hymn that was recited by me. As the reward of this, I obtained the
+fruition of all my wishes, O son of Pandu. Thou wilt also, by reciting
+this same hymn, obtain from Sarva the fruition of all thy wishes.--After
+this, Kapila, the Rishi who promulgated the doctrines that go by the name
+of Sankhya, and who is honoured by the gods themselves, said,--I adore
+Bhava with great devotion for many lives together. The illustrious Deity
+at last became gratified with me and gave me knowledge that is capable of
+aiding the acquirer in getting over rebirth.--After this, the Rishi named
+Charusirsha, that dear friend of Sakra and known otherwise under the name
+of Alamvana's son and who is filled with compassion, said,--I, in former
+days, repaired to the mountains of Gokarna and sat myself to practise
+severe penances for a hundred years. As the reward of those penances, I
+obtained from Sarva, O son of king Pandu, a hundred sons, all of whom
+were born without the intervention of woman, of well-restrained soul,
+conversant with righteousness, possessed of great splendour, free from
+disease and sorrow, and endued with lives extending over a hundred
+thousand years--Then the illustrious Valmiki, addressing Yudhishthira,
+said,--Once upon a time, in course of a dialectical disputation, certain
+ascetics that were possessors of the homa fire denounced me as one guilty
+of Brahmanicide. As soon as they had denounced me as such, the sin of
+Brahmanicide, O Bharata, possessed me. I then, for cleansing myself,
+sought the protection of the sinless Isana who is irresistible in energy.
+I become cleansed of all my sins. That dispeller of all sorrows, viz.,
+the destroyer of the triple city of the Asuras, said unto me,--Thy fame
+shall be great in the world--Then Jamadagni's son, that foremost of all
+righteous persons, shining like the Sun with blazing splendour in the
+midst of that conclave of Rishis, said unto the son of Kunti these
+words;--I was afflicted with the sin, O eldest son of Pandu, of
+Brahmanicide for having slain my brothers who were all learned Brahmanas.
+For purifying myself, I sought the protection, O king, of Mahadeva. I
+hymned the praises of the great Deity by reciting his names. At this,
+Bhava became gratified with me and gave me a battle-axe and many other
+celestial weapons. And he said unto me,--Thou shalt be freed from sin and
+thou shalt be invincible in battle; Death himself shall not succeed in
+overcoming thee for thou shalt be freed from disease.--Even thus did the
+illustrious and crested Deity of auspicious form said unto me. Through
+the grace of that Deity of supreme intelligence I obtained all that He
+had said. Then Viswamitra said,--I was formerly a Kshatriya. I paid my
+adorations to Bhava with the desire of becoming a Brahmana Through the
+grace of that great Deity I succeeded in obtaining the high status of a
+Brahmana that is so difficult to obtain.--Then the Rishi Asita-Devala,
+addressing the royal son of Pandu, said,--In former days, O son of Kunti,
+through the curse of Sakra, all my merit due to the acts of righteousness
+I had performed, was destroyed. The puissant Mahadeva it was who kindly
+gave me back that merit together with great fame and a long life.--The
+illustrious Rishi Gritsamada, the dear friend of Sakra, who resembled the
+celestial preceptor Vrihaspati himself in splendour, addressing
+Yudhishthira of Ajamidha's race said,--The inconceivable Sakra had, in
+days of yore, performed a sacrifice extending over a thousand years.
+While that sacrifice was going on, I was engaged by Sakra in reciting the
+Samans. Varishtha, the son of that Manu who sprung from the eyes of
+Brahma, came to that sacrifice and addressing me, said.--O foremost of
+regenerate persons, the Rathantara is not being recited properly by thee.
+O best of Brahmanas, cease to earn demerit by reading so faultily, and
+with the aid of thy understanding do thou read the Samans correctly. O
+thou of wicked understanding, why dost thou perpetrate such sin that is
+destructive of sacrifice.--Having said these words, the Rishi Varishtha,
+who was very wrathful, gave way to that passion and addressing me once
+more, said,--Be thou an animal divested of intelligence, subject to
+grief, ever filled with fear, and a denizen of trackless forests
+destitute of both wind and water and abandoned by other animals. Do thou
+thus pass ten thousand years with ten and eight hundred years in
+addition. That forest in which thou shalt have to pass this period will
+be destitute of all holy trees and will, besides, be the haunt of Rurus
+and lions. Verily, thou shalt have to become a cruel deer plunged in
+excess of grief.--As soon as he had said these words, O son of Pritha, I
+immediately became transformed into a deer. I then sought the protection
+of Maheswara. The great Deity said unto me,--Thou shalt be freed from
+disease of every kind, and besides immortality shall be thine. Grief
+shall never afflict thee. Thy friendship with Indra shall remain
+unchanged, and let the sacrifices of both Indra and thyself Increase. The
+illustrious and puissant Mahadeva favours all creatures in this way. He
+is always the great dispenser and ordainer in the matter of the happiness
+and sorrow of all living creatures. That illustrious Deity is incapable
+of being comprehended in thought, word, or deed. O son, O thou that are
+the best of warriors (through the grace of Mahadeva), there is none that
+is equal to me in learning.--After this, Vasudeva, that foremost of all
+intelligent men, once more said,--Mahadeva of golden eyes was gratified
+by me with my penances. Gratified with me, O Yudhishthira, the
+illustrious Deity said unto me,--Thou shalt, O Krishna, through my grace,
+become dearer to all persons than wealth which is coveted by all. Thou
+shalt be invincible in battle. Thy energy shall be equal to that of Fire.
+Thousands of other boons Mahadeva gave unto me on that occasion. In a
+former incarnation I adored Mahadeva on the Manimantha mountain for
+millions of years. Gratified with me, the illustrious Deity said unto me
+these words:--Blessed be thou, do thou solicit boons as thou wishest.
+Bowing unto him with a bend of my head, I said these words,--If the
+puissant Mahadeva has been gratified with me, then let my devotion to him
+be unchanged, O Isana! Even this is the boon that I solicit.--The great
+God said unto me,--Be it so--and disappeared there and then.'
+
+"Jaigishavya said, 'O Yudhishthira, formerly in the city of Varanasi, the
+puissant Mahadeva searching me out, conferred upon me the eight
+attributes of sovereignty.'"
+
+"Garga said,--'O son of Pandu, gratified with me in consequence of mental
+sacrifice which I had performed, the great God bestowed upon me, on the
+banks of the sacred stream Saraswati, that wonderful science, viz., the
+knowledge of Time with its four and sixty branches. He also, bestowed
+upon me, a thousand sons, all possessed of equal merit and fully
+conversant with the Vedas. Through his grace, their periods of life as
+also that of mine have become extended to ten millions of years.'"
+
+"Parasara said,--'In former times I gratified Sarva, O king. I then
+cherished the desire of obtaining a son that would be possessed of great
+ascetic merit, endued with superior energy, and addressed to high Yoga,
+that would earn world-wide fame, arrange the Vedas, and become the home
+of prosperity, that would be devoted to the Vedas and the Brahmanas and
+be distinguished for compassion. Even such a son was desired by me from
+Maheswara. Knowing that this was the wish of my heart, that foremost of
+Deities said unto me.--Through the fruition of that object of thine which
+thou wishest to obtain from me, thou shalt have a son of the name of
+Krishna. In that creation which shall be known after the name of
+Savarni-Manu, that son of thine shall be reckoned among the seven Rishis.
+He shall arrange the Vedas, and be the propagator of Kuru's race. He
+shall, besides, be the author of the ancient histories and do good to the
+universe. Endued with severe penances, he shall, again, be the dear
+friend of Sakra. Freed from diseases of every kind, that son of thine, O
+Parasara, shall besides, be immortal.--Having said these words, the great
+Deity disappeared there and then. Even such is the good, O Yudhishthira,
+that I have obtained from that indestructible and immutable God, endued
+with the highest penances and supreme energy.'
+
+"Mandavya said,--'In former times though not a thief and yet wrongly
+suspected of theft, I was impaled (under the orders of a king). I then
+adored the illustrious Mahadeva who said unto me,--Thou shalt soon be
+freed from impalement and live for millions of years. The pangs due to
+impalement shall not be thine. Thou shalt also be freed from every kind
+of affliction and disease. And since, O ascetic, this body of thine hath
+sprung from the fourth foot of Dharma (viz., Truth). Thou shalt be
+unrivalled on Earth. Do thou make thy life fruitful. Thou shalt, without
+any obstruction, be able to bathe in all the sacred waters of the Earth.
+And after the dissolution of thy body, I shall, O learned Brahmana,
+ordain that thou shall enjoy the pure felicity of heaven for unending
+Time.--Having said these words unto me, the adorable Deity having the
+bull for his vehicle, viz., Maheswara of unrivalled splendour and clad in
+animal skin, O king, disappeared there and then with all his associates.'
+
+"Galava said, Formerly I studied at the feet of my preceptor Viswamitra.
+Obtaining his permission I set out for home with the object of seeing my
+father. My mother (having become a widow), was filled with sorrow and
+weeping bitterly, said unto me,--Alas, thy father will never see his son
+who, adorned with Vedic knowledge, has been permitted by his preceptor to
+come home and who, possessed of all the graces of youth, is endued with
+self-restraint.--Hearing these words of my mother, I became filled with
+despair in respect of again beholding my sire. I then paid my adoration
+with a rapt soul to Maheswara who, gratified with me, showed himself to
+me and said,--Thy sire, thy mother, and thyself, O son, shall all be
+freed from death. Go quickly and enter thy abode; thou shall behold thy
+sire there.--Having obtained the permission of the illustrious Deity, I
+then repaired to my home, O Yudhishthira, and beheld my father, O son,
+coming out after having finished his daily sacrifice. And he came out,
+bearing in his hands a quantity of Homa-fuel and Kusa grass and some
+fallen fruits. And he seemed to have already taken his daily food, for he
+had washed himself properly. Throwing down those things from his hand, my
+father, with eyes bathed in tears (of joy), raised me, for I had
+prostrated myself at his feet. Embracing me he smelt my head, O son of
+Pandu, and said.--By good luck, O son, art thou seen by me. Thou hast
+come back, having acquired knowledge from the preceptor.'
+
+"Vaisampayana continued, 'Hearing these marvellous and most wonderful
+feats of the illustrious Mahadeva recited by the ascetics, the son of
+Pandu became amazed. Then Krishna, that foremost of all intelligent
+persons, spoke once more unto Yudhishthira, that ocean of righteousness,
+like Vishnu speaking unto Puruhuta.'
+
+"Vasudeva said, 'Upamanyu, who seemed to blaze with effulgence like the
+Sun, said unto me,--Those sinful men that are stained with unrighteous
+deeds, do not succeed in attaining to Isana. Their dispositions being
+stained by the attributes of Rajas and Tamas, they can never approach the
+Supreme Deity. It is only those regenerate persons who are of cleansed
+souls that succeed in attaining to the Supreme Deity. Even if a person
+lives in the enjoyment of every pleasure and luxury, yet if he be devoted
+to the Supreme Deity, he comes to be regarded as the equal of forest
+recluses of cleansed souls. If Rudra be gratified with a person, he can
+confer upon him the states of ether Brahma or of Kesava or of Sakra with
+all the deities under him, or the sovereignty of the three worlds. Those
+men, O sire, who worship Bhava even mentally, succeed in freeing
+themselves from all sins and attain to a residence in heaven with all the
+gods. A person who raises houses to the ground and destroys tanks and
+lakes indeed, who devastates the whole universe, does not become stained
+with sin, if he adores and worships the illustrious Deity of three eyes.
+A person that is destitute of every auspicious indication and that is
+stained by every sin, has all his sins destroyed by meditating upon Siva.
+Even worm and insects and birds, O Kesava, that devote themselves to
+Mahadeva, are enabled to rove in perfect fearlessness. Even this is my
+settled conviction that those men who devote themselves to Mahadeva
+become certainly emancipated from rebirth. After this, Krishna again
+addressed Yudhishthira the son of Dharma in the following words.
+
+"Vishnu said, O Great King, 'Aditya, Chandra, Wind, Fire, Heaven, Earth,
+the Vasus, the Viswedevas, Dhatri, Aryyaman, Sukra, Vrihaspati, the
+Rudras, the Saddhyas, Varuna, Brahma, Sakra, Maruts, the Upanishads that
+deal with knowledge of Brahman, Truth, the Vedas, the Sacrifices,
+Sacrificial Presents, Brahmanas reciting the Vedas, Soma, Sacrificer, the
+shares of the deities in sacrificial offerings or clarified butter poured
+in sacrifices, Raksha, Diksha, all kinds of restraints in the form of
+vows and fasts and rigid observances, Swaha, Vashat, the Brahmanas, the
+celestial cow, the foremost acts of righteousness, the wheel of Time,
+Strength, Fame, Self-restraint, the Steadiness of all persons endued with
+intelligence, all acts of goodness and the reverse, the seven Rishis,
+Understanding of the foremost order, all kinds of excellent touch, the
+success of all (religious) acts, the diverse tribes of the deities, those
+beings that drink heat, those that are drinkers of Soma, Clouds, Suyamas,
+Rishitas, all creatures having Mantras for their bodies, Abhasuras, those
+beings that live upon scents only, those that live upon vision only,
+those that restrain their speech, those that restrain their minds, those
+that are pure, those that are capable of assuming diverse forms through
+Yoga-puissance, those deities that live on touch (as their food), those
+deities that subsist on vision and those that subsist upon the butter
+poured in sacrifices, those beings that are competent to create by fiats
+of their will the objects they require, they that are regarded as the
+foremost ones among the deities, and all the other deities, O descendant
+of Ajamila, the Suparnas, the Gandharvas, the Pisachas, the Danavas,
+Yakshas, the Charanas, the snakes, all that is gross and all that is
+exceedingly subtile, all that is soft and all that is not subtile, all
+sorrows and all joys, all sorrows that come after joy and all joy that
+comes after sorrow, the Sankhya philosophy, Yoga, and that which
+transcends objects which are regarded as foremost and very superior,--all
+adorable things, all the deities, and all the protectors of the universe
+who entering into the physical forces sustain and uphold this ancient
+creation of that illustrious Deity,--have sprung from that Creator of all
+creatures. All this that I have mentioned is grosser than that which the
+wise think of with the aid of Penances. Indeed, that subtile Brahma is
+the cause of life. I bow my head in reverence to it. Let that immutable
+and indestructible Master, always adored by us, grant us desirable boons.
+That person who, subjugating his senses and purifying himself, recites
+this hymn, without interruption in respect of his vow, for one month,
+succeeds in obtaining the merit that is attached to a Horse-sacrifice. By
+reciting this hymn the Brahmana succeeds in acquiring all the Vedas; the
+Kshatriya becomes crowned with victory, O son of Pritha; the Vaisya
+becomes successful in obtaining wealth and cleverness; and the Sudra, in
+winning happiness here and a good end hereafter. Persons of great fame,
+by reciting this prince of hymns that is competent to cleanse every sin
+and that is highly sacred and purifying, set their hearts on Rudra. A man
+by reciting this prince of hymns succeeds in living in heaven for as many
+years as there are pores in his body.'"
+
+
+
+SECTION XIX
+
+"Yudhishthira said, 'I ask, O chief of Bharata's race, what is the origin
+of the saying, about discharging all duties jointly at the time of a
+person's taking the hand of his spouse in marriage? Is that saying in
+respect of discharging all duties together, due only to what is laid down
+by the great Rishis in days of yore, or does it refer to the duty of
+begetting offspring from religious motives, or has it reference to only
+the carnal pleasure that is expected from such union? I he doubt that
+fills my mind in this respect is very great. What is spoken of as joint
+duties by the sages is in my consideration incorrect. That which is
+called in this world the union for practising all duties together ceases
+with death and is not to be seen to subsist hereafter. This union for
+practising all duties together leads to heaven. But heaven, O grandsire,
+is attained to by persons that are dead. Of a married couple it is seen
+that only one dies at a time. Where does the other then remain? Do tell
+me this. Men attain to diverse kinds of fruits by practising diverse
+kinds of duties. The occupations again, to which men betake themselves
+are of diverse kinds. Diverse, again, are the hells to which they go in
+consequence of such diversity of duties and acts. Women, in particular,
+the Rishis have said, are false in behaviour. When human beings are such,
+and when women in particular have been declared in the ordinances to be
+false, how, O sire, can there be a union between the sexes for purposes
+of practising all duties together? In the very Vedas one may read that
+women are false. The word 'Duty', as used in the Vedas, seems to have
+been coined in the first instance for general application (so that it is
+applied to practices that have no merit in them). Hence the application
+of that word to the rites of marriage is, instead of being correct, only
+a form of speech forcibly applied where application it has none.[187] The
+subject seems to me to be inexplicable although I reflect upon it
+incessantly. O grandsire, O thou of great wisdom, it behoveth thee to
+expound this to me in detail, clearly and according to what has been laid
+down in the Sruti. In fact, do thou explain to me what its
+characteristics are, and the way in which it has come to pass!'[188]
+
+"Bhishma said, 'In this connection is cited the old narrative of the
+discourse between Ashtavakra and the lady known by the name of Disa. In
+days of yore Ashtavakra of severe penances, desirous of marriage, begged
+the high-souled Rishi Vadanya of his daughter. The name by which the
+damsel was known was Suprabha. In beauty she was unrivalled on Earth. In
+virtues, dignity, conduct, and manners, she was superior to all the
+girls. By a glance alone that girl of beautiful eyes had robbed him of
+his heart even as a delightful grove in spring, adorned with flowers,
+robs the spectator of his heart. The Rishi addressed Ashtavakra and
+said,--Yes, I shall bestow my daughter on thee. Listen, however, to me.
+Make a journey to the sacred North. Thou wilt see many things there!'[189]
+
+"Ashtavakra said, 'It behoveth thee to tell me what I shall see in that
+region. Indeed, I am ready to execute whatever command may be laid upon
+me by thee.'"
+
+"Vadanya said, 'Passing over the dominions of the lord of Treasures thou
+will cross the Himavat mountains. Thou wilt then behold the plateau on
+which Rudra resides. It is inhabited by Siddhas and Charanas. It abounds
+with the associates of Mahadeva, frolicsome and fond of dance and
+possessed of diverse forms. It is peopled with also many Pisachas, O
+master, of diverse forms and all daubed with fragrant powders of diverse
+hues, and dancing with joyous hearts in accompaniment with instruments of
+different kinds made of brass. Surrounded by these who move with electric
+rapidity in the mazes of the dance or refrain at times altogether from
+forward or backward or transverse motion of every kind, Mahadeva dwells
+there. That delightful spot on the mountains, we have heard, is the
+favourite abode of the great Deity. It is said that that great god as
+also his associates are always present there. It was there that the
+goddess Uma practised the severest austerities for the sake of (obtaining
+for her lord) the three-eyed Deity. Hence, it is said, that spot is much
+liked by both Mahadeva and Uma. In days of yore there, on the heights of
+the Mahaparswa, which are situate to the north of the mountains sacred to
+Mahadeva, the sessions, and the last Night, and many deities, and many
+human beings also (of the foremost order), in their embodied forms, had
+adored Mahadeva.[190] Thou shalt cross that region also in thy northward
+journey. Thou will then see a beautiful and charming forest blue of hue
+and resembling a mass of clouds. There, in that forest, thou wilt behold
+a beautiful female ascetic looking like Sree herself. Venerable in age
+and highly blessed, she is in the observance of the Diksha. Beholding her
+there thou shouldst duly worship her with reverence. Returning to this
+place after having beheld her, thou wilt take the hand of my daughter in
+marriage. If thou wanteth to make this agreement, proceed then on thy
+journey and do what I command thee.'"
+
+"Ashtavakra said, 'So be it. I shall do thy bidding. Verily, I shall
+proceed to that region which thou speakest of, O thou of righteous soul.
+On thy side, let thy words, accord with truth.'"
+
+"Bhishma continued, "The illustrious Ashtavakra set out on his journey.
+He proceeded more and more towards the north and at last reached the
+Himavat mountains peopled by Siddhas and Charanas.[191] Arrived at the
+Himavat mountains, that foremost of Brahamanas then came upon the sacred
+river Vahuda whose waters produce great merit. He bathed in one of the
+delightful Tirthas of that river, which was free from mud, and gratified
+the deities with oblations of water. His ablutions being over, he spread
+a quantity of Kusa grass and laid himself down upon it for resting awhile
+at his ease.[192] Passing the night in this way, the Brahmana rose with
+the day. He once more performed his ablutions in the sacred waters of the
+Vahuda and then ignited his homa fire and worshipped it with the aid of
+many foremost of Vedic mantras.[193] He then worshipped with due rites
+both Rudra and his spouse Uma, and rested for some more time by the side
+of that lake in the course of the Vahuda whose shores he had reached.
+Refreshed by such rest, he set out from that region and then proceeded
+towards Kailasa. He then beheld a gate of gold that seemed to blaze with
+beauty. He saw also the Mandakini and the Nalini of the high-souled
+Kuvera, the Lord of Treasures.[194] Beholding the Rishi arrived there,
+all the Rakshasas having Manibhadra for their head, who were engaged in
+protecting that lake abounding with beautiful lotuses, came out in a body
+for welcoming and honouring the illustrious traveller. The Rishi
+worshipped in return those Rakshasas of terrible prowess and asked them
+to report, without delay, his arrival unto the Lord of Treasures.
+Requested by him to do this, those Rakshasas, O king, said unto
+him,--King Vaisravana, without waiting for the news from us, is coming of
+his own accord to thy presence. The illustrious Lord of Treasures is well
+acquainted with the object of this thy journey. Behold him,--that blessed
+Master,--who blazes with his own energy. Then king Vaisravana,
+approaching the faultless Ashtavakra, duly enquired about his welfare.
+The usual enquiries of politeness being over, the Lord of Treasures then
+addressed the regenerate Rishi, saying,--Welcome art thou here. Do tell
+me what it is thou seekest at my hands. Inform me of it. I shall, O
+regenerate one, accomplish whatever thou mayst bid me to accomplish. Do
+thou enter my abode as pleases thee, O foremost of Brahamanas. Duly
+entertained by me, and after thy business is accomplished, thou mayst go
+without any obstacles being placed in thy way.--Having said these words,
+Kuvera took the hand of that foremost of Brahmanas and led him into his
+palace. He offered him his own seat as also water to wash his feet and
+the Arghya made of the usual ingredients. After the two had taken their
+seats, the Yakshas of Kuvera headed by Manibhadra, and many Gandharvas
+and Kinnaras, also sat down before them. After all of them had taken
+their seats, the Lord of Treasures said these words,--Understanding what
+thy pleasure is, the diverse tribes of Apsaras will commence their dance.
+It is meet that I should entertain thee with hospitality and that thou
+shouldst be served with proper ministrations. Thus addressed, the ascetic
+Ashtavakra said, in a sweet voice, Let the dance proceed. Then Urvara and
+Misrakesi, and Rambha and Urvasi, and Alumvusha and Ghritachi, and Chitra
+and Chitrangada and Ruchi, and Manohara and Sukesi and Sumukhi and Hasini
+and Prabha, and Vidyuta, and Prasami and Danta and Vidyota and
+Rati,--these and many other beautiful Apsaras began to dance. The
+Gandharvas played on diverse kinds of musical instruments. After such
+excellent music and dance had commenced, the Rishi Ashtavakra of severe
+penances unconsciously passed a full celestial year there in the abode of
+king Vaisravana.[195] Then king Vaisravana said unto the Rishi,--O
+learned Brahmana, behold, a little more than a year has passed away since
+thy arrival here. This music and dance, especially known by the name of
+Gandharva, is a stealer of the heart (and of time). Do thou act as thou
+wishes or let this go on if that be thy pleasure. Thou art my guest and,
+therefore, worthy of adoration. This is my house. Givest thou thy
+commands. We are all bound to thee. The illustrious Ashtavakra, thus
+addressed by king Vaisravana, replied unto him, with a pleased heart,
+saying,--I have been duly honoured by thee. I desire now, O Lord of
+Treasures, to go hence. Indeed, I am highly pleased. All this befits
+thee, O Lord of Treasures. Through thy grace, O illustrious one, and
+agreeably to the command of the high-souled Rishi Vadanya, I shall now
+proceed to my journey's end. Let growth and prosperity be thine.--Having
+said these words, the illustrious Rishi set out of Kuvera's abode and
+proceeded northwards. He crossed the Kailasa and the Mandara as also the
+golden mountains. Beyond those high and great mountains is situated that
+excellent region where Mahadeva, dressed as an humble ascetic, has taken
+up his residence. He circumambulated the spot, with concentrated mind,
+bending his head in reverence the while. Descending then on the Earth, he
+considered himself sanctified for having obtained a sight of that holy
+spot which is the abode of Mahadeva. Having circumambulated that mountain
+thrice, the Rishi, with face turned towards the north, proceeded with a
+joyous heart. He then beheld another forest that was very delightful in
+aspect. It was adorned with the fruits and roots of every season, and it
+resounded with the music of winged warblers numbering by thousands. There
+were many delightful groves throughout the forest. The illustrious Rishi
+then beheld a charming hermitage. The Rishi saw also many golden hills
+decked with gems and possessed of diverse forms. In the begemmed soil he
+saw many lakes and tanks also. And he saw diverse other objects that were
+exceedingly delightful. Beholding these things, the mind of that Rishi of
+cleansed soul became filled with joy. He then saw a beautiful mansion
+made of gold and adorned with gems of many kinds. Of wonderful structure,
+that mansion surpassed the place of Kuvera himself in every respect.
+Around it there were many hills and mounts of jewels and gems. Many
+beautiful cars and many heaps of diverse kinds of jewels also were
+visible in that place. The Rishi beheld there the river Mandakini whose
+waters were strewn with many Mandara flowers. Many gems also were seen
+there that were self-luminous, and the soil all around was decked with
+diamonds of diverse species. The palatial mansion which the Rishi saw
+contained many chambers whose arches were embellished with various kinds
+of stones. Those chambers were adorned also with nets of pearls
+interspersed with jewels and gems of different species. Diverse kinds of
+beautiful objects capable of stealing the heart and the eye, surrounded
+that palace. That delightful retreat was inhabited by numerous Rishis.
+Beholding these beautiful sights all around, the Rishi began to think
+where he would take shelter. Proceeding then to the gate of the mansion,
+he uttered these words:--Let those that live here know that a guest has
+come (desirous of shelter). Hearing the voice of the Rishi, a number of
+maidens came out together from that palace. They were seven in number, O
+King, of different styles of beauty, all of them were exceedingly
+charming. Every one of those maidens upon whom the Rishi cast his eyes,
+stole his heart. The sage could not, with even his best efforts, control
+his mind. Indeed, at the sight of those maidens of very superior beauty,
+his heart lost all its tranquillity. Seeing himself yielding to such
+influences, the Rishi made a vigorous effort and possessed as he was of
+great wisdom he at last succeeded in controlling himself. Those damsels
+then addressed the Rishi, saying,--Let the illustrious one enter. Filled
+with curiosity in respect of those exceedingly beautiful damsels as also
+of that palatial mansion, the regenerate Rishi entered as he was bidden.
+Entering the mansion he beheld an old lady, with indications of
+decrepitude, attired in white robes and adorned with every kind of
+ornament. The Rishi blessed her, saying,--Good be to you.--The old lady
+returned his good wishes in proper form. Rising up, she offered a seat to
+the Rishi. Having taken his seat, Ashtavakra said,--Let all the damsels
+go to their respective quarters. Only let one stay here. Let that one
+remain here who is possessed of wisdom and who has tranquillity of heart.
+Indeed, let all the others go away at their will.--Thus addressed, all
+those damsels circumambulated the Rishi and then left the chamber. Only
+that aged lady remained there. The day quickly passed and night came. The
+Rishi seated on a splendid bed, addressed the old lady, saying,--O
+blessed lady, the night is deepening. Do thou address thyself to sleep.
+Their conversation being thus put a stop to by the Rishi, the old lady
+laid herself down on an excellent bed of great splendour. Soon after, she
+rose from her bed and pretending to tremble with cold, she left it for
+going to the bed of the Rishi. The illustrious Ashtavakra welcomed her
+with courtesy. The lady however, stretching her arms, tenderly embraced
+the Rishi, O foremost of men. Beholding the Rishi quite unmoved and as
+inanimate as a piece of wood, she became very sorry and began to converse
+with him. There is no pleasure, save that which waits upon Kama (desire),
+which women can derive from a person of the other sex. I am now under the
+influence of desire. I seek thee for that reason. Do thou seek me in
+return. Be cheerful, O learned Rishi, and unite thyself with me. Do thou
+embrace me, O learned one, for I desire thee greatly. O thou of righteous
+soul, even this union with me is the excellent and desirable reward of
+those severe penances which thou hast undergone. At the first sight I
+have become disposed to seek thee. Do thou also seek me. All this wealth,
+and everything else of value that thou seest here are mine. Do thou
+verily become the lord of all this along with my person and heart. I
+shall gratify every wish of thine. Do thou sport with me, therefore, in
+these delightful forest, O Brahmana, that are capable of granting every
+wish. I shall yield thee complete obedience in everything, and thou shall
+sport with me according to thy pleasure. All objects of desire that are
+human or that appertain to heaven shall be enjoyed by us. There is no
+pleasure more agreeable to women (than that which is derivable from the
+companionship of a person of the other sex). Verily, congress with a
+person of the opposite sex is the most delicious fruit of joy that we can
+reap. When urged by the god of desire, women become very capricious. At
+such times they do not feel any pain, even if they walk over a desert of
+burning sand.'"
+
+"Ashtavakra said, 'O blessed lady, I never approach one that is another's
+spouse. One's congress with another man's wife is condemned by persons
+conversant with the scriptures on morality. I am an utter stranger to
+enjoyments of every kind. O blessed lady, know that I have become
+desirous of wedlock for obtaining offspring. I swear by truth itself.
+Through the aid of offspring righteously obtained, I shall proceed to
+those regions of felicity which cannot be attained without such aid. O
+good lady, know what is consistent with morality, and knowing it, desist
+from thy efforts.'"
+
+"The lady said, 'The very deities of wind and fire and water, or the
+other celestials, O regenerate one, are not so agreeable to women as the
+deity of desire. Verily, women are exceedingly fond of sexual congress.
+Among a thousand women, or, perhaps, among hundreds of thousands,
+sometimes only one may be found that is devoted to her husband. When
+under the influence of desire, they care not for family or father or
+mother or brother or husband or sons or husband's brother (but pursue the
+way that desire points out). Verily, in pursuit of what they consider
+happiness, they destroy the family (to which they belong by birth or
+marriage) even as many queenly rivers eat away the banks that contain
+them. The Creator himself had said this, quickly marking the faults of
+women.'"[196]
+
+"Bhishma continued, 'The Rishi, bent upon finding out the faults of
+women, then addressed that lady, saying,--Cease to speak to me in this
+strain. Yearning springs from liking. Tell me what (else) I am to
+do.[197]--That lady then said in return,--O illustrious one, thou shalt
+see according to time and place (as do whether I have anything agreeable
+in me). Do thou only live here (for some time). O highly blessed one, and
+I shall regard myself amply rewarded.--Thus addressed by her, the
+regenerate Rishi, O Yudhishthira, expressed his resolution to comply with
+her request, saying,--Verily, I shall dwell with thee in this place as
+long as I can venture to do so.--The Rishi then, beholding that lady
+afflicted with decrepitude, began to reflect earnestly on the matter. He
+seemed to be even tortured by his thoughts. The eyes of that foremost of
+Brahmanas failed to derive any delight from those parts of that lady's
+person whereupon they were cast. On the other hand, his glances seemed to
+be dispelled by the ugliness of those particular limbs.--This lady is
+certainly the goddess of this palace. Has she been made ugly through some
+curse. It is not proper that I should hastily ascertain the cause of
+this.--Reflecting upon this in the secrecy of his heart, and curious to
+know the reason, the Rishi passed the rest of that day in an anxious
+state. The lady then addressed him, saying,--O illustrious one, behold
+the aspect of the Sun reddened by the evening clouds. What service shall
+I do unto thee.--The Rishi addressed her, saying,--.'Fetch water for my
+ablutions. Having bathed, I shall say my evening prayers, restraining my
+tongue and the senses.'"
+
+
+
+SECTION XX
+
+"Bhishma said, 'Thus commanded, the lady said,--Be it so. She then
+brought oil (for rubbing the Rishi's body therewith) and a piece of cloth
+for his wear during the ablutions. Permitted by the ascetic, she rubbed
+every part of his body with the fragrant oil she had brought for him.
+Gently was the Rishi rubbed, and when the process of rubbing was over, he
+proceeded to the room set apart for the performance of ablutions. There
+he sat upon a new and excellent seat of great splendour.[198] After the
+Rishi had taken his seat upon it, the old lady began to wash his person
+with her own soft hands whose touch was exceedingly agreeable. One after
+another in due order, the lady rendered the most agreeable services to
+the Rishi in the matter of his ablutions. Between the lukewarm water with
+which he was washed, and the soft hands that were employed in washing
+him, the Rishi of rigid vows failed to understand that the whole night
+had passed away in the process. Rising from the bath the Rishi became
+highly surprised. He saw the Sun risen above the horizon on the East. He
+was amazed at this and asked himself,--Was it really so or was it an
+error of the understanding?--The Rishi then duly worshipped the god of a
+thousand rays. This done, he asked the lady as to what he should do. The
+old lady prepared some food for the Rishi that was as delicious to the
+taste as Amrita itself. In consequence of the delicious character of that
+food the Rishi could not take much. In taking that little, however, the
+day passed away and evening came. The old lady then asked the Rishi to go
+to bed and sleep. An excellent bed was assigned to the Rishi and another
+was occupied by herself. The Rishi and the old lady occupied different
+beds at first but when it was midnight, the lady left her own bed for
+coming to that of the Rishi.'
+
+"Ashtavakra said, 'O blessed lady, my mind turns away from sexual
+congress with one who is the spouse of another. Leave my bed, O good
+lady. Blessed be thou, do thou desist from this of thy own accord.'[199]
+
+"Bhishma continued, 'Thus dissuaded by that Brahmana with the aid of his
+self-restraint, the lady answered him, saying,--I am my own mistress. In
+accepting me thou wilt incur no sin.'
+
+"Ashtavakra said, 'Women can never be their own mistresses. This is the
+opinion of the Creator himself, viz., that a woman never deserves to be
+independent.'
+
+"The lady said, 'O learned Brahmana, I am tortured by desire. Mark my
+devotion to thee. Thou incurrest sin by refusing to accost me lovingly.'
+
+"Ashtavakra said, 'Diverse faults, drag away the man that acts as he
+likes. As regards myself, I am able to control my inclinations by
+self-restraint. O good lady, do thou return to thy own bed.'
+
+"The lady said, 'I bow to thee, bending my head. It behoves thee to show
+me thy grace. O sinless one, I prostrate myself before thee, do thou
+become my refuge. If indeed, thou seest such sin in congress with one
+that is not thy spouse, I yield myself unto thee. Do thou, O regenerate
+one, accept my hand in marriage. Thou wilt incur no sin. I tell thee
+truly. Know that I am my own mistress. If there by any sin in this, let
+it be mine alone. My heart is devoted to thee. I am my own mistress. Do
+thou accept me.'
+
+"Ashtavakra said, 'How is it, O good lady, that thou art thy own
+mistress. Tell me the reason of this. There is not a single woman in the
+three worlds that deserves to be regarded as the mistress of her own
+self. The father protects her while she is a maiden. The husband protects
+her while she is in youth. Sons protect her when she is aged. Women can
+never be independent as long as they live!'
+
+"The lady said, 'I have since my maidenhood, adopted the vow of
+Brahmacharyya. Do not doubt it. I am still a maid. Do thou make me thy
+wife. O Brahmana, do not kill this devotion of mine to thee.'
+
+"Ashtavakra said, 'As thou art inclined to me, so I am inclined to thee.
+There is this question, however, that should be settled. Is it true that
+by yielding to my inclinations I shall not be regarded as acting in
+opposition to what the Rishi (Vadanya) wishes. This is very wonderful.
+Will this lead to what is beneficial? Here is a maiden adorned with
+excellent ornaments and robes. She is exceedingly beautiful. Why did
+decrepitude cover her beauty so long? At present she looks like a
+beautiful maiden. There is no knowing what form she may take
+hereafter.[200] I shall never swerve from that restraint which I have
+over desire and the other passions or from contentment with what I have
+already got. Such swerving does not seem to be good. I shall keep myself
+united with truth!'[201]
+
+
+
+SECTION XXI
+
+"Yudhishthira said, 'Tell me why had that lady no fear of Ashtavakra's
+curse although Ashtavakra was endued with great energy? How also did
+Ashtavakra succeed in coming back from that place?'"
+
+"Bhishma said, 'Ashtavakra asked her, saying,--How dost thou succeed in
+altering thy form so? Thou shouldst not say anything that is untrue. I
+wish to know this. Speakest thou truly before a Brahmana.'
+
+"The lady said, 'O best of Brahmana, wherever thou mayst reside in heaven
+or on Earth, this desire of union between the sexes is to be observed. O
+thou of infallible prowess, listen, with concentrated attention, to this
+all. This trial was devised by me. O sinless one, for testing thee
+aright. O thou of infallible prowess, thou hast subjugated all the worlds
+for not foregoing your previous resolution. Know that I am the embodiment
+of the Northern point of the compass. Thou hast seen the lightness of the
+female character. Even women that are aged are tortured by the desire of
+sexual union. The Grandsire himself and all the deities with Indra have
+been pleased with thee. The object for which thy illustrious self has
+come here (is known to me). O foremost of regenerate persons, thou hast
+been despatched higher by the Rishi Vadanya--the father of thy bride--in
+order that I may instruct thee. Agreeably to the wishes of that Rishi I
+have already instructed thee. Thou wilt return home in safety. Thy
+journey back will not be toilsome. Thou wilt obtain for wife and girl
+thou hast chosen. She will bear thee a son. Through desire I had
+solicited thee, thou madest me the very best answer. The desire for
+sexual union is incapable of being transcended in the three worlds. Go
+back to thy quarters, having achieved such merit. What else is there that
+thou wishest to hear from me? I shall discourse on it, O Ashtavakra, in
+accordance with the truth. I was gratified by the Rishi Vadanya in the
+first instance for thy sake, O regenerate ascetic For the sake of
+honouring him, I have said all this to thee.'
+
+"Bhishma continued, 'Hearing these words of hers, the regenerate
+Ashtavakra joined his hands in a reverential attitude. He then solicited
+the lady for her permission to go back. Obtaining the permission he came
+back to his own asylum. Resting himself for some time at home and
+obtaining the permission of his kinsmen and friends, he then in a proper
+way, proceeded, O delighter of the Kurus, to the Brahmana Vadanya.
+Welcomed with the usual enquiries by Vadanya, the Rishi Ashtavakra, with
+a well-pleased heart, narrated all that he had seen (in course of his
+sojourn to the North). He said,--Commanded by thee I proceeded to the
+mountains of Gandhamadana. In the regions lying to the north of these
+mountains I beheld a very superior goddess. I was received by her with
+courtesy. She named you in my hearing and also instructed me in various
+matters. Having listened to her I have come back, O lord. Unto him that
+said so, the learned Vadanya said,--Take my daughter's hand according to
+due rites and under the proper constellations. Thou art the fittest
+bridegroom I can select for the girl.'
+
+'Bhishma continued, 'Ashtavakra said,--So be it and took the hand of the
+girl. Indeed, the highly righteous Rishi, having espoused the girl,
+became filled with joy. Having taken as his wife that beautiful damsel,
+the Rishi continued to dwell in his own asylum, freed from (mental) fever
+of every kind.'"
+
+
+
+SECTION XXII
+
+"Yudhishthira said, 'Whom do the eternal Brahmanas strictly observing
+religious rites call a proper object of gifts? Is a Brahmana that bears
+the symbols of the order of life he follows to be regarded as such or one
+who does not bear such indications is to be so regarded?'[202]
+
+"Bhishma said, 'O monarch, it has been said that gifts should be made
+unto a Brahmana that adheres to the duties of his own order, whether, he
+bears the indications of a Brahmachari or not, for both are faultless,
+viz., he that bears such indications and he that is divested of them.'
+
+"Yudhishthira said, 'What fault does an uncleansed person incur, if he
+makes gifts of sacrificial butter or food with great devotion unto
+persons of the regenerate order?'
+
+"Bhishma said, 'Even one that is most destitute of self-restraint
+becomes, without doubt, cleansed by devotion. Such a man, O thou of great
+splendour, becomes cleansed in respect of every act (and not with
+reference to gift alone).'
+
+"Yudhishthira said, 'It has been said that a Brahmana that is sought to
+be employed in an act having reference to the deities, should never be
+examined. The learned, however, say that with respect to such acts as
+have reference to the Pitris, the Brahmana that is sought to be employed,
+should be examined (in the matter of both his conduct and competence).'
+
+"Bhishma said, 'As regards acts that have reference to the deities, these
+fructify not in consequence of the Brahmana that is employed in doing the
+rites but through the grace of the deities themselves. Without doubt,
+those persons that perform sacrifice obtain the merit attached to those
+acts, through the grace of the deities.[203] The Brahmanas, O chief of
+the Bharatas, are always devoted of Brahman. The Rishi Markandeya, one of
+the greatest Rishis endued with intelligence in all the worlds, said this
+in days of yore.'
+
+"Yudhishthira said, 'Why, O grandsire, are there five viz., he that is a
+stranger, he that is endued with learning (connected with the duties of
+his order), he that is connected by marriage, he that is endued with
+penances, and he that adheres to the performance of sacrifices, regarded
+as proper persons?'[204]
+
+"Bhishma said, 'The first three, viz., strangers, relatives, and
+ascetics, when possessed of these attributes, viz., purity of birth,
+devotion to religious acts, learning, compassion, modesty, sincerity, and
+truthfulness, are regarded as proper persons. The other two, viz., men of
+learning and those devoted to sacrifices, when endued with five of these
+attributes, viz., purity of birth, compassion, modesty, sincerity,
+truthfulness, are also regarded as proper persons. Listen now to me, O
+son of Pritha, as I recite to thee the opinions of these four persons of
+mighty energy, viz., the goddess Earth, the Rishi Kasyapa, Agni (the
+deity of fire) and the ascetic Markandeya.'
+
+"The Earth said, 'As a clod of mud, when thrown into the great ocean
+quickly dissolves away, even so every kind of sin disappears in the three
+high attributes viz., officiation at sacrifices, teaching and receiving
+of gifts.[205]
+
+"Kasyapa said, 'The Vedas with their six branches, the Sankhya
+philosophy, the Puranas, and high birth, these fail to rescue a
+regenerate person if he falls away from good conduct.'[206]
+
+"Agni said, 'That Brahmana who, engaged in study and regarding himself
+learned, seeks with the aid of his learning to destroy the reputation of
+others, falls away from righteousness, and comes to be regarded as
+dissociated from truth. Verily regions of felicity herein-after are never
+attained to by such a person of destructive genius.'
+
+"Markandeya said, 'If a thousand Horse-sacrifices and Truth were weighed
+in the balance, I do not know whether the former would weigh even half as
+heavy as the latter.'
+
+"Bhishma continued, 'Having spoken these words, those four persons, each
+of whom is endued with immeasurable energy, viz., the goddess Earth,
+Kasyapa, Agni, and Bhrigu's son armed with weapons, quickly went away.'
+
+"Yudhishthira said, 'If Brahmanas observant of the vow of Brahmacharyya
+in this world solicit the offerings one makes (unto one's deceased
+ancestors in Sraddhas) I ask, can the Sraddha be regarded well-performed,
+if the performer actually makes over those offerings unto such Brahmanas.
+
+"Bhishma said, 'If, having practised the vow of Brahmacharyya for the
+prescribed period (of twelve years) and acquired proficiency in the Vedas
+and their branches, a Brahmana himself solicits the offering made in
+Sraddhas and eats the same, he is regarded to fall away from his vow. The
+Sraddha, however, is not regarded as stained in any way.'
+
+"Yudhishthira said, 'The wise have said that duty of righteousness has
+many ends and numerous doors. Tell me, O grandsire, what however are the
+settled conclusions in this matter.'[207]
+
+Bhishma said, 'Abstention from injury to others, truthfulness, the
+absence of wrath (forgiveness), compassion, self-restraint, and sincerity
+or candour, O monarch, are the indications of Righteousness. There are
+persons who wander over the earth, praising righteousness but without
+practising what they preach and engaged all the while in sin. O king, He
+who gives unto such persons gold or gems or steeds, has to sink in hell
+and to subsist there for ten years, eating the while the faeces of such
+persons as live upon the flesh of dead kine and buffalos, of men called
+Pukkasas, of others that live in the outskirts of cities and villages,
+and of men that publish, under the influence of wrath and folly, the acts
+and the ommissions of others.[208] Those foolish men who do give unto a
+Brahmana observant of the vow of Brahmacharyya the offerings made in
+Sraddhas (unto one's deceased ancestors), have to go, O monarch into
+regions of great misery.'
+
+"Yudhishthira said, 'Tell me, O grandsire, what is superior to
+Brahmacharyya? What is the highest indication of virtue? What is the
+highest kind of purity?'
+
+"Bhishma said,--'I tell thee, O son, that abstention from honey and meat
+is even superior to Brahmacharyya. Righteousness consists in keeping
+within boundaries or in self-restraint, the best indication of
+Righteousness is Renunciation (which is also the highest kind of
+purity).[209]
+
+"Yudhishthira said, 'In what time should one practise Righteousness? In
+what time should wealth be sought? In what time should pleasure be
+enjoyed? O grandsire, do tell me this.'
+
+"Bhishma said,--'One should earn wealth in the first part of one's life.
+Then should one earn Righteousness, and then enjoy pleasure. One should
+not, however, attach oneself to any of these. One should regard the
+Brahmanas, worship one's preceptor and seniors, show compassion for all
+creatures, be of mild disposition and agreeable speech. To utter
+false-hood in a court of justice, to behave deceitfully towards the king,
+to act falsely towards preceptors and seniors, are regarded as equivalent
+(in heinousness) to Brahmanicide. One should never do an act of violence
+to the king's person. Nor should one ever strike a cow. Both these
+offences are equivalent to the sin of foeticide. One should never abandon
+one's (homa) fire. One should also never cast off one's study of the
+Vedas. One should never assail a Brahmana by words or acts. All these
+offences are equivalent to Brahmanicide.'
+
+"Yudhishthira said,--'What kind of Brahmanas should be regarded as good?
+By making presents unto (what kind of) Brahmanas one may acquire great
+merit? What kind of Brahmanas are they whom one should feed? Tell me all
+this, O grandsire!'
+
+"Bhishma said, 'Those Brahmanas that are freed from wrath, that are
+devoted to acts of righteousness, that are firm in Truth, and that
+practise self-restraint are regarded as good. By making gifts unto them
+one acquires great merit. One wins great merit by making presents unto
+such Brahmanas as are free from pride, capable of bearing everything,
+firm in the pursuit of their objects, endued with mastery over their
+senses, devoted to the good of all creatures, and disposed to be friendly
+towards all. One earns great merit by making gifts unto such Brahmanas as
+are free from cupidity, as are pure of heart and conduct, possessed of
+learning and modesty, truthful in speech and observant of their own
+duties as laid down in the scriptures. The Rishis have declared that
+Brahmana to be a deserving object of gifts who studies the four Vedas
+with all their branches and is devoted to the six well-known duties (laid
+down in the scriptures). One acquires great merit by making gifts unto
+Brahmanas possessed of such qualifications. The man who makes gifts unto
+a deserving Brahmana multiplies his merit a thousand-fold. A single
+righteous Brahmana possessed of wisdom and Vedic lore, observant of the
+duties laid down in the scriptures, distinguished by purity of behaviour,
+is competent to rescue a whole race.[210] One should make gifts of kine
+and horses and wealth and food and other kinds of articles unto a
+Brahmana that is possessed of such qualifications. By making such gifts
+unto such persons one earns great happiness in the next world. As I have
+already told thee even one such Brahmana is fully competent to rescue the
+entire race to which the giver belongs. What need I say, therefore, O
+dear son, of the merit of making gifts unto many Brahmanas of such
+qualifications? In making gifts, therefore one should always select the
+object to whom the gifts are to be made. Hearing of a Brahmana possessed
+of proper qualifications and regarded with respect by all good people,
+one should invite him even if he resides at a distance and welcome him
+when he arrives and one should worship him by all means in his power.'"
+
+
+
+SECTION XXIII
+
+"Yudhishthira said, 'I desire thee, O grandsire, to tell me what the
+ordinances are that have been laid down by the acts touching the deities
+and the (deceased) ancestors on occasions of Sraddhas.'
+
+"Bhishma said, 'Having purified oneself (by baths and other purificatory
+acts) and then going through the well-known auspicious rites, one should
+carefully do all act relating to the deities in the forenoon, and all
+acts relating to the Pitris in the afternoon. What is given to men should
+be given in the midday with affection and regard. That gift which is made
+untimely is appropriated by Rakshasas.[211] Gifts of articles that have
+been leapt over by any one, o been licked or sucked, that are not given
+peacefully, that have been seen by women that are impure in consequence
+of their season having come, do not produce any merit. Such gifts are
+regarded as the portion belonging to the Rakshasas. Gifts of articles
+that have been proclaimed before many people or from which a portion has
+been eaten by a Sudra, or that have been seen or licked by a dog, form
+portions of Rakshasas. Food which is mixed with hair or in which there
+are worms, or which has been stained with spittle or saliva or which has
+been gazed at by a dog or into which tear-drops have fallen or which has
+been trodden upon should be known as forming the portion of Rakshasa.
+Food that has been eaten by a person incompetent to utter the syllable
+Om, or that has been eaten by a person bearing arms, O Bharata, or that
+has been eaten by a wicked person should be known to form the portion of
+Rakshasas.[212] The food that is eaten by a person from which a portion
+has already been eaten by another, or which is eaten without a part
+thereof having been offered to deities and guests and children, is
+appropriated by Rakshasas. Such stained food, if offered to the deities
+and Pitris is never accepted by them but is appropriated by Rakshasas.
+The food offered by the three regenerate classes in Sraddhas, in which
+Mantras are either not uttered or uttered incorrectly and in which the
+ordinances laid down in the scriptures are not complied with, if
+distributed to guests and other people, is appropriated by Rakshasas. The
+food that is distributed to guests without having been previously
+dedicated to the deities or the Pitris with the aid of libation on the
+sacred fire, which has been stained in consequence of a portion thereof
+having been eaten by a person that is wicked or of irreligious behaviour,
+should be known to form the portion of Rakshasas.'
+
+"'I have told thee what the portions are of the Rakshasas. Listen now to
+me as I lay down the rules for ascertaining who the Brahmana is that is
+deserving of gift.[213] All Brahmanas that have been outcasted (on
+account of the commission of heinous sins), as also Brahmanas that are
+idiots and out of mind, do not deserve to be invited to Sraddhas in which
+offerings are made to either the deities or the Pitris. That Brahmana who
+is afflicted with leucoderma, or he that is destitute of virility, or he
+that has got leprosy, or he that has got phthisis or he that is labouring
+under epilepsy (with delusions of the sensorium), or he that is blind,
+should not, O king, be invited.[214] Those Brahmanas that practise the
+calling of physicians, those that receive regular pay for worshipping the
+images of deities established by the rich, or live upon the service of
+the deities, those that are observant of vows from pride or other false
+motives, and those that sell Soma, do not deserve to be invited. Those
+Brahmanas that are, by profession, vocalists, or dancers or players or
+instrumental musicians, or reciters of sacred books, or warriors and
+athletes, do not, O king, deserve to be invited. Those Brahmanas who pour
+libations on the sacred fire for Sudras, or who are preceptors of Sudras,
+or who as servants of Sudra masters, do not deserve to be invited. That
+Brahmana who is paid for his services as preceptor, or who attends as
+pupil upon the lectures of some preceptor because of some allowance that
+is granted to him, does not deserve to be invited, for both of them are
+regarded as sellers of Vedic lore. That Brahmana who has been once
+induced to accept the gift of food in a Sraddha at the very outset, as
+also he who has married a Sudra wife, even if possessed of every kind of
+knowledge do not deserve to be invited.[215] Those Brahmanas that are
+destitute of their domestic fire, and they that attend upon corpses, they
+that are thieves, and they that have otherwise fallen away do not, O
+king, deserve to be invited.[216] Those Brahmanas whose antecedents are
+not known or are vile, and they that are Putrika-putras, do not, O king,
+deserve to be invited on occasions of Sraddhas.[217] That Brahmana who
+gives loans of money, or he who subsists upon the interest of the loans
+given by him, or he who lives by sale of living creatures, does not
+deserve, O king, to be invited. Persons who have been subjugated by their
+wives, or they who live by becoming the paramours of unchaste women, or
+they who abstain from their morning and evening prayers do not deserve, O
+king, to be invited to Sraddhas.'
+
+"'Listen now to me as I mention who the Brahmana is that has been
+ordained for acts done in honour of the deities and the Pitris. Indeed, I
+shall tell thee what those merits, are in consequence of which one may
+become a giver or a recipient of gifts in Sraddhas (notwithstanding the
+faults mentioned above).[218] Those Brahmanas that are observant of the
+rites and ceremonies laid down in the scriptures, or they that are
+possessed of merit, or they that are conversant with the Gayatri, or they
+that are observant of the ordinary duties of Brahmanas, even if they
+happen to betake themselves to agriculture for a living, are capable, O
+king, of being invited to Sraddhas. If a Brahmana happens to be wellborn,
+he deserves to be invited to Sraddhas notwithstanding his profession of
+arms for fighting the battle of others.[219] That Brahmana, however, O
+son, who happens to betake himself to trade for a living should be
+discarded (even if possessed of merit). The Brahmana who pours libations
+every day on the sacred fire, or who resides in a fixed habitation, who
+is not a thief and who does the duties of hospitality to guests arrived
+at his house, deserves, O king, to be invited to Sraddhas. The Brahmana,
+O chief of Bharata's race, who recites the Savitri morning, noon, and
+night, or who subsists upon eleemosynary charity, who is observant of the
+rites and ceremonies laid down in the scriptures for persons of his
+order, deserves, O king, to be invited to Sraddhas.[220] That Brahmana
+who having earned wealth in the morning becomes poor in the afternoon, or
+who poor in the morning becomes wealthy in the evening or who is
+destitute of malice, or is stained by a minor fault, deserves, O king, to
+be invited to Sraddhas. That Brahmana who is destitute of pride or sin,
+who is not given to dry disputation, or who subsists upon alms obtained
+in his rounds of mendicancy from house to house deserves, O king, to be
+invited to sacrifices. One who is not observant of vows, or who is
+addicted to falsehood (in both speech and conduct), who is a thief, or
+who subsists by the sale of living creatures or by trade in general,
+becomes worthy of invitation to Sraddhas, O king, if he happens to offer
+all to the deities first and subsequently drink Soma. That man who having
+acquired wealth by foul or cruel means subsequently spends it in adoring
+the deities and discharging the duties of hospitality, becomes worthy, O
+king, of being invited to Sraddhas. The wealth that one has acquired by
+the sale of Vedic lore, or which has been earned by a women, or which has
+been gained by meanness (such as giving false evidence in a court of
+law), should never be given to Brahmanas or spent in making offerings to
+the Pitris. That Brahmana, O chief of Bharata's race, who upon the
+completion of a Sraddha that is performed with his aid, refuses to utter
+the words 'astu swadha,' incurs the sin of swearing falsely in a suit for
+land.[221] The time for performing Sraddha, O Yudhishthira, is that when
+one obtains a good Brahmana and curds and ghee and the sacred day of the
+new moon, and the meat of wild animals such as deer and others.[222] Upon
+the completion of a Sraddha performed by a Brahmana the word Swadha
+should be uttered. If performed by a Kshatriya the words that should be
+uttered are--Let thy Pitris be gratified.--Upon the completion of a
+Sraddha performed by a Vaisya, O Bharata, the words that should be
+uttered are--Let everything become inexhaustible.--Similarly, upon the
+conclusion of a Sraddha performed by a Sudra, the word that should be
+uttered is Swasti,--In respect of a Brahmana, the declaration regarding
+Punyaham should be accompanied with the utterance of the syllable Om. In
+the case of a Kshatriya, such declaration should be without the utterance
+of syllable Om. In the rites performed by a Vaisya, the words that should
+be uttered, instead of beings the syllable Om, are,--Let the deities be
+gratified.[223]--Listen now to me as I tell thee the rites that should be
+performed, one after another, conformably to the ordinances, (in respect
+of all the orders). All the rites that go by the name of Jatakarma, O
+Bharata, are indispensable in the case of all the three orders (that are
+regenerate). All these rites, O Yudhishthira, in the case of both
+Brahmanas and Kshatriyas as also in that of Vaisyas are to be performed
+with the aid of mantras. The girdle of a Brahmana should be made of Munja
+grass. That for one belonging to the royal order should be a bowstring.
+The Vaisya's girdle should be made of the Valwaji grass. Even this is
+what has been laid down in the scriptures. Listen now to me as I expound
+to thee what constitutes the merits and faults of both givers and
+recipients of gifts. A Brahmana becomes guilty of a dereliction of duty
+by uttering a falsehood. Such an act on his part is sinful. A Kshatriya
+incurs four times and a Vaisya eight times the sin that a Brahmana incurs
+by uttering a falsehood. A Brahmana should not eat elsewhere, having been
+previously invited by a Brahmana. By eating at the house of the person
+whose invitation has been posterior in point of time, he becomes inferior
+and even incurs the sin that attaches to the slaughter of an animal on
+occasions other than those of sacrifices.[224] So also, if he eats
+elsewhere after having been invited by a person of the royal order or a
+Vaisya, he falls away from his position and incurs half the sin that
+attaches to the slaughter of an animal on occasions other than those of
+sacrifices. That Brahmana, O king, who eats on occasions of such rites as
+are performed in honour of the deities or the Pitris by Brahmanas and
+Kshatriyas and Vaisyas, without having performed his ablutions, incurs
+the sin of uttering an untruth for a cow. That Brahmana, O king, who eats
+on occasions of similar rites performed by persons belonging to the three
+higher orders, at a time when he is impure in consequence either of a
+birth or a death among his cognates, through temptation, knowing well
+that he is impure incurs the same sin.[225] He who lives upon wealth
+obtained under false pretences like that of sojourns to sacred places or
+who solicits the giver for wealth pretending that he would spend it in
+religious acts, incurs, O monarch, the sin of uttering a falsehood.[226]
+That person, belonging to any of the three higher orders, O Yudhishthira,
+who at Sraddhas and on other occasions distributes food with the aid of
+Mantras, unto such Brahmanas as do not study the Vedas and as are not
+observant of vows, or as have not purified their conduct, certainly
+incurs sin.'
+
+"Yudhishthira said,--'I desire, O grandsire, to know by giving unto whom
+the things dedicated to the deities and the Pitris, one may earn the
+amplest rewards.'
+
+"Bhishma said,--'Do thou, Yudhishthira, feed those Brahmanas whose
+spouses reverently wait for the remnants of the dishes of their husbands
+like tillers of the soil waiting in reverence for timely showers of rain.
+One earn great merit by making gifts unto those Brahmanas that are always
+observant of pure conduct, O king, that are emaciated through abstention
+from all luxuries and even full meals, that are devoted to the
+observances of such vows as lead to the emaciation of the body, and that
+approach givers with the desire of obtaining gifts. By making gifts unto
+such Brahmanas as regard conduct in this light of food, as regard conduct
+in the light of spouses and children, as regard conduct in the light of
+strength, as regard conduct in the light of their refuge for crossing
+this world and attaining to felicity in the next, and as solicit wealth
+only when wealth is absolutely needed, one earns great merit. By making
+gifts unto those persons, O Yudhishthira, that having lost everything
+through thieves or oppressors, approach the giver, one acquires great
+merit.[227] By making gifts unto such Brahmanas as solicit food from the
+hands of even a poor person of their order who has just got something
+from others, one earns great merit. By making gifts unto such Brahmanas
+as have lost their all in times of universal distress and as have been
+deprived of their spouses on such occasions, and as come to givers with
+solicitations for alms, one acquires great merit. By making gifts unto
+such Brahmanas as are observant of vows, and as place themselves
+voluntarily under painful rules and regulations, as are respectful in
+their conduct to the declaration laid down in the Vedas, and as come to
+solicit wealth for spending it upon the rites necessary to complete their
+vows and other observances, one earns great merit. By making gifts unto
+such Brahmanas as live at a great distance from the practices that are
+observed by the sinful and the wicked, as are destitute of strength for
+want of adequate support, and as are very poor in earthly possessions,
+one earns great merit. By making gifts unto such Brahmanas as have been
+robbed of all their possessions by powerful men but as are perfectly
+innocent, and as desire to fill their stomachs any how without, that is,
+any scruples respecting the quality of the food they take, one earns
+great merit. By making gifts unto such Brahmanas as beg on behalf of
+others that are observant of penances and devoted to them and as are
+satisfied with even small gifts, one earns great merit. Thou hast now, O
+bull of Bharata's race, heard what the declarations are of the scriptures
+in respect of the acquisition of great merit by the making of gifts.
+Listen now to me as I expound what those acts are that lead to hell or
+heaven. They, O Yudhishthira, that speak an untruth on occasions other
+than those when such untruth is needed for serving the purpose of the
+preceptor or for giving the assurance of safety to a person in fear of
+his life, sink into hell[228]. They who ravish other people's spouses, or
+have sexual congress with them, or assist at such acts of delinquency,
+sink in hell. They who rob others of their wealth or destroy the wealth
+and possessions of other people, or proclaim the faults of other people,
+sink in hell. They who destroy the containers of such pieces of water as
+are used by cattle for quenching thirst, as injure such buildings as are
+used for purposes of public meetings, as break down bridges and
+causeways, and as pull down houses used for purposes of habitation, have
+to sink to hell. They who beguile and cheat helpless women, or girls, or
+aged dames, or such women as have been frightened, have to sink to hell.
+They who destroy the means of other people's living, they who exterminate
+the habitations of other people, they who rob others of their spouses,
+they who sow dissensions among friends, and they who destroy the hopes of
+other people, sink into hell. They who proclaim the faults of others,
+they who break down bridges or causeways, they who live by following
+vocations laid down for other people, and they who are ungrateful to
+friends for services received, have to sink in hell. They who have no
+faith in the Vedas and show no reverence for them, they who break the
+vows made by themselves or oblige others to break them, and they who fall
+away from their status through sin, sink in hell. They who betake
+themselves to improper conduct, they who take exorbitant rates of
+interest, and they who make unduly large profits on sales, have to sink
+in hell. They who are given to gambling, they who indulge in wicked acts
+without any scruple, and they who are given to slaughter of living
+creatures, have to sink in hell. They who cause the dismissal by masters
+of servants that are hoping for rewards or are expectant of definite need
+or are in the enjoyment of wages or salaries or are waiting for returns
+in respect of valuable services already rendered, have to sink in hell.
+They who themselves eat without offering portions thereof unto their
+spouse or their sacred fires or their servants or their guests, and they
+who abstain from performing the rites laid down in the scriptures for
+honouring the Pitris and deities, have to sink in hell. They who sell the
+Vedas, they who find fault with the Vedas, and they who reduce the Vedas
+into writing, have all to sink in hell.[229] They who are out of the pale
+of the four well-known modes of life, they who betake themselves to
+practices interdicted by the Srutis and the scriptures, and they who live
+by betaking themselves to acts that are wicked or sinful or that do not
+belong to their order of birth, have to sink in hell. They who live by
+selling hair, they who subsist by selling poisons, and they who live by
+selling milk, have to sink in hell. They who put obstacles in the path of
+Brahmanas and kine and maidens, O Yudhishthira, have to sink in hell.
+They who sell weapons, they who forge weapons, they who make shafts, and
+they who make bows, have to sink in hell. 'I hey who obstruct paths and
+roads with stones and thorns and holes have to sink in hell. They who
+abandon and cast off preceptors and servants and loyal followers without
+any offence, O chief of Bharata's race, have to sink in hell. They who
+set bullocks to work before the animals attain to sufficient age, they
+who bore the noses of bullocks and other animals for controlling them the
+better while employed in work, and they who keep animals always tethered,
+have to sink in hell. Those kings that do not protect their subjects
+while forcibly taking from them a sixth share of the produce of their
+fields, and they who, though able and possessed of resources, abstain
+from making gifts, have to sink in hell. They who abandon and cast off
+persons that are endued with forgiveness and self-restraint and wisdom,
+or those with whom they have associated for many years, when these are no
+longer of services to them, have to sink in hell. Those men who
+themselves eat without giving portions of the food to children and aged
+men and servants, have to sink in hell.'
+
+"'All these men enumerated above have to go to hell. Listen now to me, O
+bull of Bharata's race, as I tell thee who those men are that ascend to
+heaven. The man who transgresses against a Brahmana by impeding the
+performances of all such acts in which the deities are adored, becomes
+afflicted with the loss of all his children and animals. (They who do not
+transgress against Brahmanas by obstructing their religious acts ascend
+to heaven). Those men, O Yudhishthira, who follow the duties as laid down
+in the scriptures for them and practise the virtues of charity and
+self-restraint and truthfulness, ascend to heaven. Those men who having
+acquired knowledge by rendering obedient services to their preceptors and
+observing austere penances, become reluctant to accept gifts, succeed in
+ascending to heaven. Those men through whom other people are relieved and
+rescued from fear and sin and the impediments that lie in the way of what
+they wish to accomplish and poverty and the afflictions of disease,
+succeed in ascending to heaven. Those men who are endued with a forgiving
+disposition, who are possessed of patience, who are prompt in performing
+all righteous acts, and who are of auspicious conduct, succeed in
+ascending to heaven. Those men who abstain from honey and meat, who
+abstain from sexual congress with the spouses of other people, and who
+abstain from wines and spirituous liquors, succeed in ascending to
+heaven. Those men that help in the establishment of retreats for
+ascetics, who become founders of families, O Bharata, who open up new
+countries for purposes of habitation, and lay out towns and cities
+succeed in ascending to heaven. Those men who give away cloths and
+ornaments, as also food and drink, and who help in marrying others,
+succeed in ascending to heaven.[230] Those men that have abstained from
+all kinds of injury or harm to all creatures, who are capable of enduring
+everything, and who have made themselves the refuge of all creatures,
+succeed in ascending to heaven. Those men who wait with humility upon
+their fathers and mothers, who have subjugated their senses, and who are
+affectionate towards their brothers, succeed in ascending to heaven.
+Those men that subjugate their senses notwithstanding the fact of their
+being rich in worldly goods and strong in might and in the enjoyment of
+youth, succeed in ascending to heaven. Those men that are kind towards
+even those that offend against them, that are mild of disposition, that
+have an affection for all who are of mild behaviour, and that contribute
+to the happiness of others by rendering them every kind of service in
+humility, succeed in ascending to heaven. Those men that protect
+thousands of people, that make gifts unto thousands of people, and that
+rescue thousands of people from distress, succeed in ascending to heaven.
+Those men who make gifts of gold and of kine, O chief of Bharata's race,
+as also those of conveyances and animals, succeed in ascending to heaven.
+Those men who make gifts of such articles as are needed in marriages, as
+also those of serving men and maids, and cloths and robes, succeed in
+ascending to heaven[231]. Those men who make public pleasure-houses and
+gardens and wells, resting houses and buildings for public meetings and
+tanks for enabling cattle and men to quench their thirst, and fields for
+cultivation, O Bharata, succeed in ascending to heaven.[232] Those men
+who make gifts of houses and fields and populated villages unto persons
+that solicit them, succeed in ascending to heaven. Those men who having
+themselves manufactured juicy drinks of sweet taste and seeds and paddy
+or rice, make gifts of them unto others succeed in ascending to heaven.
+Those men who being born in families high or low beget hundreds of
+children and live long lives practising compassion and keeping wrath
+under complete subjection, succeed in ascending to heaven. I have thus
+expounded to thee, O Bharata, what the rites are in honour of the deities
+and the Pitris which are performed by people for the sake of the other
+world, what the ordinances are in respect of making gifts, and what the
+views are of the Rishis of former times in respect of both the articles
+of gift and the manner of giving them.'"
+
+
+
+SECTION XXIV
+
+"Yudhishthira said, 'O royal son of Bharata's race, it behoveth thee to
+answer this question of mine truly and in detail. What are those
+circumstances under which a person may become guilty of Brahmanicide
+without actually slaying a Brahmana!'
+
+"Bhishma said, 'Formerly, O monarch, I had one day requested Vyasa to
+explain to me this very subject. I shall now narrate to thee what Vyasa
+told me on that occasion. Do thou listen to it with undivided attention.
+Repairing to the presence of Vyasa, I addressed him, saying,--Thou, O
+great ascetic, art the fourth in descent from Vasishtha. Do thou explain
+to me this. What are those circumstances under which one becomes guilty
+of Brahmanicide without actually slaying a Brahmana,--Thus addressed by
+me, the son of Parasara's loins, O king, well-skilled 'n the science of
+morality, made me the following answer, at once excellent and fraught
+with certainty, Thou shouldst know that man as guilty of Brahmanicide who
+having of his own will invited a Brahmana of righteous conduct to his
+house for giving him alms subsequently refuses to give anything to him on
+the pretence of there being nothing in the house. Thou shouldst, O
+Bharata, know that man as guilty of Brahmanicide who destroys the means
+of living of a Brahmana learned in the Vedas and all their branches, and
+who is freed from attachments to worldly creatures and goods. Thou
+shouldst, O king, know that man to be guilty of Brahmanicide, who causes
+obstructions in the way of thirsty kine while employed in quenching that
+thirst. Thou shouldst take that man as guilty of Brahmanicide who,
+without studying the Srutis that have flowed from preceptor to pupil for
+ages and ages together, finds fault with the Srutis or with those
+scriptures that have been composed by the Rishis. Thou shouldst know that
+man as guilty of Brahmanicide who does not bestow upon a suitable
+bride-groom his daughter possessed of beauty and other excellent
+accomplishments. Thou shouldst know that foolish and sinful person to be
+guilty of Brahmanicide who inflicts such grief upon Brahmanas as afflict
+the very core of their hearts. Thou shouldst know that man to be guilty
+of Brahmanicide who robs the blind, the lame, and idiots of their all.
+Thou shouldst know that man to be guilty of Brahmanicide who sets fire to
+the retreats of ascetics or to woods or to a village or a town.'"
+
+
+
+SECTION XXV
+
+"Yudhishthira said, 'It has been said that sojourns to sacred waters as
+fraught with merit; that ablutions in such waters is meritorious; and
+that listening to the excellence of such waters is also meritorious. I
+desire to hear thee expatiate on this subject, O grandsire. It behoveth
+thee, O chief of Bharata's race, to mention to me the sacred waters that
+exist on this earth. I desire, O thou of great puissance, to hear thee
+discourse on this topic.'
+
+"Bhishma said, 'O thou of great splendour, the following enumeration of
+the sacred waters on the Earth was made by Angiras. Blessed be thou, it
+behoveth thee to listen to it for thou shalt then earn great merit. Once
+on a time, Gautama of rigid vows, approaching the great and learned Rishi
+Angiras endued with tranquillity of soul, while he was dwelling in a
+forest, questioned him, saying,--O illustrious one, I have some doubts
+regarding the merits attaching to sacred waters and shrines. So I desire
+to hear thee discourse on that topic. Do thou, therefore, O ascetic,
+discourse to me. What merits are earned by a person in respect of the
+next world, by bathing in the sacred waters on the Earth, O thou of great
+wisdom? Do thou expound to me this truly and according to the ordinance.'
+
+"Angiras said, 'A person by bathing for seven days in succession in the
+Chandrabhaga or the Vitasta whose waters are always seen to dance in
+waves, observing a fast the while, is sure to become cleansed of all his
+sins and endued with the merit of an ascetic.[233] The very many rivers
+that flowing through Kasmira, fall into the great river called Sindhu
+(Indus). By bathing in these rivers one is sure to become endued with
+good character and to ascend to heaven after departing from this world.
+By bathing in Pushkara, and Prabhasa, and Naimisha, and the ocean, and
+Devika, and Indramarga, and Swarnavindu, one is sure to ascend to heaven
+being seated on a celestial car, and filled with transports of joy at the
+adorations of Apsara. By plunging in the waters of Hiranyavindu with a
+concentrated mind and reverencing that sacred stream, and bathing next at
+Kusesaya and Devendra, one becomes cleansed of all one's sins. Repairing
+to Indratoya in the vicinity of the mountains of Gandhamadana and next to
+Karatoya in the country called Kuranga, one should observe a fast for
+three days and then bathe in those sacred waters with a concentrated
+heart and pure body. By doing this, one is sure to acquire the merit of a
+Horse-sacrifice. Bathing in Gangadwara and Kusavarta and Vilwaka in the
+Nita mountains, as also in Kankhala, one is sure to become cleansed of
+all one's sins and then ascend to heaven. If one becomes a Brahmacharin
+and subdues one's wrath, devotes oneself to truth and practises
+compassion towards all creatures, and then bathes in the Jala parda (Lake
+of Waters), one is sure to acquire the merit of a Horse-sacrifice. That
+part where Bhagirathi-Ganga flows in a northward direction is known as
+the union of heaven, earth, and the nether regions. Observing a fast for
+one month and bathing in that sacred Tirtha which is known to be
+acceptable to Maheswara, one becomes competent to behold the deities. One
+who gives oblations of water unto one's Pitris at Saptaganga and Triganga
+and Indramarga, obtains ambrosia for food, if one has still to undergo
+rebirth. The man who in a pure state of body and mind attends to his
+daily Agnihotra and observes a fast for one month and then baths in
+Mahasrama, is sure to attain success in one month. By bathing, after a
+fast of three days and purifying the mind of all evil passions, in the
+large lake of Bhrigu Kunda, one becomes cleansed of even the sin of
+Brahmanicide. By bathing in Kanyakupa and performing one's ablutions in
+Valaka, one acquires great fame among even the deities and shines in
+glory. Bathing in Devika and the lake known by the name of Sundarika as
+also in the Tirtha called Aswini, one acquires, in one's next life, great
+beauty of form. By fasting for a fortnight and bathing in Mahaganga and
+Krittikangaraka, one becomes cleansed of all one's sins and ascends to
+heaven. Bathing in Vaimanika and Kinkinika, one acquires the power of
+repairing everywhere at will and becomes an object of great respect in
+the celestial region of the Apsaras.[234] If a person, subduing his wrath
+and observing the vow of Brahmacharyya for three days, bathes in the
+river Vipasa at the retreat called Kalika, he is sure to succeed in
+transcending the obligation of rebirth. Bathing in the asylum that is
+sacred to the Krittakas and offering oblations of water to the Pitris,
+and then gratifying Mahadeva, one becomes pure in body and mind and
+ascends to heaven. If one, observing a fast for three days with a
+purified body and mind, bathes in Mahapura, one becomes freed from the
+fear of all mobile and immobile animals as also of all animals having two
+feet. By bathing in the Devadaru forest and offering oblations of water
+to the Pitris and dwelling there for seven nights with a pure body and
+mind, one attains to the region of the deities on departing from this
+world. Bathing in the waterfalls at Sarastamva and Kusastambha and
+Dronasarmapada, one is sure to attain to the region of the Apsaras where
+one is waited upon with dutiful services by those superhuman beings. If
+one, observing a fast, bathes at Chitrakuta and Janasthana and the waters
+of Mandakini, one is sure to be united with prosperity that is
+royal.[235] By repairing to the retreat that is known by the name of
+Samya and residing there for a fortnight and bathing in the sacred water
+that exists there, one acquires the power of disappearing at will (and
+enjoy the happiness that has been ordained for the Gandharvas). Repairing
+to the tirtha known by the name of Kausiki and residing there with a pure
+heart and abstaining from all food and drink for three days, one acquires
+the power of dwelling (in one's next life) in the happy region of the
+Gandharvas. Bathing in the delightful tirtha that goes by the name of
+Gandhataraka and residing there for one month, abstaining all the while
+from food and drink, one acquires the power of disappearing at pleasure
+and, then one and twenty days, of ascending to heaven. He that bathes in
+the lake known by the name of Matanga is sure to attain to success in one
+night. He that bathes in Analamva or in eternal Andhaka, or in Naimisha,
+or the tirtha called Swarga, and offers oblations of water to the Pitris,
+subduing his senses the while, acquires the Merit of a human
+sacrifice.[236] Bathing in Ganga hrada and the tirtha known by the name
+of Utpalavana and daily offering oblations of water there for a full
+month to the Pitris, one acquires the merit of a Horse-sacrifice. Bathing
+in the confluence of the Ganga and the Yamuna as also at the tirtha in
+the Kalanjara mountains and offering every day oblations of water to the
+Pitris for a full month, one acquires the merit that attaches to ten
+Horse-sacrifices. Bathing in the Shashthi lake one acquires merit much
+greater than what is attached to the gift of food. Ten thousand tirthas
+and thirsty millions of other tirthas come to Prayaga (the confluence of
+Ganga and Yamuna), O chief of Bharata's race in the month of Magha. He
+who bathes in Prayaga, with a restrained soul and observing rigid vows
+the while, in the month of Magha, becomes cleansed of all his sins, O
+chief of Bharata's race, and attains to heaven. Bathing in the tirtha
+that is sacred to the Maruts, as also in that which is situate in the
+retreat of the Pitris, and also in that which is known by the name of
+Vaivaswata, one becomes cleansed of all one's sins and becomes as pure
+and sanctified as a tirtha. Repairing to Brahmasaras as also to the
+Bhagirathi and bathing there and offering oblations to the Pitris every
+day for a full month, abstaining from food all the while, one is sure to
+attain to the region of Soma, Bathing in Utpataka and then in Ashtavakra
+and offering oblations of water to the Pitris every day for twelve days
+in succession, abstaining the while from food, one acquires the merits of
+a Horse-sacrifice. Bathing in Asmaprishtha and Niravinda mountains and
+Kraunchapadi,--all three in Gaya--one becomes cleansed of the sin of
+Brahmanicide. A bath in the first place cleanses one of a single
+Brahmanicide; a bath in the second cleanses one of two offences of that
+character; and a bath in the third cleanses one of three such offences.
+Bathing in Kalavinga, one acquires a large quantity of water (for use in
+the next world). A man, by bathing in the city of Agni, acquires such
+merit as entitles him to live during his next birth in the city of Agni's
+daughter. Bathing in Visala in Karavirapura and offering oblations of
+water unto one's Pitris, and performing one's ablutions in Devahrada too,
+one becomes identified with Brahma and shines in glory as such. Bathing
+in Punaravarta-nanda as also Mahananda, a man of restrained senses and
+universal compassion repairs to the celestial gardens called Nandana of
+Indra and is waited upon there by Apsaras of diverse tribes. Bathing with
+concentrated soul in the tirtha that is called after the name of Urvasi
+and that is situate in the river Lohitya, on the day of full moon of the
+month of Kartika, one attains to the merits that attach to the sacrifice
+called Pundarika. Bathing in Ramahrada and offering oblations of water to
+the Pitris in the river Vipasa (Beas), and observing a fast for twelve
+days, one becomes cleansed of all sins. Bathing in the tirtha called
+Maha-hrada with a purified heart and after observing a fast for one
+month, one is sure to attain to the end which was the sage Jamadagni's.
+By exposing oneself to heat in the tirtha called Vindhya, a person
+devoted to truth and endued with compassion for all creatures should then
+betake himself to austere penances, actuated by humility. By so doing, he
+is sure to attain to ascetic success in course of a single month. Bathing
+in the Narmada as also in the tirtha known by the name of Surparaka,
+observing a fast for a full fortnight, one is sure to become in one's
+next birth a prince of the royal line. If one proceeds with restrained
+senses and a concentrated soul to the tirtha known under the name of
+Jamvumarga, one is sure to attain to success in course of a single day
+and night. By repairing to Chandalikasrama and bathing in the tirtha
+called Kokamukha, having subsisted for sometime on potherbs alone and
+worn rags for vestments, one is sure to obtain ten maidens of great
+beauty for one's spouses. One who lives by the side of the tirtha known
+by the name of Kanya-hrada has never to go to the regions of Yama. Such a
+person is sure to ascend to the regions of felicity that belong to the
+celestials. One who bathes with restrained senses on the day of the new
+moon in the tirtha known by the name of Prabhasa, is sure, O thou of
+mighty arms, of at once attaining to success and immortality. Bathing in
+the tirtha known by the name of Ujjanaka which occurs in the retreat of
+Arshtisena's son, and next in the tirtha that is situate in the retreat
+of Pinga, one is sure to be cleansed of all one's sins. Observing a fast
+for three days and bathing in the tirtha known as Kulya and reciting the
+sacred mantras that go by the name of Aghamarshana, one attains the merit
+of a horse-sacrifice. Observing a fast for one night and bathing in
+Pindaraka, one becomes purified on the dawn of the next day and attains
+to the merit of an Agnishtoma sacrifice. One who repairs to Brahmasara
+which is adorned by the woods called Dharmaranya, becomes cleansed of all
+one's sins and attains to the merit of the Pundarika sacrifice. Bathing
+in the waters of the Mainaka mountain and saying one's morning and
+evening prayers there and living at the spot for a month, restraining
+desire, one attains to the merit of all the sacrifices. Setting out for
+Kalolaka and Nandikunda and Uttara-manasa, and reaching a spot that is
+hundred yojanas remote from any of them, one becomes cleansed of the sin
+of foeticide, One who succeeds in obtaining a sight of image of
+Nandiswara, becomes cleansed of all sins. Bathing in the tirtha called
+Swargamarga one is sure to proceed to the regions of Brahman. The
+celebrated Himavat is sacred. That prince of mountains is the
+father-in-law of Sankara. He is a mine of all jewels and gems and is the
+resort of the Siddhas and Charanas. That regenerate person who is fully
+conversant with the Vedas and who, regarding this life to be exceedingly
+unstable, casts off his body on those mountains, abstaining from all food
+and drink in accordance with the rites laid down in the scriptures, after
+having adored the deities and bent his head in worship of the ascetics,
+is sure to attain to success and proceed to the eternal regions of
+Brahman. There is nothing unattainable to him who resides in a tirtha,
+restraining lust and subjugating wrath, in consequence of such residence.
+For the purpose of repairing to all the tirthas in the world, one should
+mentally think of those amongst them that are almost inaccessible or
+sojourns to which are attended with insurmountable difficulties. Sojourns
+to tirthas is productive of the merits of sacrifices. They are competent
+to cleanse everybody of sin. Fraught with great excellence, they are
+capable of leading to heaven. The subject is truly a great mystery. The
+very deities should bathe in tirthas. To them also they are
+sin-cleansing. This discourse on tirthas should be imparted to Brahmanas,
+and to such honest or righteous persons as are bent upon achieving what
+is for their own good. It should also be recited in the hearing of one's
+well-wishers and friends and of one's obedient and devoted disciples.
+Angiras possessed of great ascetic merit, had imparted this discourse to
+Gautama. Angiras himself had obtained it from Kasyapa of great
+intelligence. The great Rishi regard this discourse as worthy of constant
+repetition. It is the foremost of all cleansing things. If one recites it
+regularly every day, one is sure to become cleansed of every sin and to
+proceed to heaven after the termination of this life. One who listens to
+this discourse recited in his hearing,--this discourse, viz., of Angiras,
+that is regarded as a mystery,--is sure to attain in one's next life to
+be born in a good family and, what is more, one would become endued with
+the memory of one's previous existence.'"
+
+
+
+SECTION XXVI
+
+"Vaisampayana said,--'Equal unto Vrihaspati in intelligence and Brahma
+himself in forgiveness, resembling Sakra in prowess and Surya in energy,
+Bhishma the son of Ganga, of infinite might, had been overthrown in
+battle by Arjuna. Accompanied by his brothers and many other people, king
+Yudhisthira asked him these questions. The old hero was lying on a bed
+that is coveted by heroes, in expectation of that auspicious time when he
+could take leave of the physical frame. Many great Rishis had come there
+for seeing that foremost one of Bharata's race. Amongst them were Atri
+and Vasishtha and Bhrigu and Pulastya and Pulaha and Kratu. There were
+also Angiras and Gotama and Agastya and Sumati of well-restrained soul,
+and Viswamitra and Sthulasiras and Samvarta and Pramati and Dama. There
+were also Vrihaspati and Usanas, and Vyasa and Chyavana and Kasyapa and
+Dhruva, and Durvasas and Jamadagni and Markandeya and Galava, and
+Bharadwaja and Raibhya and Yavakrita and Trita. There were Sthulaksha and
+Savalaksha and Kanwa and Medhatithi and Krisa and Narada and Parvata and
+Sudhanwa and Ekata and Dwita. There were also Nitambhu and Bhuvana and
+Dhaumya and Satananda and Akritavrana and Rama, the son of Jamadagni and
+Kacha. All these high-souled and great Rishis came there for seeing
+Bhishma lying on his bed of arrows. Yudhishthira with his brothers duly
+worshipped those high-souled Rishis who had come there, one after another
+in proper order. Receiving that worship, those foremost of Rishis sat
+themselves down and began to converse with one another. Their
+conversation related to Bhishma, and was highly sweet and agreeable to
+all the senses. Hearing that talk of theirs having reference to himself,
+Bhishma became filled with delight and regarded himself to be already in
+heaven. Those Rishis then, having obtained the leave of Bhishma and of
+the Pandava princes, made themselves invisible, vanishing in the very
+sight of all the beholders. The Pandavas repeatedly bowed and offered
+their adorations to those highly blessed Rishis, even after they had made
+themselves invisible. They then with cheerful souls waited upon the son
+of Ganga, even as Brahmanas versed in Mantras wait with reverence upon
+the rising Sun. The Pandavas beheld that the points of the compass blazed
+forth with splendour in consequence of the energy of their penances, and
+became filled with wonder at the sight. Thinking of the high blessedness
+and puissance of those Rishis, the Pandava princes began to converse on
+the subject with their grandsire Bhishma."
+
+"Vaisampayana continued, 'The conversation being over, the righteous
+Yudhishthira, the son of Pandu; touched Bhishma's feet with his head and
+then resumed his questions relating to morality and righteousness.'
+
+"Yudhishthira said, 'Which countries, which provinces, which retreats,
+which mountains, and which rivers, O grandsire, are the foremost in point
+of sanctity?'
+
+"Bhishma said, "In this connection is cited the old narrative of a
+conversation between a Brahmana in the observance of the Sila and the
+Unccha vows, O Yudhishthira, and a Rishi crowned with ascetic success.
+Once on a time, a foremost person, having roamed over this entire earth
+adorned with mountains, arrived at last in the house of a foremost person
+leading the domestic mode of life in accordance with the Sila vow. The
+latter welcomed his guest with due rites. Received with such hospitality,
+the happy Rishi passed the night happily in the house of his host. The
+next morning the Brahmana in the observance of the Sila vow, having
+finished all his morning acts and rites and purified himself duly, very
+cheerfully approached his guest crowned with ascetic success. Meeting
+with each other and seated at their ease, the two began to converse on
+agreeable subjects connected with the Vedas and the Upanishads. Towards
+the conclusion of the discourse, the Brahmana in the observance of the
+Sila vow respectfully addressed the Rishi crowned with success. Endued
+with intelligence, he put this very question which thou, O Yudhisthira,
+hast put to me.'
+
+"The poor Brahmana said, 'What countries, what provinces, what retreats,
+what mountains, and what rivers should be regarded as the foremost in
+point of sanctity? Do thou discourse to me on this.'
+
+"The Rishi crowned with success said, 'Those countries, those provinces,
+those retreats, and those mountains, should be regarded as the foremost
+in point of sanctity through which or by the side of which that foremost
+of all rivers, viz., Bhagirathi flows. That end which a creature is
+capable of attaining by penances, by Brahmacharyya, by sacrifices, or by
+practising renunciation, one is sure to attain by only living by the side
+of the Bhagirathi and bathing in its sacred waters. Those creatures whose
+bodies have been sprinkled with the sacred waters of Bhagirathi or whose
+bones have been laid in the channel of that sacred stream, have not to
+fall away--from heaven at any time.[237] Those men, O learned Brahmana,
+who use the waters of Bhagirathi in all their acts, surely ascend to
+heaven after departing from this world. Even those men who, having
+committed diverse kinds of sinful deeds in the first part of their lives,
+betake themselves in after years to a residing by the side of Ganga,
+succeed in attaining to a very superior end. Hundreds of sacrifices
+cannot produce that merit which men of restrained souls are capable of
+acquiring by bathing in the sacred waters of Ganga. A person is treated
+with respect and worshipped in heaven for as long a period as his bones
+lie in the channel of the Ganga. Even as the Sun, when he rises at the
+dawn of day, blazes forth in splendour, having dispelled the gloom of
+night, after the same manner the person that has bathed in the waters of
+Ganga is seen to shine in splendour, cleansed of all his sins. Those
+countries and those points of the compass that are destitute of the
+sacred waters of Ganga are like nights without the moon or like trees
+without flowers. Verily, a world without Ganga is like the different
+orders and modes of life when they are destitute of righteousness or like
+sacrifices without Soma. Without doubt, countries and points of the
+compass that are without Ganga are like the firmament without the Sun, or
+the Earth without mountains, or the welkin without air. The entire body
+of creatures in the three worlds, if served with the auspicious waters of
+Ganga, derive a pleasure, the like of which they are incapable of
+deriving from any other source. He who drinks Ganga water that has been
+heated by the Sun's rays derives merit much greater than that which
+attaches to the vow of subsisting upon the wheat or grains of other corn
+picked up from cowdung. It cannot be said whether the two are equal or
+not, viz., he who performs a thousand Chandrayana rites for purifying his
+body and he who drinks the water of Ganga. It cannot be said whether the
+two are equal or not, viz., one who stands for a thousand years on one
+foot and one who lives for only a month by the side of Ganga. One who
+lives permanently by the side of Ganga is superior in merit to one who
+stays for ten thousand Yugas with head hanging downwards. As cotton, when
+it comes into contact with fire, is burnt off without a remnant, even so
+the sins of the person that has bathed in Ganga become consumed without a
+remnant. There is no end superior to Ganga for those creatures who with
+hearts afflicted by sorrow, seek to attain to ends that may dispel that
+sorrow of theirs. As snakes become deprived of their poison at the very
+sight of Garuda, even so one becomes cleansed of all one's sins at the
+very sight of the sacred stream of Ganga. They that are without good name
+and that are addicted to deeds of sinfulness, have Ganga for their fame,
+their protection, their means of rescue, their refuge or cover. Many
+wretches among men who become afflicted with diverse sins of a heinous
+nature, when they are about to sink into hell, are rescued by Ganga in
+the next world (if, notwithstanding their sins, they seek the aid of
+Ganga in their after-years). They, O foremost of intelligent men, who
+plunge every day in the sacred waters of Ganga, become the equals of
+great Munis and the very deities with Vasava at their head. Those
+wretches among men that are destitute of humility or modesty of behaviour
+and that are exceedingly sinful, become righteous and good, O Brahmana,
+by betaking themselves to the side of Ganga. As Amrita is to the deities,
+as Swadha is to the Pritis, as Sudha is to the Nagas, even so is Ganga
+water to human beings. As children afflicted with hunger solicit their
+mothers for food, after the same manner do people desirous of their
+highest good pay court to Ganga. As the region of the self-born Brahma is
+said to be the foremost of all places, even so is Ganga said to be
+foremost of all rivers for those that desire to bathe. As the Earth and
+the cow are said to be the chief sustenance of the deities and other
+celestials, even so is Ganga the chief sustenance of all living
+creatures.[238] As the deities support themselves upon the Amrita that
+occurs in the Sun and the Moon and that is offered in diverse sacrifices,
+even so do human beings support themselves upon Ganga water. One
+besmeared with the sand taken from the shores of Ganga regards oneself as
+a denizen of heaven, adorned with celestial unguents. He who bears on his
+head the mud taken from the banks of Ganga presents an effulgent aspect
+equal to that of Sun himself bent on dispelling the surrounding darkness.
+When that wind which is moistened with the particles of Ganga-water
+touches one's person, it cleanses him immediately of every sin. A person
+afflicted by calamities and about to sink under their weight, finds all
+his calamities dispelled by the joy which springs up in his heart at
+sight of that sacred stream. By the melody of the swans and Kokas and
+other aquatic fowls that play on her breast, Ganga challenges the very
+Gandharvas and by her high banks the very mountains on the Earth.
+Beholding her surface teeming with swans and diverse other aquatic fowls,
+and having banks adorned with pasture lands with kine grazing on them.
+Heaven herself loses her pride. The high happiness which one enjoys by a
+residence on the banks of Ganga, can never be his who is residing even in
+heaven. I have no doubt in this that the person who is afflicted with
+sins perpetrated in speech and thought and overt act, becomes cleansed at
+the very sight of Ganga. By holding that sacred stream, touching it, and
+bathing in its waters, one rescues one's ancestors to the seventh
+generation, one's descendants to the seventh generation, as also other
+ancestors and descendant. By hearing of Ganga, by wishing to repair to
+that river, by drinking its waters, by touching its waters, and by
+bathing in them a person rescues both his paternal and maternal races. By
+seeing, touching, and drinking the waters of Ganga, or even by applauding
+Ganga, hundreds and thousands of sinful men became cleansed of all their
+sins. They who wish to make their birth, life and learning fruitful,
+should repair to Ganga and gratify the Pitris and the deities by offering
+them oblations of water. The merit that one earns by bathing in Ganga is
+such that the like of it is incapable of being earned through the
+acquisition of sons or wealth or the performance of meritorious acts.
+Those who, although possessed of the physical ability, do not seek to
+have a sight of the auspicious Ganga of sacred current, are, without
+doubt, to be likened to persons afflicted with congenital blindness or
+those that are dead or those that are destitute of the power of
+locomotion through palsy or lameness. What man is there that would not
+reverence this sacred stream that is adored by great Rishis conversant
+with the Present, the Past, and the Future, as also by the very deities
+with Indra at their head. What man is there that would not seek the
+protection of Ganga whose protection is sought for by forest recluses and
+householders, and by Yatis and Brahmacharins alike? The man of righteous
+conduct who, with rapt soul, thinks of Ganga at the time when his
+life-breaths are about to leave his body, succeeds in attaining to the
+highest end. That man who dwells by the side of Ganga up to the time of
+his death, adoring her with reverence, becomes freed from the fear of
+every kind of calamity, of sin, and of kings. When that highly sacred
+stream fell from the firmament. Maheswara held it on his head. It is that
+very stream which is adored in heaven.[239] The three regions, viz.,
+(Earth, Heaven, and the nether place called Patala) are adorned by the
+three courses of this sacred stream. The man who uses the waters of that
+stream becomes certainly crowned with success. As the solar ray is to the
+deities in heaven, as Chandramas is to the Pitris, as the king is to
+human beings, even such is Ganga unto all streams.[240] One who becomes
+bereaved of mother or father or sons or spouses or wealth does not fell
+that grief which becomes one's, when one becomes bereaved of Ganga. One
+does not obtain that joy through acts that lead to the region of Brahma,
+or through such sacrifices and rites that lead to heaven, or through
+children or wealth, which one obtain from a sight of Ganga.[241] The
+pleasures that men derive from a sight of Ganga is equal to what they
+derive from a sight of the full moon. That man becomes dear to Ganga who
+adores her with deep devotion, with mind wholly fixed upon her, with a
+reverence that refuses to take any other object within its sphere, with a
+feeling that there is nothing else to the universe worthy of similar
+adoration, and with a steadiness that knows no failing away. Creatures
+that live on Earth, in the welkin, or in Heaven, indeed, even beings that
+are very superior,--should always bathe in Ganga. Verily, this is the
+foremost of all duties with those that are righteous. The fame of Ganga
+for sanctity has spread over the entire universe, since she bore all the
+sons of Sagara, who had been reduced to ashes, from here to Heaven.[242]
+Men who are washed by the bright, beautiful, high, and rapidly moving
+waves, raised by the wind, of Ganga, became cleansed of all their sins
+and resemble in splendour the Sun with his thousand rays. Those men of
+tranquil souls that have cast off their bodies in the waters of Ganga
+whose sanctity is as great as that of the butter and other liquids poured
+in sacrifices and which are capable of conferring merits equal to those
+of the greatest of sacrifices, have certainly attained to a station equal
+to that of the very deities. Verily, Ganga, possessed of fame and vast
+extent and identical with the entire universe and reverenced by the
+deities with Indra at their head, the Munis and human beings, is
+competent to bestow the fruition of all their wishes upon them that are
+blind, them that are idiots, and them that are destitute of all
+things.[243] They that sought the refuge of Ganga, that protectress of
+all the universe, that flows in three streams, that is filled with water
+at once highly sacred and sweet as honey and productive of every kind of
+good, have succeeded in attaining to the beatitude of Heaven.[244] That
+mortal who dwells by the side of Ganga and beholds her every day, becomes
+cleansed by her sight and touch. Unto him the deities give every kind of
+happiness here and a high end hereafter. Ganga is regarded as competent
+to rescue every creature from sin and lead him to the felicity of Heaven.
+She is held to be identical with Prisni, the mother of Vishnu. She is
+identical with the Word or Speech. She is very remote, being incapable of
+easy attainment. She is the embodiment of auspiciousness and prosperity.
+She is capable of bestowing the six well-known attributes beginning with
+lordship or puissance. She is always inclined to extend her grace. She is
+the displayer of all things in the universe, and she is the high refuge
+of all creatures. Those who have sought her protection in this life have
+surely attained heaven. The fame of Ganga has spread all over the welkin,
+and Heaven, and Earth, and all the points, cardinal and subsidiary, of
+the compass. Mortal creatures, by using the waters of that foremost of
+streams, always become crowned with high success. That person who himself
+beholding Ganga, points her out to others, finds that Ganga rescues him
+from rebirth and confers Emancipation on him. Ganga held Guha, the
+generalissimo of the celestial forces, in her womb. She bears the most
+precious of all metals, viz., gold, also in that womb of hers. They who
+bathe in her waters every day in the morning, succeed in obtaining the
+aggregate of three, viz., Righteousness, Wealth and Pleasure. Those
+waters are, again, equal in point of sanctity to the butter that is
+poured with Mantras on the sacrificial fire. Capable of cleansing one
+from every sin, she has descended from the celestial region, and her
+current is held in high esteem by every one. Ganga is the daughter of
+Himavat, the spouse of Hara, and the ornament of both Heaven and Earth.
+She is the bestower of everything auspicious, and is competent to confer
+the six well-known attributes beginning with lordship or puissance.
+Verily O king, Ganga is the one object of great sanctity in the three
+worlds and confers merit upon all. Truly, O monarch, Ganga is
+Righteousness in liquefied form. She is energy also running in a liquid
+form over the Earth. She is endued with the splendour or puissance that
+belongs to the butter that is poured with Mantras on the sacrificial
+fire. She is always adorned with large waves as also with Brahmanas who
+may at all times be seen performing their ablutions in her waters.
+Falling from Heaven, she was held by Siva on his head. The very mother of
+the heavens, she has sprung from the highest mountain for running over
+the plains and conferring the most precious benefits on all creatures of
+the Earth. She is the highest cause of all things; she is perfectly
+stainless. She is as subtile as Brahma. She affords the best bed for the
+dying. She leads creatures very quickly to heaven. She bears away a large
+volume of water. She bestows great fame on all. She is the protectress of
+the universe.[245] She is identical with every form. She is very much
+coveted by persons crowned with success. Verily, Ganga is the path to
+Heaven of those that have bathed in her current.[246] The Brahmanas hold
+Ganga as equalling the Earth in forgiveness, and in the protection and
+upholding of those that live by her; further, as equalling Fire and Surya
+in energy and splendour; and, lastly, as always equalling Guha himself in
+the matter of showing favours unto the regenerate class.[247] Those men
+who, in this life, even mentally seek with their whole souls that sacred
+stream which is praised by the Rishis, which has issued out of the feet
+of Vishnu, which is very ancient, and which is exceedingly sacred,
+succeed in repairing to the regions of Brahman. Fully convinced that
+children and other possessions, as also regions possessed by every kind
+of felicity, are transitory or liable to destruction, men of subdued
+souls, who are desirous of attaining to that everlasting station which is
+identical with Brahma, always pay their adorations to Ganga with that
+reverence and love which are due from a son to mother. The men of
+cleansed soul who is desirous of achieving success should seek the
+protection of Ganga who is like a cow that yields Amrita instead of
+ordinary milk, who is prosperity's self, who is possessed of omniscience,
+who exists for the entire universe of creatures, who is the source of all
+kinds of food, who is the mother of all mountains, who is the refuge of
+all righteous persons, who is immeasurable in puissance and energy, and
+who charms the heart of Brahma himself. Having, with austere penances,
+gratified all the deities with the Supreme Lord (Vishnu), Bhagiratha
+brought Ganga down on the Earth. Repairing unto her, men always succeed
+in freeing themselves from every kind of fear both here and hereafter.
+Observing with the aid of intelligence, I have mentioned to thee only a
+small part of the merits of Ganga. My power, however, is inadequate to
+speak of all the merits of the sacred river, or, indeed, to measure her
+puissance and sanctity. One may, by putting forth one's best powers,
+count the stones that occur in the mountains of Meru or measure the
+waters that occur in the ocean, but one cannot count all the merits which
+belong to the waters of Ganga. Hence, having listened to these particular
+merits of Ganga which I have uttered with great devotion, one should, in
+thought, word and deed, reverence them with faith and devotion. In
+consequence of thy having listened to those merits which I have recited,
+thou art sure to fill all the three regions with fame and attain to a
+measure of success that is very large and that is difficult of being
+attained to by any other person. Verily, thou shalt, soon after that,
+sport in joy many a region of great felicity created by Ganga herself for
+those that reverence her. Ganga always extends her grace unto those that
+are devoted to her with humbleness of heart. She unites those that are so
+devoted to her with every kind of happiness. I pray that the
+highly-blessed Ganga may always inspire thy heart and mine with such
+attributes as are fraught with righteousness'.
+
+"Bhishma continued, 'The learned ascetic endued with high intelligence
+and great illumination, and crowned with success, having in this manner
+discoursed unto that poor Brahmana in the observance of the Sila vow, on
+the subjects of the infinite merits of Ganga, then ascended the
+firmament. The Brahmana in the observance of Sila vow, awakened by the
+words of that ascetic crowned with success, duly worshipped Ganga and
+attained to high success. Do thou also, O son of Kunti, seek Ganga with
+great devotion, for thou shalt then, as the reward thereof, attain to
+high and excellent success.
+
+"Vaisampayana continued 'Hearing this discourse from Bhishma that was
+fraught with the praise of Ganga, Yudhishthira with his brothers became
+filled with great delight. That person who recites or hears recited this
+sacred discourse fraught with the praise of Ganga, becomes cleansed of
+every sin.'"
+
+
+
+SECTION XXVII
+
+"Yudhishthira said, 'Thou O grandsire, art endued with wisdom and
+knowledge of the scriptures, with conduct and behaviour, with diverse
+kinds of excellent attributes, and also with years. Thou art
+distinguished above others by intelligence and wisdom and penances. I
+shall, therefore, O thou that art the foremost of all righteous men,
+desire to address enquiries to thee respecting Righteousness. There is
+not another man, O king, in all the worlds, who is worthier of being
+questioned on such subjects. O best of kings, how may one, if he happens
+to be a Kshatriya or a Vaisya or a Sudra, succeed in acquiring the status
+of a Brahmana? It behoveth thee to tell me the means. Is it by penances
+the most austere, or by religious acts, or by knowledge of the
+scriptures, that a person belonging to any of the three inferior orders
+succeeds in acquiring the status of a Brahmana? Do tell me this, O
+grandsire!'
+
+"Bhishma said, 'The status of a Brahmana, O Yudhishthira, is incapable of
+acquisition by a person belonging to any of the three other orders. That
+status is the highest with respect to all creatures. Travelling through
+innumerable orders of existence, by undergoing repeated births, one at
+last, in some birth, becomes born as a Brahmana. In this connection is
+cited an old history, O Yudhishthira, of a conversation between Matanga
+and a she-ass. Once on a time a Brahmana obtained a son who, though
+procreated by a person belonging to a different order, had, however, the
+rites of infancy and youth performed in pursuance of the ordinances laid
+down for Brahmanas. The child was called by the name of Matanga and was
+possessed of every accomplishment. His father, desiring to perform a
+sacrifice, ordered him, O scorcher of foes, to collect the articles
+required for the act. Having received the command of his father, he set
+out for the purpose, riding on a car of great speed, drawn by an ass. It
+so happened that the ass yoked unto that car was of tender years. Instead
+therefore, of obeying the reins, the animal bore away the car to the
+vicinity of its dam, viz., the she-ass that had brought it forth.
+Matanga, dissatisfied with this, began to strike repeatedly the animal
+with his goad on its nose. Beholding those marks of violence on her
+child's nose, the she-ass, full of affection for him, said--Do not
+grieve, O child, for his treatment. A chandala it is that is driving
+thee. There is no severity in a Brahmana. The Brahmana is said to be the
+friend of all creatures. He is the teacher also of all creatures and
+their ruler. Can he chastise any creature so cruelly? This fellow,
+however, is of sinful deeds. He hath no compassion to show unto even a
+creature of such tender years as thou. He is simply proving the order of
+his birth by conducting himself in this way. The nature which he hath
+derived from his sire forbids the rise of those sentiments of pity and
+kindness that are natural to the Brahmana. Hearing these harsh words of
+the she-ass, Matanga quickly, came down from the car and addressing the
+she-ass, said,--Tell me, O blessed dame, by what fault is my mother
+stained? How dost thou know that I am a Chandala? Do thou answer me
+without delay. How, indeed, dost thou know that I am a Chandala? How has
+my status as a Brahmana been lost? O thou of great wisdom, tell me all
+this in detail, from beginning to end.'
+
+"The she-ass said, Begotten thou wert, upon a Brahmana woman excited with
+desire, by a Sudra following the profession of a barber. Thou art,
+therefore, a Chandala by birth. The status of Brahmana thou hast not at
+all.'
+
+"Brahmana continued, 'Thus addressed by the she-ass, Matanga retraced his
+way homewards. Seeing him return, his father said,--I had employed thee
+in the difficult task of gathering the requisites of my intended
+sacrifice. Why hast thou come back without having accomplished thy
+charge? Is it the case that all is not right with thee?
+
+"Matanga said, 'How can he who belongs to no definite order of birth, or
+to an order that is very low be regarded as all right and happy? How, O
+father, can that person be happy whose mother is stained? O father, this
+she-ass, who seems to be more than a human being, tells me that I have
+been begotten upon a Brahmani woman by a Sudra. I shall, for this reason,
+undergo the severest penances.--Having said these words to his father,
+and firmly resolved upon what he had said he proceeded to the great
+forest and began to undergo the austerest of penances. Setting himself to
+the performance of those penances for the purpose of happily acquiring
+the status of a Brahmana, Matanga began to scorch the very deities by the
+severity of his asceticism. Unto him thus engaged in penances, the chief
+of the celestials, viz., Indra, appeared and said,--Why, O Matanga, dost
+thou pass thy time in such grief, abstaining from all kinds of human
+enjoyments? I shall give thee boons. Do thou name the boons thou
+desirest. Do not delay, but tell me what is in thy breast. Even if that
+be unattainable, I shall yet bestow it on thee.'
+
+"Matanga said, 'Desirous of attaining to the status of Brahmana I have
+begun to practise these penances. After having obtained it, I shall go
+home. Even this is the boon solicited by me.'
+
+"Bhishma continued, 'Hearing these words of his, Purandara said unto him.
+The status of a Brahmana, O Matanga, which thou desirest to acquire is
+really unattainable by thee. It is true, thou desirest to acquire it, but
+then it is incapable of acquisition by persons begotten on uncleansed
+souls. O thou of foolish understanding, thou art sure to meet with
+destruction if thou persistest in this pursuit. Desist, therefore, from
+this vain endeavour without any delay. This object of thy desire, viz.,
+the status of a Brahmana, which is the foremost of everything, is
+incapable of being won by penances. Therefore, by coveting that foremost
+status, thou wilt incur sure destruction. One born as a Chandala can
+never attain to that status which is regarded as the most sacred among
+the deities and Asuras and human beings!'"
+
+
+
+SECTION XXVIII
+
+"Bhishma said, 'Thus addressed by Indra, Matanga of restrained vows and
+well regulated soul, (without hearkening to the counsels of the chief of
+the celestials), stood for a hundred years on one foot, O thou of
+unfading glory. Sakra of great fame once more appeared before him and
+addressing him, said,--The status of a Brahmana, O child, is
+unattainable. Although thou covetest it, it is impossible for thee to
+obtain it. O Matanga, by coveting that very high status thou art sure to
+be destroyed. Do not, O son, betray such rashness. This cannot be a
+righteous path for thee to follow. O thou of foolish understanding, it is
+impossible for thee to obtain it in this world. Verily, by coveting that
+which is unattainable, thou art sure to meet with destruction in no time.
+I am repeatedly forbidding thee. By striving, however, to attain that
+high status by the aid of thy penances, notwithstanding my repeated
+admonition, thou art sure to meet with destruction. From the order of
+brute life one attains to the status of humanity. If born as human being,
+he is sure to take birth as a Pukkasa or a Chandala. Verily, one having
+taken birth in that sinful order of existence, viz., Pukkasa, one, O
+Matanga, has to wander in it for a very long time. Passing a period of
+one thousand years in that order, one attains next to the status of a
+Sudra. In the Sudra order, again, one has to wander for a long time.
+After thirty thousand years one acquire the status of a Vaisya. There, in
+that order, one has to pass a very long period. After a time that is
+sixty times longer than what has been stated as the period of Sudra
+existence, one becomes a person of the fighting order. In the Kshatriya
+order one has to pass a very long time. After a time that is measured by
+multiplying the period last referred to by sixty, one becomes born as a
+fallen Brahmana. In this order one has to wander for a long period. After
+a time measured by multiplying the period last named by two hundred, one
+becomes born in the race of such a Brahmana as lives by the profession of
+arms. There, in that order, one has to wander for a long period. After a
+time measured by multiplying the period last named by three hundred, one
+takes birth in the race of a Brahmana that is given to the recitation of
+the Gayatri and other sacred Mantras. There, in that order, one has to
+wander for a long period. After a time measured by multiplying the period
+last named by four hundred, one takes birth in the race of such a
+Brahmana as is conversant with the entire Vedas and the scriptures,
+There, in that order, one has to wander for a very long period. While
+wandering in that status of existence, joy and grief, desire and
+aversion, vanity and evil speech, seek to enter into him and make a
+wretch of him. If he succeeds in subjugating those foes, he then attains
+a high end. If, on the other hand, those enemies succeed in subjugating
+him, he falls down from that high status like a person falling down on
+the ground from the high top of a palmyra tree. Knowing this for certain,
+O Matanga, I say unto thee, do thou name some other boon, for the status
+of a Brahmana is incapable of being attained by thee (that hast been born
+as a Chandala)!'
+
+
+
+SECTION XXIX
+
+"Bhishma said, 'Thus advised by Indra, Matanga, observant of vows,
+refused, to hear what he was bid. On the other hand, with regulated vows
+and cleansed soul, he practised austere penances by standing on one foot
+for a thousand years, and was deeply engaged in Yoga-meditation. After a
+thousand years had passed away, Sakra once more came to see him. Indeed,
+the slayer of Vala and Vritra said unto him the same words.'
+
+'Matanga said, 'I have passed these thousand years, standing on one foot,
+in deep meditation, observing of the vow of Brahmacharyya. Why is it that
+I have not yet succeeded in acquiring the status of a Brahmana?'
+
+'Sakra said, 'One born on a Chandala cannot, by any means acquire the
+status of a Brahmana. Do thou, therefore name some boon so that all this
+labour of thine may not prove fruitless--Thus addressed by the chief of
+the celestials, Matanga became filled with grief. He repaired to Prayaga,
+and passed there a hundred years, standing all the while on his toes. In
+consequence of the observance of such Yoga which was extremely difficult
+to bear, he became very much emaciated and his arteries and veins became
+swollen and visible. He was reduced to only skin and bones. Indeed, it
+has been heard by us that the righteous-souled Matanga, while practising
+those austerities at Gaya, dropped down on the ground from sheer
+exhaustion. The lord and giver of boons, engaged in the good of all
+creatures, viz., Vasava beholding him falling down, quickly came to that
+spot and held him fast.'
+
+"Sakra said, 'It seems, O Matanga, that the status of a Brahmana which
+thou seekest is ill-suited to thee. That status is incapable of being
+attained by thee. Verily, in thy case, it is surrounded by many dangers.
+A person by worshipping a Brahmana obtains happiness; while by abstaining
+from such worship, he obtains grief and misery. The Brahmana is, with
+respect to all creatures, the giver of what they prize or covet and the
+protector of what they already have. It is through the Brahmanas that the
+Pitris and the deities become gratified. The Brahmana, O Matanga, is said
+to be foremost of all created Beings. The Brahmana grants all objects
+that are desired and in the way they are desired?[248] Wandering through
+innumerable orders of Being and undergoing repeated rebirths, one
+succeeds in some subsequent birth in acquiring the status of a Brahmana.
+That status is really incapable of being obtained by persons of
+uncleansed souls. Do thou, therefore, give up the idea. Do thou name some
+other boon. The particular boon which thou seekest is incapable of being
+granted to thee.'
+
+"Matanga said, 'Afflicted as I am with grief, why, O Sakra, dost thou
+afflict me further (with such speeches as these)? Thou art striking one
+that is already dead, by this behaviour. I do not pity thee for having
+acquired the status of a Brahmana thou now failest to retain it (for thou
+hast no compassion to show for one like me). O thou of a hundred
+sacrifices, the status of a Brahmana as thou sayest be really
+unattainable by any of the three other orders, yet, men that have
+succeeded in acquiring (through natural means) that high status do not
+adhere to it (for what sins do net even Brahmanas commit). Those who
+having acquired the status of a Brahmana that, like affluence, is so
+difficult to acquire, do not seek to keep it up (by practising the
+necessary duties), must be regarded to be the lowest of wretches in this
+world. Indeed, they are the most sinful of all creatures. Without doubt,
+the status of a Brahmana is exceedingly difficult to attain, and once
+being attained, it is difficult to maintain it. It is capable of
+dispelling every kind of grief. Alas, having attained to it, men do not
+always seek to keep it up (by practising righteousness and the other
+duties that attach to it). When even such persons are regarded as
+Brahmanas why is it that I, who am contented with my own self, who am
+above all couples of opposites, who am dissociated from all worldly
+objects, who am observant of the duty of compassion towards all creatures
+and of self-restraint of conduct, should not be regarded as deserving of
+that status.[249] How unfortunate I am, O Purandara, that through the
+fault of my mother I have been reduced to this condition, although I am
+not unrighteous in my behaviour? Without doubt, Destiny is incapable of
+being warded off or conquered by individual exertion, since, O lord, I am
+unable to acquire, notwithstanding these persistent efforts of mine, the
+object, upon the acquisition of which I have set my heart. When such is
+the case, O righteous one, it behoves thee to grant me some other boon
+if, indeed, I have become worthy of thy grace or if I have a little of
+merit.'
+
+"Bhishma continued, 'The slayer of Vala and Vritra then said unto
+him,--Do thou name the boon.--Thus urged by the great Indra, Matanga said
+the following words:
+
+"Matanga said, 'Let me be possessed of the power of assuming any form at
+will, and journeying through the skies and let me enjoy whatever
+pleasures I may set my heart upon. And let me also have the willing
+adorations of both Brahmanas and Kshatriyas. I bow to thee by bending my
+head, O god. It behoveth thee to do that also by which my fame, O
+Purandara, May live for ever in the world.'
+
+"Sakra said, 'Thou shalt be celebrated as the deity of a particular
+measure of verse and thou shalt obtain the worship of all woman. Thy
+fame, O son, shall become unrivalled in the three worlds.'--Having
+granted him these boons, Vasava disappeared there and then. Matanga also,
+casting off his life-breaths, attained to a high place. Thou mayst thus
+see, O Bharata, that the status of a Brahmana is very high. That status
+is incapable of being acquired here (except in the natural way of birth)
+as said by the great Indra himself.'
+
+
+
+SECTION XXX
+
+"Yudhishthira said, 'I have heard this great narrative, O perpetuator of
+Kuru's race. Thou, O foremost of eloquent men, hast said that the status
+of a Brahmana is exceedingly difficult of acquisition. It is heard,
+however, that in former times the status of a Brahmana had been acquired
+by Viswamitra. Thou, however, O best of men, tellest us that status is
+incapable of being acquired. I have also heard that king Vitahavya in
+ancient times succeeded in obtaining the status of a Brahmana. I desire
+to hear, O puissant son of Ganga, the story of Vitahavya's promotion. By
+what acts did that best of kings succeed in acquiring the status of a
+Brahmana? Was it through some boon (obtained from some one of great
+puissance) or was it through the virtue of penances? It behoveth thee to
+tell me everything.'
+
+"Bhishma said, 'Hear, O monarch, how the royal sage Vitahavya of great
+celebrity succeeded in ancient times in acquiring the status of a
+Brahmana that is so difficult to attain and that is held in such high
+reverence by all the world. While the high-souled Manu in days of yore
+was employed in righteously ruling his subjects, he obtained a son of
+righteous soul who became celebrated under the name of Saryati. In
+Saryati's, race, O monarch, two kings took their birth, viz., Haihaya and
+Talajangha. Both of them were sons of Vatsa, O foremost of victorious
+kings. Haihaya, O monarch, had ten wives. Upon them he begot, O Bharata,
+a century of sons all of whom were highly inclined to fighting. All of
+them resembled one another in features and prowess. All of them were
+endued with great strength and all of them were possessed of great skill
+in battle. They all studied the Vedas and the science of weapons
+thoroughly. In Kasi also, O monarch, there was a king who was the
+grandfather of Divodasa. The foremost of victorious men, he was known by
+the name of Haryyaswa. The sons of king Haihaya, O chief of men (who was
+otherwise known by the name of Vitahavya), invaded the kingdom of Kasi
+and advancing to the country that lies between the rivers Ganga and
+Yamuna, fought a battle with king Haryyaswa and also slew him in it.
+Having slain king Haryyaswa in this way, the sons of Haihaya, those great
+car-warriors, fearlessly went back to their own delightful city in the
+country of the Vatsas. Meanwhile Haryyaswa's son Sudeva, who looked like
+a deity in splendour and who was a second god of righteousness, was
+installed on the throne of Kasi as its ruler. The delighter of Kasi, that
+righteous-souled prince ruled his kingdom for sometime, when the hundred
+sons of Vitahavya once more invaded his dominions and defeated him in
+battle. Having vanquished king Sudeva thus, the victors returned to their
+own city. After that Divodasa, the son of Sudeva, became installed on the
+throne of Kasi as its ruler. Realising the prowess of those high-souled
+princes, viz., the sons of Vitahavya, king Divodasa, endued with great
+energy, rebuilt and fortified the city of Baranasi at the command of
+Indra. The territories of Divodasa were full of Brahmanas and Kshatriyas,
+and abounded with Vaisyas and Sudras. And they teemed with articles and
+provisions of every kind, and were adorned with shops and marts swelling
+with prosperity. Those territories, O best of kings, stretched northwards
+from the banks of Ganga to the southern banks of Gomati, and resembled a
+second Amravati (the city of Indra). The Haihayas once again, O Bharata,
+attacked that tiger among kings, as he ruled his kingdom. The mighty king
+Divodasa endued with great splendour, issuing out of his capital, gave
+them battle. The engagement between the two parties proved so fierce as
+to resemble the encounter in days of old between the deities and the
+Asuras. King Divodasa fought the enemy for a thousand days at the end of
+which, having lost a number of followers and animals, he became
+exceedingly distressed.[250] King Divodasa, O monarch, having lost his
+army and seeing his treasury exhausted, left his capital and fled away.
+Repairing to the delightful retreat of Bhardwaja endued with great wisdom
+the king, O chastiser of foes joining his hands in reverence, sought the
+Rishi's protection. Beholding King Divodasa before him, the eldest son of
+Vrihaspati, viz., Bharadwaja of excellent conduct, who was the monarch's
+priest, said unto him, What is the reason of thy coming here? Tell me
+everything, O king. I shall do that which is agreeable to thee, without
+any scruple.'
+
+"The king said, 'O holy one, the sons of Vitahavya have slain all the
+children and men of my house. I only have escaped with life, totally
+discomfited by the foe. I seek thy protection. It behoveth thee, O holy
+one, to protect me with such affection as thou hast for a disciple. Those
+princes of sinful deeds have slaughtered my whole race, leaving myself
+only alive.'
+
+"Bhishma continued, 'Unto him who pleaded so piteously, Bharadwaja of
+great energy said, Do not fear! Do not fear! O son of Sudeva, let thy
+fears be dispelled. I shall perform a sacrifice, O monarch, in order that
+thou mayst have a son through whom thou shalt be able to smite thousands
+upon thousands of Vitahavya's party. After this, the Rishi performed a
+sacrifice with the object of bestowing a son on Divodasa. As the result
+thereof, unto Divodasa was born a son named Pratarddana. Immediately on
+his birth he grew up like a boy of full three and ten years and quickly
+mastered the entire Vedas and the whole of arms. Aided by his Yoga
+powers, Bharadwaja of great intelligence had entered into the prince.
+Indeed, collecting all the energy that occurs in the object of the
+universe, Bharadwaja put them together in the body of prince Pratarddana.
+Put on shining mail on his person and armed with the bow, Pratarddana,
+his praises sung by bards and the celestial Rishis, shone resplendent
+like the risen star of day. Mounted on his car and with the scimitar tied
+to his belt, he shone like a blazing fire. With scimitar and shield and
+whirling his shield as he went, he proceeded to the presence of his sire.
+Beholding the prince, the son of Sudeva, viz., king Divodasa, became
+filled with joy. Indeed, the old king thought the sons of his enemy
+Vitahavya as already slain. Divodasa then installed his son Pratarddana
+as Yuvaraja, and regarding himself crowned with success became
+exceedingly happy. After this, the old king commanded that chastiser of
+foes, viz., prince Pratarddana to march against the sons of Vitahavya and
+slay them in battle. Endued with great powers. Pratarddana, that
+subjugator of hostile cities speedily crossed Ganga on his car and
+proceeded against the city of the Vitahavyas. Hearing the clatter
+produced by the wheels of his car, the sons of Vitahavya, riding on their
+own cars that looked like fortified citadels and that were capable of
+destroying hostile vehicles, issued out of their city. Issuing out of
+their capital, those tigers among men, viz., the sons of Vitahavya, who
+were all skilful warriors cased in mail, rushed with uplifted weapons
+towards Pratarddana, covering him with showers of arrows. Encompassing
+him with innumerable cars, O Yudhisthira, the Vitahavyas poured upon
+Pratarddana showers of weapons of various kinds like clouds pouring
+torrents of rain on the breast of Himavat. Baffling their weapons with
+his own, prince Pratarddana endued with mighty energy slew them all with
+his shafts that resembled the lighting fire of Indra. Their heads struck
+off, O king, with hundreds and thousands of broad-headed arrows, the
+warriors of Vitahavya fell down with blood-dyed bodies like Kinsuka trees
+felled by woodmen with their axes on every side. After all his warriors
+and sons had fallen in battle, king Vitahavya fled away from his capital
+to the retreat of Bhrigu. Indeed, arrived there, the royal fugitive
+sought the protection of Bhrigu. The Rishi Bhrigu, O monarch, assured the
+defeated king of his protection. Pratarddana followed in the footsteps of
+Vitahavya. Arrived at the Rishi's retreat, the son of Divodasa said in a
+loud voice.--Ho, listen ye disciples of the high souled Bhrigu that may
+happen to be present, I wish to see the sage. Go and inform him of this.
+Recognising that it was Pratarddana who had come, the Rishi Bhrigu
+himself came out of his retreat and worshipped that best of kings
+according to due rites. Addressing him then, the Rishi said,--Tell me, O
+king, what is thy business. The king, at this, informed the Rishi of the
+reason of his presence.'
+
+"The king said, 'King Vitahavya has come here, O Brahmana. Do thou give
+him up. His sons, O Brahmana, had destroyed my race. They had laid waste
+the territories and the wealth of the kingdom of Kasi. Hundred sons,
+however, of this king proud of his might, have all been slain by me. By
+slaying that king himself I shall today pay off the debt I owe to my
+father. Unto him that foremost of righteous men, viz., the Rishi Bhrigu,
+penetrated with compassion, replied by saying,--There is no Kshatriya in
+this retreat. They that are here are all Brahmanas. Hearing these words
+of Bhrigu that must accord he thought with truth, Pratarddana touched the
+Rishi's feet slowly and, filled with delight, said,--By this, O holy one,
+I am without doubt, crowned with success, since this king becomes
+abandoned by the very order of his birth in consequence of my prowess.
+Give me thy permission, O Brahmana, to leave thee, and let me solicit
+thee to pray for my welfare. This king, O founder of the race that goes
+by the name, has been compelled to leave of the very community of his
+birth, in consequence of my might. Dismissed by the Rishi Bhrigu, king
+Pratarddana then departed from that retreat, having even as a snake
+vomits forth its real poison and repaired to the place he had come from.
+Meanwhile, king Vitahavya attained to the status of a Brahmana sage by
+virtue of the words only of Bhrigu. And he acquired also a complete
+mastery over all the Vedas through the same cause. Vitahavya had a son
+named Gritsamada who in beauty of person was a second Indra. Once on a
+time the Daityas afflicted him much, believing him to be none else than
+Indra. With regard to that high-souled Rishi, one foremost of Srutis in
+the Richs goes like this viz., He with whom Gritsamada stays, O Brahmana,
+is held in high respect by all Brahmanas. Endued with great intelligence,
+Gritsamada become a regenerate Rishi in the observance of Brahmacharyya.
+Gritsamada had a regenerate son of the name of Sutejas. Sutejas had a son
+of the name of Varchas, and the son of Varchas was known by the name of
+Vihavya. Vihavya had a son of his loins who was named Vitatya and Vitatya
+had a son of name Satya. Satya had a son of name Santa. Santa had a son,
+viz., the Rishi Sravas. Sravas begot a son named Tama. Tama begot a son
+named Prakasa, who was a very superior Brahmana. Prakasa had a son named
+Vagindra who was the foremost of all silent reciters of sacred Mantras.
+Vagindra begot a son named Pramati who was a complete master of all the
+Vedas and their branches. Pramati begot upon the Apsara Ghritachi a son
+who was named Ruru. Ruru begot a son upon his spouse Pramadvara. That son
+was the regenerate Rishi Sunaka. Sunaka begot a son who is named Saunaka.
+It was even thus, O foremost of monarchs, that king Vitahavya, though a
+Kshatriya by the order of his birth, obtained the status of a Brahmana, O
+chief of Kshatriyas, through the grace of Bhrigu. I have also told thee
+the genealogy of the race that sprung from Gritsamada. What else wouldst
+thou ask?'
+
+
+
+SECTION XXXI
+
+"Yudhishthira said, 'What men, O chief of Bharata's race, are worthy of
+reverent homage in the three worlds? Tell me this in detail verily. I am
+never satiated with hearing thee discourse on these topics.'
+
+"Bhishma said, 'In this connection is cited the old narrative of the
+discourse between Narada and Vasudeva. Beholding Narada on one occasion
+worshipping many foremost of Brahmanas with joined hands, Kesava
+addressed him saying, Whom dost thou worship? Whom amongst these
+Brahmanas, O holy one dost thou worship with so great reverence? If it is
+a matter that I can heard of, I then wish to hear it. Do, O foremost of
+righteous men, tell me this!'[251]
+
+"Narada said, 'Hear, O Govinda, as to who those are whom I am
+worshipping, O grinder of foes. Who else is there in this world that so
+much deserves to hear this? I worship the Brahmanas, O puissant one, who
+constantly worship Varuna and Vayu and Aditya and Parjanya and the deity
+of Fire, and Sthanu and Skanda and Lakshmi and Vishnu and the Brahmanas,
+and the lord of speech, and Chandramas, and the Waters and Earth and the
+goddess Saraswati. O tiger of Vrishni's race, I always worship those
+Brahmanas that are endued with penances, that are conversant with the
+Vedas, that are always devoted to Vedic study, and that are possessed of
+high worth. O puissant one, I bow down my head unto those persons who are
+freed from boastfulness, who discharge, with an empty stomach, the rites
+in honour of the deities, who are always contented with what they have
+and who are endued with forgiveness. I worship them, O Yadava, that are
+performers of sacrifices, that are of a forgiving disposition, and self
+restrained, that are masters of their own senses, that worship truth and
+righteousness, and that give away land and kine unto good Brahmanas.[252]
+I bow unto them, O Yadava, that are devoted to the observance of
+penances, that dwell in forests, that subsist upon fruits and roots, that
+never store anything for the morrow, and that are observant of all the
+acts and rites laid down in the scriptures. I bow unto them, O Yadava,
+that feed and cherish their servants, that are always hospitable to
+guests, and that eat only the remnants of what is offered to the deities.
+I worship them that have become irresistible by studying the Vedas, that
+are eloquent in discoursing on the scriptures, that are observant of the
+vow of Brahmacharyya, and that are always devoted to the duties of
+officiating at the sacrifices of others and of teaching disciples. I
+worship them that are endued with compassion towards all creatures, and
+that study the Vedas till noon (i.e. till their backs are heated by the
+sun). I bow unto them, O Yadava, that strive to obtain the grace of their
+preceptors, that labour in the acquisition of their Vedas, that are firm
+in the observance of vows, that wait, with dutiful obedience, upon their
+preceptors and seniors, and that are free from malice and envy. I bow
+unto them, O Yadava, that are observant of excellent vows, that practice
+taciturnity, that have knowledge of Brahman, that are firm in truth, that
+are givers of libations of clarified butter and oblations of meat. I bow
+to them, O Yadava, that subsist upon eleemosynary alms, that are
+emaciated for want of adequate food and drink, that have lived in the
+abodes of their preceptors, that are averse to and destitute of all
+enjoyments, and that are poor in the goods of this Earth. I bow unto
+them, O Yadava, that have no affection for things of this Earth, that
+have no quarrels to wage with others, that do not clothe themselves, that
+have no wants, that have become irresistible through the acquisition of
+the Vedas, that are eloquent in the exposition of righteousness, and that
+are utterers of Brahma, I bow unto them that are devoted to the practice
+of the duty of compassion towards all creatures, that are firm in the
+observance of truth, that are self-restrained, and that are peaceful in
+their behaviour. I bow unto them, O Yadava, that are devoted to the
+worship of deities and guests, that are observant of the domestic mode of
+life, and that follow the practice of pigeons in the matter of their
+subsistence.[253] I always bow unto those persons whose aggregate of
+three exists, without being weakened, in all their acts, and who are
+observant of truth and righteous behaviour,[254] I bow unto them, O
+Kesava, that are conversant with Brahma, that are endued with knowledge
+of the Vedas, that are attentive to the aggregate of three, that are free
+from cupidity, and that are righteous in their behaviour. I bow unto
+them, O Madhava, that subsist upon water only, or upon air alone, or upon
+the remnants of the food that is offered to deities and guests, and that
+are observant of diverse kinds of excellent vows. I always worship them
+that have no spouses (in consequence of the vow of celibacy they
+observe), that have spouses and the domestic fire (in consequence of the
+domestic mode of life they lead), that are the refuge of the Vedas, and
+that are the refuge of all creatures in the universe (in consequence of
+the compassion they feel towards them). I always bow unto those Rishis, O
+Krishna, that are the creators of the universe, that are the elders of
+the universe, that are the eldest members of the race or the family, that
+are dispellers of the darkness of ignorance, and that are the best of all
+persons in the universe (for righteousness of behaviour and knowledge of
+the scriptures). For these reasons, do thou also, O scion of Vrishni's
+race, worship every day those regenerate persons of whom I speak.
+Deserving as they are of reverent worship, they will when worshipped,
+confer happiness on thee, O sinless one. Those persons of whom I speak
+are always givers of happiness in this world as well as in the next.
+Reverenced by all, they move about in this world, and if worshipped by
+thee are sure to grant thee happiness. They who are hospitable to all
+persons that come unto them as guests, and who are always devoted to
+Brahmanas and kine, as also to truth (in speech and behaviour), succeed
+in crossing all calamities and obstacles. They who are always devoted to
+peacefulness of behaviour, as also they who are freed from malice and
+envy, and they who are always attentive to the study of the Vedas,
+succeed in crossing all calamities and obstacles. They who bow unto all
+the deities (without showing a preference for any and thereby proving
+their tolerance), they who betake themselves to one Veda as their refuge,
+they who are possessed of faith and are self-restrained, succeed in
+crossing all calamities and obstacles. They who worship the foremost of
+Brahmanas with reverence and are firm in the observance of excellent vows
+and practise the virtue of charity, succeed in crossing all calamities
+and obstacles. They who are engaged in the practice of penances, they who
+are always observant of the vow of celibacy, and they whose souls have
+been cleansed by penances, succeed in crossing all calamities and
+obstacles. They who are devoted to the worship of the deities and guests
+and dependants, as also of the Pitris, and they who eat the remnant of
+the food that is offered to deities, Pitris, guests and dependants,
+succeed in crossing all calamities and obstacles. They who, having
+ignited the domestic fire, duly keep it burning and worship it with
+reverence and they who have duly poured libations (to the deities) in
+Soma-sacrifices, succeed in crossing all calamities and obstacles. They
+who behave as they should towards their mothers and fathers and
+preceptors and other seniors even as thou, O tiger among the Vrishnis,
+dost behave, succeed in crossing all calamities and obstacles--Having
+said these words, the celestial Rishi ceased speaking.'
+
+"Bhishma continued. 'For these reasons, do thou also, O son of Kunti,
+always worship with reverence the deities, the Pitris, the Brahmanas, and
+guests arrived at thy mansion and as the consequence of such conduct thou
+art sure to attain to a desirable end!'"
+
+
+
+SECTION XXXII
+
+"Yudhishthira said,--'O grandsire, O thou of great wisdom, O thou that
+art conversant with all branches of knowledge, I desire to hear thee
+discourse on topics connected with duty and Righteousness. Tell me truly,
+O chief of Bharata's race, what the merits are of those persons that
+grant protection to living creatures of the four orders when these pray
+for protection.'
+
+"Bhishma said, 'O Dharma's son of great wisdom and widespread fame,
+listen to this old history touching the great merit of granting
+protection to others when protection is humbly sought. Once on a time, a
+beautiful pigeon, pursued by a hawk, dropped down from the skies and
+sought the protection of the highly-blessed king Vrishadarbha. The
+pure-souled monarch, beholding the pigeon take refuge in his lap from
+fear, comforted him, saying, Be comforted, O bird; do not fear, Whence
+hast thou taken such great fright? What hast thou done and where hast
+thou done it in consequence of which thou hast lost thy senses in fear
+and art more dead than alive? Thy colour, beautiful bird, is such as to
+resemble that which adorns a fresh-blown lotus of the blue variety. Thy
+eyes are of the hue of the pomegranate or the Asoka flower. Do not fear.
+I bid thee, be comforted. When thou hast sought refuge with me, know that
+no one will have the courage to even think of seizing thee,--thee that
+hast such a protector to take care of thy person. I shall for thy sake,
+give up today the very kingdom of the Kasi and, if need be, my lice too.
+Be comforted, therefore, and let no fear be thine, O pigeon.'
+
+"The hawk said, 'This bird has been ordained to be my food. It behoves
+thee not, O king, to protect him from me. I have outcoursed this bird and
+have got him. Verily, with great effort have I got at him at last. His
+flesh and blood and marrow and fat will be of great good to me. This bird
+will be the means of gratifying me greatly. Do not, O king, place thyself
+between him and me in this way. Fierce is the thirst that is afflicting
+me, and hunger is gnawing my bowels. Release the bird and cast him off. I
+am unable to bear the pains of hunger any longer. I pursued him as my
+prey. Behold, his body is bruised and torn by me with my wings and
+talons. Look, his breath has become very weak. It behoves thee not, O
+king, to protect him from me. In the exercise of that power which
+properly belongs to thee, thou art, indeed competent to interfere in
+protecting human beings when they are sought to be destroyed by human
+beings. Thou canst not, however, be admitted to have any power over a
+sky-ranging bird afflicted with thirst. Thy power may extend over thy
+enemies, thy servants, thy relatives, the disputes that take place
+between thy subjects. Indeed, it may extend over every part of thy
+dominions and over also thy own senses. Thy power, however, does not
+extend over the welkin. Displaying thy prowess over such foes as act
+against thy wishes, thou mayst establish thy rule over them. Thy rule,
+however, does not extend over the birds that range the sky. Indeed, if
+thou hast been desirous of earning merit (by protecting this pigeon), it
+is thy duty to look at me also (and do what is proper for enabling me to
+appease my hunger and save my life)!
+
+"Bhishma continued, 'Hearing these words of the hawk, the royal sage
+became filled with wonder. Without disregarding these words of his, the
+king, desirous of attending to his comforts, replied unto him saying the
+following words.'
+
+"The king said, 'Let a bovine bull or boar or deer or buffalo be dressed
+today for thy sake. Do thou appease thy hunger on such food today. Never
+to desert one that has sought my protection in my firm vow. Behold, O
+bird, this bird does not leave my lap!'
+
+"The hawk said, 'I do not, O monarch, eat the flesh of the boar or the ox
+or of any of the diverse kinds of fowl. What need have I of food of this
+or that kind? My concern is with that food which has been eternally
+ordained for beings of my order? Hawks feed on pigeons,--this is the
+eternal ordinance. O sinless, Usinara, if thou feelest such affection for
+this pigeon, do thou then give me flesh from thy own body, of weight
+equal to that of this pigeon.'
+
+"The king said, 'Great is the favour thou showiest me today by speaking
+to me in this strain. Yes, I shall do what thou biddest. Having said
+this, that best of monarchs began to cut off his own flesh and weigh it
+in a balance against the pigeon. Meanwhile, in the inner apartments of
+the palace, the spouses of king, adorned with jewels and gems, hearing
+what was taking place, uttered exclamations of woe and came out, stricken
+with grief. In consequence of those cries of the ladies, as also of the
+ministers and servants, a noise deep as the roar of the clouds arose in
+the palace. The sky that had been very clear became enveloped with thick
+clouds on every side. The Earth began to tremble, as the consequence of
+that act of truth which the monarch did. The king began to cut off the
+flesh from his flanks from the arms, and from his thighs, and quickly
+fill one of the scales for weighing it against the pigeon. In spite of
+all that, the pigeon continued to weigh heavier. When at last the king
+became a skeleton of bones, without any flesh, and covered with blood, he
+desired to give up his whole body and, therefore, ascended the scale in
+which he had placed the flesh that he had previously cut off. At that
+time, the three worlds, with Indra at their head, came to that spot for
+beholding him. Celestial kettle-drums and diverse drums were struck and
+played upon by invisible beings belonging to the firmament. King
+Vrishadarbha was bathed in a shower of nectar that was poured upon him.
+Garlands of celestial flowers, of delicious fragrance and touch, were
+also showered upon him copiously and repeatedly. The deities and
+Gandharvas and Apsaras in large bands began to sing and dance around him
+even as they sing and dance around the Grandsire Brahma. The king then
+ascended a celestial car that surpassed (in grandeur and beauty) a
+mansion made entirely of gold, that had arches made of gold and gems, and
+that was adorned with columns made of lapis lazuli. Through the merit of
+his act, the royal sage Sivi proceeded to eternal Heaven. Do thou also, O
+Yudhishthira, act in the same way towards those that seek thy protection.
+He who protects those that are devoted to him, those that are attached to
+him from love and affection, and those that depend upon him, and who has
+compassion for all creatures, succeeds in attaining to great felicity
+hereafter. That king who is of righteous behaviour and who is observant
+of honesty and integrity, succeeds by his acts of sincerity in acquiring
+every valuable reward. The royal sage Sivi of pure soul and endued with
+great wisdom and unbaffled prowess, that ruler of the kingdom of Kasi,
+became celebrated over the three worlds for his deeds of righteousness.
+Anybody who would protect in the same way a seeker for protection, would
+certainly attain (like Sivi himself) to the same happy end, O best of the
+Bharatas. He who recites this history of the royal sage Vrishadarbha is
+sure to become cleansed of every sin, and the person who hears this
+history recited by another is sure to attain to the same result.'"
+
+
+
+SECTION XXXIII
+
+"Yudhishthira said, 'Which act, O grandsire, is the foremost of all those
+that have been laid down for a king? What is that act by doing which a
+king succeeds in enjoying both this world and the next?'
+
+"Bhishma said, 'Even this viz., the worship of the Brahmanas, is the
+foremost of all those act, O Bharata, which have been laid down for a
+king duly installed on the throne, if, indeed, he is desirous of
+obtaining great happiness. Even this is what the foremost of all kings
+should do. Know this well, O chief of Bharata's race. The king should
+always worship with reverence all righteous Brahmanas possessed of Vedic
+lore.[255] The king should, with bows and comforting speeches and gifts
+of all articles of enjoyment, worship all Brahmanas possessed of great
+learning who may dwell in his city or provinces. This is the foremost of
+all acts laid down for the king. Indeed, the king should always keep his
+eyes fixed on this. He should protect and cherish these, even as he
+protects his own self or his own children. The king should worship with
+greater reverence those amongst the Brahmanas that may be worthy of it
+(for their superior sanctity and learning). When such men are freed from
+all anxiety, the whole kingdom blazes forth in beauty. Such individuals
+are worthy of adoration. Unto such the king should bow his head. Verily,
+they should be honoured, even as one honours one's sires and grandsires.
+Upon them depends the course of conduct followed by men, even as the
+existence of all creatures depends upon Vasava. Of prowess incapable of
+being baffled and endued with great energy, such men, if enraged, are
+capable of consuming the entire kingdom to ashes by only fiat of their
+will, or by acts of incantation, or by other means (derived from the
+power of penance). I do not see anything that can destroy them. Their
+power seems to be uncontrolled, being capable of reaching to the farthest
+end of the universe. When angry, their glances fall upon men and things
+like a blazing flame of fire upon a forest. The most courageous men are
+struck with fear at their men. Their virtues and powers are extraordinary
+and immeasurable. Some amongst them are like wells and pits with mouths
+covered by grass and creepers, while others resemble the firmament
+cleared of clouds and darkness. Some amongst them are of fierce
+dispositions (like Durvasas and others of that stamp). Some are as mild
+and soft in disposition as cotton (like Gautama and others). Some amongst
+them are very cunning (like Agastya who devoured the Asura Vatapi, and
+Rishis of that class). Some amongst them are devoted to the practice of
+penances. Some amongst them are employed in agricultural pursuits (like
+the preceptor of Uddalaka). Some amongst them are engaged in the keep of
+kine (as Upamanyu while attending his preceptor). Some amongst them live
+upon eleemosynary alms. Some amongst them are even thieves (like Valmiki
+in his early years and Viswamitra during a famine). Some amongst them are
+fond of fomenting quarrels and disputes (like Narada). Some, again,
+amongst them are actors and dancers (like Bharata). Some amongst them are
+competent to achieve all feats, ordinary and extraordinary (like Agastya
+drinking up the entire ocean, as if it were a palmful of water). The
+Brahmanas, O chief of Bharata's race are of diverse aspects and
+behaviour. One should always utter the praises of the Brahmanas who are
+conversant with all duties, who are righteous of behaviour, who are
+devoted to diverse kinds of act, and who are seen to derive their
+sustenance from diverse kinds of occupations.[256] The Brahmanas, O ruler
+of men, who are highly blessed, are elder in respect of their origin than
+the Pitris, the deities, human beings (belonging to the three other
+orders), the Snakes and the Rakshasas. These regenerate persons are
+incapable of being vanquished by the deities or the Pitris, or the
+Gandharvas or the Rakshasas, or the Asuras or the Pisachas. The Brahmanas
+are competent to make him a deity that is not a deity They can, again,
+divest one that is a deity of his status as such. He becomes a king whom
+they wish to make a king. He, on the other hand, goes to the wall whom
+they do not love or like. I tell thee truly, O king, that those foolish
+persons, without doubt, meet with destruction who calumniate the
+Brahmanas and utter their dispraise. Skilled in praise and dispraise, and
+themselves the origin or cause of other people's fame and ignominy the
+Brahmanas, O king, always become angry with those that seek to injure
+others. That man whom the Brahmanas praise succeeds in growing in
+prosperity. That man who is censured and is cast off by the Brahmanas
+soon meets with discomfiture. It is in consequence of the absence of
+Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and
+other Kshatriya tribes have become fallen and degraded into the status of
+Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the
+Kolisarpas, the Mahishakas and other Kshatriyas, have, in consequence of
+the absence of Brahmanas from among their midst, become degraded into
+Sudras. Defeat at their hands is preferable to victory over them, O
+foremost of victorious persons. One slaying all other living creatures in
+the world does not incur a sin so heinous as that of slaying a single
+Brahmana. The great Rishis have said that Brahmanicide is a heinous sin.
+One should never utter the dispraise or calumny of the Brahmanas. Where
+the dispraise of Brahmanas is uttered, one should sit with face hanging
+down or leave that spot (for avoiding both the utterer and his words).
+That man has not as yet been born in this world or will not take birth
+here, who has been or will be able to pass his life in happiness after
+quarrelling with the Brahmanas. One cannot seize the wind with one's
+hands. One cannot touch the moon with one's hand. One cannot support the
+Earth on one's arms. After the same manner, O king, one is not able to
+vanquish the Brahmanas in this world.'"
+
+
+
+SECTION XXXIV
+
+"Bhishma said, 'One should always offer the most reverent worship unto
+the Brahmanas. They have Soma for their king, and they it is who confer
+happiness and misery upon others. They, O king, should always be
+cherished and protected as one cherishes and protects one's own sires and
+grandsires, and should be adored with bows and gifts of food and
+ornaments and other articles of enjoyment, as also with such things as
+they may desire. The peace and happiness of the kingdom flow from such
+respect shown to the Brahmanas even as the peace and happiness of all
+living creatures flow from Vasava, the chief of the celestials. Let
+Brahmanas of pure behaviour and Brahma-effulgence be born in a kingdom.
+Kshatriyas also that are splendid car-warriors and that are capable of
+scorching all foes, should be desired (amongst those that settle in a
+kingdom). This was said unto me by Narada. There is nothing higher, O
+king, than this, viz., the act of causing a Brahmana possessed of good
+birth, having a knowledge of morality and righteousness, and steadfast in
+the observance of excellent vows, to take up his residence in one's
+mansion. Such an act is productive of every kind of blessing. The
+sacrificial offerings given unto Brahmanas reach the very deities who
+accept them. Brahmanas are the sires of all creatures. There is nothing
+higher than a Brahmana. Aditya, Chandramas, Wind, Water, Earth, Sky and
+the points of the compass, all enter the body of the Brahmana and take
+what the Brahmana eats.[257] In that house where Brahmanas do not eat,
+the Pitris refuse to eat. The deities also never eat in the house of the
+wretch who hates the Brahmanas. When the Brahmanas are gratified, the
+Pitris also are gratified. There is no doubt in this. They that give away
+the sacrificial butter unto the Brahmanas become themselves gratified (in
+this and the other world). Such men never meet with destruction. Verily,
+they succeed in attaining to high ends. Those particular offerings in
+sacrifices with which one gratifies the Brahmanas go to gratify both the
+Pitris and the deities. The Brahmana is the cause of that sacrifice
+whence all created things have sprung. The Brahmana is acquainted with
+that from which this universe has sprung and unto which, when apparently
+destroyed, it returns. Indeed the Brahmana knows the path that leads to
+Heaven and the other path that leads to the opposite place. The Brahmana
+is conversant with what has happened and what will happen. The Brahmana
+is the foremost of all two-legged beings. The Brahmana, O chief of the
+Bharatas, is fully conversant with the duties that have been laid down
+for his order. Those persons that follow the Brahmanas are never
+vanquished. Departing from this world, they never meet with destruction.
+Indeed victory is always theirs. Those high-souled persons,--indeed,
+those persons that have subdued their souls,--who accept the words that
+fall from the lips of the Brahmanas, are never vanquished. Victory always
+becomes theirs.[258] The energy and might of those Kshatriyas who scorch
+everything with their energy and might become neutralised when they
+encounter the Brahmanas. The Bhrigus conquered the Talajanghas. The son
+of Angiras conquered the Nipas. Bharadwaja conquered the Vitahavyas as
+also the Ailas. O chief of Bharata's race. Although all these Kshatriyas
+were capable of using diverse kinds of arms, yet the Brahmanas named,
+owning only black deer skins for their emblems, succeeded in conquering
+them effectually. Bestowing the Earth upon the Brahmanas and illuminating
+both the worlds by the splendour of such a deed, one should accomplish
+acts through which one may succeed in attaining to the end of all
+things.[259] Like fire concealed within wood, everything that is said or
+heard or read in this world, lies ensconced in the Brahmana. In this
+connection is cited the old history of the conversation between Vasudeva
+and the Earth, O chief of Bharata's race!'
+
+"Vasudeva said, 'O mother of all creatures, O auspicious goddess, I
+desire to ask thee for a solution of this doubt of mine. By what act does
+a man leading the domestic mode of life succeed in cleansing all his
+sins?'
+
+"The Earth said, 'One should serve the Brahmanas. This conduct is
+cleansing and excellent. All the impurities destroyed of that man who
+serves the Brahmanas with reverence. From this (conduct) arises
+prosperity. From this arises fame. From this springs forth intelligence
+or knowledge of the soul. A Kshatriya by this conduct, becomes a mighty
+car-warrior and a scorcher of foes and succeeds in acquiring great fame.
+Even this is what Narada said unto me, viz., that one should always
+revere a Brahmana that is well-born, of rigid vows and conversant with
+the scriptures, if one desires every kind of prosperity. That man really
+grows in prosperity who is applauded by the Brahmanas, who are higher
+than those that are regarded superior to all men high or low. That man
+who speaks ill of the Brahmanas soon meets with discomfiture, even as a
+clod of unbaked earth meets with destruction when cast into the sea.
+After the same manner, all acts that are hurtful to the Brahmanas are
+sure to bring about discomfiture and ruin. Behold the dark spots on the
+Moon and the salt waters of the ocean. The great Indra had at one time
+been marked all over with a thousand sex-marks. It was through the power
+of the Brahmanas that those marks became altered into as so many eyes.
+Behold, O Mahadeva how all those things took place. Desiring fame and
+prosperity and diverse regions of beautitude in the next world, a person
+of pure behaviour and soul should, O slayer of Madhu, live in obedience
+to the dictates of the Brahmanas.'[260]
+
+"Bhishma continued, 'Hearing these words of the goddess Earth, the slayer
+of Madhu, O thou of Kuru's race, exclaimed,--Excellent, Excellent--and
+honoured the goddess in due form. Having heard this discourse between the
+goddess Earth and Madhava, do thou, O son of Pritha, always, with rapt
+soul, worship all superior Brahmanas. Doing this, thou shalt verily
+obtain what is highly beneficial for thee!"'
+
+
+
+SECTION XXXV
+
+"Bhishma said, 'O blessed king, Brahmana, by birth alone, becomes an
+object of adoration with all creatures and are entitled, as guests, to
+eat the first portion of all cooked food.[261] From them flow all the
+great objects of life (viz., Righteousness and Wealth and Pleasure and
+Emancipation). They are the friends of all creatures in the universe.
+They are again the mouths of the deities (for food poured into their
+mouths is eaten by the deities). Worshipped with reverence, they wish us
+prosperity by uttering words fraught with auspiciousness. Disregarded by
+our foes, let them be enraged with these, and let them wish evil unto
+those detractors of theirs, uttering words fraught with severe curses. In
+this connection, persons conversant with ancient history repeat the
+following verses sung of old respecting how in ancient times the Creator,
+after having created the Brahmanas, ordained their duties.--A Brahmana
+should never do anything else than what has been ordained for him.
+Protected, they should protect others. By conducting themselves in this
+way, they are sure to attain to what is mightily advantageous for them.
+By doing those acts that are ordained for them, they are sure to obtain
+Brahma-prosperity. Ye shall become the exemplars of all creatures, and
+reins for restraining them. A Brahmana possessed of learning should never
+do that which is laid down for the Sudras. By doing such acts, a Brahmana
+loses merit[262]. By Vedic study he is sure to obtain prosperity and
+intelligence and energy and puissance competent to scorch all things, as
+also glory of the most exalted kind. By offering oblations of clarified
+butter unto the deities, the Brahmanas attain to high blessedness and
+become worthy of taking the precedence of even children in the matter of
+all kinds of cooked food, and endued with Brahma-prosperity.[263] Endued
+with faith that is fraught with compassion towards all creatures, and
+devoted to self-restraint and the study of the Vedas, ye shall attain to
+the fruition of all your wishes. Whatever things exist in the world of
+men, whatever things occur in the region of the deities, can all be
+achieved acquired with the aid of penances and knowledge and the
+observance of vows and restraints. I have thus recited to thee, O sinless
+one, the verses that were sung by Brahma himself. Endued with supreme
+intelligence and wisdom, the Creator himself ordained this, through
+compassion for the Brahmanas. The puissance of those among them that are
+devoted to penances is equal to the might of kings. They are verily
+irresistible, fierce, possessed of the speed of lightning, and
+exceedingly quick in what they do. There are amongst them those that are
+possessed of the might of lions and those that are possessed of the might
+of tigers. Some of them are endued with the might of boars, some with
+that of the deer, and some with that of crocodiles. Some there are
+amongst them whose touch resembles that of snakes of virulent poison, and
+some whose bite resembles that of sharks. Some amongst them are capable
+of compassing by speech alone the destruction of those that are opposed
+to them; and some are competent to destroy by a glance only of their
+eyes. Some, amongst them, as already said, are like snakes of virulent
+poison, and some of them are possessed of very mild dispositions. The
+dispositions, O Yudhisthira, of the Brahmanas, are of diverse kinds. The
+Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the
+Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the
+Varvaras, the Kiratas, the Yavanas, and numerous other tribes of
+Kshatriyas, have become degraded into the status of Sudras through the
+wrath of Brahmanas. In consequence of having disregarded the Brahmanas,
+the Asuras have been obliged to take refuge in the depths of the ocean.
+Through the grace of the Brahmanas, the deities have become denizens of
+the happy regions of Heaven. The element of space or ether is incapable
+of being touched. The Himavat mountains are incapable of being moved from
+their site. The current of Ganga is incapable of being resisted by a dam.
+The Brahmanas are incapable of being subjugated. Kshatriyas are incapable
+of ruling the Earth without cultivating the good will of the Brahmanas.
+The Brahmanas are high-souled beings. They are the deities of the very
+deities. Do thou always worship them with gifts and obedient services:
+if, indeed, thou wishest to enjoy the sovereignty of the whole Earth with
+her belt of seas. The energy and might of Brahmanas, O sinless one,
+become abated in consequence of the acceptance of gift. Thou shouldst
+protect thy race. O king, from those Brahmanas that do not desire to
+accept gifts!'"[264]
+
+
+
+(Anusasana Parva Continued in Volume XI)
+
+
+
+
+
+
+
+
+
+ SECTION XXXVI
+
+"Bhishma said, 'In this connection is cited the old history of the
+discourse between Sakra and Samvara. Do thou listen to it, O
+Yudhishthira. Once upon a time Sakra, assuming the guise of an ascetic
+with matted locks on his head and body smeared with ashes all over, rode
+on an ugly car and repaired to the presence of the Asura Samvara.'
+
+"Sakra said, 'Through what conduct, O Samvara, hast thou been able to get
+at the head of all individuals of thy race? For what reason do all people
+regard thee as superior? Do thou tell me this truly and in detail.'
+
+"Samvara said, 'I never cherish any ill-feelings towards the Brahmanas.
+Whatever instructions they impart I accept with unquestioning reverence.
+When the Brahmanas are engaged in interpreting the scriptures, I listen
+to them with great happiness. Having heard their interpretations I never
+disregard them. Nor do I ever offend against the Brahmanas in any way. I
+always worship those Brahmanas that are endued with intelligence. I
+always seek information from them. I always worship their feet.
+Approaching me with confidence, they always address me with affection and
+enquire after my welfare. If they ever happen to be heedless, I am always
+heedful. If they happen to sleep, I always remain wakeful. Like bees
+drenching the cells of the comb with honey, the Brahmanas, who are my
+instructors and rulers, always drench me with the nectar of knowledge--me
+that am always devoted to the path pointed out by the scriptures, that am
+devoted to the Brahmanas, and that am perfectly free from malice or evil
+passion. Whatever they say with cheerful hearts, I always accept aided by
+memory and understanding. I am always careful of my own faith in them and
+I always think of my own inferiority to them. I always lick the nectar
+that dwells at the end of their tongue, and it is for this reason that I
+occupy a position far above that of all others of my race like the Moon
+transcending all the stars. The scriptural interpretations which fall
+from the lips of the Brahmanas and listening to which every wise man acts
+in the world, constitute nectar on earth and may also be likened to eyes
+of remarkable excellence.[265] Witnessing the encounter between the
+deities and the Asuras in days of old, and understanding the puissance of
+the instructions that fell from the Brahmanas, my father became filled
+with delight and wonder.[266] Beholding the puissance of high-souled
+Brahmanas, my sire asked Chandramas the question, 'How do the Brahmanas
+attain to success?
+
+'Soma said, 'The Brahmanas become crowned with success through their
+penances. Their strength consists in speech. The prowess of persons
+belonging to the kingly order resides in their arms. The Brahmanas,
+however, have speech for their weapons. Undergoing the discomforts of a
+residence in the abode of his preceptor, the Brahmana should study the
+Vedas or at least the Pranava. Divesting himself of wrath and renouncing
+earthly attachments, he should become a Yati, viewing all things and all
+creatures with equal eyes. If remaining in the abode of his sire he
+masters all the Vedas and acquiring great knowledge attains to a position
+that should command respect people still condemn him as untravelled or
+homekeeping. Like a snake swallowing mice, the earth swallows up these
+two, viz., a king that is unwilling to fight and a Brahmana that is
+unwilling to leave home for acquiring knowledge.[267] Pride destroys the
+prosperity of persons of little intelligence. A maiden, if she conceives,
+becomes stained. A Brahmana incurs reproach by keeping at home. Even this
+is what my father heard from Soma of wonderful aspect. My father, in
+consequence of this, began to worship and reverence the Brahmanas. Like
+him, I also worship and adore all Brahmanas of high vows.'
+
+"Bhishma continued, "Hearing these words that fell from the mouth of that
+prince of Danavas, Sakra began to worship the Brahmanas, and as a
+consequence thereof he succeeded in obtaining the chiefdom of the
+deities.'"
+
+
+
+SECTION XXXVII
+
+"Yudhishthira said, 'Which amongst these three persons, O grandsire,
+should be regarded as the best for making gifts unto, viz., one who is a
+thorough stranger, or one who is living with and who has been known to
+the giver for a long time, or one who presents himself before the giver,
+coming from a long distance?'
+
+"Bhishma said, 'All these are equal. The eligibility of some consists in
+their soliciting alms for performing sacrifices or for paying the
+preceptor's fee or for maintaining their spouses and children. The
+eligibility of some for receiving gifts, consists in their following the
+vow of wandering over the earth, never soliciting anything but receiving
+when given. We should also give unto one what one seeks.[268] We should,
+however, make gifts without afflicting those that depend upon us. Even
+this is what we have heard. By afflicting one's dependants, one afflicts
+one's own self. The stranger,--one, that is, who has come for the first
+time,--should be regarded as a proper object of gifts. He who is familiar
+and well-known and has been living with the giver, should be regarded in
+the same light. The learned know that he too who comes from a distant
+place should be regarded in an equal light.'
+
+"Yudhishthira said, 'It is true that we should make gifts unto others
+without afflicting anyone and without doing violence to the ordinances of
+the scriptures. One should, however, correctly ascertain who the person
+is that should be regarded as a proper object for making gifts. He should
+be such that the gift itself, by being made over to him, may not
+grieve.'[269]
+
+"Bhishma said, 'If the Ritwik, the Purohita, the preceptor, the Acharya,
+the disciple, the relative (by marriage), and kinsmen, happen to be
+possessed of learning and free from malice, then should they be deemed
+worthy of respect and worship. Those persons that do not possess such
+qualifications cannot be regarded as worthy of gifts or hospitality.
+Hence, one should with deliberation examine persons with whom one comes
+into contact. Absence of wrath, truthfulness of speech, abstention from
+injury, sincerity, peacefulness of conduct, the absence of pride,
+modesty, renunciation, self-restraint, and tranquillity or contentment of
+soul, he in whom these occur by nature, and in whom there are no wicked
+acts, should be regarded as a proper object. Such a person deserves
+honours. Whether the person he one who is well-known and familiar, or one
+who has come newly, whether he has not been seen before, if he happens to
+possess these qualifications, he should be regarded as worthy of honours
+and hospitality. He who denies the authority of the Vedas, or strives to
+show that the scriptures should be disregarded, or approves of all
+breaches or restraint in society,--simply brings about his own ruin (and
+should not be regarded as worthy of gifts). That Brahmana who is vain of
+his learning, who speaks ill of the Vedas or who is devoted to the
+science of useless disputation, or who is desirous of gaining victory (in
+disputations) in assemblies of good men by disproving the reasons that
+exist for morality and religion and ascribing everything to chance, or
+who indulges in censuring and reproaching others or who reproves
+Brahmanas, or who is suspicious of all persons, or who is foolish and
+bereft of judgment, or who is bitter of speech, should be known to be as
+hateful as a dog. As a dog encounters others, barking the while and
+seeking to bite, such a person is even so, for he spends his breath in
+vain and seeks to destroy the authority of all the scriptures. Those
+practices that support society, the duties of righteousness, and all
+those acts which are productive of benefit to one's own self, should be
+attended to. A person that lives, attending to these, grows in prosperity
+for everlasting time. By paying off the debt one owes to the deities by
+performing sacrifices, that to the Rishis by studying the Vedas, that to
+the Pitris by procreating children, that to the Brahmanas by making
+presents unto them and that to guests by feeding them, in due order, and
+with purity of intention, and properly attending to the ordinances of the
+scriptures, a householder does not fall away from righteousness.'"[270]
+
+
+
+SECTION XXXVIII
+
+"Yudhishthira said, 'O best of the Bharatas, I wish to hear thee
+discourse on the disposition of women. W omen are said to be the root of
+all evil. They are all regarded as exceedingly frail.'
+
+"Bhishma said, 'In this connection is cited the old history of the
+discourse between the celestial Rishi Narada and the (celestial)
+courtezan Panchachuda. Once in ancient times, the celestial Rishi Narada,
+having roamed over all the world, met the Apsara Panchachuda of faultless
+beauty, having her abode in the region of Brahman. Beholding the Apsara
+every limb of whose body was endued with great beauty, the ascetic
+addressed her, saying, 'O thou of slender waist, I have a doubt in my
+mind. Do thou explain it.'
+
+"Bhishma continued, 'Thus addressed by the Rishi, the Apsara said unto
+him, 'If the subject is one which is known to me and if thou thinkest me
+competent to speak on it, I shall certainly say what is in my mind.'
+
+"Narada said, 'O amiable one, I shall not certainly appoint thee to any
+task that is beyond thy competence. O thou of beautiful face, I wish to
+hear from thee of the disposition of women.'
+
+"Bhishma continued, 'Hearing these words of the celestial Rishi, that
+foremost of Apsaras replied unto him, saying, 'I am unable, being myself
+a woman, to speak ill of women. Thou knowest what women are and with what
+nature they are endued. It behoveth thee not, O celestial Rishi, to set
+me to such a task.' Unto her the celestial Rishi said, 'It is very true,
+O thou of slender waist! One incurs fault by speaking what is untrue. In
+saying, however, what is true, there can be no fault.' Thus addressed by
+him, the Apsara Panchachuda of sweet smiles consented to answer Narada's
+question. She then addressed herself to mention what the true and eternal
+faults of women are!'
+
+"Panchachuda said, 'Even if high-born and endued with beauty and
+possessed of protectors, women wish to transgress the restraints assigned
+to them. This fault truly stains them, O Narada! There is nothing else
+that is more sinful than women. Verily, women, are the root of all
+faults. That is, certainly known to thee, O Narada! Women, even when
+possessed of husbands having fame and wealth, of handsome features and
+completely obedient to them, are prepared to disregard them if they get
+the opportunity. This, O puissant one, is a sinful disposition with us
+women that, casting off modesty, we cultivate the companionship of men of
+sinful habits and intentions. Women betray a liking for those men who
+court them, who approach their presence, and who respectfully serve them
+to even a slight extent. Through want of solicitation by persons of the
+other sex, or fear of relatives, women, who are naturally impatient of
+all restraints, do not transgress those that have been ordained for them,
+and remain by the side of their husbands. There is none whom they are
+incapable of admitting to their favours. They never take into
+consideration the age of the person they are prepared to favour. Ugly or
+handsome, if only the person happens to belong to the opposite sex, women
+are ready to enjoy his companionship. That women remain faithful to their
+lords is due not to their fear of sin, nor to compassion, nor to wealth,
+nor to the affection that springs up in their hearts for kinsmen and
+children. Women living in the bosom of respectable families envy the
+condition of those members of their sex that are young and well-adorned
+with jewels and gems and that lead a free life. Even those women that are
+loved by their husbands and treated with great respect, are seen to
+bestow their favours upon men that are hump-backed, that are blind, that
+are idiots, or that are dwarfs. Women may be seen to like the
+companionship of even those men that are destitute of the power of
+locomotion or those men that are endued with great ugliness of features.
+O great Rishi, there is no man in this world whom women may regard as
+unfit for companionship. Through inability to obtain persons of the
+opposite sex, or fear of relatives, or fear of death and imprisonment,
+women remain, of themselves, within the restraints prescribed for them.
+They are exceedingly restless, for they always hanker after new
+companions. In consequence of their nature being unintelligible, they are
+incapable of being kept in obedience by affectionate treatment. Their
+disposition is such that they are incapable of being restrained when bent
+upon transgression. Verily, women are like the words uttered by the
+wise.[271] Fire is never satiated with fuel. Ocean can never be filled
+with the waters that rivers bring unto him. The Destroyer is never
+satiated with slaying even all living creatures. Similarly, women are
+never satiated with men. This, O celestial Rishi. is another mystery
+connected with women. As soon as they see a man of handsome and charming
+features, unfailing signs of desire appear on their persons. They never
+show sufficient regard for even such husbands as accomplish all their
+wishes, as always do what is agreeable to them and as protect them from
+want and danger. Women never regard so highly even articles of enjoyment
+in abundance or ornaments or other possessions of an agreeable kind as
+they do the companionship of persons of the opposite sex. The destroyer,
+the deity of wind, death, the nether legions, the equine mouth that roves
+through the ocean, vomiting ceaseless flames of fire, the sharpness of
+the razor, virulent poison, the snake, and Fire--all these exist in a
+state of union in women. That eternal Brahman whence the five great
+elements have sprung into existence, whence the Creator Brahma hath
+ordained the universe, and whence, indeed, men have sprung, verily from
+the same eternal source have women sprung into existence. At that time,
+again, O Narada, when women were created, these faults that I have
+enumerated were planted in them!'"
+
+
+
+SECTION XXXIX
+
+"Yudhishthira said, 'All men, O king, in this world, are seen to attach
+themselves to women, overcome by the illusion that is created by the
+divine Being. Similarly, women too are seen to attach themselves to men.
+All this is seen taking place everywhere in the world. On this subject a
+doubt exists in my mind. Why, O delighter of the Kurus, do men (when
+women are stained with so many faults) still attach themselves to women?
+Who, again, are those men with whom women are highly pleased and who are
+they with whom they are displeased? It behoveth thee, O chief of men, to
+explain to me how men are capable of protecting women? While men take
+pleasure in women and sport with them, women, it seems, are engaged in
+deceiving men. Then, again, if a man once falls into their hands, it is
+difficult for him to escape from them. Like kine ever seeking pastures
+new women seek new men one after another. That illusion which the Asura
+Samvara possessed, that illusion which the Asura Namuchi possessed, that
+illusion which Vali or Kumbbinasi had, the sum total thereof is possessed
+by women. If man laughs, women laugh. If man weeps, they weep. If the
+opportunity requires, they receive the man that is disagreeable to them
+with agreeable words. That science of policy which the preceptor of the
+Asuras knew, that science of policy which the preceptor of the
+celestials, Vrihaspati, knew, cannot be regarded to be deeper or more
+distinguished for subtility than what woman's intelligence naturally
+brings forth. Verily how can women, therefore, be restrained by men? They
+make a lie appear as truth, and a truth appear as a lie. They who can do
+this,--I ask, O hero,--how can they be ruled by persons of the opposite
+sex? It seems to me that Vrihaspati and other great thinkers, O slayer of
+foes, evolved the science of policy from observation of the
+understandings of women. Whether treated by men with respect or with
+disdain, women are seen to turn the heads and agitate the hearts of
+men.[272] Living creatures, O thou of mighty arms, are virtuous. Even
+this is what has been heard by us. (How then, can this be consistent with
+fact)? For treated with affection and respect or otherwise, women
+(forming a fair portion of living creatures) are seen to deserve censure
+for their conduct towards men.[273] This great doubt fills my mind, viz.,
+when their behaviour is such, what man is there that can restrain them
+within the bounds of righteousness? Do thou explain this to me, O highly
+blessed scion of Kuru's race! It behoves thee to tell me, O chief of
+Kuru's race, whether women are truly capable of being restrained within
+the bonds prescribed by the scriptures or whether any one before our time
+did really succeed in so restraining them.'"
+
+
+
+SECTION XL
+
+"Bhishma said, 'It is even so as thou sayest, O thou of mighty arms.
+There is nothing untrue in all this that thou sayest, O thou of Kuru's
+race, on the subject of women. In this connection I shall recite to thee
+the old history of how in days of yore the high-souled Vipula had
+succeeded in restraining women within the bounds laid down for them. I
+shall also tell thee, O king, how women were created by the Grandsire
+Brahman and the object for which they were created by Him. There is no
+creature more sinful, O son, than women. Woman is a blazing fire. She is
+the illusion, O king, that the Daitya Maya created. She is the sharp edge
+of the razor. She is poison. She is a snake. She is fire. She is, verily,
+all these united together. It has been heard by us that all persons of
+the human race are characterised by righteousness, and that they, in
+course of natural progress and improvement, attain to the status of
+deities. This circumstance alarmed the deities. They, therefore, O
+chastiser of foes, assembled together and repaired to the presence of the
+Grandsire. Informing Him of what was in their minds, they stood silent in
+his presence, with downcast eyes. The puissant Grand sire having
+ascertained what was in the hearts of the deities, created women, with
+the aid of an Atharvan rite. In a former creation, O son of Kunti, women
+were all virtuous. Those, however, that sprang from this creation by
+Brahman with the aid of an illusion became sinful. The grandsire bestowed
+upon them the desire of enjoyment, all kinds of carnal pleasure. Tempted
+by the desire of enjoyment, they began to pursue persons of the other
+sex. The puissant lord of the deities created Wrath as the companion of
+Lust. Persons of the male sex, yielding to the power of Lust and Wrath,
+sought the companionship of women. Women have no especial acts prescribed
+for them. Even this is the ordinance that was laid down. The Sruti
+declares that women are endued with senses the most powerful, that they
+have no scriptures to follow, and that they are living lies. Beds and
+seats and ornaments and food and drink and the absence of all that is
+respectable and righteous, indulgence in disagreeable words, and love of
+sexual companionship,--these were bestowed by Brahman upon women. Men are
+quite unable to restrain them within bounds. The Creator himself is
+incapable of restraining them within the limits that are proper: what
+need then be said of men? This, O chief of men, I heard in former days,
+viz., how Vipula had succeeded in protecting his preceptor's spouse in
+ancient times. There was in days of yore a highly blessed Rishi of the
+name of Devasarman of great celebrity. He had a wife, Ruchi by name, who
+was unequalled on earth for beauty. Her loveliness intoxicated every
+beholder among the deities and Gandharvas and Danavas. The chastiser of
+Paka, viz., Indra, the slayer of Vritra, O monarch, was in particular
+enamoured of her and coveted her person. The great ascetic Devasarman was
+fully cognisant of the disposition of women. He, therefore, to the best
+of his power and energy, protected her (from every kind of evil
+influence). The Rishi knew that Indra was restrained by no scruples in
+the matter of seeking the companionship of other people's wives. It was
+for this reason that he used to protect his spouse, putting forth all his
+power. Once on a time, O son, the Rishi became desirous of performing a
+sacrifice. He began to think of how (during his own absence from home)
+his wife could be protected. Endued with high ascetic merit, he at last
+hit upon the course he should adopt. Summoning his favourite disciple
+whose name was Vipula and who was of Bhrigu's race, he said as follows:
+
+"Devasarman said, 'I shall leave home (for a while) in order to perform a
+sacrifice. The chief of the celestials always covets this Ruchi of mine.
+Do thou, during my absence, protect her, putting forth all thy might!
+Thou shalt pass thy time heedfully in view of Purandara. O foremost one
+of Bhrigu's race, that Indra assumes various disguises.'
+
+Bhishma continued, 'Thus addressed by his preceptor, the ascetic Vipula
+with senses under control, always engaged in severe penances, possessed
+of the splendour, O king, of fire or the sun conversant with all the
+duties of righteousness, and ever truthful in speech, answered him,
+saying, 'So be it.' Once more, however, as his preceptor was about to set
+out Vipula asked him in these words.'
+
+"Vipula said, Tell me, O Muni, what forms does Sakra assume when he
+presents himself. Of what kind is his body and what is his energy? It
+behoveth thee to say all this to me.'
+
+"Bhishma continued, 'The illustrious Rishi then truly described unto the
+high-souled Vipula all the illusions of Sakra, O Bharata.'
+
+"Devasarman said, 'The puissant chastiser of Paka, O regenerate Rishi, is
+full of illusion. Every moment he assumes those forms that he chooses.
+Sometimes he wears a diadem and holds the thunderbolt. Sometimes armed
+with the thunderbolt and wearing a crown on his head, he adorns himself
+with ear-rings, in a moment he transforms himself into the shape and
+aspect of Chandala. Sometimes, he appears with coronal locks on his head:
+soon again, O son, he shows himself with matted locks, his person clad
+the while in rags. Sometimes, he assumes a goodly and gigantic frame. The
+next moment he transforms himself into one of emaciated limbs, and
+dressed in rags. Sometimes he becomes fair, sometimes darkish, sometimes
+dark of complexion. Sometimes he becomes ugly and sometimes as possessed
+of great comeliness of person. Sometimes he shows himself as young and
+sometimes as old Sometimes he appears as a Brahmana, sometimes as a
+Kshatriya, sometimes as a Vaisya, and sometimes as a Sudra. Verily, he of
+a hundred sacrifices appears at times as a person born of impure order,
+that is as the son of a superior father by an inferior mother or of an
+inferior father by a superior mother. Sometimes he appears as a parrot,
+sometimes as a crow, sometimes as a swan, and sometimes as a cuckoo. He
+assumes the forms also of a lion, a tiger, or an elephant. Sometimes he
+shows himself as a god, sometimes as a Daitya, and sometimes he assumes
+the guise of a king. Sometimes he appears as fat and plump. Sometimes as
+one whose limbs have been broken by the action of disordered wind in the
+system, sometimes as a bird, and sometimes as one of exceedingly ugly
+features. Sometimes he appears as a quadruped. Capable of assuming any
+form, he sometimes appears as an idiot destitute of all intelligence. He
+assumes also the forms of flies and gnats. O Vipula, no one can make him
+out in consequence of these innumerable disguises that he is capable of
+assuming. The very Creator of the universe is not equal to that feat. He
+makes himself invisible when he chooses. He is incapable of being seen
+except with the eye of knowledge. The chief of the celestials sometimes
+transforms himself into the wind. The chastiser of Paka always assumes
+these disguises. Do thou, therefore, O Vipula, protect this
+slender-waisted spouse of mine with great care. O foremost one of
+Bhrigu's race, do thou take every care for seeing that the chief of the
+celestials may not defile this spouse of mine like a wretched dog licking
+the Havi kept in view of a sacrifice. Having said these words, the
+highly-blessed Muni, viz., Devasarman, intend upon performing a
+sacrifice, set out from his abode, O chief of the Bharatas. Hearing these
+words of his preceptor, Vipula began to think, 'I shall certainly protect
+this lady in every respect from the puissant chief of the celestials. But
+what should be the means? What can I do in this matter of protecting the
+wife of my preceptor? The chief of the celestials is endued with large
+powers of illusion. Possessed of great energy, he is difficult of being
+resisted. Indra cannot be kept out by enclosing this retreat of ours or
+fencing this yard, since he is capable of assuming innumerable forms.
+Assuming the form of the wind, the chief of the celestials may assault
+the spouse of my preceptor. The best course, therefore, for me, would be
+to enter (by Yoga-power) the body of this lady and remain there. By
+putting forth my prowess I shall not be able to protect the lady, for the
+puissant chastiser of Paka, it has been heard by me, is capable of
+assuming any form he likes. I shall, therefore, protect this one from
+Indra by my Yoga-power. For carrying out my object I shall with my body
+enter the body of this lady. If my preceptor, coming back, beholds his
+spouse defiled, he will, without doubt, curse me through wrath, for
+endued with great ascetic merit, he is possessed of spiritual vision.
+This lady is incapable of being protected in the way in which other women
+are protected by men, since the chief of the celestials is endued with
+large powers of illusion. Alas, the situation in which I find myself is
+very critical. The behest of my preceptor should certainly be obeyed by
+me. If, therefore, I protect her by my Yoga-power, the feat will be
+regarded by all as a wonderful one. By my Yoga-power, therefore, I shall
+enter the body of my preceptor's lady. I shall stay within her and yet
+not touch her person, like a drop of water on a lotus-leaf which lies on
+it and yet does not drench it at all. If I be free from the taint of
+passion, I cannot incur any fault by doing what I wish to do. As a
+traveller, in course of his sojourn, takes up his residence (for a while)
+in any empty mansion he finds, I shall, after the same manner, reside
+this day within the body of my preceptor's lady Verily, with mind rapt up
+in Yoga, I shall dwell today in this lady's body! Giving his best
+consideration to these points of righteousness, thinking of all the Vedas
+and their branches, and with eye directed to the large measure of
+penances which his preceptor had and which he himself also was possessed
+of, and having settled in his mind, with a view only to protect the lady,
+to enter her person by Yoga-power. Vipula of Bhrigu's race took great
+care (for accomplishing his purpose). Listen now to me, O monarch, as I
+recite to thee what he did. Endued with great penances, Vipula sat
+himself down by the side of his preceptor's spouse as she of faultless
+features was sitting in her cottage, Vipula then began to discourse to
+her bringing her over to the cause of righteousness and truth. Directing
+his eyes then to hers and uniting the rays of light that emanated from
+her organs of vision with those that issued from his, Vipula (in his
+subtile form) entered the lady's body even as the element of wind enters
+that of ether of space. Penetrating her eyes with his eyes and her face
+with his face, Vipula stayed, without moving, within her invisibly, like
+her shadow. Restraining every part of the lady's body, Vipula continued
+to dwell within her, intent on protecting her from Indra. The lady
+herself knew nothing of this. It was in this way, O monarch, that Vipula
+continued to protect the lady till the time of his high-souled
+preceptor's coming back after accomplishing the sacrifice which he had
+gone out to perform.'"
+
+
+
+SECTION XLI
+
+'Bhishma said, One day the chief of the celestials assuming a form of
+celestial beauty, came to the retreat of the Rishi, thinking that the
+opportunity he had been expecting had at last come. Verily, O king,
+having assumed a form unrivalled for comeliness and exceedingly tempting
+to women and highly agreeable to look at, Indra entered the ascetic's
+asylum. He saw the body of Vipula staying in a sitting posture, immovable
+as a stake, and with eyes destitute of vision, like a picture drawn on
+the canvas. And he saw also that Ruchi was seated there, adorned with
+eyes whose ends were extremely beautiful, possessed of full and rotund
+hips, and having a deep and swelling bosom. Her eyes were large and
+expansive like the petals of the lotus, and her face was as beautiful and
+sweet as the moon at full. Seeing Indra come in that guise, the lady
+wished to rise up and offer him a welcome. Her wonder having been excited
+at the unrivalled beauty of form which the person possessed, she very
+much wished to ask him as to who he was. Although, however, she wished to
+rise up and offer him a welcome, yet her limbs having been restrained by
+Vipula who was dwelling within her, she failed, O king, to do what she
+wished. In fact, she was unable to move from the place where she sat. The
+chief of the celestials then addressed her in agreeable words uttered
+with a sweet voice. Indeed, he said, 'O thou of sweet smiles, know that I
+am Indra, arrived here for thy sake! Know, O sweet lady, that I am
+afflicted by the deity of desire provoked by thoughts of thee! O thou of
+beautiful brows, I have come to thy presence. Time wears off.'[274] These
+words that Indra spoke were heard by the ascetic Vipula. Remaining within
+the body of his preceptor's wife, he saw everything that occurred. The
+lady of faultless beauty, though she heard what Indra said, was, however,
+unable to rise up for welcoming or honouring the chief of the celestials.
+Her senses restrained by Vipula, she was unable to utter a word in reply.
+That scion of Bhrigu's race, of mighty energy, judging from the
+indications afforded by the body of his preceptor's wife that she was not
+unwilling to receive Indra with kindness, restrained her limbs and senses
+all the more effectually, O king, by his Yoga-powers. With Yoga-bonds he
+bound up all her senses. Beholding her seated without any indication of
+agitation on her person, the lord of Sachi, abashed a little, once more
+addressed that lady who was stupefied by the Yoga-powers of her husband's
+disciple, in these words, 'Come, come, O sweet lady!' Then the lady
+endeavoured to answer him. Vipula, however restrained the words that she
+intended to utter. The words, therefore, that actually escaped her lips
+(under the influence of Vipula) were. 'What is the reason of thy coming
+hither?' These words adorned with grammatical refinements, issued out of
+her mouth that was as beautiful as the moon.[275] Subject to the
+influence of another, she uttered these words, but became rather ashamed
+for uttering them. Hearing her, Purandara became exceedingly cheerless.
+Observing that awkward result, the chief of the celestials, O monarch,
+adorned with a thousand eyes saw every thing with his spiritual eye. He
+then beheld the ascetic staying within the body of the lady. Indeed, the
+ascetic remained within the body of his preceptor's wife like an image or
+reflection on a mirror. Beholding the ascetic endued with the terrible
+might of penances, Purandara, O monarch, fearing the Rishi's curse,
+trembled in fright. Vipula then, possessed of high ascetic might, left
+the body of his preceptor's wife and returned to his own body that was
+lying near. He then addressed the terrified Indra in the following words:
+
+"Vipula said, 'O wicked-souled Purandara, O thou of sinful mind, O wretch
+that hast no control over thy senses, neither the deities nor human
+beings will worship thee for any length of time! Hast thou forgotten it.
+O Sakra,--does it not still dwell in thy remembrance,--that Gautama had
+cursed thee in consequence of which thy body became disfigured with a
+thousand sex-marks, which, owing to the Rishi's compassion, were
+afterwards changed into organs of vision? I know that thou art of an
+exceedingly foolish understanding, that thy soul is uncleansed, and that
+thou art of an exceedingly unstable mind! O fool, know that this lady is
+being protected by me. O sinful wretch, go back to that place whence thou
+tamest. O thou of foolish soul, I do not consume thee today into ashes
+with my energy. Verily, I am filled with compassion for thee. It is for
+this that I do not, O Vasava, wish to burn thee. My preceptor, endued
+with great intelligence, is possessed of terrible might. With eyes
+blazing with wrath, he would, if he saw thee, have burnt thy sinful self
+today. Thou shouldst not, O Sakra, do like this again. The Brahmanas
+should be regarded by thee. See that thou dost not, with thy sons and
+counsellors, meet with destruction, afflicted by the might of the
+Brahmanas. Thou thinkest that thou art an immortal and that, therefore,
+art at liberty to proceed in this way. Do not, however, disregard the
+Brahmanas. Know that there is nothing unattainable by penance.'
+
+"Bhishma continued, 'Hearing these words of the high-souled Vipula, Sakra
+without saying anything, and overwhelmed with shame, made himself
+invisible. A moment after he had gone away, Devasarman of high ascetic
+merit, having accomplished the sacrifice he had intended to perform, came
+back to his own asylum. When his preceptor came back, Vipula, who had
+done an agreeable deed, gave, unto him his wife of faultless beauty whom
+he had successfully protected against the machinations of Indra. Of
+tranquil soul and full of reverence for his preceptor, Vipula
+respectfully saluted him and stood in his presence with a fearless heart.
+After his preceptor had rested a while and when he was seated with his
+wife on the same seat, Vipula represented unto him everything that Sakra
+had done. Hearing these words of Vipula, that foremost of Munis, endued
+with great prowess, became highly gratified with him for his conduct and
+disposition, his penances, and his observances. Observing Vipula's
+conduct towards himself--his preceptor--and his devotion also, and noting
+his steadiness in virtue, the puissant Devasarman exclaimed, "Excellent,
+excellent!' The righteous-souled Devasarman, receiving his virtuous
+disciple with a sincere welcome, honoured him with a boon. Indeed,
+Vipula, steady in virtue obtained from his preceptor the boon that he
+would never swerve or fall away from righteousness. Dismissed by his
+preceptor he left his abode and practised the most severe austerities.
+Devasarman also, of severe penances, with his spouse, began from that day
+to live in those solitary woods, perfectly fearless of him who had slain
+Vala and Vritra.'"
+
+
+
+SECTION XLII
+
+"Bhishma said, 'Having accomplished his preceptor's behest, Vipula
+practised the most severe penances. Possessed of great energy, he at last
+regarded himself as endued with sufficient ascetic merit, Priding himself
+upon the feat he had achieved, he wandered fearlessly and contentedly
+over the earth, O monarch, regarded by all as one possessed of great fame
+for what he had done. The puissant Bhargava regarded that he had
+conquered both the worlds by that feat of his as also by his severe
+penances. After some time had passed away, O delighter of the Kurus, the
+occasion came for a ceremony of gifts to take place with respect to the
+sister of Ruchi. Abundant wealth and corn were to be given away in
+it.[276] Meanwhile, a certain celestial damsel endued with great beauty,
+was journeying through the skies. From her body as she coursed through
+the welkin, some flowers dropped down on the earth. Those flowers
+possessed of celestial fragrance fell on a spot not far from the retreat
+of Ruchi's husband. As the flowers lay scattered on the ground, they were
+picked up by Ruchi of beautiful eyes. Soon after an invitation came to
+Ruchi from the country of the Angas. The sister, referred to above, of
+Ruchi, named Prabhavati, was the spouse of Chitraratha, the ruler of the
+Angas. Ruchi, of very superior complexion, having attached those flowers
+to her hair, went to the palace of the king of the Angas in answer to the
+invitation she had received. Beholding those flowers on her hair the
+queen of the Angas, possessed of beautiful eyes, urged her sister to
+obtain some for her. Ruchi, of beautiful face, speedily informed her
+husband of that request of her sister. The Rishi accepted the prayer of
+his sister-in-law. Summoning Vipula into his presence Devasarman of
+severe penances commanded his disciple to bring him some flowers of the
+same kind, saying, 'Go, go!' Accepting without hesitation the behest of
+his preceptor, the great ascetic Vipula, O king, answered, 'So be it!'
+and then proceeded to that spot whence the lady Ruchi had picked up the
+flowers that were coveted by her sister. Arrived at that spot where the
+flowers (picked up by Ruchi) had fallen from the welkin, Vipula saw some
+others still lying scattered. They were all as fresh as if they had been
+newly plucked from the plants whereon they had grown. None of them had
+drooped in the least. He took up those celestial flowers of great beauty.
+Possessed of celestial fragrance, O Bharata, Vipula got them there as the
+result of his severe penances. The accomplisher of his preceptor's
+behest, having obtained them, he felt great delight and set out speedily
+for the city of Champa adorned with festoons of Champaka flowers. As he
+proceeded, he saw on his way a human couple moving in a circle hand in
+hand. One of them made a rapid step and thereby destroyed the cadence of
+the movement. For this reason, O king, a dispute arose between them.
+Indeed, one of them charged the other, saying, 'Thou hast made a quicker
+step!' The other answered, 'No, verily', as each maintained his own
+opinion obstinately, each, O king, asserted what the other denied, and
+denied what the other asserted. While thus disputing with each other with
+great assurance, an oath was then heard among them. Indeed, each of them
+suddenly named Vipula in what they uttered. The oath each of them took
+was even this, 'That one amongst us two who speaketh falsely, shall in
+the next world, meet with the end which will be the regenerate Vipula's!'
+Hearing these words of theirs, Vipula's face became very cheerless. He
+began to reflect, saying unto himself, 'I have undergone severe penances.
+The dispute between this couple is hot. To me, again, it is painful. What
+is the sin of which I have been guilty that both these persons should
+refer to my end in the next world as the most painful one among those
+reserved for all creatures?' Thinking in this strain, Vipula, O best of
+monarchs, hung down his head, and with a cheerless mind began to
+recollect what sin he had done. Proceeding a little way he beheld six
+other men playing with dice made of gold and silver. Engaged in play,
+those individuals seemed to him to be so excited that the hair on their
+bodies stood on end. They also (upon a dispute having arisen among them)
+were heard by Vipula to take the same oath that he had already heard the
+first couple to take. Indeed, their words had reference in the same way
+to Vipula, 'He amongst us who, led by cupidity, will act in an improper
+way, shall meet with that end which is reserved for Vipula in the next
+world!' Hearing these words, however, Vipula, although he strove
+earnestly to recollect failed to remember any transgression of his from
+even his earliest years, O thou of Kuru's race. Verily he began to burn
+like a fire placed in the midst of another fire. Hearing that curse, his
+mind burnt with grief. In this state of anxiety a long time elapsed. At
+last he recollected the manner in which he had acted in protecting his
+preceptor's wife from the machinations of Indra. 'I had penetrated the
+body of that lady, placing limb within limb, face within face, Although I
+had acted in this way, I did not yet tell my preceptor the truth!' Even
+this was the transgression. O thou of Kuru's race which Vipula
+recollected in himself. Indeed, O blessed monarch, without doubt that was
+the transgression which he had actually committed. Coming to the city of
+Champa, he gave the flowers to his preceptor. Devoted to superiors and
+seniors, he worshipped his preceptor in due form.'"
+
+
+
+SECTION XLIII
+
+"Bhishma said, 'Beholding his disciple returned from his mission,
+Devasarman of great energy addressed him in words which I shall recite to
+thee O king!'
+
+"Davasarman said, 'What hast thou seen, O Vipula, in course of thy
+progress, O disciple, through the great forest' 'They whom thou hast seen
+knew thee, O Vipula. I, as also my spouse Ruchi, know how thou hadst
+acted in the matter of protecting Ruchi.'
+
+"Vipula said, 'O regenerate Rishi, who are those two whom I first saw?
+Who also are those other six whom I saw subsequently? All of them know
+me: who, indeed, are they to whom thou alludest in thy speech to me?'
+
+"Devasarman said, The first couple, O regenerate one, whom thou sawest,
+are Day and Night. They are ceaselessly moving like a circle. Both of
+them know the transgression of which thou hast been guilty, those other
+men (six in number) whom, O learned Brahmana, thou sawest playing
+cheerfully at dice, are the six Seasons. They also are acquainted with
+thy transgressions. Having committed a sin in secrecy, no sinful man
+should cherish the assuring thought that his transgression is known only
+to himself and not to any one else. When a man perpetrates a sinful deed
+in secret, the Seasons as also Day and Night behold it always. Those
+regions that are reserved for the sinful shall be thine (for what thou
+hast done) What thou hadst done thou didst not tell me. That thy sin was
+not known to any one, was thy belief, and this conviction had filled thee
+with joy. Thou didst not inform the preceptor of the whole truth,
+choosing to hide from him a material portion. The Seasons, and Day and
+Night, whom thou hast heard speak in that strain, thought it proper to
+remind thee of thy transgression. Day and Night and the Seasons are ever
+conversant of all the good and the bad deeds that are in a man. They
+spoke to thee in that way, O regenerate one, because they have full
+knowledge of what thou hadst done but which thou hadst not the courage to
+inform me of, fearing thou hadst done wrong. For this reason those
+regions that are reserved for the sinful will be thine as much. Thou
+didst not tell me what thou hadst done. Thou weft fully capable, O
+regenerate one, of protecting my spouse whose disposition by nature, is
+sinful. In doing what thou didst, thou didst not commit any sin. I was,
+for this, gratified with thee! O best of Brahmanas, if I had known thee
+to have acted wickedly, I would without hesitation, have cursed thee.
+Women become united with men. Such union is very desirable with men. Thou
+hadst, however, protected my wife in a different spirit. If thou hadst
+acted otherwise, a curse would have been uttered upon thee. Even this is
+what I think. Thou hadst O son, protected my spouse. The manner in which
+thou didst it hath now become known to me as if thou hadst thyself
+informed me of it. I have, O son, become gratified with thee. Relieved of
+all anxiety, thou shalt go to heaven!' Having said these words unto
+Vipula, the great Rishi Devasarman, ascended to heaven with his wife and
+his disciple and began to pass his time there in great happiness. In
+course of conversation, O king, on a former occasion, the great ascetic
+Markandeya had narrated to me this history on the banks of the Ganga. I,
+therefore, recite to thee. Women should always be protected by thee (from
+temptations and opportunities of every kind). Amongst them both kinds are
+to be seen, that is, those that are virtuous and those that are not so.
+Those women that are virtuous are highly blessed. They are the mothers of
+the universe (for they it is that cherish all creatures on every side).
+They, it is, O king, that uphold the earth with all her waters and
+forests. Those women that are sinful, that are of wicked behaviour, that
+are the destroyers of their races, and that are wedded to sinful
+resolves, are capable of being ascertained by indications, expressive of
+the evil that is in them, which appear, O king, on their bodies. It is
+even thus that high-souled persons are capable of protecting women. They
+cannot, O tiger among kings, be protected in any other way. Women, O
+chief of men, are fierce. They are endued with fierce prowess. They have
+none whom they love or like so much as they that have sexual congress
+with them. Women are like those (Atharvan) incantations that are
+destructive of life. Even after they have consented to live with one,
+they are prepared to abandon him for entering into engagements with
+others. They are never satisfied with one person of the opposite sex, O
+son of Pandu! Men should feel no affection for them. Nor should they
+entertain any jealousy on account of them, O king! having a regard only
+for the considerations of virtue, men should enjoy their society, not
+with enthusiasm and attachment but with reluctance and absence of
+attachment. By acting otherwise, a man is sure to meet with destruction,
+O delighter of the Kurus. Reason is respected at all times and under all
+circumstances. Only one man, viz., Vipula, had succeeded in protecting
+woman. There is none else, O king, in the three worlds who is capable of
+protecting women.'"
+
+
+
+SECTION XLIV
+
+"Yudhishthira said, "Tell me of that, O grandsire, which is the root of
+all duties, which is the root of kinsmen, of home, of the Pitris and of
+guests. I think this should be regarded as the foremost of all duties,
+(viz., the marriage of one's daughter). Tell me, however, O king, upon
+what sort of a person should one bestow one's daughter?'
+
+"Bhishma said, 'Having enquired into the conduct and disposition of the
+person, his learning and acquirements, his birth, and his acts, good
+people should then bestow their daughter upon accomplished bridegrooms.
+All righteous Brahmanas, O Yudhishthira, act in this way (in the matter
+of the bestowal of their daughters). This is known as the Brahma
+marriage, O Yudhishthira! Selecting an eligible bridegroom, the father of
+the girl should cause him to marry his daughter, having, by presents of
+diverse kinds, induced the bridegroom to that act. This form of marriage
+constitutes the eternal practice of all good Kshatriyas. When the father
+of the girl', disregarding his own wishes, bestows his daughter upon a
+person whom the daughter likes and who reciprocates the girl's
+sentiments, the form of marriage, O Yudhishthira, is called Gandharva by
+those that are conversant with the Vedas. The wise have said this, O
+king, to be the practice of the Asuras, viz., wedding a girl after
+purchasing her at a high cost and after gratifying the cupidity of her
+kinsmen. Slaying and cutting off the heads of weeping kinsmen, the
+bridegroom sometimes forcibly takes away the girl he would wed. Such
+wedding, O son, is called by the name of Rakshasa. Of these five (the
+Brahma, the Kshatra, the Gandharva, the Asura, and the Rakshasa), three
+are righteous, O Yudhishthira, and two are unrighteous. The Paisacha and
+the Asura forms should never be resorted to.[277] The Brahma, Kshatra,
+and Gandharva forms are righteous, O prince of men! Pure or mixed, these
+forms should be resorted to, without doubt. A Brahmana can take three
+wives. A Kshatriya can take two wives. As regards the Vaisya, he should
+take a wife from only his own order. The children born of these wives
+should all be regarded as equal.[278] Of the three wives of a Brahmana,
+she taken from his own order should be regarded as the foremost.
+Similarly, of the two wives permitted to the Kshatriya, she taken from
+his own order should be regarded as superior. Some say that persons
+belonging to the three higher orders may take, only for purposes of
+enjoyment (and not for those of virtue), wives from the lowest or the
+Sudra order. Others, however, forbid the practice.
+
+The righteous condemn the practice of begetting issue upon Sudra women. A
+Brahmana, by begetting children upon a Sudra woman, incurs the liability
+of performing an expiation. A person of thirty years of age should wed a
+girl of ten years of age called a Nagnika.[279] Or, a person of one and
+twenty years of age should wed a girl of seven years of age. That girl
+who has no brother nor father should not be wed, O chief of Bharata's
+race, for she may be intended as Putrika of her sire.[280] After the
+appearance of puberty, the girl (if not married) should wait for three
+years. On the fourth year, she should look for a husband herself (without
+waiting any longer for her kinsmen to select one for her). The offspring
+of such a girl do not lose their respectability, nor does union with such
+a girl become disgraceful. If, instead of selecting a husband for
+herself, she acts otherwise, she incurs the reproach of Prajapati
+herself. One should wed that girl who is not a Sapinda of one's mother or
+of the same Gotra with one's father. Even this is the usage (consistent
+with the sacred law) which Manu has declared.'[281]
+
+"Yudhishthira said, 'Desirous of marriage someone actually gives a dower
+to the girl's kinsmen; someone says, the girl's kinsmen consenting
+promises to give a dower; someone says, 'I shall abduct the girl by
+force;' someone simply displays his wealth (to the girl's kinsmen,
+intending to offer a portion thereof as dower for her); someone, again,
+actually takes the hand of the girl with rites of wedding. I ask thee, O
+grandsire, whose wife does the girl actually become? Unto its that are
+desirous of knowing the truth, thou art the eye with which to behold.'
+
+"Bhishma said, 'Whatever acts of men have been approved or settled in
+consultation by the wise, are seen to be productive of good. False
+speech, however, is always sinful.[282] The girl himself that becomes
+wife, the sons born of her, the Ritwiks and preceptors and disciples and
+Upadhyayas present at the marriage all become liable to expiation if the
+girl bestow her hand upon a person other than he whom she had promised to
+wed. Some are of opinion that no expiation is necessary for such conduct.
+Manu does not applaud the practice of a girl living with a person whom
+she does not like.[283] Living as wife with a person whom she does not
+like, leads to disgrace and sin. No one incurs much sin in any of these
+cases that follow. In forcibly abducting for marriage a girl that is
+bestowed upon the abductor by the girl's kinsmen, with due rites, as also
+a girl for whom dower has been paid and accepted, there is no great sin.
+Upon the girl's kinsmen having expressed their consent, Mantras and Homa
+should be resorted to. Such Mantras truly accomplish their purpose.
+Mantras and Homa recited and performed in the case of a girl that has not
+been bestowed by her kinsmen, do not accomplish their purpose. The
+engagement made by the kinsmen of a girl is, no doubt, binding and
+sacred. But the engagement that is entered into by the wedder and wedded,
+with the aid of Mantras, is very much more so (for it is this engagement
+that really creates the relationship of husband and wife). According to
+the dictates of the scriptures, the husband should regard his wife as an
+acquisition due to his own acts of a previous life or to what has been
+ordained by God. One, therefore, incurs no reproach by accepting for wife
+a girl that had been promised to another by her kinsmen or for whom dower
+had been accepted by them from another.'
+
+"Yudhishthira said, 'When after the receipt of dower for a girl, the
+girl's sire sees a more eligible person present himself for her
+hand,--one, that is who is endued with the aggregate of Three in
+judicious proportions, does the girl's sire incur reproach by rejecting
+the person from whom dower had been received in favour of him that is
+more eligible? In such a case either alternative seems to be fraught with
+fault, for to discard the person to whom the girl has been promised can
+never be honourable, while to reject the person that is more eligible can
+never be good (considering the solemn obligation there is of bestowing
+one's daughter on the most eligible person). I ask, how should the sire
+conduct himself so that he might be said to do that which is beneficial?
+To us, of all duties this seems to demand the utmost measure of
+deliberation. We are desirous of ascertaining the truth. Thou, indeed,
+art our eyes! Do thou explain this to us. I am never satiated with
+listening to thee!'
+
+'Bhishma said, 'The gift of the dower does not cause the status of wife
+to attach to the girl. This is well-known to the person paying it. He
+pays it simply as the price of the girl. Then again they that are good
+never bestow their daughters, led by the dowers that others may offer.
+When the person desirous of wedding happens to be endued with such
+qualities as do not go down with the girl's kinsmen, it is then that
+kinsmen demand dower from him. That person, however, who won over by
+another's accomplishments, addresses him, saying, 'Do thou wed my girl,
+adorning her with proper ornaments of gold and gems,'--and that person
+who complies with this request, cannot be said to demand dower or give
+it, for such a transaction is not really a sale. The bestowal of a
+daughter upon acceptance of what may strictly be regarded as gifts (of
+affection or love) is the eternal practice. In matters of marriage some
+fathers say, 'I shall not bestow my daughter upon such and such a
+person;' some say, 'I shall bestow my daughter upon such a one.'--Some
+again say with vehemence, 'I must bestow my daughter upon such an
+individual.' These declarations do not amount to actual marriage. People
+are seen to solicit one another for the hands of maidens (and promise and
+retreat). Till the hand is actually taken with due rites, marriage cannot
+be said to take place. It has been beard by us that' even this was the
+boon granted to men in days of old by the Maruts in respect of
+maidens[284]. The Rishis have laid the command upon all men that maidens
+should never be bestowed upon persons unless the latter happen to be most
+fit or eligible. The daughter is the root of desire and of descendants of
+the collateral line. Even this is what I think.[285] The practice has
+been known to human beings from a long time,--the practice, of sale and
+purchase of the daughter. In consequence of such familiarity with the
+practice, thou mayst be able, upon careful examination, to find
+innumerable faults in it. The gift or acceptance of dower alone could not
+be regarded as creating the status of husband and wife. Listen to what I
+say on this head.
+
+"Formerly, having defeated all the Magadhas, the Kasis, and the Kosalas,
+I brought away by force two maidens for Vichitravirya. One of those two
+maidens was wedded with due rites. The other maiden was not formally
+wedded on the ground that she was one for whom dowry had been paid in the
+form of valour. My uncle of Kuru's race, viz., king Valhika, said that
+the maiden so brought away and not wedded with due rites should be set
+free. That maiden, therefore, was recommended to Vichitravirya for being
+married by him according to due rites. Doubting my father's words I
+repaired to others for asking their opinion. I thought that my sire was
+exceedingly punctilious in matters of morality. I then went to my sire
+himself, O king, and addressed him these words from desire of knowing
+something about the practices of righteous people in respect of marriage,
+'I desire, O sire, to know what in truth the practices are of righteous
+people.' I repeated the expression of my wish several times, so great was
+my eagerness and curiosity. After I had uttered those words, that
+foremost of righteous men, viz., my sire, Valhika answered me, saying,
+'If in your opinion the status of husband and wife be taken to attach on
+account of the gift and acceptance of dowry and not from the actual
+taking of the maiden's hand with due rites, the father of the maiden (by
+permitting his daughter to go away with the giver of the dowry) would so
+himself to be the follower of a creed other than that which is derivable
+from the ordinary scriptures. Even this is what the accepted scriptures
+declare. Persons conversant with morality and duty do not allow that
+their words are at all authoritative who say that the status of husband
+and wife arises from the gift and acceptance of dowry, and not from the
+actual taking of the hand with due rites. The saying is well-known that
+the status of husband and wife is created by actual bestowal of the
+daughter by the sire (and her acceptance by the husband with due rites).
+The status of wife cannot attach to maidens through sale and purchase.
+They who regard such status to be due to sale and the gift of dowry are
+persons that are certainly unacquainted with the scriptures. No one
+should bestow his daughter upon such persons. In fact, they are not men
+to whom one may marry his daughter. A wife should never be purchased. Nor
+should a father sell his daughter. Only those persons of sinful soul who
+are possessed, besides, by cupidity, and who sell and purchase female
+slaves for making serving women, regard the status of wife as capable of
+arising from the gift and acceptance of a dowry. On this subject some
+people on one occasion had asked prince Satyavat the following question,
+'If the giver of a dowry unto the kinsmen of a maiden happens to die
+before marriage, can another person take the hand of that maiden in
+marriage? We have doubts on this matter. Do thou remove these doubts of
+ours, for thou art endued with great wisdom and art honoured by the wise.
+Be thou the organ of vision unto ourselves that are desirous of learning
+the truth.' Prince Satyavat answered saying, 'The kinsmen of the maiden
+should bestow her upon him whom they consider eligible. There need be no
+scruples in this. The righteous act in this way without taking note of
+the giver of the dower even if he be alive; while, as regards the giver
+that is dead, there is not the slightest doubt. Some say that the virgin
+wife or widow,--one, that is, whose marriage has not been consummated
+with her husband by actual sexual congress in consequence of his absence
+or death,--may be allowed to unite herself with her husband's younger
+brother or such other relation. The husband dying before such
+consummation, the virgin-widow may either surrender herself to her
+husband's younger brother or betake herself to the practice of penances.
+In the opinion of some, the younger brother of the husband or such other
+relation may thus use the unused wife or widow, though others maintain
+that such practice, notwithstanding its prevalence, springs from desire
+instead of being a scriptural ordinance. They that say so are clearly of
+opinion that the father of a maiden has the right to bestow her upon any
+eligible person, disregarding the dowry previously given by another and
+accepted by himself. If after the hand of a maiden has been promised all
+the initial rites before marriage be performed, the maiden may still be
+bestowed upon a person other than the one unto whom she had been
+promised. Only the giver incurs the sin of falsehood: so far, however, as
+the status of wife is concerned, no injury can occur thereto. The Mantras
+in respect of marriage accomplish their object of bringing about the
+indissoluble union of marriage at the seventh step. The maiden becomes
+the wife of him unto whom the gift is actually made with water.[286] The
+gift of maidens should be made in the following way. The wise know it for
+certain. A superior Brahmana should wed a maiden that is not unwilling,
+that belongs to a family equal to his own in purity or status, and that
+is given away by her brother. Such a girl should be wed in the presence
+of fire, with due rites, causing her, amongst other things, to
+circumambulate for the usual number of times."
+
+
+
+SECTION XLV
+
+"Yudhishthira said, 'If a person, after having given dowry for a maiden,
+goes away, how should the maiden's father or other kinsmen who are
+competent to bestow her, act? Do tell me this, O grandsire!'
+
+"Bhishma said, 'Such a maiden, if she happens to be the daughter of a
+sonless and rich father, should be maintained by the father (in view of
+the return of him who has given the dowry). Indeed, if the father does
+not return the dowry unto the kinsmen of the giver, the maiden should be
+regarded as belonging to the giver of the dowry. She may even raise
+offspring for the giver (during his absence) by any of those means that
+are laid down in the scriptures. No person, however, can be competent to
+wed her according to due rites. Commanded by her sire, the princess
+Savitri had in days of old chosen a husband and united herself with him.
+This act of hers is applauded by some; but others conversant with the
+scriptures, condemn it. Others that are righteous have not acted in this
+way. Others hold that the conduct of the righteous should ever be
+regarded as the foremost evidence of duty or morality.[287] Upon this
+subject Sukratu, the grandson of the high-souled Janaka, the ruler of the
+Videhas, has declared the following opinion. There is the well-known
+declaration of the scriptures that women are incompetent to enjoy freedom
+at any period of their life. If this were not the path trodden by the
+righteous, how could this scriptural declaration exist? As regards the
+righteous, therefore, how can there be any question or doubt in respect
+of this matter? How can people condemn that declaration by choosing to
+conduct themselves otherwise? The unrighteous dereliction of eternal
+usage is regarded as the practice of the Asuras. Such practice we never
+hear of in the conduct of the ancients[288] the relationship of husband
+and wife is very subtile (having reference to the acquisition of destiny,
+and, therefore, capable of being understood with the aid of only the
+inspired declarations in scriptures). It is different from the natural
+relationship of male and female which consists only in the desire for
+sexual pleasure. This also was said by the king alluded to of Janaka's
+race.'[289]
+
+"Yudhishthira said, 'Upon what authority is the wealth of men inherited
+(by others when they happen to have daughters)? In respect of her sire
+the daughter should be regarded the same as the son.'
+
+"Bhishma said, 'The son is even as one's own self, and the daughter is
+like unto the son. How, therefore, can another take the wealth when one
+lives in one's own self in the form of one's daughter? Whatever wealth is
+termed the Yautuka property of the mother, forms the portion of the
+maiden daughter. If the maternal grandfather happens to die without
+leaving sons, the daughter's son should inherit it. The daughter's son
+offers pindas to his own father and the father of his mother. Hence, in
+accordance with considerations of justice, there is no difference between
+the son and the daughter's son. When a person has got only a daughter and
+she has been invested by him with the status of a son, if he then happens
+to have a son, such a son (instead of taking all the wealth of his sire)
+shares the inheritance with the daughter.[290] When, again, a person has
+got a daughter and she has been invested by him with the status of a son,
+if he then happens to take a son by adoption or purchase then the
+daughter is held to be superior to such a son (for she takes three shares
+of her father's wealth, the son's share being limited to only the
+remaining two). In the following case I do not see any reason why the
+status of a daughter's son should attach to the sons of one's daughter.
+The case is that of the daughter who has been sold by her sire. The sons
+born of a daughter that has been sold by her sire for actual price,
+belong exclusively to their father (even if he do not beget them himself
+but obtain them according to the rules laid down in the scriptures for
+the raising of issue through the agency of others). Such sons can never
+belong, even as daughter's sons, to their maternal grandfather in
+consequence of his having sold their mother for a price and lost all his
+rights in or to her by that act.[291] Such sons, again, become full of
+malice, unrighteous in conduct, the misappropriators of other people's
+wealth, and endued with deceit and cunning. Having sprung from that
+sinful form of marriage called Asura, the issue becomes wicked in
+conduct. Persons acquainted with the histories of olden times, conversant
+with duties, devoted to the scriptures and firm in maintaining the
+restraints therein laid down, recite in this connection some metrical
+lines sung in days of yore by Yama. Even this is what Yama had sung. That
+man who acquires wealth by selling his own son, or who bestows his
+daughter after accepting a dower for his own livelihood, has to sink in
+seven terrible hells one after another, known by the name of Kalasutra.
+There that wretch has to feed upon sweat and urine and stools during the
+whole time. In that form of marriage which is called Arsha, the person
+who weds has to give a bull and a cow and the father of the maiden
+accepts the gift. Some characterise this gift as a dowry (or price),
+while some are of opinion that it should not be regarded in that light.
+The true opinion, however, is that a gift for such a purpose, be it of
+small value or large, should, O king, be regarded as dowry or price, and
+the bestowal of the daughter under such circumstances should be viewed as
+a sale. Notwithstanding the fact of its having been practised by a few
+persons it can never be taken as the eternal usage. Other forms of
+marriage are seen, practised by men, such as marrying girls after
+abducting them by force from amidst their kinsmen. Those persons who have
+sexual intercourse with a maiden, after reducing her to subjection by
+force, are regarded as perpetrators of sin. They have to sink in darkest
+hell.[292] Even a human being with whom one has no relationship of blood
+should not form the subject of sale. What need then be said of one's own
+issue? With the wealth that is acquired by doing sinful deeds, no action
+leading to merit can be performed.'"
+
+
+
+SECTION XLVI
+
+"Bhishma said, They that are conversant with ancient history recite the
+following verse of Daksha, the son of Prachetas: That maiden, in respect
+of whom nothing is taken by her kinsmen in the form of dowry cannot be
+said to be sold.[293] Respect, kind treatment, and everything else that
+is agreeable, should all be given unto the maiden whose hand is taken in
+marriage. Her sire and brothers and father-in-law and husband's brothers
+should show her every respect and adorn her with ornaments, if they be
+desirous of reaping benefits, for such conduct on their part always leads
+to considerable happiness and advantage. If the wife does not like her
+husband or fails to gladden him, from such dislike and absence of joy,
+the husband can never have issue for increasing his race. Women, O king,
+should always be worshipped and treated with affection. There where women
+are treated with respect, the very deities are said to be filled with
+joy. There where women are not worshipped, all acts become fruitless. If
+the women of a family, in consequence of the treatment they receive,
+grieve and shed tears, that family soon becomes extinct. Those houses
+that are cursed by women meet with destruction and ruin as if scorched by
+some Atharvan rite. Such houses lose their splendour. Their growth and
+prosperity cease. O king, Mann, on the eve of his departure for Heaven,
+made over women to the care and protection of men, saying that they are
+weak, that they fall an easy prey to the seductive wiles of men,[294]
+disposed to accept the love that is offered them, and devoted to truth.
+There are others among them that are full of malice, covetous of honours,
+fierce in disposition, unlovable, and impervious to reason. Women,
+however, deserve to be honoured. Do ye men show them honour. The
+righteousness of men depends upon women. All pleasures and enjoyments
+also completely depend upon them. Do ye serve them and worship them. Do
+ye bend your wills before them. The begetting of offspring, the nursing
+of children already born, and the accomplishment of all acts necessary
+for the needs of society, behold, all these have women for their cause.
+By honouring women, ye are sure to attain to the fruition of all objects.
+In this connection a princess of the house of Janaka the ruler of the
+Videhas, sang a verse. It is this: Women have no sacrifices ordained for
+them. There are no Sraddhas which they are called upon to perform. They
+are not required to observe any facts. To serve their husbands with
+reverence and willing obedience is their only duty. Through the discharge
+of that duty they succeed in conquering heaven. In childhood, the sire
+protects her. The husband protects her in youth. When she becomes old,
+her sons, protect her. At no period of her life does woman deserve to be
+free. Deities of prosperity are women. The person that desire affluence
+and prosperity should honour them. By cherishing women, O Bharata, one
+cherishes the goddess of prosperity herself, and by afflicting her, one
+is said to afflict the goddess of prosperity.'"
+
+
+
+SECTION XLVII
+
+"Yudhishthira said, 'Thou art fully conversant with the ordinances of all
+the scriptures. Thou art the foremost of those that are acquainted with
+the duties of kings. Thou art celebrated over the whole world as a great
+dispeller of doubts. I have a doubt, do thou explain it to me, O
+grandsire! As regards this doubt that has arisen in my mind, I shall not
+ask any other person for its solution. It behoveth thee, O thou of mighty
+arms, to expound as to how a man should conduct himself who is desirous
+of treading along the path of duty and righteousness. It has been laid
+down, O grandsire, that a Brahmana can take four wives, viz., one that
+belongs to his own order, one that is a Kshatriya, one that is a Vaisya,
+and one that is a Sudra, if the Brahmana wishes to indulge in the desire
+of sexual intercourse. Tell me, O best of the Kurus, which amongst those
+sons deserves to inherit the father's wealth one after another? Who
+amongst them, O grandsire, shall take what share of the paternal wealth?
+I desire to hear this, viz., how the distribution has been ordained
+amongst them of the paternal property.'
+
+"Bhishma said, 'The Brahmana, the Kshatriya, and the Vaisya are regarded
+as the three regenerate orders. To wed in these three orders has been
+ordained to be the duty of the Brahmana, O Yudhishthira. Through
+erroneous judgment or cupidity or lust, O scorcher of foes, a Brahmana
+takes a Sudra wife. Such a wife, however, he is not competent to take
+according to the scriptures. A Brahmana, by taking a Sudra woman to his
+bed, attains to a low end in the next world. He should, having done such
+an act, undergo expiation according to the rites laid down in the
+scriptures. That expiation must be twice heavier or severer if in
+consequence of such an act, O Yudhishthira, the Brahmana gets offspring.
+I shall now tell thee, O Bharata, how the (paternal) wealth is to be
+distributed (among the children of the different spouses.) The son born
+of the Brahmana wife shall, in the first place, appropriate from his
+father's wealth a bull of good marks, and the best car or vehicle. What
+remains of the Brahmana's property, O Yudhishthira, after this should be
+divided into ten equal portions. The son by the Brahmana wife shall take
+four of such portions of the paternal wealth. The son that is born of the
+Kshatriya wife is, without doubt, possessed of the status of a Brahmana.
+In consequence, however, of the distinction attaching to his mother, he
+shall take three of the ten shares into which the property has been
+divided. The son that has been born of the wife belonging to the third
+order, viz., the woman of the Vaisya caste, by the Brahmana sire, shall
+take, O Yudhishthira, two of the three remaining shares of the father's
+property. It has been said that the son that has been begotten by the
+Brahmana sire upon the Sudra wife should not take any portion of the
+father's wealth, for he is not to be considered an heir. A little,
+however, of the paternal wealth should be given to the son of the Sudra
+wife, hence the one remaining share should be given to him out of
+compassion. Even this should be the order of the ten shares into which
+the Brahmana's wealth is to be divided. All the sons that are born of the
+same mother or of mothers of the same order, shall share equally the
+portion that is theirs. The son born of the Sudra wife should not be
+regarded as invested with the status of a Brahmana in consequence of his
+being unskilled (in the scriptures and the duties ordained for the
+Brahmana). Only those children that are born of wives belonging to the
+three higher orders should be regarded as invested with the status of
+Brahmanas. It has been said that there are only four orders there is no
+fifth that has been enumerated. The son by the Sudra wife shall take the
+tenth part of his sire's wealth (that remains after the allotment has
+been made to the others in the way spoken of). That share, however, he is
+to take only when his sire has given it to him. He shall not take it if
+his sire does not give it unto him. Some portion of the sire's wealth
+should without doubt, be given, O Bharata, to the son of the Sudra wife.
+Compassion is one of the highest virtues. It is through compassion that
+something is given to the son of the Sudra wife. Whatever be the object
+in respect of which compassion arises, as a cardinal virtue it is always
+productive of merit. Whether the sire happens to have children (by his
+spouses belonging to the other orders) or to have no children (by such
+spouses), unto the son by the Sudra wife, O Bharata, nothing more than a
+tenth part of the sire's wealth should be given. If a Brahmana happens to
+have more wealth than what is necessary for maintaining himself and his
+family for three years, he should with that wealth perform sacrifices. A
+Brahmana should never acquire wealth for nothing.[295] The highest sum
+that the husband should give unto the wife is three thousand coins (of
+the prevailing currency). The wealth that the husband gives unto the
+wife, the latter may spend or dispose of as she likes. Upon the death of
+the childless husband, the wife shall enjoy all his wealth. (She shall
+not, however, sell or otherwise dispose of any portion of it). The wife
+should never take (without her husband's knowledge) any portion of her
+husband's wealth. Whatever wealth, O Yudhishthira, the Brahmana wife may
+acquire by gift from her father, should be taken (after her death) by her
+daughter, for the daughter is like the son. The daughter, O king, has
+been ordained in the scriptures, to be equal to the son, O delighter of
+the Kurus. Even thus hath the law of inheritance been ordained, O bull of
+Bharata's race. Remembering these ordinances about the distribution and
+disposal of wealth, one should never acquire wealth uselessly.'
+
+"Yudhishthira said, 'If the son born of a Sudra woman by a Brahmana
+father has been declared in the scriptures to be disentitled to any
+wealth, by what exceptional rule then is a tenth part of the paternal
+property to be given to him? A son born of a Brahmana wife by a Brahmana
+is unquestionably a Brahmana. One born of a Kshatriya wife or of a Vaisya
+wife, by a Brahmana husband, is similarly invested with the status of a
+Brahmana. Why then, O best of kings, are such sons to share the paternal
+wealth unequally? All of them, thou hast said, are Brahmanas, having been
+born of mothers that belong to the three higher orders equally entitled
+to the name of regenerate.'
+
+"Bhishma said, 'O scorcher of foes, all spouses in this world are called
+by the name of Data. Although that name is applied to all, yet there is
+this great distinction to be observed. If, having married three wives
+belonging to the three other orders, a Brahmana takes a Brahmana wife the
+very last of all yet shall she be regarded as the first in rank among all
+the wives, and as deserving of the greatest respect. Indeed, among all
+the co-wives, she shall be the foremost in consideration. In her
+apartments should be kept all those articles that are necessary in view
+of the husband's baths, personal decorations, washing of teeth, and
+application of collyrium to the eyes. In her apartments should be kept
+the Havya and the Kavya and all else that the husband may require for the
+performance of his religious acts. If the Brahmana wife is in the house,
+no other wife is entitled to attend to these needs of the husband. Only
+the Brahmana wife, O Yudhishthira, should assist in these acts of the
+husband. The husband's food and drink and garlands and robes and
+ornaments, all these should be given by the Brahmana wife to the husband,
+for she is the foremost in rank and consideration among all the spouses
+of the husband. These are the ordinances of the scriptures as laid down
+by Manu, O delighter of the Kurus! Even this, O monarch, is seen to be
+the course of eternal usage. If a Brahmana, O Yudhishthira, led by lust,
+acts in a different way, he shall come to be regarded as a Chandala among
+Brahmanas.[296] The son born of the Kshatriya wife has been said to be
+equal in status to the son born of the Brahmana wife. For all that, a
+distinction attaches to the son of the Brahmana wife in consequence of
+the superiority of the Brahmana to the Kshatriya in respect of the order
+of birth. The Kshatriya cannot be regarded as equal to the Brahmana woman
+in point of birth. Hence, O best of kings, the son born of the Brahmana
+wife must be regarded as the first in rank and superior to the son born
+of the Kshatriya wife. Because, again the Kshatriya is not equal in point
+of birth to the Brahmana wife, hence the son of the Brahmana wife takes
+one after another, all the best things, O Yudhishthira, among his
+father's possessions. Similarly, the Vaisya cannot be regarded as the
+equal of the Kshatriya in point of birth. Prosperity, kingdom, and
+treasury, O Yudhishthira, belong to the Kshatriya. All these have been
+ordained for the Kshatriya. The whole earth, O king, with her belt of
+seas, is seen to belong to him. By following the duties of his own order,
+the Kshatriya acquires an extensive affluence. The sceptre of royalty is
+held by him. Without the Kshatriya, O king, there can be no protection.
+The Brahmanas are highly blessed, for they are the deities of the very
+deities. Following the ordinances laid down by the Rishis, the Kshatriyas
+should worship the Brahmanas according to due rites. Even this is the
+eternal usage. Coveted by thieves and others, the possessions of all men
+are protected by Kshatriyas in the observance of the duties assigned to
+their order. Indeed, wealth and spouses and every other possession owned
+by people would have been forcibly taken away but for this protection
+that the Kshatriyas afford. The Kshatriya, as the king, becomes the
+protector or rescuer of all the others. Hence, the son of the Kshatriya
+wife shall, without doubt, be held to be superior to him that is born of
+the Vaisya wife. The son of the Kshatriya wife, for this, takes a larger
+share of the paternal property than the son of the Vaisya mother.'
+
+"Yudhishthira said, 'Thou hast duly said what the rules are that apply to
+Brahmanas. What, however, are the rules that apply to the others?'
+
+"Bhishma said, 'For the Kshatriya, O delighter of the Kurus, two wives
+have been ordained. The Kshatriya may take a third wife from the Sudra
+order. Such practice prevails, it is true, but it is not sanctioned by
+the scriptures. Even this should be the order, O Yudhisthira, of the
+spouses of a Kshatriya. The property of a Kshatriya should, O king, be
+divided into eight shares. The son of the Kshatriya wife shall take four
+of such shares of the paternal property. The son of the Vaisya wife shall
+take three of such shares. The remaining one or the eighth share shall be
+taken by the son of the Sudra wife. The son of the Sudra wife, however,
+shall take only when the father gives but not otherwise. For the Vaisya
+only one wife has been ordained. A second wife is taken from the Sudra
+order. The practice prevails, it is true, but it is not sanctioned by the
+scriptures. If a Vaisya has two wives, one of whom is a Vaisya and the
+other a Sudra, there is a difference between them in respect of status.
+The wealth of a Vaisya, O chief of Bharata's race, should be divided Into
+five portions. I shall now speak of the sons of a Vaisya by a wife of his
+own order and by one belonging to the inferior order, as also of the
+manner in which, O king his wealth is to be distributed among those
+children. The son born of the Vaisya wife shall take four of such shares
+of his father's wealth. The fifth share, O Bharata, has been said to
+belong to the son born of the Sudra wife. Such a son, however, shall take
+when the father gives. He should not take anything unless the father
+gives it to him. The son that is begotten on a Sudra wife by persons of
+the three higher orders should always be regarded as disentitled to any
+share of the sire's wealth. The Sudra should have only one wife taken
+from his own order. He can under no circumstances, take any other spouse.
+Even if he happens to have a century of sons by such a spouse, all of
+them share equally the wealth that he may leave behind. As regards all
+the orders, the children born of the spouse taken from the husband's own
+order shall, it has been laid down, share equally the father's wealth.
+The eldest son's share shall be greater than that of every other son, for
+he shall take one share more than each of his brothers, consisting of the
+best things of his father. Even this is the law of inheritance, O son of
+Pritha, as declared by the Self-born himself. Amongst children all born
+of the spouse taken from the husband's own order, there is another
+distinction, O king! In marrying, the elder ones should always precede
+the younger ones. The spouses being all equal in respect of their order
+of birth, and the children also being all equal in respect of the status
+of their mothers, the son that is first-born shall take one share more
+than each of his other brothers. The son that comes next in point of age
+shall take a share that is next in value, while the son that is youngest
+shall take the share that belongs to the youngest.[297] Thus among
+spouses of all orders, they that belong to the same order with the
+husband are regarded as the first. Even this is what was declared by the
+great Rishi Kasyapa the son of Marichi.'
+
+
+
+SECTION XLVIII
+
+"Yudhishthira said, 'Through inducements offered by wealth, or through
+mere lust, or through ignorance of the true order of birth (of both males
+and females), or through folly, intermixture happens of the several order
+What, O grandsire, are the duties of persons that are born in the mixed
+classes and what are the acts laid down for them? Do thou discourse to me
+on this!'
+
+"Bhishma said, 'In the beginning, the Lord of all creatures created the
+four orders and laid down their respective acts or duties, for the sake
+of sacrifice.[298] The Brahmana may take four wives, one from each of the
+four orders. In two of them (viz., the wife taken from his own order and
+that taken from the one next below), he takes birth himself (the children
+begotten upon them being regarded as invested with the same status as his
+own). Those sons, however, that are begotten by him on the two spouses
+that belong to the next two orders (viz., Vaisya and Sudra), are
+inferior, their status being determined not by that of their father but
+by that of their mothers. The son that is begotten by a Brahmana upon a
+Sudra wife is called Parasara, implying one born of a corpse, for the
+Sudra woman's body is as inauspicious as a corpse. He should serve the
+persons of his (father's) race. Indeed, it is not proper for him to give
+up the duty of service that has been laid down for him. Adopting all
+means in his power, he should uphold the burden of his family. Even if he
+happens to be elder in age, he should still dutifully serve the other
+children of his father who may be younger to him in years, and bestow
+upon them whatever he may succeed in earning. A Kshatriya may take three
+wives. In two of them (viz., the one taken from his own order and the
+other that is taken from the order immediately below), he takes birth
+himself (so that those children are invested with the status of his own
+order). His third wife being of the Sudra order is regarded as very
+inferior. The son that he begets upon her comes to be called as an Ugra.
+The Vaisya may take two spouses. In both of them (viz., the one taken
+from his own order, and the other from the lowest of the four pure
+orders), he takes birth himself (so that those children become invested
+with the status of his own order). The Sudra can take only one wife,
+viz., she that is taken from his own order. The son begotten by him upon
+her becomes a Sudra. A son that takes birth under circumstances other
+than those mentioned above, comes to be looked upon as a very inferior
+one If a person of a lower order begets a son upon a woman of a superior
+order, such a son is regarded as outside the pale of the four pure
+orders. Indeed, such a son becomes on object of censure with the four
+principal orders. If a Kshatriya begets a son upon a Brahmana woman, such
+a son, without being included in any of the four pure orders, comes to be
+regarded as a Suta The duties of a Suta are all connected with the
+reciting of eulogies and encomiums of kings and other great men. The son
+begotten by a Vaisya upon a woman of the Brahmana order comes to be
+regarded as a Vaidehaka. The duties assigned to him are the charge of
+bars and bolts for protecting the privacy of women of respectable
+households. Such sons have no cleansing rites laid down for them.[299] If
+a Sudra unites with a woman belonging to the foremost of the four orders,
+the son that is begotten is called a Chandala. Endued with a fierce
+disposition, he must live in the outskirts of cities and towns and the
+duty assigned to him is that of the public executioner. Such sons are
+always regarded as wretches of their race. These, O foremost of
+intelligent persons, are the offspring of intermixed orders. The son
+begotten by a Vaisya upon a Kshatriya woman becomes a Vandi or Magadha.
+The duties assigned to him are eloquent recitations of praise. The son
+begotten through transgression, by a Sudra upon a Kshatriya women,
+becomes a Nishada and the duties assigned to him have reference to the
+catching of fish. If a Sudra happens to have intercourse with a Vaisya
+woman, the son begotten upon her comes to be called Ayogava. The duty
+assigned to such a person are those of a Takshan (carpenter). They that
+are Brahmanas should never accept gifts from such a person. They are not
+entitled to possess any kind of wealth. Persons belonging to the mixed
+castes beget upon spouses taken from their own castes children invested
+with the status that is their own. When they beget children in women
+taken from castes that are inferior to theirs, such children become
+inferior to their fathers, for they become invested with the status that
+belongs to their mothers Thus as regards the four pure orders, persons
+beget children invested with their own status upon spouses taken from
+their own orders as also upon them that are taken from the orders
+immediately below their own. When, however, offspring are begotten upon
+other spouses, they come to be regarded as invested with a status that
+is, principally, outside the pale of the four pure orders. When such
+children beget sons in women taken from their own classes, those sons
+take the status of their sires. It is only when they take spouse from
+castes other than their own, that the children they beget become invested
+with inferior status. As an example of this it may be said that a Sudra
+begets upon a woman belonging to the most superior order a son that is
+outside the pale of the four orders (for such a son comes to be regarded
+as a Chandala who is much inferior). The son that is outside the pale of
+the four orders by uniting with women belonging to the four principal
+orders, begets offspring that are further degraded in point of status.
+From those outside the pale of the four orders and those again that are
+further outside that pale, children multiply in consequence of the union
+of persons with women of classes superior to their own. In this way, from
+persons of inferior status classes spring up, altogether fifteen in
+number, that are equally low or still lower in status. It is only from
+sexual union of women with persons who should not have such union with
+them that mixed classes spring up. Among the classes that are thus
+outside the pale of the four principal or pure orders, children are
+begotten upon women belonging to the class called Sairindhri by men of
+the class called Magadha. The occupation of such offspring is the
+adornment of the bodies of kinds and others. They are well-acquainted
+with the preparation of unguents, the making of wreaths, and the
+manufacture of articles used for the decoration of the person. Though
+free by the status that attaches to them by birth, they should yet lead a
+life of service. From the union of Magadhas of a certain class with women
+of the caste called Sairindhri, there springs up another caste called
+Ayogava. Their occupation consists in the making of nets (for catching
+fish and fowl and animals of the chase). Vaidehas, by uniting themselves
+with women of the Sairindhri caste, beget children called Maireyakas
+whose occupation consists in the manufacture of wines and spirits. From
+the Nishadas spring a caste called Madgura and another known by the name
+of Dasas whose occupation consists in plying boats. From the Chandala
+springs a race called Swapaka whose occupation consists in keeping guard
+over the dead. The women of the Magadhi caste, by union with these four
+castes of wicked dispositions produce four others who live by practising
+deceit. These are Mansa, Swadukara, Kshaudra, and Saugandha. From the
+Vaideha springs up a cruel and sinful caste that lives by practising
+deception. From the Nishadas again springs up the Madranabha caste whose
+members are seen to ride on cars drawn by asses. From the Chandalas
+springs up the caste called Pukkasa whose members are seen to eat the
+flesh of asses, horses and elephants. These cover themselves with the
+garments obtained by stripping human corpses. They are again seen to eat
+from broken earthenware[300]. These three castes of very low status are
+born of women of the Ayogava caste (by fathers taken from different
+castes). The caste called Kshudra springs from the Vaidehaka. The caste
+called Andhra which takes up its residence in the outskirts of towns and
+cities, also springs up (from the Vaidehakas). Then again the Charmakara,
+uniting himself with a woman of Nishada caste, begets the class called
+Karavara. From the Chandala again springs up the caste known by the name
+of Pandusaupaka whose occupation consists in making baskets and other
+things with cleft bamboos. From the union of the Nishada with a woman of
+the Vaidehi caste springs one who is called by the name of Ahindaka. The
+Chandala begets upon a Saupaka woman, a son that does not differ from the
+Chandala in status or occupation. A Nishada woman, by union with a
+Chandala, brings forth a son who lives in the outskirts of villages and
+towns. Indeed, the members of such a caste live in crematoria and are
+regarded by the very lowest orders as incapable of being numbered among
+them. Thus to these mixed castes spring up from improper and sinful union
+of fathers and mothers belonging to different castes. Whether they live
+in concealment or openly, they should be known by their occupations. The
+duties have been laid down in the scriptures for only the four principal
+orders. As regards the others the scriptures are entirely silent. Among
+all the orders, the members of those castes that have no duties assigned
+to them by the scriptures, need have no fears as to what they do (to earn
+their livelihood). Persons unaccustomed to the performance or for whom
+sacrifices have not been laid down, and who are deprived of the company
+and the instructions of the righteous whether numbered among the four
+principal orders or out of their pale, by uniting themselves with women
+of other castes, led not by considerations of righteousness but by
+uncontrolled lust, cause numerous mixed castes to come into existence
+whose occupations and abodes depend on the circumstances connected with
+the irregular unions to which they owe their origin. Having recourse to
+spots where four roads meet, or crematoria, or hills and mountains, or
+forests and trees, they build their habitations there. The ornaments they
+wear are made of iron. Living in such places openly, they betake
+themselves to their own occupations to earn their livelihood. They may be
+seen to live in this way, adorning their persons with ornaments and
+employed in the task of manufacturing diverse kinds of domestic and other
+utensils. Without doubt, by assisting kine and Brahmanas, and practising
+the virtues of abstention from cruelty, compassion, truthfulness of
+speech, and forgiveness, and, if need be, by preserving others by laying
+down their very lives, persons of the mixed castes may achieve success. I
+have no doubt, O chief of men, that these virtues become the causes of
+their success. He that is possessed of intelligence, should, taking
+everything into consideration, beget offspring according to the
+ordinances of the scriptures, upon woman that have been declared proper
+or fit for him. A son begotten upon a women belonging to a degraded
+caste, instead of rescuing the sire, brings him to grief even as a heavy
+weight brings to grief a swimmer desirous of crossing water. Whether a
+man happens to be possessed of learning or not, lust and wrath are
+natural attributes of humanity in this world. Women, therefore, may
+always be seen to drag men into the wrong path. This natural disposition
+of women is such that man's contact with her is productive of misery to
+him. Hence, men possessed of wisdom do not suffer themselves to be
+excessively attached to women.'
+
+"Yudhishthira said, 'There are men who belong to the mixed castes, and
+who are of very impure birth. Though presenting the features of
+respectability, they are in reality disrespectable. In consequence of
+these external aspects we may not be able to know the truth about their
+birth. Are there any signs, O grandsire, by which the truth may be known
+about the origin of such men?"
+
+
+
+SECTION XLIX
+
+"Bhishma said, 'A person that is born of an irregular union presents
+diverse features of disposition. One's purity of birth, again, is to be
+ascertained from one's acts which must resemble the acts of those who are
+admittedly good and righteous. A disrespectable behaviour, acts opposed
+to those laid down in the scriptures, crookedness and cruelty, and
+abstention from sacrifices and other spiritual acts that lead to merit,
+proclaim one's impurity of origin. A son receives the disposition of
+either the sire or the mother. Sometimes he catches the dispositions of
+both. A person of impure birth can never succeed in concealing his true
+disposition. As the cub of a tiger or a leopard resembles its sire and
+dam in form and in (the matter of) its stripes of spots, even so a person
+cannot but betray the circumstance of his origin. However covered may the
+course of one's descent be, if that descent happens to be impure, its
+character or disposition is sure to manifest itself slightly or largely.
+A person may, for purposes of his own, choose to tread on an insincere
+path, displaying such conduct as seems to be righteous. His own
+disposition, however, in the matter of those acts that he does, always
+proclaims whether he belongs to a good order or to a different one.
+Creatures in the world are endued with diverse kinds of disposition. They
+are, again, seen to be employed in diverse kinds of acts. Amongst
+creatures thus employed, there is nothing that is so good or precious as
+pure birth and righteous conduct. If a person be born in a low order,
+that good understanding which arises from a study of the scriptures fails
+to rescue his body from low acts. Absolute goodness of understanding may
+be of different degrees. It may be high, middling, or low. Even if it
+appears in a person of low extraction, it disappears like autumnal clouds
+without producing any consequences. On the other hand, that other
+goodness of understanding which, according to its measure, has ordained
+the status in which the person has been born, shows itself in his
+acts[301]. If a person happens to belong to a superior order but still if
+he happens to be divested of good behaviour, he should receive no respect
+or worship. One may worship even a Sudra if he happens to be conversant
+with duties and be of good conduct. A person proclaims himself by his own
+good and acts and by his good or bad disposition and birth. If one's race
+of birth happens to be degraded for any reason, one soon raises it and
+makes it resplendent and famous by one's acts. For these reasons they
+that are endued with wisdom should avoid those women, among these diverse
+castes mixed or pure, upon whom they should not beget offspring.'
+
+"Yudhishthira said, 'Do thou discourse to us, O sire, upon the orders and
+classes separately, upon different kinds of sons begotten upon different
+types of women, upon the person entitled to have them as sons, and upon
+their status in life. It is known that disputes frequently arise with
+respect to sons. It behoveth thee, O king, to solve the doubts that have
+taken possession of our minds. Indeed, we are stupefied with respect to
+this subject.'
+
+"Bhishma said, 'The son of one's loins is regarded as one's own self. The
+son that is begotten upon one's wife by a person whom one has invited for
+the task, is called Niruktaja. The son that is begotten upon one's wife
+by somebody without one's permission, is Prasritaja. The son begotten
+upon his own wife by a person fallen away from his status is called
+Patitaja. There are two other sons, viz., the son given, and the son
+made. There is another called Adhyudha.[302] The son born of a maiden in
+her father's house is called Kanina. Besides these, there are six kinds
+of sons called Apadhwansaja and six others that are Apasadas. These are
+the several kinds of sons mentioned in the scriptures, learn, O Bharata!
+
+"Yudhishthira said, 'Who are the six that are called Apadhwansajas? Who
+also are the Apasadas? It behoveth thee to explain all these to me in
+detail.'
+
+"Bhishma said, 'The sons that a Brahmana begets upon spouses taken from
+the three inferior orders, those begotten by a Kshatriya upon spouses
+taken from the two orders inferior to his own, O Bharata, and the sons
+that a Vaisya begets upon a spouse taken from the one order that is
+inferior to his,--are all called Apadhwansajas. They are, as thus
+explained, of six kinds. Listen now to me as I tell thee who the
+Apasadas, are. The son that a Sudra begets upon a Brahmana woman is
+called a Chandala. Begotten upon a Kshatriya woman by a person of the
+Sudra order, the son is called a Vratya. He who is born of a Vaisya woman
+by a Sudra father is called a Vaidya. These three kinds of sons are
+called Apasadas. The Vaisya, by uniting himself with a woman of the
+Brahmana order, begets a son that is called a Magadha, while the son that
+he gets upon a Kshatriya woman is called a Vamaka. The Kshatriya can
+beget but one kind of son upon a woman of a superior order. Indeed, the
+son begotten by a Kshatriya upon a Brahmana woman, is called a Suta.
+These three also are called Apasadas. It cannot be said, O king, that
+these six kinds of sons are no sons.'
+
+"Yudhishthira said, 'Some say that one's son is he that is born in one's
+soil. Some, on the other hand, say that one's son is he who has been
+begotten from one's seed. Are both these kinds of sons equal? Whore,
+again, is the son to be? Do thou tell me this, O grandsire!
+
+"Bhishma said, 'His is the son from whose seed he has sprung. If,
+however, the owner of the seed abandons the son born of it, such a son
+then becomes his upon whose spouse he has been begotten. The same rule
+applies to the son called Adhyudha. He belongs to the person from whose
+seed he has taken his birth. If, however, the owner of the seed abandons
+him, he becomes the son of the husband of his mother.[303] Know that even
+this is what the law declares.'
+
+"Yudhishthira said, 'We know that the son becomes his from whose seed he
+has taken birth. Whence does the husband of the woman that brings forth
+the son derive his right to the latter? Similarly, the son called
+Adhyudha should be known to be the son of him from whose seed he has
+sprung. How can they be sons of others by reasons of the engagement about
+owning and rearing them having been broken?'
+
+"Bhishma said, 'He who having begotten a son of his own loins, abandons
+him for some reason or other, cannot be regarded as the sire of such a
+son, for vital seed only cannot create sonship. Such a son must be held
+to belong to the person who owns the soil. When a man, desiring to have a
+son, weds a girl quick with child, the son born of his spouse must belong
+to him, for it is the fruit of his own soil. The person from whose vital
+seed the son has sprung can have no right to such a son. The son that is
+born in one's soil but not begotten by the owner, O chief of Bharata's
+race, bears all the marks of the sire that has actually begotten him (and
+not the marks of one that is only the husband of his mother). The son
+thus born is incapable of concealing the evidences that physiognomy
+offers. He is at once known by eyesight (to belong to another).[304] As
+regards the son made, he is sometimes regarded as the child of the person
+who has made him a son and so brings him up. In his case, neither the
+vital seed of which he is born nor the soil in which he is born, becomes
+the cause of sonship.'
+
+"Yudhishthira said, 'What kind of a son is that who is said to be a made
+son and whose sonship arises from the fact of his being taken and brought
+up and in whose case neither the vital seed nor the soil of birth, O
+Bharata, is regarded as the cause of sonship?'
+
+"Bhishma said, 'When a person takes up and rears a son that has been cast
+off on the road by his father and mother, and when the person thus taking
+and rearing him fails to find out his parents after search, he becomes
+the father of such a son and the latter becomes what is called his made
+son. Not having anybody to own him, he becomes owned by him who brings
+him up. Such a son, again, comes to be regarded as belonging to that
+order to which his owner or rearer belongs.'
+
+"Yudhishthira said, How should the purificatory rites of such a person be
+performed? In whose case what sort of rites are to be performed? With
+what girl should he be wedded? Do thou tell me all this, O grandsire!"
+
+"Bhishma said, 'The rites of purification touching such a son should be
+performed conformably to the usage of the person himself that raises him,
+for, cast off by his parents, such a son obtains the order of the person
+that takes him and brings him up. Indeed, O thou of unfading glory, the
+rearer should perform all the purificatory rites with respect to such a
+son according to the practices of the rearer's own race and kinsmen. As
+regards the girl also, O Yudhishthira, that should be bestowed in
+marriage upon such a son, who belongs to the order of the rearer himself,
+All this is to be done only when the order of son's true mother cannot be
+ascertained. Among sons, he that is born of a maiden and he that is born
+of a mother that had conceived before her marriage but had brought him
+fourth subsequent to that are regarded as very disgraceful and degraded.
+Even those two, however, should receive the same rites of purification
+that are laid down for the sons begotten by the father in lawful wedlock.
+With respect to the son that becomes his sire's in consequence of his
+birth in the sire's soil and of those sons that are called Apasadas and,
+those conceived by the spouse in her maidenhood but brought forth after
+marriage, Brahmanas and others should apply the same rites of
+purification that hold good for their own orders. These are the
+conclusions that are to be found in the scriptures with respect to the
+different orders. I have thus told thee everything appertaining to thy
+questions. What else dost thou wish to hear?"
+
+
+
+SECTION L
+
+"Yudhishthira said, 'What is the nature of the compassion or pity that is
+felt at the sight of another's woe? What is the nature of that compassion
+or sympathy that one feels for another in consequence of one's living in
+the companionship of that other? What is the nature (and degree) of the
+high blessedness that attaches to kine? It behoveth thee, O grandsire, to
+expound all this to me.'
+
+"Bhishma said, 'I shall, in this connection, O thou of great effulgence,
+recite to thee an ancient narrative of a conversation between Nahusha and
+the Rishi Chyavana. In days of yore O Chief of Bharata's race, the great
+Rishi Chyavana of Bhrigu's race, always observant of high vows, became
+desirous of leading for some time the mode of life called Udavasa and set
+himself to commence it. Casting off pride and wrath and joy and grief,
+the ascetic, pledging himself to observe that vow, set himself to live
+for twelve years according to the rules of Udavasa. The Rishi inspired
+all creatures with a happy trust. And he inspired similar confidence in
+all creatures living in water. The puissant ascetic resembled the Moon
+himself in his behaviour to all. Bowing unto all the deities and having
+cleansed himself of all sins, he entered the water at the confluence of
+the Ganga and the Yamuna, and stood there like an inanimate post of wood.
+Placing his head against it, he bore the fierce and roaring current of
+the two streams united together,--the current whose speed resembled that
+of the wind itself. The Ganga and the Yamuna, however, and the other
+streams and lakes, whose waters unite together at the confluence at
+Prayaga, instead of afflicting the Rishi, went past him (to show him
+respect). Assuming the attitude of a wooden post, the great Muni
+sometimes laid himself down in the water and slept at ease. And
+sometimes, O chief of Bharata's race, the intelligent sage stood in an
+erect posture. He became quite agreeable unto all creatures living in
+water. Without the least fear, all these used to smell the Rishi's lips.
+In this way, the Rishi passed a long time at that grand confluence of
+waters. One day some fishermen came there. With nets in their hands, O
+thou of great effulgence, those men came to that spot where the Rishi
+was. They were many in number and all of them were bent upon catching
+fish. Well-formed and broad-chested, endued with great strength and
+courage and never returning in fear from water, those men who lived upon
+the earnings by their nets, came to that spot, resolved to catch fish.
+Arrived at the water which contained many fish, those fishermen, O chief
+of the Bharatas, tied all their nets together. Desirous of fish, those
+Kaivartas, many in number united together and surrounded a portion of the
+waters of the Ganga and the Yamuna with their nets. Indeed, they then
+cast into water their net which was made of new strings, capable of
+covering a large space, and endued with sufficient length and breadth.
+All of them, getting into the water, then began to drag with great force
+that net of theirs which was very large and had been well-spread over a
+large space. All of them were free from fear, cheerful, and fully
+resolved to do one another's bidding. They had succeeded in enmeshing a
+large number of fish and other aquatic animals. And as they dragged their
+net, O king, they easily dragged up Chyavana the son of Bhrigu along with
+a large number of fish. His body was overgrown with the river moss. His
+beard and matted locks had become green. And all over his person could be
+seen conchs and other molluscs attached with their heads. Beholding that
+Rishi who was well-conversant with the Vedas dragged up by them from
+water, all the fishermen stood with joined palms and then prostrated
+themselves on the ground and repeatedly bent their heads. Through fear
+and pain caused by the dragging of the net, and in consequence of their
+being brought upon land, the fish enmeshed in the net yielded up their
+lives. The ascetic, beholding that great slaughter of fishes, became
+filled with compassion and sighed repeatedly.'
+
+"The fishermen said, 'We have committed this sin (of dragging thy sacred
+self from water) through ignorance. Be gratified with us! What wish of
+thine shall we accomplish? Command us, O great ascetic!'
+
+"Bhishma continued, 'This addressed by them, Chyauana, from among that
+heap of fishes around him, said, 'Do ye with concentrated attention hear
+what my most cherished wish is. I shall either die with these fishes or
+do ye sell me with them. I have lived with them for a long time within
+the water. I do not wish to abandon them at such a time.' When he said
+these words unto them, the fishermen became exceedingly terrified. With
+pale faces they repaired to king Nahusha and informed him of all that had
+taken place.'"
+
+
+
+SECTION LI
+
+"Bhishma said, 'King Nahusha hearing the pass to which Chyavana was
+reduced, quickly proceeded to that spot accompanied by his ministers and
+priest. Having cleansed himself duly, the king, with joined palms and
+concentrated attention, introduced himself unto the high-souled Chyavana.
+The king's priest then worshipped with due ceremonies that Rishi, O
+monarch, who was observant of the vow of truth and endued with a high
+soul, and who resembled a god himself (in splendour and energy).'
+
+"Nahusha said, 'Tell me, O best of regenerate persons, what act shall we
+do that may be agreeable to thee? However difficult that act may be,
+there is nothing, O holy one, that I shall not be able to accomplish at
+thy bidding.'
+
+"Chyavana said, 'These men that live by catching fish have all been tried
+with labour. Do thou pay them the price that may be set upon me along
+with the value of these fish.'
+
+"Nahusha said, 'Let my priest give unto these Nishadas a thousand coins
+as a price for purchasing these sacred one as he himself has commanded.'
+
+"Chyavana said, 'A thousand coins cannot represent my price. The question
+depends upon your discretion. Give them a fair value, settling with thy
+own intelligence what it should be.'
+
+"Nahusha said, 'Let, O learned Brahmana, a hundred thousand coins be
+given unto these Nishadas. Shall this be thy price, O holy one, or dost
+think otherwise?'
+
+"Chyavana said, 'I should not be purchased for a hundred thousand coins,
+O best of monarchs! Let a proper price be given unto them. Do thou
+consult with thy ministers.'
+
+"Nahusha said, 'Let my priest give unto these Nishadas a crore of coins.
+If even this does not represent thy price, let more be paid unto them.'
+
+"Chyavana said, 'O king, I do not deserve to be purchased for a crore of
+coins or even more. Let that price be given unto those men which would be
+fair or proper. Do thou 'consult with the Brahmanas.'
+
+"Nahusha said, 'Let half of my kingdom or even the whole be given away
+unto these Nishadas. I think that would represent thy price. What,
+however, dost thou think, O regenerate one?'
+
+"Chyavana said, 'I do not deserve to be purchased with half thy kingdom
+or even the whole of it, O king! Let thy price which is proper be given
+unto these men. Do thou consult with the Rishis.'
+
+"Bhishma continued, 'Hearing these words of the great Rishi, Nahusha
+became afflicted with great grief. With his ministers and priest he began
+to deliberate on the matter. There then came unto king Nahusha an ascetic
+living in the woods and subsisting upon fruit and roots and born of a
+cow. That best of regenerate persons, addressing the monarch, O king,
+said these words, 'I shall soon gratify thee. The Rishi also will be
+gratified. I shall never speak an untruth.--no, not even in jest, what
+then need I say of other occasions? Thou shouldst, without any scruple,
+do what I bid thee.'
+
+"Nahusha said, 'Do thou, O illustrious one, say what the price is of that
+great Rishi of Bhrigu's race. O, save me from this terrible pass, save my
+kingdom, and save my race! If the holy Chyavana became angry, he would
+destroy the three worlds: what need I say them of my poor self who is
+destitute of penances and who depends only upon the might of his arm? O
+great Rishi, do thou become the raft unto us that have all fallen into a
+fathomless ocean with all our counsellors and our priest! Do thou settle
+what the price should be of the Rishi.'
+
+"Bhishma said, 'Hearing these words of Nahusha, the ascetic born of a cow
+and endued with great energy spoke in this strain, gladdening the monarch
+and all his counsellors, 'Brahmanas, O king, belong to the foremost of
+the four orders. No value, however great, can be set upon them. Cows also
+are invaluable. Therefore, O chief of men, do thou regard a cow as the
+value of the Rishi.' Hearing these words of the great Rishi, Nahusha
+became, O king, filled with joy along with all his counsellors and
+priest. Proceeding then to the presence of Bhrigu's son, Chyavana, of
+rigid vows, h e addressed him thus, O monarch, for gratifying him to the
+best of his ability.'
+
+'Nahusha said, 'Rise, rise, O regenerate Rishi, thou hast been purchased.
+O son of Bhirgu, with a cow as thy price. O foremost of righteous
+persons, even this, I think, is thy price.'
+
+"Chyavana said. 'Yes, O king of kings, I do rise up. I have been properly
+purchased by thee, O sinless one! I do not, O thou of unfading glory, see
+any wealth that is equal to kine. To speak of kine, to hear others speak
+of them, to make gifts of kine, and to see kine, O king, are acts that
+are all applauded, O hero, and that are highly auspicious and
+sin-cleansing. Kine are always the root of prosperity. There is no fault
+in kine. Kine always afford the best food, in the form of Havi, unto the
+deities. The sacred Mantras, Swaha and Vashat, are always established
+upon kine. Kine are the chief conductresses of sacrifices. They
+constitute the mouth of sacrifice. They bear and yield excellent and
+strength-giving nectar. They receive the worship of all the worlds and
+are regarded as the source of nectar. On earth, kine resemble fire in
+energy and form. Verily, kine represent high energy, and are bestowers of
+great happiness upon all creatures. That country where kine, established
+by their owners, breathe fearlessly, shines in beauty. The sins, also of
+that country are all washed off. Kine constitute the stairs that lead to
+heaven. Kine are adorned in heaven itself. Kine are goddesses that are
+competent to give everything and grant every wish. There is nothing else
+in the world that is so high or so superior!'[305]
+
+"Bhishma continued, "Even this is what I say unto thee on the subject of
+the glory and superiority of kine, O chief of Bharata's race. I am
+competent to proclaim a part only of the merits that attach to kine. I
+have not the ability to exhaust the subject!'
+
+"Then Nishadas said, 'O ascetic, thou hast seen us and hast also spoken
+with us. It has been said that friendship with those that are good,
+depends upon only seven words[306]. Do thou then, O lord, show us thy
+grace. The blazing sacrificial fire eats all the oblations of clarified
+butter poured upon it. Of righteous soul, and possessed of great energy
+thou art among men, a blazing fire in energy. We propitiate thee, O thou
+of great learning! We surrender ourselves to thee. Do thou, for showing
+us favour, take back from us this cow.'
+
+"Chyavana said, 'The eye of a person that is poor or that has fallen into
+distress, the eye of an ascetic, or the eye of a snake of virulent
+poison, consumes a man with his very roots, even as a fire that, blazing
+up with the assistance of the wind, consumes a stack of dry grass or
+straw. I shall accent the cow that ye desire to present me. Ye fishermen,
+freed from every sin, go ye to heaven without any delay, with these
+fishes also that ye have caught with your nets.'
+
+"Bhishma continued, 'After this, in consequence of the energy of the
+great Rishi of cleansed soul, those fishermen along with all those fish
+through virtue of those words that he had uttered, proceeded to heaven.
+King Nahusha, beholding the fishermen ascending to heaven with those
+fishes in their company, became filled with wonder, O chief of Bharata's
+race. After this, the two Rishis, viz., the one born of a cow and the
+other who was Chyavana of Bhrigu's race, gladdened king Nahusha by
+granting him many boons. Then king Nahusha of great energy, that lord of
+all the earth, filled with joy, O best of the Bharatas, said,
+'Sufficient!' Like unto a second Indra, the chief of the celestials, he
+accepted the boon about his own steadiness in virtue. The Rishis having
+granted him the boon, the delighted king worshipped them both with great
+reverence. As regards Chyavana, his vow having been completed, he
+returned to his own asylum. The Rishi that had taken his birth from the
+cow, and who was endued with great energy, also proceeded to his own
+retreat. The Nishadas all ascended to heaven as also the fishes they had
+caught, O monarch. King Nahusha, too, having obtained those valuable
+boons, entered his own city. I have thus, O son, told thee everything
+respecting what thou hadst asked me. The affection that is generated by
+the sight alone of others as also by the fact of living with them, O
+Yudhishthira, and the high-blessedness of kine too, and the ascertainment
+of true righteousness, are the topics upon which I have discoursed. Tell
+me, O hero what else is in thy breast.'"
+
+
+
+SECTION LII
+
+"Yudhishthira said, 'O thou of great wisdom, a doubt I have that is very
+great and that is as vast as the ocean itself. Listen to it, O
+mighty-armed one and having learnt what it is, it behoves thee to explain
+it unto me. I have a great curiosity with respect to Jamadagni's son, O
+lord, viz., Rama, that foremost of all righteous persons. It behoveth
+thee to gratify that curiosity. How was Rama born who was endued with
+prowess incapable of being baffled? He belonged by birth to a race of
+regenerate Rishis. How did he become a follower of Kshatriya practices?
+Do thou, then, O king, recite to me in detail the circumstances of Rama's
+birth. How also did a son of the race of Kusika who was Kshatriya become
+a Brahmana? Great, without doubt, was the puissance of the high-souled
+Rama, O chief of men, as also of Viswamitra. Why did the grandson of
+Richika instead of his son become a Kshatriya in conduct? Why also did
+the grandson of Kusika and not his son become a Brahmana? Why did such
+untoward incidents overtake the grandsons of both, instead of their sons?
+It behoveth thee to explain the truth in respect of these circumstances.'
+
+"Bhishma said, 'In this connection is cited an old history of the
+discourse between Chyavana and Kusika, O Bharata! Endued with great
+intelligence, Chyavana of Bhrigu's race, that best of ascetics beheld
+(with his spiritual eye) the stain that would affect his own race (in
+consequence of some descendant of his becoming wedded to Kshatriya
+practice). Reflecting upon the merits and faults of that incident, as
+also its strength and weakness, Chyavana endued with wealth of asceticism
+became desirous of consuming the race of the Kusikas (for it was from
+that race that the stain of Kshatriya practices would, he knew, affect
+his own race). Repairing then to the presence of king Kusika, Chyavana
+said unto him, 'O sinless one, the desire has arisen in my heart of
+dwelling with thee for some time.'
+
+"Kusika said, 'O holy one, residence together is an act which the learned
+ordain for girls when these are given away. They that are endued with
+wisdom always speak of the practice in such connection only. O Rishi
+endued with wealth of asceticism, the residence which thou seekest with
+me is not sanctioned by the ordinance. Yet, however opposed to the
+dictates of duty and righteousness, I shall do what thou mayst be pleased
+to command.'
+
+"Bhishma continued, 'Ordering a seat to be placed for the great ascetic
+Chyavana, king Kusika, accompanied by his wife, stood in the presence of
+the ascetic. Bringing a little jar of water, the king offered him water
+for washing his feet. He then, through his, servants, caused all the
+rites to be duly performed in honour of his high-souled guest. The
+high-souled Kusika, who was observant of restraints and vows, then
+cheerfully presented, according to due forms, the ingredients consisting
+of honey and the other things, to the great Rishi and induced him to
+accept the same. Having welcomed and honoured the learned Brahmana in
+this way, the king once more addressed him and said, 'We two await thy
+orders! Command us what we are to do for thee, O holy one! If it is our
+kingdom or wealth or kine, O thou of rigid vows, or all articles that are
+given away in sacrifices, which thou wantest, tell us the word, and we
+shall bestow all upon thee! This palace, the kingdom, this seat of
+justice, await thy pleasure. Thou art the lord of all these! Do thou rule
+the earth! As regards myself, I am completely dependent upon thee.'
+Addressed in these words by the king, Chyavana of Bhrigu's race, filled
+with great delight, said unto Kusika these words in reply.'
+
+"Chyavana said, 'I do not, O king, covet thy kingdom, nor thy wealth, nor
+the damsels thou hast, nor thy kine, nor thy provinces, nor articles
+needed for sacrifice. Do thou listen to me. If it pleases thee and thy
+wife, I shall commence to observe a certain vow. I desire thee and thy
+wife to serve me during that period without any scruples. Thus addressed
+by the Rishi, the king and the queen became filled with joy, O Bharata,
+and answered him, saving, 'Be it so, O Rishi!' Delighted with the Rishi's
+words, the king led him into an apartment of the palace. It was an
+excellent one, agreeable to see. The king showed him everything in that
+room. And the king said. 'This, O holy one, is thy bed. Do thou live here
+as thou pleasest! O thou that art endued with wealth of asceticism,
+myself and my queen shall strive our best to give thee every comfort and
+every pleasure.' While they were thus conversing with each other, the sun
+passed the meridian. The Rishi commanded the king to bring him food and
+drink, King Kusika, bowing unto the Rishi, asked him, saying, 'What kind
+of food is agreeable to thee? What food, indeed, shall be brought for
+thee?' Filled with delight, the Rishi answered that rule of men, O
+Bharata, saying, 'Let food that is proper be given to me.' Receiving
+these words with respect, the king said, 'So be it!' and then offered
+unto the Rishi food of the proper kind. Having finished his meals, the
+holy Chyavana, conversant with every duty, addressed the king and the
+queen, saying, 'I desire to slumber. O puissant one, sleep hinders me
+now.' Proceeding thence to a chamber that had been prepared for him, that
+best of Rishis then laid himself down upon a bed. The king and the queen
+sat themselves down. The Rishi said to them, 'Do not, while I sleep,
+awake me. Do ye keep yourselves awake and continually press my feet as
+long as I sleep.' Without the least scruple, Kusika, conversant with
+every duty, said, 'So be it!' Indeed, the king and the queen kept
+themselves awake all night, duly engaged in tending and serving the Rishi
+in the manner directed. The royal couple, O monarch accomplished the
+Rishi's bidding with earnestness and attention. Meanwhile the holy
+Brahmana, having thus laid his commands upon the king, slept soundly,
+without changing his posture or turning even once, for a space of one and
+twenty days. The king, O delighter of the Kurus, foregoing all food,
+along with his wife, sat joyfully the whole time engaged in tending and
+serving the Rishi. On the expiration of one and twenty days, the son of
+Bhrigu rose of his own accord. The great ascetic then went out of the
+room, without accosting them at all. Famished and toil-worn the king and
+the queen followed him, but that foremost of Rishis did not deign to cast
+a single glance upon any of them. Proceeding a little way, the son of
+Bhrigu disappeared in the very sight of the royal couple (making himself
+invisible by his Yoga-power). At this, the king, struck with grief, fell
+down on the earth. Comforted, he rose up soon, and accompanied by his
+queen, the monarch, possessed of great splendour, began to search
+everywhere for the Rishi.'
+
+
+
+SECTION LIII
+
+"Yudhishthira said, 'After the Rishi had disappeared, what did the king
+do and what also did highly-blessed spouse do? Tell me this, O grandsire!'
+
+"Bhishma said, 'Having lost sight of the Rishi, the king, overwhelmed
+with shame, toil-worn and losing his senses, returned to his palace,
+accompanied by his queen. Entering his mansion in a cheerless mood, he
+spoke not a word with any one. He thought only of that conduct of
+Chyavana. With a despairing heart he then proceeded to his chamber. There
+he saw the son of Bhrigu stretched as before on his bed. Beholding the
+Rishi there, they wondered much. Indeed, they began to reflect upon that
+very strange incident. The sight of the Rishi dispelled their fatigue.
+Taking their seats once more by his side, they again set themselves to
+gently press his feet as before. Meanwhile, the great ascetic continued
+to sleep soundly as before. Only, he now lay on another side. Endued with
+great energy, he thus passed another period measured by one and twenty
+day. Agitated by their fears, the royal couple showed no change in their
+attitude or sentiment towards the Rishi. Awaking then from his slumber,
+the ascetic addressed the king and the queen, saying, 'Do ye rub my body
+with oil. I wish to have a bath.' Famishing and toil-worn though they
+were they readily assented, and soon approached the Rishi with a costly
+oil that had been prepared by boiling it a hundred times. While the Rishi
+was seated at his ease, the king and the queen, restraining speech,
+continued to rub him. Endued with high ascetic merit the son of Bhrigu
+did not once utter the word 'Sufficient.' Bhrigu's son, however, saw that
+the royal couple were totally unmoved. Rising up suddenly, he entered the
+bathing chamber. The diverse article necessary for a bath and such as
+were fit for a king's use, were ready there. Without honouring, however,
+any of those articles by appropriating them to his use, the Rishi once
+more disappeared there and then by his Yoga-power, in the very sight of
+king Kusika (and his spouse). This, however, O chief of the Bharatas,
+failed to disturb the equanimity of the royal couple. The next time the
+puissant Rishi was seen seated, after a bath on the throne. Indeed, it
+was from that place that he then showed himself to the king and the
+queen, O delighter of the Kurus. With a cheerful face, king Kusika,
+together with his wife, then offered the Rishi cooked food with great
+reverence. Endued with wisdom, and with heart totally unmoved, Kusika
+made this offer. 'Let the food be brought' were the words that were then
+uttered by the ascetic. Assisted by his spouse, the king soon brought
+thither the food. There were diverse kinds of meat and different
+preparations also thereof. There was a great variety of vegetables also
+and pot-herbs. There were juicy cakes too among those viands, and several
+agreeable kinds of confectionery, and solid preparations of milk. Indeed,
+the viands offered presented different kinds of taste. Among them there
+was also some food--the produce of the wilderness--such as ascetics liked
+and took. Diverse agreeable kinds of fruit, fit to be eaten by kings,
+were also there. There were Vadaras and Ingudas and Kasmaryas and
+Bhallatakas. Indeed, the food that was offered contained such things as
+are taken by persons leading a domestic mode of life as also such things
+as are taken by denizens of the wilderness. Through fear of the Rishi's
+curse, the king had caused all kinds of food to be collected and dressed
+for his guest. All this food, brought from the kitchen, was placed before
+Chyavana. A seat was also placed for him and a bed too was spread. The
+viands were then caused to be covered with white cloths. Soon, however,
+Chyavana of Bhrigu's race set fire to all the things and reduced them to
+ashes. Possessed of great intelligence, the royal couple showed no wrath
+at this conduct of the Rishi, who once more, after this made himself
+invisible before the very eyes of the king and the queen. The Royal sage
+Kusika thereupon stood there in the same posture for the whole night,
+with his spouse by his side, and without speaking a word. Endued with
+great prosperity, he did not give way to wrath. Every day, good and pure
+food of diverse kinds, excellent beds, abundant articles needed for bath,
+and cloths of various kinds, were collected and kept in readiness in the
+palace for the Rishi. Indeed, Chyavana failed to notice any fault in the
+conduct of the king. Then the regenerate Rishi, addressing king Kusika,
+said unto him, 'Do thou with thy spouse, yoke thyself unto a car and bear
+me on it to whichever place I shall direct.' Without the least scruple,
+the king answered Chyavana endued with wealth of asceticism, saying, 'So
+be it!' and he further enquired of the Rishi, asking, 'Which car shall I
+bring? Shall it be my pleasure-car for making progress of pleasure, or,
+shall it be my battle-car? Thus addressed by the delighted and contented
+monarch, the ascetic said unto him, 'Do thou promptly equip that car of
+thine with which thou penetratest into hostile cities. Indeed that
+battle-car of thine, with every weapon, with its standard and flags, its
+darts and javelins and golden columns and poles, should be made ready.
+Its rattle resembles the tinkling of bells. It is adorned with numerous
+arches made of pure gold. It is always furnished with high and excellent
+weapons numbering by hundreds!' The king said, 'So be it!' and soon
+caused his great battle-car to be equipped. And he yoked his wife thereto
+on the left and his own self on the right. And the king placed on the
+car, among its other equipments, the goad which had three handles and
+which had a point at once hard as the thunderbolt and sharp as the
+needle.[307] Having placed every requisite upon the car, the king said
+unto the Rishi, 'O holy one, whither shall the car proceed? O, let the
+son of Bhrigu issue his command! This thy car shall proceed to the place
+which thou mayst be pleased to indicate.' Thus addressed the holy man
+replied unto the king, saying, 'Let the car go hence, dragged slowly,
+step by step. Obedient to my will, do ye two proceed in such a way that I
+may not feel any fatigue, I should be borne away pleasantly, and let all
+thy people see this progress that I make through their midst. Let no
+person that comes to me, as I proceed along the road, be driven away. I
+shall make gifts of wealth unto all. Unto them amongst the Brahmanas that
+may approach me on the way, I shall grant their wishes and bestow upon
+all of them gems and wealth without stint. Let all this be accomplished,
+O king, and do not entertain any scruples.' Hearing these words of the
+Rishi, the king summoned his servants and said, 'Ye should, without any
+fear, give away whatever the ascetic will order.' Then jewels and gems in
+abundance, and beautiful women, and pairs of sheep, and coined and
+uncoined gold, and huge elephants resembling hills or mountain summits,
+and all the ministers of the king, began to follow the Rishi as he was
+borne away on that car. Cries of 'Oh' and 'Alas' arose from every part of
+the city which was plunged in grief at that extraordinary sight. And the
+king and the queen were suddenly struck by the Rishi with that goad
+equipped with sharp point. Though thus struck on the back and the cheeks,
+the royal couple still showed no sign of agitation. On the other hand,
+they continued to bear the Rishi on as before. Trembling from head to
+foot, for no food had passed their lips for fifty nights, and exceedingly
+weak, the heroic couple somehow succeeded in dragging that excellent car.
+Repeatedly and deeply cut by the goad, the royal couple became covered
+with blood. Indeed, O monarch, they then looked like a couple of Kinsuka
+trees in the flowering season. The citizens, beholding the plight to
+which their king and queen had been reduced, became afflicted with great
+grief. Filled with fear at the prospect of the curse of the Rishi, they
+kept silent under their misery. Gathering in knots they said unto each
+other, 'Behold the might of penances! Although all of us are angry, we
+are still unable to look at the Rishi! Great is the energy of the holy
+Rishi of cleaned soul! Behold also the endurance of the king and his
+royal spouse! Though worn out with toil and hunger, they are still
+bearing the car! The son of Bhrigu notwithstanding the misery he caused
+to Kusika and his queen, failed to mark any sign of dissatisfaction or
+agitation in them.'
+
+"Bhishma continued, 'The perpetuator of Bhrigu's race beholding the king
+and the queen totally unmoved, began to give away very largely (wealth
+obtained from the king's treasury) as if he were a second Lord of
+Treasures. At this act also, king Kusika Showed no mark of
+dissatisfaction. He did as the Rishi commanded (in the matter of those
+gifts). Seeing all this, that illustrious and best of ascetics became
+delighted. Coming down from that excellent car, he unharnessed the royal
+couple. Having freed them, he addressed them duly. Indeed, the son of
+Bhrigu, in a soft, deep, and delighted voice, said, 'I am ready to give
+an excellent boon unto you both!' Delicate as they were, their bodies had
+been pierced with the goad. That best of ascetics, moved by affection,
+softly touched them with his hands whose healing virtues resembled those
+of nectar itself, O chief of the Bharatas. Then the king answered, 'My
+wife and I have felt no toil!' Indeed, all their fatigue had been
+dispelled by the puissance of the Rishi, and hence it was that the king
+could say so unto the Rishi. Delighted with their conduct, the
+illustrious Chyavana said unto them, 'I have never before spoken an
+untruth. It must, therefore, be as I have said. This spot on the banks of
+the Ganga is very delightful and auspicious. I shall, observant of a vow,
+dwell for a little while here, O king! Do thou return to thy city. Thou
+are fatigued! Thou shalt come again. Tomorrow, O king, thou shalt,
+returning with thy spouse, behold me even here. Thou shouldst not give
+way to wrath or grief. The time is come when thou shalt reap a great
+reward! That which is coveted by thee and which is in thy heart shall
+verily be accomplished.' Thus addressed by the Rishi, king Kusika, with a
+delighted heart, replied unto the Rishi in these words of grave import,
+'I have cherished no wrath or grief, O highly-blessed one! We have been
+cleansed and sanctified by thee, O holy one! We have once more become
+endued with youth. Behold our bodies have become exceedingly beautiful
+and possessed of great strength. I do not any longer see those wounds and
+cicatrices that were caused by thee on our persons with thy goad. Verily,
+with my spouse, I am in good health. I see my goddess become as beautiful
+in body as an Apsara. Verily, she is endued with as much comeliness and
+splendour as she had ever been before. All this, O great ascetic, is due
+to thy grace. Verily, there is nothing astonishing in all this, O holy
+Rishi of puissance ever unbaffled.' Thus addressed by the king, Chyavana
+said unto him, 'Thou shalt, with thy spouse, return hither tomorrow, O
+monarch!' With these words, the royal sage Kusika was dismissed. Saluting
+the Rishi, the monarch, endued with a handsome body, returned to his
+capital like unto a second chief of the celestials. The counsellors then,
+with the priest, came out to receive him. His troops and the dancing
+women and all his subjects, also did the same. Surrounded by them all,
+king Kusika, blazing with beauty and splendour, entered his city, with a
+delighted heart, and his praises were hymned by bards and encomiasts.
+Having entered his city and performed all his morning rites, he ate with
+his wife. Endued with great splendour, the monarch then passed the night
+happily. Each beheld the other to be possessed anew of youth. All their
+afflictions and pains having ceased, they beheld each other to resemble a
+celestial. Endued with the spendour they had obtained as a boon from that
+foremost of Brahmanas, and possessed as they were of forms that were
+exceedingly comely and beautiful, both of them passed a happy night in
+their bed. Meanwhile, the spreader of the feats of Bhrigu's race, viz.,
+the Rishi possessed of the wealth of penances, converted, by his
+Yoga-power, that delightful wood on the bank of the Ganga into a retreat
+full of wealth of every kind and adorned with every variety of jewels and
+gems in consequence of which it surpassed in beauty and splendour the
+very abode of the chief of the celestials."
+
+
+
+SECTION LIV
+
+"Bhishma said, 'When that night passed away, the high-souled king Kusika
+awoke and went through his morning rites. Accompanied by his wife he then
+proceeded towards that wood which the Rishi had selected for his
+residence. Arrived there, the monarch saw a palatial mansion made
+entirely of gold. Possessed of a thousand columns each of which was made
+of gems and precious stones, it looked like an edifice belonging to the
+Gandharvas.[308] Kusika beheld in every part of that structure evidences
+of celestial design. And he beheld hills with delightful valleys, and
+lakes with lotuses on their bosom; and mansions full of costly and
+curious articles, and gateways and arches, O Bharata. And the king saw
+many open glades and open spots carpeted with grassy verdure, and
+resembling level fields of gold. And he saw many Sahakaras adorned with
+blossoms, and Ketakas and Uddalakas, and Dhavas and Asokas, and
+blossoming Kundas, and Atimuktas. And he saw there many Champakas and
+Tilakas and Bhavyas and Panasas and Vanjulas and Karnikaras adorned with
+flowers. And the king beheld many Varanapushpas and the creepers called
+Ashtapadika all clipped properly and beautifully.[309] And the king
+beheld trees on which lotuses of all varieties bloomed in all their
+beauty, and some of which bore flowers of every season. And he noticed
+also many mansions that looked like celestial cars or like beautiful
+mountains. And at some places, O Bharata, there were tanks and lakes full
+of cool water and at others were those that were full of warm or hot
+water. And there were diverse kinds of excellent seats and costly beds,
+and bedsteads made of gold and gems and overlaid with cloths and carpets
+of great beauty and value. Of comestible there were enormous quantities,
+well-dressed and ready for use. And there were talking parrots and
+she-parrots and Bhringarajas and Kokilas and Catapatras with Koyashtikas
+and Kukkubhas, and peacocks and cocks and Datyuhas and Jivajivakas and
+Chakoras and monkeys and swans and Sarasas and Chakravakas.[310] Here and
+there he beheld bevies of rejoicing Apsaras and conclaves of happy
+Gandharvas, O monarch. And he beheld other Gandharvas at other places
+rejoicing with their dear spouses. The king sometimes beheld these sights
+and sometimes could not see them (for they seemed to disappear from
+before his eyes). The monarch heard also melodious strains of vocal music
+and the agreeable voices of preceptors engaged in lecturing to their
+disciples on the Vedas and the scriptures. And the monarch also heard the
+harmonious cackle of the geese sporting in the lakes. Beholding such
+exceedingly wonderful sights, the king began to reflect inwardly, saying,
+'Is this a dream? Or is all this due to an aberration of my mind? Or, is
+it all real? O, I have, without casting off my earthly tenement, attained
+to the beatitude of heaven! This land is either the sacred country of the
+Uttara-Kurus, or the abode, called Amaravati, of the chief of the
+celestials! O, what are these wonderful sights that I behold!' Reflecting
+in this strain, the monarch at last saw that foremost of Rishis. In that
+palace of gold (endued) with columns (made) of jewels and gems, lay the
+son of Bhrigu stretched on a costly and excellent bed. With his wife by
+his side the king approached with a delighted heart the Rishi as he lay
+on that bed. Chyavana, however, quickly disappeared at this, with the bed
+itself upon which he lay. The king then beheld the Rishi at another part
+of those woods seated on a mat made of Kusa grass, and engaged in
+mentally reciting some high Mantras. By his Yoga-power, even thus did
+that Brahmana stupefy the king. In a moment that delightful wood, those
+bevies of Apsaras, those bands of Gandharvas, those beautiful trees,--all
+disappeared. The bank of the Ganga became as silent as usual, and
+presented the old aspect of its being covered with Kusa grass and
+ant-hills. King Kusika with his wife having beheld that highly wonderful
+sight and its quick disappearance also, became filled with amazement.
+With a delighted heart, the monarch addressed his wife and said unto her,
+'Behold, O amiable one, the various agreeable scenes and sights,
+occurring nowhere else, which we two have just witnessed! All this is due
+to the grace of Bhrigu's son and the puissance of his penances. By
+penances all that becomes attainable which one cherishes in one's
+imagination. Penances are superior to even the sovereignty over the three
+worlds. By penances well-performed, emancipation itself may be achieved.
+Behold, the puissance of the high-souled and celestial Rishi Chyavana
+derived from his penances. He can, at his pleasure, create even other
+worlds (than those which exist). Only Brahmanas are born in this world to
+attain to speech and understanding and acts that are sacred. Who else
+than Chyavana could do all this? Sovereignty may be acquired with ease.
+But the status of a Brahmana is not so attainable. It was through the
+puissance of a Brahmana that we were harnessed to a car like well-broken
+animals!' These reflections that passed through the king's brain became
+known to Chyavana. Ascertaining the king's thoughts, the Rishi addressed
+him and said, 'Come hither quickly!' Thus addressed, the king and the
+queen approached the great ascetic, and, bending their heads, they
+worshipped him who deserved worship. Uttering a benediction upon the
+monarch, the Rishi, possessed of great intelligence, O chief of men,
+comforted the king and said, 'Sit down on that seat!' After this, O
+monarch, the son of Bhrigu, without guile or insincerity of any kind,
+gratified the king with many soft words, and then said, 'O king, thou
+hast completely subjugated the five organs of action and the five organs
+of knowledge with the mind as their sixth. Thou hast for this come out
+unscathed from the fiery ordeal I had prepared for thee. I have been
+properly honoured and adored, O son, by thee, O foremost of all persons
+possessed of speech. Thou hast no sin, not even a minute one, in thee!
+Give me leave, O king, for I shall now proceed to the place I came from.
+I have been exceedingly pleased with thee, O monarch! Do thou accept the
+boon I am ready to give.'
+
+"Kusika said, 'In thy presence, O holy one, I have stayed like one
+staying in the midst of a fire. That I have not yet, O chief of Bhrigu's
+race been consumed, is sufficient! Even this is the highest boon that has
+been obtained, O delighter of Bhrigu! That thou hast been gratified by
+me, O Brahmana, and that I have succeeded in rescuing my race from
+destruction, O sinless one, constitute in my case the best boons. This I
+regard, O learned Brahmana, as a distinct evidence of thy grace. The end
+of my life has been accomplished. Even this is what I regard the very end
+of my sovereignty. Even this is the highest fruit of my penances![311]
+If, O learned Brahmana, thou hast been pleased with me, O delighter of
+Bhrigu, then do thou expound some doubts which are in my mind!'
+
+
+
+SECTION LV
+
+"Chyavana said, 'Do thou accept a boon from me. Do thou also, O chief of
+men, tell me what the doubt is that is in thy mind. I shall certainly
+accomplish all thy purposes.'
+
+"Kusika said, 'If thou hast been gratified by me, O holy one, do thou
+then, O son of Bhrigu, tell me thy object in residing in my palace for
+sometime, for I desire to hear it. What was thy object in sleeping on the
+bed I assigned thee for one and twenty days continuously, without
+changing sides? O foremost of ascetics, what also was thy object, again,
+in going out of the room without speaking a single word? Why didst thou,
+again, without any ostensible reason, make thyself invisible, and once
+more become visible? Why, O learned Brahmana, didst thou again, lay
+thyself down on the bed and sleep as before for one and twenty days? For
+what reason didst thou go out after thou wert rubbed by us with oil in
+view of thy bath? Why also, after having caused diverse kinds of food in
+my palace to be collected, didst thou consume them with the aid of fire?
+What was the cause of thy sudden journey through my city on the car? What
+object hadst thou in view in giving away so much wealth? What was thy
+motive in showing us the wonders of the forest created by the
+Yoga-puissance? What indeed was thy motive for showing, O great ascetic,
+so many palatial mansions made of gold and so many bedsteads supported on
+posts of jewels, and gems? Why also did all these wonders vanish from our
+sight? I wish to hear the cause of all this. In thinking of all these
+acts of thine, O perpetuator of Bhrigu's race, I became stupefied
+repeatedly. I fail to find what the certain motive was which influenced
+thee! O thou, that art endued with wealth of penances, I wish to hear the
+truth about all those acts of thine in detail.'
+
+"Chyavana said, 'Listen to me as I tell thee in detail the reasons which
+had impelled me in all these acts of mine. Asked by thee, O monarch, I
+cannot refuse to enlighten thee. In days past, on one occasion, when the
+deities had assembled together, the Grandsire Brahman said some words I
+heard them, O king, and shall presently repeat them to thee.' In
+consequence of a contention between Brahmana and Kshatriya energy, there
+will occur an intermixture in my race.[312] Thy grandson, O king, will
+become endued with great energy and puissance. Hearing this, I came
+hither, resolved to exterminate thy race. Indeed, I came, O Kusika,
+seeking the utter extermination of thy race,--in fact, for consuming into
+ashes all thy descendants. Impelled by this motive I came to thy palace,
+O monarch, and said unto thee, 'I shall observe some vow. Do thou attend
+upon me and serve me dutifully. While residing, however, in thy house I
+failed to find any laches in thee. It is for that reason, O royal sage,
+that thou art still alive, for otherwise thou wouldst have by this time
+been numbered with the dead. It was with this resolution that I slept for
+one and twenty days in the hope that somebody would awake me before I
+arose of my own accord. Thou, however, with thy wife, didst not awaken
+me. Even then, O best of kings, I became pleased with thee. Rising from
+my bed I went out of the chamber without accosting any of you. I did
+this, O monarch, in the hope that thou wouldst ask me and thus I would
+have an opportunity of cursing thee. I then made myself invisible, and
+again showed myself in the room of thy palace, and, once more betaking
+myself to Yoga, slept for one and twenty days. The motive that impelled
+me was this. Worn out with toil and hunger you two would be angry with me
+and do what would be unpleasant to me. It was from this intention that I
+caused thyself and thy spouse to be afflicted with hunger. In thy heart
+however, O king, the slightest feeling of wrath or vexation did not rise.
+For this, O monarch, I became highly delighted with thee. When I caused
+diverse kinds of food to be brought and then set fire to them, I hoped
+that thyself with thy wife wouldst give way to wrath at the sight. Even
+that act however, of mine was tolerated by thee. I then ascended the car,
+O monarch, and addressed thee, saying, 'Do thou with thy wife bear me.'
+Thou didst what I bade, without the least scruple, O king! I became
+filled with delight at this. The gifts of wealth I made could not provoke
+thy anger. Pleased with thee, O king, I created with the aid of my Yoga
+puissance that forest which thyself with thy wife didst behold here.
+Listen, O monarch, to the object I had. For gratifying thee and thy queen
+I caused thee to have a glimpse of heaven. All those things which thou
+hast seen in these woods, O monarch, are a foretaste of heaven. O best of
+kings, for a little while I caused thee and thy spouse to behold, in even
+your earthly bodies, some sights of heaven. All this was done for showing
+the puissance of penances and the reward that is in store for
+righteousness. The desire that arose in thy heart, O monarch, at the
+sight of those delightful objects, is known to me. Thou becamest desirous
+of obtaining the status of a Brahmana and the merit of penances, O lord
+of Earth, disregarding the sovereignty of the earth, nay, the sovereignty
+of very heaven! That Which thou thoughtest, O king, was even this. The
+status of a Brahmana is exceedingly difficult to obtain; after becoming a
+Brahmana, it is exceedingly difficult to obtain the status of a Rishi;
+for even a Rishi it is difficult to become an ascetic! I tell thee that
+thy desire will be gratified. From thee, O Kusika, will spring a
+Brahmana, who shall be called after thy name. The person that will be the
+third in descent from thee shall attain to the status of a Brahmana.
+Through the energy of the Bhrigus, thy grandson, O monarch, will be an
+ascetic endued with the splendour of fire. He shall always strike all
+men, indeed, the inhabitants of the three worlds, with fear. I tell thee
+the truth. O royal sage, do thou accept the boon that is now in thy mind.
+I shall soon set out on a tour to all the sacred waters. Time is
+expiring.'
+
+"Kusika said, 'Even this, O great ascetic, is a high boon, in my case,
+for thou hast been gratified by me. Let that take place which thou hast
+said. Let my grandson become a Brahmana, O sinless one! Indeed, let the
+status of Brahmanahood attach to my race, O holy one. This is the boon I
+ask for. I desire to once more ask thee in detail, O holy one! In what
+way, O delighter of Bhrigu, will the status of Brahmanahood attach to my
+race? Who will be my friend? Who will have my affection and
+respect?'"[313]
+
+
+
+SECTION LVI
+
+"Chyavana said, 'I should certainly, O chief of men, tell you everything
+about the circumstance for which, O monarch, I came hither for
+exterminating thy race. This is well-known, O king, that the Kshatriyas
+should always have the assistance of the sons of Bhrigu in the matter of
+sacrifices. Through an irresistible decree of Destiny, the Kshatriyas and
+the Bhargavas will fall out. The Kshatriyas, O king, will slay the
+descendants of Bhrigu. Afflicted by an ordinance of fate, they will
+exterminate the race of Bhrigu, not sparing even infants in their
+mothers' wombs. There will then spring in Bhrigu's race a Rishi of the
+name of Urva. Endued with great energy, he will in splendour certainly
+resemble fire or the sun. He will cherish such wrath (upon hearing of the
+extermination of his race) as will be sufficient to consume the three
+worlds. He will be competent to reduce the whole earth with all her
+mountains and forests into ashes. For a little while he will quell the
+flames of that fiery rage, throwing it into the Mare's mouth that wanders
+through the ocean. He will have a son of the name of Richika. The whole
+science of arms, O sinless one, in its embodied form will come to him,
+for the extermination of the entire Kshatriya race, through a decree of
+Destiny. Receiving that science by inward light, he will, by
+Yoga-puissance, communicate it to his son, the highly-blessed Jamadagni
+of cleansed soul. That tiger of Bhrigu's race will bear that science in
+his mind. O thou of righteous soul, Jamadagni will wed a girl, taking her
+from thy race, for spreading its glory, O chief of the Bharatas. Having
+obtained for wife the daughter of Gadhi and thy grand-daughter, O king
+that great ascetic will beget a regenerate son endued with Kshatriya
+accomplishments. In thy race will be born a son, a Kshatriya endued with
+the virtues of a Brahmana. Possessed of great righteousness, he will be
+the son of Gadhi. Known by the name of Viswamitra, he will in energy come
+to be regarded as the equal of Vrihaspati himself, the preceptor of the
+celestials. The illustrious Richika will grant this son to thy race, this
+Kshatriya that will be endued with high penances. In the matter of this
+exchange of sons, (viz., a Kshatriya son in the race of Bhrigu and a
+Brahamana son in thy race) the cause will be two women. All this will
+happen at the command of the grandsire. It will never be otherwise. Unto
+one that is third in descent from thee, the status of Brahmanahood will
+attach. Thou shalt become a relative (by marriage) of the Bhargavas.'
+
+"Bhishma continued, 'Hearing these words of the high-souled ascetic
+Chyavana, king Kusika became filled with joy, and made answer in the
+following words, 'Indeed, O best of the Bharatas', he said, 'So be it!'
+Endued with high energy, Chyavana once more addressed the king, and urged
+him to accept a boon from himself. The king replied, 'Very well.' From
+thee, O great ascetic, I shall obtain the fruition of my wish. Let my
+race become invested with the status of Brahmanahood, and let it always
+set its heart upon righteousness.' The ascetic Chyavana, thus solicited,
+granted the king's prayer, and bidding farewell to the monarch, set out
+on his intended tour to the sacred waters. I have now told thee
+everything, O Bharata, relating to thy questions, viz., how the Bhrigus
+and the Kusikas became connected with each other by marriage. Indeed, O
+king, everything fell out as the Rishi Chyavana had said. The birth of
+Rama (of Bhrigu's race) and of Viswamitra (of Kusika's race) happened in
+the way that Chyavana had indicated.'"
+
+
+
+SECTION LVII
+
+"Yudhishthira said, 'Hearing thy words I become stupefied, O grandsire!
+Reflecting that the earth is now destitute of a very large number of
+kings all of whom were possessed of great prosperity, my heart becomes
+filled with grief. Having conquered the earth and acquired kingdoms
+numbered by hundreds, O Bharata, I turn with grief, O Grandsire, at the
+thought of the millions of men I have slaughtered. Alas, what will be the
+plight of those foremost ladies who have been deprived by us of husbands
+and sons and maternal uncles and brothers? Having slain those Kurus--our
+kinsmen, that is, our friends and well-wishers,--we shall have to sink in
+hell, beads (hanging) downwards. There is no doubt of this. I desire, O
+Bharata, to address my body to severe penances. With that end in view, O
+king, I wish to receive instructions from thee.'
+
+"Vaisampayana continued, 'The high-souled Bhishma, hearing these words of
+Yudhishthira, reflected upon them acutely with the aid of his
+understanding, and addressed Yudhishthira in reply.'
+
+"Bhishma said, 'Hear what I say unto thee. It is exceedingly wonderful,
+and constitutes a great mystery. The topic is the object that creatures
+obtain after death as the rewards of particular acts or courses of
+conduct they follow. One attains to Heaven by penances. By penances one
+attains to fame. By penances, O puissant king, one attains to length of
+life and all articles of enjoyment. By penances one attains to knowledge,
+to science, to health and freedom from disease, beauty of person,
+prosperity, and blessedness, O chief of Bharata's race. By penances one
+attains to wealth. By observing the vow of taciturnity one succeeds in
+bringing the whole world under one's sway. By making gifts one acquires
+all kinds of enjoyable articles. By observing the right of Diksha one
+acquires birth in a good and high family. Those that spend their lives
+subsisting only upon fruits and roots (and avoiding cooked food) succeed
+in obtaining kingdom and sovereignty. Those that live upon the leaves of
+plants and trees as their food succeed in attaining to heaven. One that
+subsists upon water only attains to heaven. By making gifts one simply
+increases one's wealth. By serving with reverence one's preceptor one
+acquires learning. By performing Sraddhas every day in honour of one's
+Pitris (manes), one acquires a large number of children. By observing
+Diksha upon potherbs and vegetables, one acquires a large number of kine.
+Those that subsist upon grass and straw succeed in attaining to heaven.
+By bathing thrice every day with the necessary rites one acquires a large
+number of spouses. By drinking water alone one acquires residence in the
+regions of Prajapati. The Brahmana, who bathes every day and recites
+sacred Mantras in the twilights, becomes possessed of the status of
+Daksha himself. By worshipping the deities in a wilderness or desert, one
+acquires a kingdom or sovereignty, and by observing the vow of casting
+off the body by a long fast, one ascends to Heaven. One possessed of the
+wealth of penances and always passing his days in Yoga obtains good beds
+and seats and vehicles. Casting off the body by entering a blazing fire,
+one becomes an object of reverence in the region of Brahman. Those that
+lie on the hard and bare ground acquire houses and beds. Those that
+clothe themselves in rags and barks obtain good robes and ornaments. By
+avoiding the several agreeable tastes one succeeds in acquiring great
+prosperity. By abstaining from meat and fish, one gets long-lived
+children. One who passes some time in that mode of life which is called
+Udavasa, becomes the very lord of Heaven. The man who speaks the truth, O
+best of men, succeeds in sporting happily with the deities themselves. By
+making gifts one acquires great fame in consequence of one's high
+achievements. By abstention from cruelty one acquires health and freedom
+from disease. By serving Brahmanas with reverence one attains to kingdom
+and sovereignty, and the high status of a Brahmana. By making gifts of
+water and other drinks, one acquires eternal fame in consequence of high
+achievements. By making gifts of food one acquires diverse articles of
+enjoyment. One who gives peace unto all creatures (by refraining from
+doing them any injury), becomes freed from every region. By serving the
+deities one obtains a kingdom and celestial beauty. By presenting lights
+at places which are dark and frequented by men, one acquires a good
+vision. By giving away good and beautiful objects one acquires a good
+memory and understanding. By giving away scents and garlands, one
+acquires fame that spreads over a large area. Those who abstain from
+shaving off their hair and beards succeed in obtaining excellent
+children.. By observing fasts and Diksha and baths, O Bharata, for twelve
+years (according to the ordinance), one acquires a region that is
+superior to that attainable by unreturning heroes. By bestowing one's
+daughter on an eligible bridegroom according to the Brahma form, one
+obtains, O best of men, male and female slaves and ornaments and fields
+and houses. By performing sacrifices and observing fasts, one ascends to
+Heaven, O Bharata. The man who gives away fruits and flowers succeeds in
+acquiring auspicious knowledge. The man who gives a thousand kine with
+horns adorned with gold, succeeds in acquiring heaven. Even this has been
+said by the very deities in a conclave in heaven. One who gives away a
+Kapila cow with her calf, with a brazen pot of milking with horns adorned
+with gold, and possessed of diverse other accomplishments, obtains the
+fruition of all his wishes from that cow. Such a person, in consequence
+of that act of gift, resides in heaven for as many years as there are
+hairs on the body of the cow and rescues in the next world (from the
+misery of hell) his sons and grandsons and all his race to the seventh
+degree.[314] The regions of the Vasus become attainable to that man who
+gives away a cow with horns beautifully decorated with gold, accompanied
+with a brazen jar for milking, along with a piece of cloth embroidered
+with gold, a measure of sesame and a sum of money as Dakshina. A gift of
+kine rescues the giver in the next world then he finds himself falling
+into the deep darkness of hell and restrained by his own acts in this
+world, like a boat with sails that have caught the air rescuing a person
+from being drowned in the sea. He who bestows a daughter according to the
+Brahma form upon an eligible person, or who makes a gift of land unto a
+Brahmana, or who gives food (to a Brahmana) according to due rites,
+succeeds in attaining to the region of Purandara. That man who makes a
+gift of a house, equipped with every kind of furniture, unto a Brahmana
+given to Vedic studies and possessed of every accomplishment and good
+behaviour, acquires residence in the country of the Uttara-Kurus. By
+making gifts of draft bullocks, a person acquires the region of the
+Vasus. Gifts of gold lead to heaven. Gifts of pure gold lead to greater
+merit still. By making a gift of an umbrella one acquires a palatial
+mansion. By making a gift of a pair of sandals or shoes one acquires good
+vehicles. The reward attached to a gift of cloths is personal beauty, and
+by making gifts of scents one becomes a fragrant person in one's next
+life. One who gives flowers and fruits and plants and trees unto a
+Brahmana, acquires, without any labour, palatial mansion equipped with
+beautiful women and full of plenty of wealth. The giver of food and drink
+of different tastes and of other articles of enjoyment succeeds in
+acquiring a copious supply of such articles. The giver, again, of houses
+and cloths gets articles of a similar kind. There is no doubt about it.
+That person who makes gifts of garlands and incense and scents and
+unguents and the articles needed by men after a bath, and floral wreaths,
+unto Brahmanas, becomes freed from every disease and possessed of
+personal beauty, sports in joy in the region reserved for great kings.
+The man, O king, who makes unto a Brahmana the gift of a house that is
+stored with grain, furnished with beds full of much wealth, auspicious,
+and delightful, acquires a palatial residence. He who gives unto a
+Brahmana a good bed perfumed with fragrant scents, overlaid with an
+excellent sheet, and equipped with pillows, wins without any effort on
+his part a beautiful wife, belonging to a high family and of agreeable
+manners. The man who takes to a hero's bed on the field of battle becomes
+the equal of the Grandsire Brahman himself. There is no end higher than
+this. Even this is what the great Rishis have declared.'
+
+"Vaisampayana continued, 'Hearing these words of his grandfather,
+Yudhishthira, the delighter of the Kurus, became desirous of the end that
+is reserved for heroes and no longer expressed any disgust at leading a
+householder's mode of life. Then, O foremost of men, Yudhishthira,
+addressing all the other sons of Pandu, said unto them, 'Let the words
+which our grandfather has said command your faith.' At this, all the
+Pandavas with the famous Draupadi amongst them, applauded the words of
+Yudhishthira and said, 'Yes'.'"
+
+
+
+SECTION LVIII
+
+"Yudhishthira said, 'I desire, O chief of the Bharatas, to hear from thee
+what the rewards are which are attached, O best of the Kurus, to the
+planting of trees and the digging of tanks.'
+
+"Bhishma said, 'A piece of land that is agreeable to the sight, fertile,
+situate in the midst of delightful scenes adorned with diverse kinds of
+metals, and inhabited by all sorts of creatures, is regarded as the
+foremost of sports. A particular portion of such land should be selected
+for digging a tank. I shall tell thee, in due order, about the different
+kinds of tanks. I shall also tell thee what the merits also are that
+attach to the digging of tanks (with the view of drawing water for the
+benefit of all creatures). The man who causes a tank to be dug becomes
+entitled to the respect and worship of the three worlds. A tank full of
+water is as agreeable and beneficial as the house of a friend. It is
+gratifying to Surya himself. It also contributes to growth to the
+deities. It is the foremost of all things that lead to fame (with respect
+to the person who causes it to be excavated). The wise have said that the
+excavation of a tank contributes to the aggregate of three,
+Righteousness, Wealth and Pleasure. A tank is said to be properly
+excavated, if it is made on a piece of land that is inhabited by
+respectable persons. A tank is said to be subservient to all the four
+purposes of living creatures. Tanks, again, are regarded as constituting
+the excellent beauty of a country. The deities and human beings and
+Gandharvas and Pitris and Uragas and Rakshasas and even immobile
+beings--all resort to a tank full of water as their refuge. I shall,
+therefore, tell thee what the merits are that have been said by great
+Rishis to be attached to tanks, and what the rewards are that are
+attainable by persons that cause them to be excavated. The wise have said
+that that man reaps the merit of an Agnihotra sacrifice in whose tank
+water is held in the season of the rains. The high reward in the world
+that is reaped by the person who makes a gift of a thousand kine is won
+by that man in whose tank water is held in the season of autumn. The
+person in whose tank water occurs in the cold season acquires the merit
+of one who performs a sacrifice with plentiful gifts of gold. That person
+in whose tanks water occurs in the season of dew, wins, the wise have
+said, the merits of an Agnishtoma sacrifice. That man in whose well-made
+tank water occurs in the season of spring acquires the merit of the
+Atiratra sacrifice. That man in whose tank water occurs in the season of
+summer acquires, the Rishis say, the merits that attach to a
+horse-sacrifice. That man rescues all his race in whose tank kine are
+seen to allay their thirst and from which righteous men draw their water.
+That man in whose tank kine slake their thirst as also other animals and
+birds, and human beings, acquires the merits of a horse-sacrifice.
+Whatever measure of water is drunk from one's tank and whatever measure
+is taken therefrom by others for purposes of bathing, all become stored
+for the benefit of the excavator of the tank and he enjoys the same for
+unending days in the next world. Water, especially in the other world, is
+difficult to obtain, O son. A gift of drink produces eternal happiness.
+Make gifts of sesame here. Make gifts of water. Do thou also give lamps
+(for lighting dark places.) While alive and awake, do thou sport in
+happiness with kinsmen. These are acts which thou shalt not be able to
+achieve in the other world.[315] The gift of drink, O chief of men, is
+superior to every other gift. In point of merit it is distinguished above
+all other gifts. Therefore, do thou make gifts of water. Even thus have
+the Rishis declared what the high merits of the excavation of tanks are I
+shall now discourse to thee on the planting of trees. Of immobile objects
+six classes have been spoken of. They are Vrikshas, Gulmas, Latas,
+Vallis, Twaksaras, and Trinas of diverse kinds.[316] These are the
+several kinds of vegetables. Listen now to the merit that attaches to
+their planting. By planting trees one acquires fame in the world of men
+and auspicious rewards in the world hereafter. Such a man is applauded
+and reverenced in the world of the Pitris. Such a man's name does not
+perish even when he becomes a citizen of the world of deities. The man
+who plants trees rescues the ancestors and descendants of both his
+paternal and maternal lines. Do thou, therefore, plant trees, O
+Yudhishthira! The trees that a man plants become the planter's children.
+There is no doubt about this. Departing from this world, such a man
+ascends to Heaven. Verily many eternal regions of bliss become his. Trees
+gratify the deities by their flowers; the Pitris by their fruits; and all
+guests and strangers by the shadow they give. Kinnaras and Uragas and
+Rakshasas and deities and Gandharvas and human beings, as also Rishis,
+all have recourse to trees as their refuge. Trees that bear flowers and
+fruits gratify all men. The planter of trees is rescued in the next world
+by the trees he plants like children rescuing their own father.
+Therefore, the man that is desirous of achieving his own good, should
+plant trees by the side of tanks and cherish them like his own children.
+The trees that a man plants are, according to both reason and the
+scriptures, the children of the planter. That Brahmana who excavates a
+tank, and he that plants trees, and he that performs sacrifices, are all
+worshipped in heaven even as men that are devoted to truthfulness of
+speech. Hence one should cause tanks to be excavated and trees to be
+planted, worship the deities in diverse sacrifices, and speak the truth.'"
+
+
+
+SECTION LIX
+
+"Yudhishthira said, 'Amongst all those gifts that are mentioned in the
+treatises other than the Vedas, which gift, O chief of Kuru's race, is
+the most distinguished in thy opinion? O puissant one, great is the
+curiosity I feel with respect to this matter. Do thou discourse to me
+also of that gift which follows the giver into the next world.'[317]
+
+"Bhishma said, 'An assurance unto all creatures of love and affection and
+abstention from every kind of injury, acts of kindness and favour done to
+a person in distress, gifts of articles made unto one that solicits with
+thirst and agreeable to the solicitor's wishes, and whatever gifts are
+made without the giver's ever thinking of them as gifts made by him,
+constitute, O chief of Bharata's race, the highest and best of gifts.
+Gift of gold, gift of kine, and gift of earth,--these are regarded as
+sin-cleansing. They rescue the giver from his evil acts. O chief of men,
+do thou always make such gifts unto those that are righteous. Without
+doubt, gifts rescue the giver from all his sins. That person who wishes
+to make his gifts eternal should always give unto persons possessed of
+the requisite qualifications whatever articles are desired by all and
+whatever things are the best in his house. The man who makes gifts of
+agreeable things and who does to others what is agreeable to others,
+always succeeds in obtaining things that are agreeable to himself. Such a
+person certainly becomes agreeable unto all, both here and hereafter.
+That man, O Yudhishthira, is a cruel wretch, who, through vanity, does
+not, to the extent of his means, attend to the wishes of one who is poor
+and helpless, and who solicits assistance.[318] He is verily the foremost
+of men who shows favour unto even an helpless enemy fallen into distress
+when such enemy presents himself and prays for help. No man is equal to
+him (in merit) who satisfies the hunger of a person that is emaciated,
+possessed of learning, destitute of the means of support, and weakened by
+misery. One should always, O son of Kunti, dispel by every means in one's
+power, the distress of righteous persons observant of vows and acts, who,
+though destitute of sons and spouses and plunged into misery, do not yet
+solicit others for any kind of assistance. Those persons who do not utter
+blessings upon the deities and men (in expectation of gifts), who are
+deserving of reverence and always contented, and who subsist upon such
+alms as they get without solicitation of any kind, are regarded as
+veritable snakes of virulent poison. Do thou, O Bharata, always protect
+thyself from them by making gifts unto them. They are competent to make
+the foremost of Ritwikas. Thou art to find them out by means of thy spies
+and agents.[319] Thou shouldst honour those men by gifts of good houses
+equipped with every necessary article, with slaves and serving men, with
+good robes and vestments, O son of Kuru, and with all articles competent
+to contribute to one's pleasure and happiness. Righteous men of righteous
+deeds should make such gifts, impelled by the motive that it is their
+duty to act in that way and not from desire of reaping any rewards
+therefrom. Verily good men should act in this way so that the virtuous
+men described above might not, O Yudhishthira, feel any disinclination to
+accept those gifts sanctified by devotion and faith. There are persons
+bathed in learning and bathed in vows. Without depending upon anybody
+they obtain their means of subsistence. These Brahmanas of rigid vows are
+devoted to Vedic study and penances without proclaiming their practices
+to any one. Whatever gifts thus mayst make unto those persons of pure
+behaviour, of thorough mastery over their senses, and always contented
+with their own wedded spouses in the matter of desire, are sure to win
+for thee a merit that will accompany thee into all the worlds into which
+thou mayst go. One reaps the same merit by making gifts unto regenerate
+persons of restrained souls which one wins by properly pouring libations
+unto the sacred fire morning and evening. Even this is the sacrifice
+spread out for thee,--a sacrifice that is sanctified by devotion and
+faith and that is endued with Dakshina. It is distinguished above all
+other sacrifices. Let that sacrifice ceaselessly flow from thee as thou
+givest away.[320] Performed in view of such men, O Yudhishthira, a
+sacrifice in which the water that is sprinkled for dedicating gifts
+constitutes the oblations in honour of the Pitris, and devotion and
+worship rendered unto such superior men, serves to free one of the debts
+one owes to the deities.[321] Those persons that do not yield to wrath
+and that never desire to take even a blade of grass belonging to others,
+as also they that are of agreeable speech, deserve to receive from us the
+most reverent worship. Such persons and others (because free from desire)
+never pay their regards to the giver. Nor do they strive for obtaining
+gifts. They should, however, be cherished by givers as they cherish their
+own sons. I bend my head unto them. From them also both Heaven and Hell
+may become one's.[322] Ritwiks and Purohitas and preceptors, when
+conversant with the Vedas and when behaving mildly towards disciples,
+become such. Without doubt, Kshatriya energy loses its force upon a
+Brahmana when it encounters him. Thinking that thou art a king, that thou
+art possessed of great power, and that thou hast affluence, do not, O
+Yudhishthira, enjoy thy affluence without giving anything unto the
+Brahmanas. Observing the duties of thy own order, do thou worship the
+Brahmanas with whatever wealth thou hast, O sinless one, for purposes of
+adornment or sustaining thy power. Let the Brahmanas live in whatever way
+they like. Thou shouldst always bend thy head unto them with reverence.
+Let them always rejoice in thee as thy children, living happily and
+according to their wishes. Who else than thou, O best of the Kurus, is
+competent to provide the means of subsistence for such Brahmanas as are
+endued with eternal contentment as are thy well-wishers, and as are
+gratified by only a little? As women have one eternal duty, in this
+world, viz., dependence upon and obedient service to their husbands, and
+as such duty constitutes their only end, even so is the service to
+Brahmanas Our eternal duty and end. If, at sight of cruelties and other
+sinful acts in Kshatriyas, the Brahmanas, O son, unhonoured by us,
+forsake us all, I say, of what use would life be to us, in the absence of
+all contact with the Brahmanas, especially as we shall then have to drag
+on our existence without being able to study the Vedas to perform
+sacrifices, to hope for worlds of bliss hereafter, and to achieve great
+feats? I shall, in this connection, tell thee what the eternal usage is.
+In days of yore, O king, the Kshatriyas used to serve the Brahmanas. The
+Vaisya in a similar manner used in those days to worship the royal order,
+and the Sudra to worship the Vaisya. Even this is what is heard. The
+Brahmana was like a blazing fire. Without being able to touch him or
+approach his presence, the Sudra used to serve the Brahmana from a
+distance. It was only the Kshatriya and the Vaisya who could serve the
+Brahmana by touching his person or approaching his presence. The
+Brahmanas are endued with a mild disposition. They are truthful in
+behaviour. They are followers of the true religion. When angry, they are
+like snakes of virulent poison. Such being their nature, do thou, O
+Yudhishthira, serve and attend upon them with obedience and reverence.
+The Brahmanas are superior to even those that are higher than the high
+and the low. The energy and penances of even those Kshatriyas who blaze
+forth with energy and might, become powerless and neutralised when they
+come in contact with the Brahmanas. My sire himself is not dearer to me
+than the Brahmanas. My mother is not dearer to me than they. My
+grandsire, O king, is not dearer, my own self is not dearer, my life
+itself is not dearer, O king, to me than the Brahmanas! On earth there is
+nothing, O Yudhishthira, that is dearer to me than thou. But, O chief of
+Bharata's race, the Brahmanas are dearer to me than even thou. I tell
+thee truly, O son of Pandu! I swear by this truth, by which I hope to
+acquire all those regions of bliss that have been Santanu's. I behold
+those sacred regions with Brahma shining conspicuously before them. I
+shall repair thither, O son, and reside in them for unending days.
+Beholding these regions, O best of the Bharatas (with my spiritual eyes),
+I am filled with delight at the thought of all these acts which I have
+done in aid and honour of the Brahmanas, O monarch!'"
+
+
+
+SECTION LX
+
+"Yudhishthira said, 'Unto which of two Brahmanas, when both happen to be
+equally pure in behaviour, equally possessed of learning and purity, of
+birth and blood, but differing from each other in only this, viz., the
+one solicits and the other does not,--I ask, O grandsire, unto which of
+these two would a gift be more meritorious?"
+
+"Bhishma said, 'It has been said. O son of Pritha, that a gift made unto
+an unsoliciting person is productive of greater merit than one made to a
+person who solicits. One possessed of contentment is certainly more
+deserving than that person who is destitute of that virtue and is,
+therefore, helpless amidst the storms and buffets of the world. The
+firmness of a Kshatriya consists in the protection he gives to others.
+The firmness of a Brahmana consists in his refusal to solicit. The
+Brahmana possessed of steadiness and learning and contentment gladdens
+the deities. The wise have said that an act of solicitation on the part
+of a poor man is a great reproach. Those persons that solicit others are
+said to annoy the world like thieves and robbers.[323] The person who
+solicits is said to meet with death. The giver, however, is said not to
+meet with death. The giver is said to grant life unto him who solicits.
+By an act of gift, O Yudhishthira, the giver is said to rescue his own
+self also. Compassion is a very high virtue. Let people make gift from
+compassion unto those that solicit. Those, however, that do not beg, but
+are plunged into poverty and distress should be respectfully invited to
+receive assistance. If such Brahmanas, who must be regarded as the
+foremost of their order, live in thy kingdom, thou shouldst regard them
+as fire covered with ashes. Blazing with penances, they are capable of
+consuming the whole earth. Such persons, O son of Kuru's race, though not
+generally worshipped, should still be regarded as deserving of worship in
+every way. Endued with knowledge and spiritual vision and penances and
+Yoga, such persons always deserve our worship. O scorcher of foes, do
+thou always offer worship unto such Brahmanas. One should repair of one's
+own accord unto those foremost of Brahmanas that do not solicit anybody
+and make unto them gifts of diverse kinds of wealth in abundance. The
+merit that flows from properly pouring libations into the sacred fire
+every morning and evening is won by the person who makes gifts unto a
+Brahmana endued with learning, with the Vedas and with high and excellent
+vows. Thou shouldst, O son of Kunti, invite those foremost of Brahmanas
+who are cleansed by learning and the Vedas and vows, who live in
+independence, whose Vedic studies and penances are hidden without being
+proclaimed from the house-top, and who are observant of excellent vows,
+and honour them with gifts of well-constructed and delightful houses
+equipped with servitors and robes and furniture, and with all other
+articles of pleasure and enjoyment. Conversant with all duties and
+possessed of minute vision, those foremost of Brahmanas, O Yudhishthira,
+may accept the gifts offered to them with devotion and respect, thinking
+that they should not refuse and disappoint the giver. Thou shouldst
+invite those Brahmanas whose wives wait for their return like tillers in
+expectation of rain. Having fed them well thou shouldst make gifts of
+additional food unto them so that upon their return home their expectant
+wives might be able to distribute that food among their children that had
+clamoured for food but that had been pacified with promises Brahmacharins
+of restrained senses, O son, by eating at one's house in the forenoon,
+cause the three sacrificial fires to be gratified with the householder at
+whose house they eat. Let the sacrifice of gift proceed in thy house at
+midday, O son, and do thou also give away kine and gold and robes (unto
+thy guests after feeding them well). By conducting thyself, in this way,
+thou art sure to gratify the chief of the celestials himself. That would
+constitute thy third sacrifice, O Yudhishthira, in which offerings are
+made unto the deities, the Pitris, and the Brahmanas. By such sacrifice
+thou art sure to gratify the Viswedevas. Let compassion unto all
+creatures, giving unto all creatures what is due unto them, restraining
+the senses, renunciation, steadiness, and truth, constitute the final
+bath of that sacrifice which is constituted by gift. Even this is the
+sacrifice that is spread out for thee,--a sacrifice that is sanctified by
+devotion and faith, and that has a large Dakshina attached to it. This
+sacrifice which is constituted by gift is distinguished above all other
+sacrifices, O son, let this sacrifice be always performed by thee.'"
+
+
+
+SECTION LXI
+
+"Yudhishthira said, 'I wish to know in detail, O Bharata, where one meets
+with the high rewards of gifts and sacrifices. Are those rewards earned
+here or are they to come hereafter? Which amongst these two (viz., Gift
+and Sacrifice) is said to be productive of superior merit? Unto whom
+should gifts be made? In what manner are gifts and sacrifices to be made?
+When also are they to be made? I ask thee all these. O learned sire! Do
+thou discourse to me on the duty of gifts! Do tell me, O grandsire, what
+leads to the highest reward, viz., gifts made from the sacrificial
+platform or those made out of that place?[324]
+
+'Bhishma said, 'O son, a Kshatriya is generally employed in deeds of
+fierceness. In his case, sacrifices and gifts are regarded as cleansing
+or sanctifying him. They, that are good and righteous, do not accept the
+gifts of persons of the royal order, who are given to sinful acts. For
+this reason, the king should perform sacrifices with abundant gifts in
+the form of Dakshina.[325] If the good and righteous would accept the
+gifts made unto them, the Kshatriya, O monarch, should incessantly make
+gifts with devotion and faith unto them. Gifts are productive of great
+merit, and are highly cleansing. Observant of vows, one should perform
+sacrifices and gratify with wealth such Brahmanas as are friends of all
+creatures, possessed of righteousness, conversant with the Vedas, and
+preeminent for acts, conduct, and penances. If such Brahmanas do not
+accept thy gifts, no merit becomes thine. Do thou perform sacrifices with
+copious Dakshina, and make gifts of good and agreeable food unto those
+that are righteous. By making an act of gift thou shouldst regard thyself
+as performing a sacrifice. Thou shouldst with gifts adore those Brahmanas
+who perform sacrifices. By doing this thou will acquire a share in the
+merits of those sacrifices of theirs. Thou shouldst support such
+Brahmanas as are possessed of children and as are capable of sending
+people to Heaven. By conducting thyself in this way thou art sure to get
+a large progeny--in fact as large a progeny as the Prajapati himself.
+They that are righteous support and advance the cause of all righteous
+acts. One should, by giving up one's all, support such men, as also those
+that do good unto all creatures. Thyself being in the enjoyment of
+affluence, do thou, O Yudhishthira, make unto Brahmanas gifts of kine and
+bullocks and food and umbrellas, and robes and sandals or shoes Do thou
+give unto sacrificing Brahmanas clarified butter, as also food and cars
+and vehicles with horses harnessed thereto, and dwelling houses and
+mansions and beds. Such gifts are fraught with prosperity and affluence
+to the giver, and are regarded as pure, O Bharata. Those Brahmanas that
+are not censurable for anything they do, and that have no means of
+support assigned to them, should be searched out. Covertly or publicly do
+thou cherish such Brahmanas by assigning them the means of support. Such
+conduct always confers higher benefit upon Kshatriyas than the Rajasuya
+and the Horse-sacrifices. Cleansing thyself of sin, thou art sure of
+attaining to Heaven. Filling thy treasury thou shouldst do good to thy
+kingdom. By such conduct thou art sure to win much wealth and become a
+Brahmana (in thy next life). Do thou, O Bharata, protect thy own means
+(of support and of doing acts of righteousness), as also the means of
+other people's subsistence. Do thou support thy servants as thy own
+children. Do thou, O Bharata, protect the Brahmanas in the enjoyment of
+what they have and make gifts unto them of such articles as they have
+not. Let thy life be devoted to the purpose of the Brahmanas. Let it
+never be said that thou dost not grant protection to the Brahmanas. Much
+wealth or affluence, when possessed by a Brahmana, becomes a source of
+evil to him. Constant association with affluence and prosperity is
+certain to fill him with pride and cause him to be stupefied (in respect
+of his true duties). If the Brahmanas become stupefied and steeped in
+folly, righteousness and duties are sure to suffer destruction. Without
+doubt, if righteousness and duty come to an end, it will lead to the
+destruction of all creatures. That king who having amassed wealth makes
+it over (for safe keep) to his treasury officers and guards, and then
+commences again to plunder his kingdom, saying unto his officers, 'Do ye
+bring me as much wealth as you can extort from the kingdom,' and who
+spends the wealth that is thus collected at his command under
+circumstances of fear and cruelty, in the performance of sacrifices,
+should know that those sacrifices of his are never applauded by the
+righteous. The king should perform sacrifices with such wealth as is
+willingly paid into his treasury by prosperous and unpersecuted subjects.
+Sacrifices should never be performed with wealth acquired by severity and
+extortion. The king should then perform great sacrifices with large
+presents in the shape of Dakshina, when in consequence of his being
+devoted to the good of his subjects, the latter bathe him with copious
+showers of wealth brought willingly by them for the purpose. The king
+should protect the wealth of those that are old, of those that are
+minors, of those that are blind, and of those that are otherwise
+disqualified. The king should never take any wealth from his people, if
+they, in a season of drought, succeed in growing any corn with the aid of
+water obtained from wells. Nor should he take any wealth from weeping
+women.[326] The wealth taken from the poor and the helpless is sure to
+destroy the kingdom and the prosperity of the king. The king should
+always make unto the righteous gifts of all enjoyable articles in
+abundance. He should certainly dispel the fear of famishing which those
+men may have.[327] There are no men more sinful than those upon whose
+food children look with wistfulness without being able to eat them duly.
+If within thy kingdom any learned Brahmana languishes with hunger like
+any of those children, thou shalt then incur the sin of foeticide for
+having allowed such an act. King Sivi himself had said this, viz., 'Fie
+on that king in whose kingdom a Brahmana or even any other man languishes
+from hunger.' That kingdom in which a Brahmana of the Snataka class
+languishes with hunger becomes overwhelmed with adversity. Such a kingdom
+with its king also incurs reproach. That king is more dead than alive in
+whose kingdom women are easily abducted from the midst of husbands and
+sons, uttering cries and groans of indignation and grief The subjects
+should arm themselves to slay that King who does not protect them, who
+simply plunders their wealth, who confounds all distinctions, who is ever
+incapable of taking their lead, who is without compassion, and who is
+regarded as the most sinful of kings. That king who tells his people that
+he is their protector but who does not or is unable to protect them,
+should be slain by his combined subjects, like a dog that is affected
+with the rabies and has become mad. A fourth part of whatever sins are
+committed by the subjects clings to that king who does not protect, O
+Bharata. Some authorities say that the whole of those sins is taken by
+such a king. Others are of opinion that a half thereof becomes his.
+Bearing in mind, however, the declaration of Manu, it is our opinion that
+a fourth part of such sins becomes the unprotecting king's. That king, O
+Bharata, who grants protection to his subjects obtains a fourth part of
+whatever merits his subjects acquire living under his protection. Do
+thou, O Yudhishthira, act in such a way that all thy subjects may seek
+thee as their refuge as long as thou art alive, even as all creatures
+seek the refuge of the deity of rain or even as the winged denizens of
+the air seek the refuge of a large tree. Let all thy kinsmen and all thy
+friends and well-wishers, O scorcher of foes, seek thee as their refuge
+even as the Rakshasas seek Kuvera or the deities seek Indra as theirs.'"
+
+
+
+SECTION LXII
+
+"Yudhishthira said, 'People accept with affection the declarations of the
+Srutis which say, 'This is to be given.' 'This other thing is to be
+given!' As regards kings, again, they make gifts of various things unto
+various men. What, however, O grandsire, is the best or foremost of all
+gifts.'
+
+"Bhishma said, 'Of all kinds of gifts, the gift of earth has been said to
+be the first (in point of merit). Earth is immovable and indestructible.
+It is capable of yielding unto him who owns it all the best things upon
+which his heart may be set. It yields robes and vestments, jewels and
+gems, animals, paddy and barley. Amongst all creatures, the giver of
+earth grows in prosperity for ever and ever. As long as the earth lasts,
+so long does the giver thereof grow in prosperity. There is no gift that
+is higher, O Yudhishthira, than the gift of earth. It hath been heard by
+us that all men have given a little quantity of earth. All men have made
+gifts of earth, hence all men enjoy a little of earth. Whether in this or
+in the next world all creatures live under conditions dependent upon
+their own acts. Earth is Prosperity's self. She is a mighty goddess. She
+makes him her lord (in next life) who makes gifts of her in this life to
+other people. That person, O best of kings, who gives away earth, which
+is indestructible, as Dakshina, becomes born in next life as a man and
+becomes also a lord of earth. The measure of one's enjoyment in this life
+is commensurate with the measure of one's gifts in a previous life. Even
+this is the conclusion to which the scriptures point. For a Kshatriya
+should either give away the earth in gift or cast off his life in battle.
+Even this constitutes the highest source of prosperity with regard to
+Kshatriyas. It has been heard by us that earth, when given away, cleanses
+and sanctifies the giver. The man that is of sinful behaviour, that is
+guilty of even the slaughter of a Brahamana and of falsehood, is cleansed
+by a gift of earth. Indeed, such a gift rescues even such a sinner from
+all his sins. The righteous accept gifts of earth only and no other thing
+from kings that are sinful. Like one's mother, earth, when given away,
+cleanses the giver and the taker. This is an eternal and secret name of
+earth, viz., Priyadatta.[328] Given away or accepted in gift, the name
+that is dear to her is Priyadatta. The gift of earth is desirable. That
+king who makes a gift of earth unto a learned Brahmana, obtains from that
+gift a kingdom. Upon re-birth in this world, such a man without doubt
+attains to a position that is equal to that of a king. Hence a king as
+soon as he gets earth, should make gifts of earth unto the Brahmanas.
+None but a lord of earth; is competent to make gifts of earth. Nor should
+one that is not a deserving person accept a gift of earth. They who
+desire earth should, without doubt, conduct themselves in this way (i.e.,
+make gifts of earth). That person who takes away earth belonging to a
+righteous person never gets any earth. By making gifts of earth unto the
+righteous, one gets good earth. Of virtuous soul, such a giver acquires
+great fame both here and hereafter. That righteous king respecting whom
+the Brahmanas say, 'We live on earth given to us by him,' is such that
+his very enemies cannot utter the least reproach respecting his
+kingdom.[329] Whatever sins a man commits from want of the means of
+support, are all washed off by gift of only so much earth as is covered
+by a cow-hide. Those kings that are mean in their acts or are of fierce
+deeds, should be taught that gift of earth is exceedingly cleansing and
+is at the same time the highest gift (in respect of merit). The ancients
+thought that there was always very little difference between the man who
+performs a Horse-sacrifice and him that makes a gift of earth unto one
+that is righteous. The learned doubt the acquisition of merit by doing
+all other acts of righteousness. The only act with respect to which they
+do not entertain doubt is the gift of earth which, indeed, is the
+foremost of all gifts. The man of wisdom who makes gifts of earth, gives
+away all these, viz., gold, silver, cloth, gems and pearls and precious
+stones. Penances, sacrifice, Vedic lore, good behaviour, absence of
+cupidity, firmness in truth, worship of seniors, preceptors, and the
+deities--all these dwell in him who makes a gift of earth. They who
+ascend to the region of Brahman by leaving off their lives in battle,
+after having fought without any regard for themselves to secure the
+benefit to their masters--even they are unable to transcend the merit of
+those that make gilts of earth. As the mother always nourishes her own
+child with milk from her breast, even so doth the earth gratify with all
+the tastes the person that makes a gift of earth. Mrityu, Vaikinkara,
+Danda, Yama, Fire who is possessed of great fierceness, and all heinous
+and terrible sins are incapable of touching the person that makes a gift
+of earth. That man of tranquil soul who makes a gift of earth gratifies
+(by that act) the Pitris dwelling in their own region and the deities
+also hailing from the region that is theirs. The man who makes a gift of
+earth unto one that is emaciated and cheerless and destitute of the means
+of life and languishing with weakness, and who thereby supplies one with
+the means of subsistence, becomes entitled to the honour and merit of
+performing a sacrifice. Even as an affectionate cow runs towards her
+calf, with full udders dropping milk, the highly-blessed earth after the
+same manner, runs towards the person who makes a gift of earth. That man
+who makes unto a Brahmana a gift of earth which has been tilled, or sown
+with seeds or which contains standing crops, or a mansion well-equipped
+with every necessary, succeeds in becoming (in next life) the
+accomplisher of the wishes of everybody. The man who causes a Brahmana
+possessed of the means of life, owning a domestic fire and of pure vows
+and practices, to accept a gift of earth, never falls into any danger or
+distress. As the moon waxes day by day, even so the merit of a gift of
+earth becomes enhanced every time such earth produces crops. Those
+conversant with ancient history sing this verse in connection with the
+gift of earth. Hearing that verse Jamadagni's son (Rama) gave away the
+whole earth unto Kasyapa. The verse to which I refer is this, 'Receive me
+in gift. Give me away. By giving me away, thou (O giver) shall obtain me
+again!' That which is given away in this life is re-acquired in the
+next.[330] That Brahmana who recites this high declaration of the Vedas
+at the time of a Sraddha attains to the highest reward. A gift of earth
+is a high expiation for the sin of those puissant men who betake
+themselves to Atharvan rites for doing injuries to others. Indeed, by
+making a gift of earth one rescues ten generations of one's paternal and
+maternal race. That person who is even conversant with this Vedic
+declaration respecting the merits of a gift of earth, succeeds in
+rescuing ten generations of both his paternal and maternal families. The
+earth is the original source of all creatures (for it is from earth that
+all creatures derive their sustenance). It has been said that the deity
+of fire is the presiding genius of the earth. After the coronation
+ceremony has been performed of a king, this Vedic declaration should be
+re-cited to him, so that he may make gifts of earth and may never take
+away earth from a righteous person. Without doubt, the entire wealth
+owned by the king belongs to the Brahmanas. A king well-conversant with
+the science of duty and morality is the first requisite of the kingdom's
+prosperity. Those people whose king is unrighteous and atheistic in
+conduct and belief can never be happy. Such people can never sleep or
+wake in peace. In consequence of his acts of wickedness his subjects
+become always filled with anxiety. Protection of what the subjects
+already have and new acquisitions according to lawful means are incidents
+that are not noticeable in the kingdom of such a ruler. Those people,
+again, who have a wise and righteous king, sleep happily and wake up in
+happiness. Through the blessed and righteous acts of such a king, his
+subjects become freed from anxiety. The subjects, restrained from wicked
+acts, grow in prosperity through their own conduct. Capable of retaining
+what they have, they go on making new acquisitions. That king who makes
+gifts of earth is regarded as well-born. He is regarded as a man. He is a
+friend. He is righteous in his acts. He is a giver. He is regarded as
+possessing prowess. Those men who make gifts of ample and fertile earth
+unto Brahmanas conversant with the Vedas, always shine in the world, in
+consequence of their energy, like so many suns. As seeds scattered on the
+soil grow and return a goodly crop, even so all one's wishes become
+crowned with fruition in consequence of one's making gifts of earth.
+Aditya and Varuna and Vishnu and Brahman and Soma and Hutasana, and the
+illustrious and trident-bearing Mahadeva, all applaud the man that makes
+a gift of earth. Living creatures spring into life from the earth and it
+is into the earth that they become merged when they disappear. Living
+creatures which are distributed into four classes (i.e., viviparous,
+oviparous, filthborn, and vegetables) have earth for their constituent
+essence. The earth is both the mother and father of the universe of
+creatures, O monarch. There is no element, O ruler of men, that can
+compare with earth. In this connection is cited the old narrative of a
+discourse between the celestial preceptor Vrihaspati and Indra the ruler
+of Heaven, O Yudhishthira. Having adored Vishnu in a hundred sacrifices
+each of which was distinguished by plentiful gifts as Dakshina, Maghavat
+put this question to Vrihaspati, that foremost of all eloquent persons.'
+
+"Maghavat said, 'O illustrious one, by what gift does one succeed in
+coming to Heaven and attaining to beatitude? O foremost of speakers, do
+thou tell me of that gift which is productive of high and inexhaustible
+merit.'
+
+"Bhishma continued, 'Thus addressed by the chief of the celestials the
+preceptor of the deities, viz., Vrihaspati of great energy, said these
+words in reply unto him of a hundred sacrifices. Endued as he is with the
+merits that attach to the gift of earth, the region of felicity reserved
+for the person who makes gift of such earth as is auspicious and rich
+with every taste, never become exhausted.[331] That king, O Sakra, who
+desires to have prosperity and who wishes to win happiness for himself,
+should always make gifts of earth, with due rites, unto deserving
+persons. If after committing numerous sins a person makes gifts of earth
+unto members of the regenerate class, he casts off all those sins like a
+snake casting off its slough. The person that makes a gift of earth is
+said to make gifts of everything, that is, of seas and rivers and
+mountains and forests. By making a gift of earth, the person is said to
+give away lakes and tanks and wells and streams. In consequence of the
+moisture of earth, one is said to give away articles of diverse tastes by
+making a gift of earth. The man who makes a gift of earth is regarded as
+giving away herbs and plants possessed of high and efficacious virtues,
+trees adorned with flowers and fruit, delightful woods, and hillocks. The
+merit that a person acquires by making a gift of earth is incapable of
+being acquired by the performance of even such great sacrifices as the
+Agnishtoma and others with plentiful gifts in the shape of Dakshina. The
+giver of earth, it has been already said, rescues ten generations of both
+his paternal and maternal races. Similarly, by taking away earth that was
+given away, one hurls oneself into hell and casts ten generations of both
+one's paternal and maternal lines into the same place of misery. That man
+who having promised to make a gift of earth does not actually make it, or
+who having made a gift takes it back, has to pass a long time, in great
+misery in consequence of being tied with the noose of Varuna at the
+command of Death. Those men have never to go to Yama who honour and
+worship those foremost of Brahmanas that pour libations every day on
+their domestic fire, that are always engaged in the performance of
+sacrifices, that have scanty means of livelihood, and that receive with
+hospitality every guest seeking shelter in their abodes The king, O
+Purandara, should free himself from the debt he owes to the Brahmanas and
+protect the helpless and the weak belonging to the other orders. The king
+should never resume, O chief of the deities, earth that has been given
+away by another unto a Brahmana, O ruler of the celestials, that is
+destitute of the means of life.[332] The tears that would fall from the
+eyes of such cheerless and destitute Brahmanas in consequence of their
+lands being taken back are capable of destroying the ancestors and
+descendants to the third generation of the resumer. That man who succeeds
+by his endeavours in re-establishing a king driven away from his kingdom,
+obtains residence in heaven and is much honoured by the denizens thereof.
+That king who succeeds in making gifts of earth with such crops standing
+thereon as sugar-cane or barley or wheat, or with kine and horses and
+other draft cattle,--earth that has been won with the might of the
+giver's arms,--that has mineral wealth in its bowels and that is covered
+with every kind of wealth of the surface, wins inexhaustible regions of
+felicity in the next world, and such a king it is that is said to perform
+the earth-sacrifice. That king who makes a gift of earth becomes washed
+of every sin and is, therefore, pure and approved of the righteous. In
+this world he is highly honoured and applauded by all righteous men. The
+merit that attaches to a gift of earth increases every time the earth
+given away bears crops for the benefit of the owner, even as a drop of
+oil, falling upon water, is seen to extend on every side, and cover the
+watery surface. Those heroic kings and ornaments of assemblies who cast
+off their lives in battle with faces towards the foe, attain, O Sakra, to
+the region of Brahman. Beautiful damsels skilled in music and dancing and
+adorned with garlands of celestial flowers, approach, O chief of the
+deities, the giver of earth as he comes to heaven departing from the
+earth. That king who makes gifts of earth with due rites unto persons of
+the regenerate order, sports in bliss in the celestial regions, adorned
+all the while by the deities and Gandharvas. A century of Apsaras,
+adorned with celestial garlands, approach, O chief of the deities, the
+giver of earth as he ascends to the region of Brahman. Flowers of
+excellent perfumes, an excellent conch and excellent seat, an umbrella
+and excellent steeds with excellent vehicles, are always ready for the
+person how makes gifts of earth. By making gifts of earth a king can
+always command flowers of excellent perfumes and heaps of gold. Possessed
+of all kinds of wealth the commands of such a king can never be disobeyed
+anywhere, and cries of victory hail him wheresoever he may approach. The
+rewards that attach to gifts of earth consist of residence in heaven, O
+Purandara, and gold, and flowers, and plants and herbs of medicinal
+virtue, and Kusa and mineral wealth and verdant grass. A person by making
+a gift of earth acquires in his next life nectar yielding earth. There is
+no gift that is equal to a gift of earth. There is no senior worthy of
+greater respect than the mother. There is no duty higher than truth.
+There is no wealth more precious than that which is given away.'
+
+"Bhishma continued, 'Hearing these words from the son of Angiras, Vasava
+made a gift unto him of the whole earth with all her jewels and gems and
+all her wealth of diverse kinds. If these verses declaring the merit
+attaching to gifts of earth be recited on the occasion of a Sraddha,
+neither Rakshasas nor Asuras can succeed in appropriating any share of
+the offerings made in it. Without doubt, the offerings one makes unto the
+Pitris at such a Sraddha become inexhaustible. Hence, on occasions of
+Sraddhas, the man of learning should recite these verses on the subject
+of the merits that attach to gifts of earth, in the presence and hearing
+of the invited Brahmanas when engaged in eating. I have thus, O chief of
+the Bharatas, discoursed unto thee of that gift which is the foremost of
+all gifts. What else dost thou wish to hear?'"
+
+
+
+SECTION LXIII
+
+"Yudhishthira said, 'When a king becomes desirous of making gifts in this
+world, what, indeed, are those gifts which he should make, O best of the
+Bharatas, unto such Brahmanas as are possessed of superior
+accomplishments? What gift is that by which the Brahmanas become
+immediately gratified? What fruits do they bestow in return? O thou of
+mighty arms, tell me what is the high reward attainable through the merit
+arising from gifts. What gifts, O king, are productive of rewards both
+here and hereafter? I desire to hear all this from thee. Do thou
+discourse to me on all this in detail.'
+
+"Bhishma said, 'These very questions were on a former occasion put by me
+to Narada of celestial appearance. Hear me as I recite to thee what that
+celestial sage told me in reply.'
+
+"Narada said, 'The deities and all the Rishis applaud food. The course of
+the world and the intellectual faculties have all been established on
+food. There has never been, nor will be any gift that is equal to the
+gifts of food. Hence, men always desire particularly to make gifts of
+food. In this world, food is the cause of energy and strength. The
+life-breaths are established on food. It is food that upholds the wide
+universe, O puissant one. All classes of men, householders and mendicants
+and ascetics, exist, depending upon food. The life-breaths depend upon
+food. There is no doubt in this. Afflicting (if need be) one's relatives,
+one is desirous of one's own prosperity, should make gifts of food unto a
+high-souled Brahmana or a person of the mendicant order. That man who
+makes a gift of food unto an accomplished Brahmana who solicits the same,
+secures for himself in the world to come wealth of great value. The
+householder who is desirous of his own prosperity should receive with
+reverence a deserving old man that is spent with toil while proceeding on
+his way far from home, when such a man honours the householder's abode
+with his presence. That man who, casting off wrath that overleaps every
+bound and becoming righteous in disposition and freed from malice, makes
+gifts of food, is sure to attain to happiness, O king, both here and
+hereafter. The householder should never disregard the man that comes to
+his abode, nor should he insult him by sending him away. A gift of food
+made unto even a Chandala or a dog is never lost. That man who makes a
+gift of clean food unto a person on the way who is toil-worn and unknown
+to the giver, is sure to acquire great merit. The man who gratifies with
+gifts of food the Pitris, the deities, the Rishis, the Brahmanas, and
+guests arrived at his abode, acquires merit whose measure is very large.
+That person who having committed even a heinous sin makes a gift of food
+unto one that solicits, or unto a Brahmana, is never stupefied by that
+heinous sin. A gift of food made unto a Brahmana becomes inexhaustible.
+One made to a Sudra becomes productive of great merit. Even this is the
+difference between the merits that attach to gifts of food made unto
+Brahmanas and Sudras. Solicited by it Brahmana, one should not enquire
+about his race or conduct or Vedic lore. Asked for food, one should give
+food to him that asks. There is no doubt in tits, O king, that he who
+makes gifts of food obtains both here and hereafter many trees yielding
+food and every other object of desire. Like tillers expecting auspicious
+showers of rain, the Pitris always expect that their sons and grandsons
+would make offerings unto them of food (in Sraddhas). The Brahmana is a
+great being. When he comes into one's anode and solicits, saying, 'Give
+me,' the owner of the abode, whether influenced or not by the desire of
+acquiring merit, is sure to win great merit by listening to that
+solicitation. The Brahmana is the guest of all creatures in the universe.
+He is entitled to the first portion of every food. That house Increases
+in prosperity to which the Brahmanas repair from desire of soliciting
+alms and from which they return honoured in consequence of their desires
+being fulfilled. The owner of such a house takes birth in his next life
+in a family, O Bharata, that can command all the comforts and luxuries of
+life. A man, by making gifts of food in this world, is sure to attain to
+an excellent place hereafter. He who makes gifts of sweetmeat and all
+food that is sweet, attains to a residence in heaven where he is honoured
+by all the deities and other denizens. Food constitutes the life-breath
+of men. Everything is established upon food. He who makes gifts of food
+obtains many animals (as his wealth), many children, considerable wealth
+(in other shape), and a command in abundance of all articles of comfort
+and luxurious enjoyment. The giver of food is said to be the giver of
+life. Indeed, he is said to be the giver of everything. Hence, O king,
+such a man acquires both strength and beauty of form in this world. If
+food be given duly unto a Brahmana arrived at the giver's house as a
+guest, the giver attains to great happiness, and is adored by the very
+deities. The Brahmana, O Yudhishthira, is a great being. He is also a
+fertile field. Whatever seed is sown on that field produces an abundant
+crop of merit. A gift of food is visibly and immediately productive of
+the happiness of both the giver and the receiver. All other gifts produce
+fruits that are unseen. Food is the origin of all creatures. From food,
+comes happiness and delight. O Bharata, know that religion and wealth
+both flow from food. The cure of disease or health also flows from food.
+In a former Kalpa, the Lord of all creatures said that food is Amrita or
+the source of immortality. Food is Earth, food is Heaven, food is the
+Firmament. Everything is established on food. In the absence of food, the
+five elements that constitute the physical organism cease to exist in a
+state of union. From absence of food the strength of even the strongest
+man is seen to fail. Invitations and marriages and sacrifices all cease
+in the absence of food. The very Vedas disappear when food there is none.
+Whatever mobile and immobile creatures exist in the universe are
+dependent on food. Religion and wealth, in the three worlds, are all
+dependent on food. Hence the wise should make gifts of food. The
+strength, energy, fame and achievements of the man who makes gifts of
+food, constantly increase in the three worlds, O king. The lord of the
+life-breaths, viz., the deity of wind, places above the clouds (the water
+sucked up by the Sun). The water thus borne to the clouds is caused by
+Sakra to be poured upon the earth, O Bharata. The Sun, by means of his
+rays, sucks up the moisture of the earth. The deity of wind causes the
+moisture to fall down from the Sun.[333] When the water falls down from
+the clouds upon the Earth, the goddess Earth becomes moist, O Bharata.
+Then do people sow diverse kinds of crops upon whose outturn the universe
+of creatures depends. It is in the food thus produced that the flesh,
+fat, bones and vital seed of all beings have their origin. From the vital
+seed thus originated, O king, spring diverse kinds of living creatures.
+Agni and Soma, the two agents living within the body, create and maintain
+the vital seed. Thus from food, the Sun and the deity of wind and the
+vital seed spring and act. All these are said to constitute one element
+or quantity, and it is from these that all creatures spring. That man who
+gives food into one who comes into his house and solicits it, is said, O
+chief of the Bharatas, to contribute both life and energy unto living
+creatures.'
+
+'Bhishma continued, 'Thus addressed by Narada, O king, I have always made
+gifts of food. Do thou also, therefore, freed from malice and with a
+cheerful heart, make gifts of food. By making gifts of food, O king, unto
+deserving Brahmanas with due rites, thou mayst be sure, O puissant one,
+of attaining to Heaven. Hear me, O monarch, as I tell thee what the
+regions are that are reserved for those that make gifts of food. The
+mansions of those high-souled persons shine with resplendence in the
+regions of Heaven. Bright as the stars in the firmament, and supported
+upon many columns, white as the disc of the moon, and adorned with many
+tinkling bells, and rosy like the newly-risen sun, those palatial abodes
+are either fixed or movable. Those mansions are filled with hundreds upon
+hundreds of things and animals that live on land and as many things and
+animals living in water. Some of them are endued with the effulgence of
+lapis lazuli and some are possessed of the resplendence of the sun. Some
+of them are made of silver and some of gold. Within those mansions are
+many trees capable of crowning with fruition every desire of the inmates.
+Many tanks and roads and halls and well and lakes occur all around.
+Thousands of conveyances with horses and other animals harnessed thereto
+and with wheels whose clatter is always loud, may be seen there.
+Mountains of food and all enjoyable articles and heaps of cloths and
+ornaments are also to be seen there. Numerous rivers that run milk, and
+hills of rice and other edibles, may also be seen there. Indeed, many
+palatial residences looking like white clouds, with many beds of golden
+splendour, occur in those regions, All these are obtained by those men
+that make gifts of food in this world. Do thou, therefore, become a giver
+of food. Verily, these are the regions that are reserved for those
+high-souled and righteous persons that make gifts of food in this world.
+For these reasons, men should always make gifts of food in this world.'"
+
+
+
+SECTION LXIV
+
+"Yudhishthira said, 'I have heard the discourse regarding the ordinance
+about the gift of food. Do thou discourse to me now about the conjunction
+of the planets and the stars in relation to the subject of making
+gifts.[334]
+
+"Bhishma said, 'In this connection is recited this ancient narrative of
+the discourse between Devaki and Narada, that foremost of Rishis. Once on
+a time when Narada of godlike feature and conversant with every duty
+arrived at Dwaraka, Devaki asked him this question. Unto her that had
+asked him, the celestial Rishi Narada duly answered in the following
+words. Do thou hear as I recite them.'
+
+"Narada said, 'By gratifying, O blessed lady, deserving Brahmanas with
+Payasa mixed with ghee, under the constellation Krittika one attains to
+regions of great happiness.[335] Under the constellation Rohini, one
+should for freeing oneself from the debt one owes to the Brahmanas make
+gift unto them of many handfuls of venison along with rice and ghee and
+milk, and other kinds of edibles and drinks. One giving away a cow with a
+calf under the constellation called Somadaivata (or Mrigasiras), proceeds
+from this region of human beings to a region in heaven of great felicity.
+One undergoing a fast and giving away Krisara mixed with sesame,
+transcends all difficulties in the next world, including those mountains
+with rocks sharp as razors. By making gifts, O beautiful lady, of cakes
+and other food under the constellation Punarvasu one becomes possessed of
+personal beauty and great fame and takes birth in one's next life in a
+family in which there is abundance of food. Making a gift of wrought or
+unwrought gold, under the constellation Pushya, one shines in effulgence
+like Soma himself in regions of surrounding gloom. He who makes a gift,
+under the constellation Aslesha, of silver of a bull, becomes freed from
+every fear and attains to great affluence and prosperity. By making a
+gift, under the constellation Magha, of earthen dishes filled with
+sesame, one becomes possessed of children and animals in this world and
+attains to felicity in the next.[336] For making gifts unto Brahmanas,
+under the constellation called Purva-Phalguni of food mixed with Phanita
+the giver observing a fast the while, reward is great prosperity both
+here and hereafter.[337] By making a gift, under the constellation called
+Uttara-Phalguni, of ghee and milk with rice called Shashthika, one
+attains to great honours in heaven. Whatever gifts are made by men under
+the constellation of Uttara-Phalguni produce great merit, which, again,
+becomes inexhaustible. This is very certain. Observing a fast the while,
+the person that makes, under the constellation Hasta, a gift of a car
+with four elephants, attains to regions of great felicity that are
+capable of granting the fruition of every wish. By making a gift, under
+the constellation Chitra, of a bull and of good perfumes, one sports in
+bliss in regions of Apsaras like the deities sporting in the woods of
+Nandana. By making gifts of wealth under the constellation Swati, one
+attains to such excellent regions as one desires and wins besides great
+fame. By making gifts, under constellation Visakha, of a bull, and a cow
+that yields a copious measure of milk, a cart full of paddy, with a
+Prasanga for covering the same, and also cloths for wear,[338] a person
+gratifies the Pitris and the deities attains to inexhaustible merit in
+the other world. Such a person never meets with any calamity and
+gratifies the Pitris and the deities and attains to inexhaustible merit
+in the other world. Such a person never meets with any calamity and
+certainly reaches heaven. By making gifts unto the Brahmanas of whatever
+articles they solicit, one attains to such means of subsistence as one
+desires, and becomes rescued from hell and every calamity that visits a
+sinner after death. This is the certain conclusion of the scriptures. By
+making gifts, under the constellation Anuradha of embroidered cloth and
+other vestments and of food, observing a fast the while, one becomes
+honoured in heaven for a hundred Yugas. By making a gift under the
+constellation Jyeshtha, of the potherb called Kalasaka with the roots,
+one attains to great prosperity as also to such an end as is desirable.
+By making unto Brahmanas a gift under the constellation Mula, of fruits
+and roots, with a restrained soul, one gratifies the Pitris and attains
+to a desirable end. By making under the constellation Purvashadha, a
+gift, unto a Brahmana conversant with the Vedas and of good family and
+conduct, of cups filled with curds, while one is in the observance of a
+fast, one takes birth in one's next life in a family possessed of
+abundant kine. One obtains the fruition of every wish, by making gifts,
+under the constellation Uttarashadha, of jugs full of barley-water, with
+ghee and inspissated juice of sugarcane in abundance. By making a gift
+under the conjunction called Abhijit, of milk with honey and ghee unto
+men of wisdom, a righteous person attains to heaven and becomes an object
+of attention and honour there. By making under the conjunction Sravana, a
+gift of blankets or other cloth of thick texture, one roves freely
+through every region of felicity, riding on a white car of pure
+resplendence. By making with a restrained soul, under the constellation
+Dhanishtha, a gift of a vehicle with bulls yoked thereto, or heaps of
+cloths and wealth, one at once attains to heaven in one's next life. By
+making gifts, under the constellation Satabhisha, of perfumes with
+Aquilaria Agallocha and sandalwood, one attains in the next world to the
+companionship of Apsaras as also eternal perfumes of diverse kinds. By
+making gifts, under the constellation Purva-Bhadrapada, or Rajamasha, one
+attains to great happiness in the next life and becomes possessed of an
+abundant stock of every kind of edibles and fruits.[339] One who makes,
+under the constellation Uttara, a gift of mutton, gratifies the Paris by
+such an act attains to inexhaustible merit in the next world. Unto one
+who makes a gift, under the constellation Revati, of a cow with a vessel
+of white copper for milking her, the cow so given away approaches in the
+next world, ready to grant the fruition of every wish. By making a gift,
+under the constellation Aswini, of a car with steeds yoked thereto, one
+is born in one's next life in a family possessed of numerous elephants
+and steeds and cars, and becomes endued with great energy. By making,
+under the constellation Bharani, a gift unto the Brahmanas of kine and
+sesame, one acquires in one's next life great fame and an abundance of
+kine.'
+
+"Bhishma continued, 'Even thus did Narada discourse unto Devaki upon the
+subject of what gifts should be made under what constellations. Devaki
+herself, having listened to this discourse, recited it in her turn unto
+her daughters-in-law (viz., the spouses of Krishna).'"
+
+
+
+SECTION LXV
+
+"Bhishma said, 'The illustrious Atri, the son of the Grandsire Brahman,
+said, 'They who make gifts of gold are said to make gifts of everything
+in the world.' King Harischandra said that the gift of gold is
+sin-cleansing, leads to long life, and becomes productive of
+inexhaustible merit unto the Pitris. Manu has said that a gift of drink
+is the best of all gifts: therefore should a man cause wells and tanks
+and lakes to be excavated. A well full of water and from which diverse
+creatures draw water, is said to take off half the sinful acts of the
+person who has excavated it. The whole race of a person is rescued from
+hell and sin in whose well or tank or lake kine and Brahmanas and
+righteous people constantly quench their thirst. That man transcends
+every kind of calamity from whose well or tank every one draws water
+without restraint during the summer season. Ghee is said to gratify the
+illustrious Vrihaspati, Pushan, Bhaga, the twin Aswins, and the deity of
+fire. Ghee is possessed of high medicinal virtues. It is a high requisite
+for sacrifice. It is the best of all liquids. The merit a gift of ghee
+produces is very superior. That man who is desirous of the reward of
+happiness in the next world, who wishes for fame and prosperity, should
+with a cleansed soul and having purified himself make gifts of ghee unto
+the Brahmanas. Upon that man who makes gifts of ghee unto the Brahmanas
+in the month of Aswin, the twin Aswins, gratified, confer personal
+beauty. Rakshasas never invade the abode of that man who makes gifts unto
+the Brahmanas of Payasa mixed with ghee. That man never dies of thirst
+who makes gifts unto the Brahmanas of jars filled with water. Such a
+person obtains every necessary of life in abundance, and has never to
+undergo any calamity or distress. That man, who with great devotion and
+restrained senses makes gifts unto the foremost of Brahmanas, is said to
+take a sixth part of the merits won by the Brahmanas by their penances.
+That man who makes presents unto Brahmanas having the means of life, of
+firewood for purposes of cooking as also of enabling them to drive cold,
+finds all his purposes and all his acts crowned with success. Such a one
+is seen to shine with great splendour over all his enemies. The
+illustrious deity of fire becomes pleased with such a man. As another
+reward, he never becomes divested of cattle, and he is sure to achieve
+victory in battles. The man who makes a gift of an umbrella obtains
+children and great prosperity. Such a person is never affected by any
+eye-disease. The merits also that spring from the performance of a
+sacrifice become his. That man who makes a gift of an umbrella in the
+season of summer or rains, has never to meet with any heart-burning on
+any account. Such a man quickly succeeds in freeing himself from every
+difficulty and impediment. The highly blessed and illustrious Rishi
+Sandilya has said that, of all gifts, the gift of a car, O king, is the
+best.'"
+
+
+
+SECTION LXVI
+
+"Yudhishthira said, 'I desire to hear, O grandsire, what the merits are
+of that person who makes the gift of a pair of sandals unto a Brahmana
+whose feet are burning or being scorched by hot sand, while he is
+walking.'
+
+"Bhishma said, 'The man, that gives unto the Brahmanas sandals for the
+protection of their feet, succeeds in crushing all thorns and gets over
+every kind of difficulty. Such a man, O Yudhishthira, stays over the
+heads of all his foes. Vehicles of pure splendour, with mules harnessed
+thereto, and made of gold and silver, O monarch, approach him. He who
+makes a gift of sandals is said to earn the merit of making the gift of a
+vehicle with well-broken steeds yoked thereto.'
+
+"Yudhishthira said, 'Do thou tell me in detail once more, O grandsire, of
+the merits that attach to gifts of sesame and land and kine and food.'
+
+"Bhishma said, 'Do thou hear, O son of Kunti, what the merits are that
+attach to the gift of sesame. Hearing me, do thou, then, O best of the
+Kurus, make gifts of sesame according to the ordinance. Sesame seeds were
+created by the Self-born Brahman as the best food for the Pitris. Hence,
+gifts of sesame seeds always gladden the Pitris greatly. The man who
+makes gifts of sesame seeds, in the month of Magha, unto the Brahmanas,
+has never to visit hell which abounds with all frightful creatures. He
+who adores the Pitris with offerings of sesame seeds is regarded as
+worshipping the deities at all the sacrifices. One should never perform a
+Sraddha with offerings of sesame seeds without cherishing some
+purpose.[340] Sesame seeds sprang from the limbs of the great Rishi
+Kasyapa. Hence, in the matter of gifts, they have come to be regarded as
+possessed of high efficacy. Sesame seeds bestow both prosperity and
+personal beauty and cleans the giver of all his sins It is for this
+reason that the gift of sesame seeds is distinguished above the gift of
+every other article. Apastamva of great intelligence, and Kankha and
+Likhita, and the great Rishi Gautama have all ascended to heaven by
+having made gifts of sesame seeds. Those Brahmanas that make Homa with
+offerings of sesame, abstain from sexual intercourse, and are observant
+of the religion of Pravritti or acts, are regarded as equal (in purity
+and efficacy) to bovine Havi. The gift of sesame seeds is distinguished
+above all gifts. Amongst all gifts, the gifts of sesame is regarded as
+productive of inexhaustible merit. In ancient times when Havi (clarified
+butter) on one occasion had become unobtainable the Rishi Kusika, O
+scorcher of foes, made offerings of sesame seeds to his three sacrificial
+fires and succeeded in attaining to an excellent end. I have thus said
+unto thee, O chief of the Kurus, what the regulations are respecting the
+excellent gift of sesame seeds. It is in consequence of these regulations
+that the gift of sesame seeds has come to be regarded as endued with very
+superior merit. After this, listen to what I would say. Once on a time
+the deities, desirous of making a sacrifice, repaired, O monarch, to the
+presence of the Self-born Brahman. Having met Brahman, being desirous of
+performing a sacrifice on earth, they begged him for a piece of
+auspicious earth, saying, 'We want it for our sacrifice.'
+
+'The deities said, 'O illustrious one, thou art the lord of all the earth
+as also of all the deities. With thy permission, O highly blessed one, we
+desire to perform a sacrifice. The person who has not obtained by lawful
+means the earth whereon to make the sacrificial altar, earns not the
+merit of the sacrifice he performs. Thou art the Lord of all the universe
+consisting of its mobile and immobile objects. Hence, it behoveth thee to
+grant us a piece of earth for the sacrifice we wish to make.'
+
+"Brahman said, 'Ye foremost of deities, I shall give you a piece of earth
+whereon, ye sons of Kasyapa, you shall perform your intended sacrifice.'
+
+"The deities said, 'Our wishes, O holy one, have been crowned with
+fruition. We shall perform our sacrifice even here with large Dakshina.
+Let, however, the Munis always adore the piece of earth. Then there came
+to that place Agastya and Kanwa and Bhrigu and Atri and Vrishakapi, and
+Asita and Devala. The high-souled deities then, O thou of unfading glory,
+performed their sacrifice. Those foremost of gods concluded it in due
+time. Having completed that sacrifice of theirs on the breast of that
+foremost of mountains. Himavat, the deities attached to the gift of earth
+a sixth part of the merit arising from their sacrifice. The man who makes
+a gift of even a span of earth (unto a Brahmana) with reverence and
+faith, has never to languish under any difficulty and has never to meet
+with any calamity. By making a gift of a house that keeps out cold, wind,
+and sun, and that stand upon a piece of clean land, the giver attains to
+the region of the deities and does not fall down even when his merit
+becomes exhausted. By making a gift of a residential house, the giver,
+possessed of wisdom, lives, O king, in happiness in the company of Sakra.
+Such a person receives great honours in heaven. That person in whose
+house a Brahmana of restrained sense, well-versed in the Vedas, and
+belonging by birth to a family of preceptors, resides in contentment,
+succeeds in attaining to and enjoying a region of high felicity.[341]
+After the same manner, O best of the Bharatas, by giving away a shed for
+the shelter of kine that can keep out cold and rain and that is
+substantial in structure, the giver rescues seven generations of his race
+(from hell). By giving away a piece of arable earth the giver attains to
+excellent prosperity. By giving a piece of earth containing mineral
+wealth, the giver aggrandises his family and race. One should never give
+away any earth that is barren or that is burnt (arid); nor should one
+give away any earth that is in close vicinity to a crematorium, or that
+has been owned and enjoyed by a sinful person before such gift. When a
+man performs a Sraddha in honour of the Pitris on earth belonging to
+another person, the Pitris render both the gift of that earth and the
+Sraddha itself futile.[342] Hence, one possessed of wisdom should buy
+even a small piece of earth and make a gift of it. The Pinda that is
+offered to one's ancestors on earth that has been duly purchased becomes
+inexhaustible.[343] Forests, and mountains, and rivers, and Tirthas are
+regarded as having no owners. No earth need be purchased here for
+performing Sraddhas. Even this has been said, O king, on the subject of
+the merits of making gifts of earth. After this, O sinless one, I shall
+discourse to thee on the subject of the gift of kine. Kine are regarded
+as superior to all the ascetics. And since it is so, the divine Mahadeva
+for that reason performed penance in their company. Kine, O Bharata,
+dwell in the region of Brahman, in the company of Soma. Constituting as
+it does the highest end, regenerate Rishis crowned with success strive to
+attain to that very region. Kine benefit human beings with milk, ghee,
+curds, dung, skin, bones, horns, and hair, O Bharata. Kine do not feel
+cold or heat. They always work. The season of rains also cannot afflict
+them at all. And since kine attain to the highest end (viz., residence in
+the region of Brahman), in the company of Brahmanas, therefore do the
+wise say that king and Brahmanas are equal. In days of yore, king
+Rantideva performed a grand sacrifice in which an immense number of kine
+were offered up and slaughtered. From the juice that was secreted by the
+skins of the slaughtered animals, a river was formed that came to be
+called by the name of Charmanwati. Kine no longer form animals fit for
+sacrifice. They now constitute animals that are fit for gift. That king
+who makes gifts of kine unto the foremost of Brahmanas, O monarch, is
+sure to get over every calamity even if he falls into it. The man who
+makes a gift of a thousand kine has not to go to hell. Such a person, O
+ruler of men, obtains victory everywhere. The very chief of the deities
+had said that the milk of kine is nectar. For this reason, one who makes
+a gift of a cow is regarded as making a gift of nectar. Persons
+conversant with the Vedas have declared that the Ghee manufactured from
+cows' milk is the very best of all libations poured into the sacrificial
+fire. For this reason, the man who makes a gift of a cow is regarded as
+making a gift of a libation for sacrifice. A bovine bull is the
+embodiment of heaven. He who makes the gift of a bovine bull unto an
+accomplished Brahmana, receives great honours in heaven. Kine, O chief of
+Bharata's race, are said to be the life-breath of living creatures.
+Hence, the man who makes the gift of a cow is said to make the gift of
+life-breath. Persons conversant with the Vedas have said that kine
+constitute the great refuge of living creatures. Hence, the man who makes
+the gift of a cow is regarded as making the gift of what is the high
+refuge for all creatures. The cow should never be given away for
+slaughter (i.e., unto one who will kill her); nor should the cow be given
+unto a tiller of the soil; nor should the cow be given unto an atheist.
+The cow should not also, O chief of the Bharatas, be given unto one whose
+occupation is the keeping of kine.[344] The wise have said that a person
+who gives away the cow unto any of such sinful persons has to sink into
+everlasting hell. One should never give unto a Brahmana a cow that is
+lean, or that produces calves that do not live, or that is barren, or
+that is diseased, or that is defective of limb, or that is worn out with
+toil. The man that gives away ten thousand kine attains to heaven and
+sports in bliss in the companionship of Indra. The man who makes gifts of
+kine by hundred thousand acquires many regions of inexhaustible felicity.
+Thus have I recited to thee the merits attaching to the gift of kine and
+of sesame, as also to the gift of earth. Listen now to me as I discourse
+to thee upon the gift of food, O Bharata. The gift of food, O son of
+Kunti, is regarded as a very superior gift. King Rantideva in days of
+yore ascended to heaven by having made gifts of food. That king, who make
+a gift of food unto one that is toil-worn and hungry, attains to that
+region of supreme felicity which is the Self-born's own. Men fail to
+attain by gifts of gold and robes and of other thing, to that felicity to
+which givers of food succeed in attaining, O thou of great puissance!
+Food is, indeed, the first article. Food is regarded as the highest
+prosperity. It is from food that life springs, as also energy and prowess
+and strength. He who always makes gifts of food, with attention, unto the
+righteous, never falls into any distress.. Even this has been said by
+Parasara. Having worshipped the deities duly, food should be first
+dedicated to them. It has been said, O king, that the kind of food that
+is taken by particular men is taken also by the deities those men
+worship.[345] That man who makes a gift of food in the bright fortnight
+of the month of Kartika, succeeds in crossing every difficulty here add
+attains to inexhaustible felicity hereafter. That man who makes a gift of
+food unto a hungry guest arrived at his abode, attains to all those
+regions, O chief of Bharata's race, that are reserved for persons
+acquainted with Brahma. The man who makes gifts of food is sure to cross
+every difficulty and distress. Such a person comes over every sin and
+cleanses himself of every evil act. I have thus discoursed to thee upon
+the merits of making gifts of food, of sesame, of earth, and of kine.'"
+
+
+
+SECTION LXVII
+
+"Yudhishthira said, 'I have heard, O sire, of the merits of the different
+kinds of gift upon which thou hast discoursed to me. I understand, O
+Bharata, that the gift of food is especially laudable and superior. What
+however, are the great merits of making gifts of drink. I desire to hear
+of this in detail, O grandsire!'
+
+"Bhishma said, 'I shall, O chief of Bharata's race, discourse to thee
+upon this subject. Listen to me, O thou of unbaffled prowess, as I speak
+to thee. I shall, O sinless one, discourse unto thee of gifts beginning
+with that of drink. The merit that a man acquires by making gifts of food
+and drink is such that the like of it, I think, is incapable of being
+acquired through any other gift. There is no gift, therefore, that is
+superior to that of either food or drink. It is no food that all living
+creatures are able to exist. For this reason, food is regarded as a very
+superior object in all the worlds. From food the strength and energy of
+living creatures constantly increases. Hence, the lord of all creatures
+has himself said that the gift of food is a very superior gift. Thou hast
+heard, O son of Kunti, what the auspicious words are of Savitri herself
+(on the subject of the gift of food). Thou knowest for what reason those
+words were said, what those words were, and how they were said in course
+of the sacred Mantras, O thou of great intelligence. A man, by making a
+gift of food, really makes a gift of life itself. There is no gift in
+this world that is superior to the gift of life. Thou art not
+unacquainted with this saying of Lomasa, O thou of mighty arms! The end
+that was attained in former days by king Sivi in consequence of his
+having granted life to the pigeon is acquired by him, O monarch, who
+makes a gift of food unto a Brahmana. Hence, it has been heard by us that
+they that give life attain to very superior regions of felicity in after
+life. Food, O best of the Kurus, may or may not be superior to drink.
+Nothing can exist without the aid of what springs from water. The very
+lord of all the planets, viz., the illustrious Soma, has sprung from
+water. Amrita and Sudha and Swadha and milk as also every kind of food,
+the deciduous herbs, O monarch, and creepers (medicinal and of other
+virtues), spring from water. From these, O king, the life-breath of all
+living creatures flows. The deities have nectar for their food. The Nagas
+have Sudha. The Pitris have Swadha for theirs. The animals have herbs and
+plants for their food. The wise have said that rice, etc., constitute the
+food of human beings. All these, O chief of men, spring from water.
+Hence, there is nothing superior to the gift of water or drink. If a
+person wishes to secure prosperity for himself, he should always make
+gifts of drink. The gift of water is regarded as very praiseworthy. It
+leads to great fame and bestows long life on the giver. The giver of
+water, O son of Kunti, always stays over the heads of his enemies. Such a
+person obtains the fruition of all his wishes and earns everlasting fame.
+The giver, O chief of men, becomes cleansed of every sin and obtains
+unending felicity hereafter as he proceeds to heaven, O thou of great
+splendour. Mann himself has said that such a person earns regions of
+inexhaustible bliss in the other world.'"
+
+
+
+SECTION LXVIII
+
+"Yudhishthira said, 'Do thou discourse to me once again, O grandsire,
+upon the merits attaching to gifts of sesame and of lamps for lighting
+darkness, as also of food and robes.'
+
+"Bhishma said, 'In this connection, O Yudhishthira, is recited the
+narrative of the discourse that took place in ancient times between a
+Brahmana and Yama. In the country lying between the rivers Ganga and
+Yamuna, at the foot of the hills called Yamuna, there was a large town
+inhabited by Brahmanas. The town was celebrated under the name of
+Parnasala and was very delightful in appearance, O king. A large number
+of learned Brahmanas lived in it. One day, Yama, the ruler of the dead,
+commanded a messenger of his, who was clad in black, endued with
+blood-red eyes and hair standing erect, and possessed of feet, eyes, and
+nose all of which resembled those of a crow, saying, 'Go thou to the town
+inhabited by Brahmanas and bring hither the person known by the name of
+Sarmin and belonging by birth to the race of Agastya. He is intent on
+mental tranquillity and possessed of learning. He is a preceptor engaged
+in teaching the Vedas and his practices are well-known. Do not bring me
+another person belonging to the same race and living in the same
+neighbourhood. This other man is equal unto him I want, in virtues,
+study, and birth. With respect to children and conduct, this other
+resembles the intelligent Sarmin. Do thou bring the individual I have in
+view. He should be worshipped with respect (instead of being dragged
+hither with irreverence).' The messenger having come to the place, did
+the very reverse of what he had been bidden to do. Attacking that person,
+he brought him who had been forbidden by Yama to be brought. Possessed of
+great energy, Yama rose up at the sight of the Brahmana and worshipped
+him duly. The king of the dead then commanded his messenger, saying, 'Let
+this one be taken back, and let the other one be brought to me.' When the
+great judge of the dead said these words, that Brahmana addressed him and
+said, 'I have completed my study of the Vedas and am no longer attached
+to the world. Whatever period may yet remain of my mortal existence, I
+wish to pass, dwelling even here, O thou of unfading glory![346]
+
+"Yama said, 'I cannot ascertain the exact period, ordained by Time, of
+one's life, and hence, unurged by Time, I cannot allow one to take up
+one's residence here. I take note of the acts of righteousness (or
+otherwise) that one does in the world. Do thou, O learned Brahmana of
+great splendour return immediately to thy abode. 'I ell me what also is
+in thy mind and what I can do for thee, O thou of unfading glory!'
+
+"The Brahmana said, 'Do thou tell me what those acts are by accomplishing
+which one may earn great merit. O best of all beings, thou art the
+foremost of authorities (on the subject) even in the three worlds.'
+
+"Yama said, 'Do thou hear, O regenerate Rishi, the excellent ordinances
+regarding gifts. The gift of sesame seeds is a very superior one. It
+produces everlasting merit. O foremost of regenerate ones, one should
+make gifts of as much sesame as one can. By making gifts of sesame every
+day, one is sure to attain the fruition of one's every wish. The gift of
+sesame at Sraddhas is applauded. Verily the gift of sesame is a very
+superior one. Do thou make gifts of sesame unto the Brahmanas according
+to the rites ordained in the scriptures. One should on the day of the
+full moon of the month of Vaisakha, make gilts of sesame unto the
+Brahmanas. They should also be made to eat and to touch sesame on every
+occasion that one can afford. They that are desirous of achieving what is
+beneficial to them should, with their whole souls, do this in their
+houses.[347] Without doubt, men should similarly make gifts of water and
+establish resting places for the distribution of drinking water.[348] One
+should cause tanks and lakes and wells to be excavated. Such acts are
+rare in the world, O best of regenerate persons! Do thou always make
+gifts of water. This act is fraught with great merit. O best of
+regenerate persons, thou shouldst establish resting places along the
+roads for the distribution of water. After one has eaten, the gift unto
+one should especially be made of water for drink.'
+
+"Bhishma continued, 'After Yama had said these words unto him, the
+messenger who had borne him from his abode conveyed him back to it. The
+Brahmana, on his return, obeyed the instructions he had received. Having
+thus conveyed him back to his abode the messenger of Yama fetched Sarmin
+who had really been sought by Yama. Taking Sarmin unto him, he informed
+his master. Possessed of great energy, the judge of the dead worshipped
+that righteous Brahmana, and having conversed with him a while dismissed
+him for being taken back to his abode. Unto him also Yama gave the same
+instructions. Sarmin, too, coming back into the world of men, did all
+that Yama had said. Like the gift of water, Yama, from a desire of doing
+good to the Pitris, applauds the gift of lamps to light dark places.
+Hence, the giver of a lamp for lighting a dark place is regarded as
+benefiting the Pitris. Hence, O best of the Bharatas, one should always
+give lamps for lighting dark spots. The giving of lamps enhances the
+visual power of the deities, the Pitris, and one's own self.[349] It has
+been said, O king, that the gift of gems is a very superior gift. The
+Brahmana, who, having accepted a gift of gems, sells the same for
+performing a sacrifice, incurs no fault. The Brahmana, who, having
+accepted a gift of gems makes a gift of them unto Brahmanas. acquires
+inexhaustible merit himself and confers inexhaustible merit upon him from
+whom he had originally received them. Conversant with every duty Manu
+himself has said that he, who, observant of proper restraints, earns
+makes a gift of gems unto a Brahmana observant of proper restraints earns
+inexhaustible merit himself and confers inexhaustible merit upon the
+recipient. The man who is content with his own wedded wife and who makes
+a gift of robes, earns an excellent complexion and excellent vestments
+for himself. I have told thee, O foremost of men, what the merits are
+that attach to gifts of kine, of gold, and the sesame agreeably to
+deserve precepts of the Vedas and the scriptures One should marry and
+raise offspring upon one's wedded wives. Of all acquisitions, O son of
+Kuru's race, that of male issue is regarded as the foremost.'"
+
+
+
+ SECTION LXIX
+
+"Yudhishthira said, 'Do thou, O foremost one of Kuru's race, discourse
+unto me once again of the excellent ordinance regarding gifts, with
+especial reference, O thou of great wisdom, to the gift of earth. A
+Kshatriya should make gifts of earth unto a Brahmana of righteous deeds.
+Such a Brahmana should accept the gift with due rites. None else,
+however, than a Kshatriya is competent to make gifts of earth. It behoves
+thee now to tell me what these objects are that persons of all classes
+are free to bestow if moved by the desire of earning merit. Thou shouldst
+also tell me what has been said in the Vedas on this subject.'
+
+"Bhishma said, 'There are three gifts that go by the same name and that
+are productive of equal merits. Indeed, these three confer the fruition
+of every wish. The three objects whose gifts are of such a character are
+kine, earth, and knowledge.[350] That person who tells his disciple words
+of righteous import drawn from the Vedas acquires merit equal to that
+which is won by making gifts of earth and kine. Similarly are kine
+praised (as objects of gifts). There is no object of gift higher than
+they. Kine are supposed to confer merit immediately. They are also, O
+Yudhishthira, such that a gift of them cannot but lead to great merit.
+Kine are the mothers of all creatures. They bestow every kind of
+happiness. The person that desires his own prosperity should always make
+gifts of kine. No one should kick at kine or proceed through the midst of
+kine. Kine are goddesses and homes of auspiciousness. For this reason,
+they always deserve worship. Formerly, the deities, while tilling the
+earth whereon they performed a sacrifice, used the goad for striking the
+bullocks yoked to the plough. Hence, in tilling earth for such a purpose,
+one may, without incurring censure or sin, apply the goad to bullocks. In
+other acts, however, bullocks should never be struck with the goad or the
+whip When kine are grazing or lying down no one should annoy them in any
+way. When the cows are thirsty and they do not get water (in consequence
+of any one obstructing their access to the pool or tank or river), they,
+by merely looking at such a person, can destroy him with all his
+relatives and friends. What creatures can be more sacred than kine when
+with the very dung of kine altars whereon Sraddhas are performed in
+honour of the Pitris, or those whereon the deities are worshipped, are
+cleansed and sanctified? That man, who, before eating himself gives every
+day, for a year, only a handful of grass unto a cow belonging to another,
+is regarded as undergoing a vow or observance which bestows the fruition
+of every wish. Such a person ac-quires children and fame and wealth and
+prosperity, and dispels all evils and dreams.'
+
+"Yudhishthira said, 'What should be the indications of those kine that
+deserve to be given away? What are those kine that should be passed over
+in the matter of gifts? What should be the character of those persons
+unto whom kine should be given? Who, again, are those unto whom kine
+should not be given?
+
+"Bhishma said, 'A cow should never be given unto one that is not
+righteous in behaviour, or one that is sinful, or one that is covetous or
+one that is untruthful in speech, or one that does not make offerings
+unto the Pitris and deities. A person, by making a gift of ten kine unto
+a Brahmana learned in the Vedas, poor in earthly wealth, possessed of
+many children, and owning a domestic are, attains to numerous regions of
+great felicity. When a man performs any act that is fraught with merit
+assisted by what he has got in gift from another, a portion of the merit
+attaching to that act becomes always his with whose wealth the act has
+been accomplished. He that procreates a person, he that rescues a person,
+and he that assigns the means of sustenance to a person are regarded as
+the three sires. Services dutifully rendered to the preceptor destroys
+sin. Pride destroys even great fame. The possession of three children
+destroys the reproach of childlessness, and the possession of ten kine
+dispels the reproach of poverty. Unto one that is devoted to the Vedanta,
+that is endued with great learning, that has been filled with wisdom,
+that has a complete control over his senses, that is observant of the
+restraints laid down in the scriptures, that has withdrawn himself from
+all worldly attachments, unto him that says agreeable words unto all
+creatures, unto him that would never do an evil act even when impelled by
+hunger, unto one that is mild or possessed of a peaceful disposition,
+unto one that is hospitable to all guests,--verily unto such a Brahmana
+should a man, possessed of similar conduct and owning children and wives,
+assign the means of sustenance. The measure of merit that attaches to the
+gift of kine unto a deserving person is exactly the measure of the sin
+that attaches to the act of robbing a Brahmana of what belongs to him.
+Under all circumstances should the spoliation of what belongs to a
+Brahmana be avoided, and his spouses kept at a distance.'"
+
+
+
+SECTION LXX
+
+"Bhishma said, 'In this connection, O perpetuator of Kuru's race, is
+recited by the righteous the narrative of the great calamity that
+overtook king Nriga in consequence of his spoliation of what had belonged
+to a Brahmans. Some time before, certain young men of Yadu's race, while
+searching for water, had come upon a large well covered with grass and
+creepers. Desirous of drawing water from it, they laboured very much for
+removing the creepers that covered its mouth. After the mouth had been
+cleaned, they beheld within the well a very large lizard residing within
+it. The young men made strong and repeated efforts for rescuing the
+lizard from that situation. Resembling a very hill in size, the lizard
+was sought to be freed by means of cords and leathern tongs. Not
+succeeding in their intention the young men then went to Janardana.
+Addressing him they said, 'Covering the entire space of a well, there is
+a very large lizard to be seen. Notwithstanding our best efforts we have
+not succeeded in rescuing it from that situation.' Even this was what
+they represented unto Krishna. Vasudeva then proceeded to the spot and
+took out the lizard and questioned it as to who it was. The lizard said
+that it was identical with the soul of king Nriga who had flourished in
+days of old and who had performed many sacrifices. Unto the lizard that
+said those words, Madhava spoke, 'Thou didst perform many righteous acts.
+No sin didst thou commit. Why, then, O king, hast thou come to such a
+distressful end? Do thou explain what this is and why it has been brought
+about. We have heard that thou didst repeatedly make gifts unto the
+Brahmanas of hundreds upon hundreds of thousands and once again eight
+times hundreds upon hundreds of ten thousands of kine.[351] Why,
+therefore, has this end overtaken thee?' Nriga then replied unto Krishna,
+saying, 'On one occasion a cow belonging to a Brahmana who regularly
+worshipped his domestic fire, escaping from the owner's abode while he
+was absent from home entered my flock. The keepers of my cattle included
+that cow in their tale of a thousand. In time that cow was given away by
+me unto a Brahmana, acting as I did from desire of happiness in heaven.
+The true owner, returning home, sought for his lost cow and at last saw
+it in the house of another.' Finding her, the owner said, 'This cow is
+mine!' The other person contested his claim, till both, disputing and
+excited with wrath, came to me. Addressing me one of them said, 'Thou
+hast been the giver of this cow!' The other one said, 'Thou hast robbed
+me of this cow--she is mine! I then solicited the Brahmana unto whom I
+had given that cow, to return the gift in exchange for hundreds upon
+hundreds of other kine. Without acceding to my earnest solicitations, he
+addressed me, saying. 'The cow I have got is well-suited to time and
+place. She yields a copious measure of milk, besides being very quiet and
+very fond of us. The mills she yields is very sweet. She is regarded as
+worthy of every praise in my house. She is nourishing, besides, a weak
+child of mine that has just been weaned. She is incapable of being given
+up by me.' Having said these words, the Brahmana went away. I then
+solicited the other Brahmana offering him an exchange, and saying, 'Do
+thou take a hundred thousand kine for this one cow.' The Brahmana,
+however, replied unto me, saying, 'I do not accept gifts from persons of
+the kingly order. I am able to get on without help. De thou then, without
+loss of time, give me that very cow which was mine.' Even thus, O slayer
+of Madhu, did that Brahmana speak unto me. I offered to make gifts unto
+him of gold and silver and horses and cars. That foremost of Brahmanas
+refused to accept any of these as gift and went away. Meanwhile, urged by
+time's irresistible influence, I had to depart from this world. Wending
+to the region of the Pitris I was taken to the presence of the king of
+the dead. Worshipping me duly Yama addressed me, saying, 'The end cannot
+be ascertained, O king, of thy deed. There is, however, a little sin
+which was unconsciously perpetrated by thee. Do thou suffer the
+punishment for that sin now or afterwards as it pleases thee. Thou hadst
+(upon thy accession to the throne) sworn that thou wouldst protect (all
+persons in the enjoyment of their own). That oath of thine was not
+rigidly kept by thee. Thou tookest also what belonged to a Brahmana. Even
+this has been the two-fold sin thou hast committed.' I answered, saying,
+'I shall first undergo the distress of punishment, and when that is over,
+I shall enjoy the happiness that is in store for me, O lord!' After I had
+said those words unto the king of the dead, I fell down on the Earth.
+Though fallen down I still could hear the words that Yama said unto me
+very loudly. Those words were, Janardana the son of Vasudeva, will rescue
+thee! Upon the completion of a full thousand years, when the demerit will
+be exhausted of thy sinful act, thou shalt then attain to many regions of
+inexhaustible felicity that have been acquired by thee through thy own
+acts of righteousness. Falling down I found myself, with head downwards,
+within this well, transformed into a creature of the intermediate order.
+Memory, however, did not leave me. By thee I have been rescued today.
+What else can it testify to than the puissance of thy penances? Let me
+have thy permission. O Krishna! I desire to ascend to heaven! permitted
+then by Krishna, king Nriga bowed his head unto him and then mounted a
+celestial car and proceeded to heaven. After Nriga had thus proceeded to
+heaven, O best of the Bharatas, Vasudeva recited this verse, O delighter
+of the Kurus. No one should consciously appropriate anything belonging to
+a Brahmana. The property of a Brahmana, if taken, destroys the taker even
+as the Brahmana's cow destroyed king Nriga! I tell thee, again, O Partha,
+that a meeting with the good never proves fruitless. Behold, king Nriga
+was rescued from hell through meeting with one that is good. As a gift is
+productive of merit even so an act of spoliation leads to demerit. Hence
+also, O Yudhishthira, one should avoid doing any injury to kine.'"[352]
+
+
+
+SECTION LXXI
+
+''Yudhishthira said, V sinless one, do thou discourse to me more in
+detail upon the merits that are attainable by making gifts of kine. O
+thou of mighty arms, I am never satiated with thy words!'
+
+"Bhishma said, 'In this connection is recited the old history of the
+discourse between the Rishi Uddalaki and his son called Nachiketa. Once
+on a time the Rishi Uddalaki endued with great intelligence, approaching
+his son Nachiketa, said unto him, 'Do thou wait upon and serve me.' Upon
+the completion of the vow he had observed the great Rishi once more said
+unto his son, 'Engaged in performing my ablutions and deeply taken up
+with my Vedic study, I have forgotten to bring with me the firewood, the
+Kusa blades, the flowers, the water jar, and the potherbs I had gathered.
+Do thou bring me those things from the riverside.' The son proceeded to
+the spot indicated, but saw that all the articles had been washed away by
+the current. Coming back to his father, he said, 'I do not see the
+things!' Afflicted as he then was with hunger, thirst, and fatigue, the
+Rishi Uddalaki of high ascetic merit, in a sudden wrath, cursed his son,
+saying, 'Do thou meet with Yama today!' Thus struck by his sire with the
+thunder of his speech, the son, with joined palms, said, 'Be appeased
+with me!' Soon, however, he fell down on the earth, deprived of life.
+Beholding Nachiketa prostrated upon the earth, his sire became deprived
+of his senses through grief. He, too, exclaiming, 'Alas, what have I
+done,' fell down on the earth. Filled with grief, as he indulged in
+lamentations for his son, the rest or that day passed away and night
+came. Then Nachiketa, O son of Kuru's race, drenched by the tears of his
+father, gave signs of returning life as he lay on a mat of Kusa grass.
+His restoration to life under the tears of his sire resembled the
+sprouting forth of seeds when drenched with auspicious showers. The son
+just restored to consciousness was still weak. His body was smeared with
+fragrant unguents and he looked like one just awaking from a deep
+slumber. The Rishi asked him, saying, 'Hast thou, O son, acquired
+auspicious regions by thy own acts? By good luck, thou hast been restored
+to me! Thy body does not seem to be human!' Thus asked by high-souled
+father, Nachiketa who had seen every thing with his own eyes, made the
+following answer unto him in the midst of the Rishis, 'In obedience to
+thy command I proceeded to the extensive region of Yama which is
+possessed of a delightful effulgence. There I beheld a palatial mansion
+which extended for thousands of Yojanas and emitted a golden splendour
+from every part. As soon as Yama beheld me approaching with face towards
+him, he commanded his attendants saying, 'Give him a good seat, verily,
+the king of the dead, for thy sake worshipped we with the Arghya and the
+other ingredients.' Thus worshipped by Yama and seated in the midst of
+his counsellors, I then said mildly, 'I have come to thy abode, O judge
+of the dead! Do thou assign me those regions which I deserve for my
+acts!' Yama then answered me, saying, 'Thou art not dead, O amiable one!'
+Endued with penances, thy father said unto thee, 'Do thou meet with Yama!
+The energy of thy sire is like that of a blazing fire. I could not
+possibly falsify that speech of his. Thou hast seen me. Do thou go hence,
+O child! The author of thy body is indulging in lamentations for thee.
+Thou art my dear guest. What wish of thine cherished by thee in thy heart
+shall I grant thee? Solicit the fruition of whatever desire thou mayst
+cherish.' Thus addressed by him, I replied unto the king of the dead,
+saying, 'I have arrived within thy dominions from which no traveller ever
+returns. If I really be an object deserving of thy attentions, I desire,
+O king of the dead, to have a sight of those regions of high prosperity
+and happiness that have been reserved for doers of righteous deeds.' Thus
+addressed by me, Yama caused me to be mounted upon a vehicle of splendour
+as effulgent as that of the sun and unto which were harnessed many
+excellent steeds. Bearing me on that vehicle, he showed me, O foremost of
+regenerate persons, all those delightful regions that are reserved for
+the righteous. I beheld in those regions many mansions of great
+resplendence intended for high-souled persons. Those mansions are of
+diverse forms and are adorned with every kind of gem. Bright as the disc
+of the moon, they are ornamented with rows of tinkling bells. Hundreds
+among them are of many storeys. Within them are pleasant groves and woods
+and transparent bodies of water. Possessed of the effulgence of lapis
+lazuli and the sun, and made of silver and gold, their complexion
+resembles the colour of the morning sun. Some of them are immovable and
+some movable. Within them are many hills of viands and enjoyable articles
+and robes and beds in abundance. Within them are many trees capable of
+granting the fruition of every wish. There are also many rivers and roads
+and spacious halls and lakes and large tanks. Thousands of cars with
+rattling wheels may be seen there, having excellent steeds harnessed unto
+them. Many rivers that run milk, many hills of ghee, and large bodies of
+transparent water occur there. Verily, I beheld many such regions, never
+seen by me before of happiness and joy, approved by the king of the dead.
+Beholding all those objects, I addressed the ancient and puissant judge
+of the dead, saying, 'For whose use and enjoyment have these rivers with
+eternal currents of milk and ghee been ordained?' Yama answered me
+saying, 'These streams of milk and ghee, know thou, are for the enjoyment
+of those righteous persons, that make gifts in the world of men. Other
+eternal worlds there are which are filled with such mansions free from
+sorrow of every kind. These are reserved for those persons that are
+engaged in making gifts of kine.[353] The mere gift of kine is not worthy
+of praise. There are considerations of propriety or otherwise about the
+person unto whom kine should be given, the time for making those gifts,
+the kind of kine that should form the object of gifts, and the rites that
+should be observed in making the gifts. Gifts of kine should be made
+after ascertaining the distinctive qualifications of both Brahmanas (who
+are to receive them) and the kine themselves (which are to be given
+away). Kine should not be given unto one in whose abode they are likely
+to suffer from fire or the sun. That Brahmana who is possessed of Vedic
+lore, who is of austere penances, and who performs sacrifices, is
+regarded as worthy of receiving kine in gift. Those kine that have been
+rescued from distress situation, or that have been given by poor
+householders from want of sufficient means to feed and cherish them, are,
+for these reasons, reckoned as of high value.[354] Abstaining from all
+food and living upon water alone for three nights and sleeping the while
+on the bare earth, one should, having properly fed the kine one intends
+to give away, give them unto Brahmanas after having gratified them also
+(with other gifts). The kine given away should be accompanied by their
+calves. They should, again, be such as to bring forth good calves, at the
+proper seasons. They should be accompanied with other articles so given
+away. Having completed the gift, the giver should live for three days on
+only milk and forbearing from food of every other kind. He, who gives a
+cow that is not vicious, that brings forth good calves at proper
+intervals, and that does not fly away from the owners' house, and
+accompanies such gift with a vessel of white brass for milking her,
+enjoys the felicity of heaven for as many years as are measured by the
+number of hairs on the animal's body. He, who gives unto a Brahmana a
+bull well-broken and capable of bearing burdens, possessed of strength
+and young in years, disinclined to do any mischief, large-sized and
+endued with energy, enjoys those regions, that are reserved for givers of
+kine. He is regarded as a proper person for receiving a cow in gift who
+is known to be mild towards kine, who takes kine for his refuge, who is
+grateful, and who has no means of subsistence assigned unto him. When an
+old man becomes ill, or when a Brahmana intends to perform a sacrifice,
+or when one wishes to till for agriculture, or when one gets a son
+through the efficacy of a Homa performed for the purpose, or for the use
+of one's preceptor, or for the sustenance of a child (born in the usual
+way), one should give away a beloved cow. Even these are the
+considerations that are applauded (in the matter of making gifts of kine)
+in respect of place and time. The kine that deserve to be given away are
+those that yield copious measures of milk, or those that are well-known
+(for their docility and other virtues). or those that have been purchased
+for a price, or those that have been acquired as honoraria for learning,
+or those that have been obtained in exchange by offering other living
+creatures (such as sheep and goats, etc.), or those that have been won by
+prowess of arms, or those that have been gained as marriage-dower (from
+fathers-in-law and other relations of the wife).'
+
+"Nachiketa continued, 'Hearing these words of Vaivaswata, I once more
+addressed him, saying, 'What are those objects by giving which, when kine
+are not procurable, givers may yet go to regions reserved for men making
+gifts of kine?' Questioned by me, the wise Yama answered, explaining
+further what the end is that is attainable by making gifts of kine. He
+said, 'In the absence of kine, a person by making gifts of what has been
+regarded as the substitute of kine, wins the merit of making gifts of
+kine. If, in the absence of kine, one makes a gift of a cow made of ghee,
+observant of a vow the while, one gets for one's use these rivers of ghee
+all of which approach one like an affectionate mother approaching her
+beloved child. If, in the absence of even a cow made of ghee, one makes a
+gift of a cow made of sesame seeds, observing a cow the while, one
+succeeds with the assistance of that cow to get over all calamities in
+this world and to enjoy great happiness hereafter from these rivers of
+milk that thou beholdest! If in the absence of a cow made of sesame
+seeds, one makes a gift of a cow made of water one succeeds in coming to
+these happy regions and enjoying this river of cool and transparent
+water, that is, besides capable of granting the fruition of every wish.'
+The king of the dead explained to me all this while I was his guest, and,
+O thou of unfading glory, great was the joy that I felt at sight of all
+the wonders he showed me. I shall now tell thee what would certainly be
+agreeable to thee. I have now got a great sacrifice whose performance
+does not require much wealth. That sacrifice (constituted by gifts of
+kine) may be said to flow from me, O sire! Others will obtain it also. It
+is not inconsistent with the ordinances of the Vedas. The curse that thou
+hadst pronounced upon me was no curse but was in reality a blessing,
+since it enabled me to have a sight of the great king of the dead. There
+I have beheld what the rewards are that attach to gifts. I shall,
+henceforth, O thou of great soul, practise the duty of gift without any
+doubt lurking in my mind respecting its rewards. And, O great Rishi, the
+righteous Yama, filled with joy, repeatedly told me, 'One, who, by making
+frequent gifts, has succeeded in acquiring purity of mind should then
+make gifts of kine specially. This topic (about gifts) is fraught with
+sanctity. Do thou never disregard the duties in respect of gifts. Gifts,
+again, should be made unto deserving persons, when time and place are
+suitable. Do thou, therefore, always make gifts of kine. Never entertain
+any doubts in this respect. Devoted to the path of gifts, many
+high-souled persons in days of yore used to make gifts of kine. Fearing
+to practise austere penances, they made gifts according to the extent of
+their power. In time they cast off all sentiments of pride and vanity,
+and purified their souls. Engaged in performing Sraddhas in honour of the
+Pitris and in all acts of righteousness, they used to make, according to
+the extent of their power, gifts of kine, and as the reward of those acts
+they have attained to heaven and are shining in effulgence for such
+righteousness. One should, on the eighth day of the moon that is known by
+the name of Kamyashtami, make gifts of kine, properly won, unto the
+Brahmanas after ascertaining the eligibility of the recipients (by the
+ordinances already laid down). After making the gift, one should then
+subsist for ten days together upon only the milk of kine, their dung and
+their urine (abstaining from all other food the while). The merit that
+one acquires by making a gift of a bull is equal to that which attaches
+to the divine vow. By making a gift of a couple of kine one acquires, as
+the reward thereof, a mastery of the Vedas. By making a gift of cars and
+vehicles with kine yoked thereto, one acquires the merit of baths in
+sacred waters. By making a gift of a cow of the Kapila species, one
+becomes cleansed of all one's sins. Verily, by giving away even a single
+cow of the Kapila species that has been acquired by legitimate means, one
+becomes cleansed of all the sins one may have committed. There is nothing
+higher (in point of tastes) than the milk which is yielded by kine. The
+gift of a cow is truly regarded as a very superior gift. Kine by yielding
+milk, rescue all the worlds from calamity. It is kine, again, that
+produce the food upon which creatures subsist. One, who, knowing the
+extent of the service that kine do, does not entertain in one's heart
+affection for kine, is a sinner that is certain to sink in hell.[355] If
+one gives a thousand or a hundred or ten or five kine, verily, if one
+gives unto a righteous Brahmana even a single cow which brings forth good
+calves at proper intervals, one is sure to see that cow approach one in
+heaven in the form of a river of sacred water capable of granting the
+fruition of every wish. In respect of the prosperity and the growth that
+kine confer, in the matter also of the protection that kine grant unto
+all creatures of the earth, kine are equal to the very rays of the sun
+that fall on the earth.[356] The word that signifies the cow stands also
+for the rays of the sun. The giver of a cow becomes the progenitor of a
+very large race that extends over a large part of the earth. Hence, he
+that gives a cow shines like a second sun in resplendence. The disciple
+should, in the matter of making gifts of kine, select his preceptor. Such
+a disciple is sure to go to heaven. The selection of a preceptor (in the
+matter of the performance of pious deeds) is regarded as a high duty by
+persons conversant with the ordinances. This is, indeed, the initial
+ordinance. All other ordinances (respecting the gift of kine) depend upon
+it.[357] Selecting, after examination, an eligible person among the
+Brahmanas, one should make unto him the gift of a cow that has been
+acquired by legitimate means, and having made the gift cause him to
+accept it. The deities and men and ourselves also, in wishing good to
+other, say, 'Let the merits attaching to gifts be thine in consequence of
+thy righteousness!' Even thus did the judge of the dead speak unto me, O
+regenerate Rishi. I then bowed my head unto the righteous Yama. Obtaining
+his permission I left his dominions and have now come to the sole of thy
+feet.'"
+
+
+
+SECTION LXXII
+
+"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me the topic
+of gifts of kine in speaking of the Rishi Nachiketa Thou hast also
+impliedly discoursed, O puissant one, on the efficacy and pre-eminence of
+that act. Thou hast also told me, O grandsire of great intelligence, of
+the exceedingly afflicting character of the calamity that overtook the
+high-souled king Nriga in consequence of a single fault of his. He had to
+dwell for a tong time at Dwaravati (in the form of a mighty lizard) and
+how Krishna became the cause of his rescue from that miserable plight. I
+have, however, one doubt. It is on the subject of the regions of kine. I
+desire to hear, in detail, about those regions which are reserved for the
+residence of persons that make gifts of kine.'
+
+"Bhishma said, 'In this connection is recited the old narrative of the
+discourse between Him who sprang from the primeval lotus and him who
+performed a hundred sacrifices.'
+
+"Sakra said, 'I see, O Grandsire, that those who are residents of the
+region of kine transcend by their resplendence the prosperity of the
+denizens of heaven and pass them by (as beings of an inferior station).
+This has raised a doubt in my mind. Of what kind, O holy one, are the
+regions of kine? Tell me all about them, O sinless one! Verily, what is
+the nature of those regions that are inhabited by givers of kine? I wish
+to know this of what kind are those regions? What fruits do they bring?
+What is the highest object there which the denizens thereof succeeds in
+winning? What are its virtues? How also do men, freed from every kind of
+anxiety, succeed in going to those regions? For what period does the
+giver of a cow enjoy the fruits that are borne by his gift? How may
+persons make gifts of many kine and how may they make gifts of a few
+kine? What are the merits attaching to gifts of many kine and what those
+that attach to gifts of a few only? How also do persons become givers of
+kine without giving any kine in reality? Do thou tell me all this. How
+does one making gifts of even many kine, O puissant lord, become the
+equal of one that has made gift of only a few kine? How also does one who
+make gifts of only a few kine succeed in becoming the equal of one who
+has made gifts of many kine? What kind or Dakshina is regarded as
+distinguished for pre-eminence in the matter of gifts of kine? It
+behoveth thee, O holy one, to discourse unto me on all this agreeably to
+truth.'"
+
+
+
+SECTION LXXIII
+
+"The Grandsire said, 'The questions thou hast asked me in respect of
+kine, beginning with their gift, are such that there is none else in the
+three worlds, O thou of a hundred sacrifices, who could put them! There
+are many kinds of regions, O Sakra, which are invisible to even thee.
+Those regions are seen by me, O Indra, as also by those women that are
+chaste and that have been attached to only one husband. Rishis observant
+of excellent vows, by means of their deeds of righteousness and piety,
+and Brahmanas of righteous souls, succeed in repairing to them in even
+their fleshy forms. Men that are observant of excellent vows behold those
+regions which resemble the bright creations of dreams, aided by their
+cleansed minds and by that (temporary) emancipation which succeeds the
+loss of one's consciousness of body.[358] Listen, O thou of a thousand
+eyes, to me as I tell thee what the attributes are with which those
+regions are endued. There the very course of Time is suspended.
+Decrepitude is not there, nor Fire which is omnipresent in the universe.
+There the slightest evil does not occur, nor disease, nor weakness of any
+kind. The kine that live there, O Vasava, obtain the fruition of every
+desire which they cherish in their hearts. I have direct experience of
+what I say unto thee. Capable of going everywhere at will and actually
+repairing from place to place with ease, they enjoy the fruition of wish
+after wish as it arises in their minds. Lakes and tanks and rivers and
+forests of diverse kinds, and mansions and hills and all kinds of
+delightful objects,--delightful, that is, to all creatures,--are to be
+seen there. There is no region of felicity that is superior to any of
+these of which I speak. All those foremost of men, O Sakra, who are
+forgiving unto all creatures, who endure everything, who are full of
+affection for all things, who render dutiful obedience unto their
+preceptors, and who are free from pride and vanity, repair to those
+regions of supreme felicity. He, who abstains from every kind of flesh,
+who is possessed of a cleansed heart, who is endued with righteousness,
+who worships his parents with reverence, who is endued with truthfulness
+of speech and conduct, who attends with obedience upon the Brahmanas, who
+is faultless in conduct, who never behaves with anger towards kine and
+towards the Brahmanas, who is devoted to the accomplishment of every
+duty, who serves his preceptors with reverence, who is devoted for his
+whole life to truth and to gifts, and who is always forgiving towards all
+transgression against himself, who is mild and self-restrained, who is
+full of reverence for the deities, who is hospitable to all guests, who
+is endued with compassion,--verily, he, who is adorned with these
+attributes,--succeeds in attaining to the eternal and immutable region of
+kine. He, who is stained with adultery, sees not such a region; nor he,
+who is a slayer of his preceptor; nor he, who speaks falsely or indulges
+in idle boasts; nor he, who always disputes with others; nor he who
+behaves with hostility towards the Brahmanas. Indeed, that wicked wight,
+who is stained with such faults fails to attain even a sight of these
+regions of felicity; also he that injures his friends; also he that is
+full of guile; also he that is ungrateful; also he that is a cheat; also
+he that is crooked in conduct; also he that is a disregarder of religion;
+also he that is a slayer of Brahmanas. Such men are incapable of
+beholding in even imagination the region of kine that is the abode of
+only those who are righteous of deeds. I have told thee everything about
+the region of kine in minute detail, O chief of the deities! Hear now, O
+thou of a hundred sacrifices, the merit that is theirs who are engaged in
+making gifts of kine. He, who make gifts of kine, after purchasing them
+with wealth obtained by inheritance or acquired lawfully by him, attains,
+as the fruit of such an act to many regions of inexhaustible felicity.
+He, who makes a gift of a cow, having acquired it with wealth won at
+dice, enjoys felicity, O Sakra, for ten thousand years of celestial
+measure, He, who acquires a cow as his share of ancestral wealth is said
+to acquire her legitimately. Such a cow may be given away. They that make
+gifts of kine so acquired obtain many eternal regions of felicity that is
+inexhaustible. That person, who, having acquired a cow in gift makes a
+gift of her with a pure heart, succeeds without doubt, O lord of Sachi,
+in obtaining eternal regions of beatitude. That person, who, with
+restrained senses speaks the truth from his birth (to the time of his
+death) and who endures everything at the hands of his preceptor and of
+the Brahmanas, and who practises forgiveness, succeeds in attaining to an
+end that is equal to that of kine. That speech which is improper, O lord
+of Sachi, should, never be addressed to a Brahmana. One, again, should
+not, in even one's mind, do an injury to a cow. One should, in one's
+conduct, imitate the cow, and show compassion towards the cow.[359] Hear,
+O Sakra, what the fruits are that become his, who is devoted to the duty
+of truth. If such a person gives away a single cow, that one cow becomes
+equal to a thousand kine. If a Kshatriya, possessed of such
+qualifications, makes a gift of a single cow, his merit becomes equal to
+that of a Brahmana's. That single cow, listen, O Sakra which such a
+Kshatriya gives away becomes the source of as much merit as the single
+cow that a Brahmana gives away under similar circumstances. Even this is
+the certain conclusion of the scriptures. If a Vaisya, possessed of
+similar accomplishments, were to make a gift of a single cow, that cow
+would be equal to five hundred kine (in respect of the merit she would
+produce) If a Sudra endued with humility were to make a gift of a cow,
+such a cow would be equal to a hundred and twenty-five kine (in respect
+of the merit it would produce) Devoted to penances and truth, proficient
+(in the scriptures and all acts) through dutiful services rendered to his
+preceptor, endued with forgiveness of disposition, engaged in the worship
+of the deities, possessed of a tranquil soul, pure (in body and mind),
+enlightened, observant of all duties, and freed from every kind of
+egotism, that man who makes a gift of a cow unto a Brahmana, certainly
+attains to great merit through that act of his, viz., the gift, according
+to proper rites, of a cow yielding copious milk. Hence, one, with
+singleness of devotion, observant of truth and engaged in humbly serving
+one's preceptor, should always make gifts of kine.[360] Hear, O Sakra,
+what the merit is of that person, who, duly studying the Vedas, shows
+reverence for kine, who always becomes glad at sight of kine, and who,
+since his birth has always bowed his head unto kine. The merit that
+becomes one's by performing the Rajasuya sacrifice, the merit that
+becomes one's by making gifts of heaps of gold, that high merit is
+acquired by a person who shows such reverence for kine. Righteous Rishis
+and high-souled persons crowned with success have said so. Devoted to
+truth, possessed of a tranquil soul, free from cupidity, always truthful
+in speech, and behaving with reverence towards kine with the steadiness
+of a vow, the man, who, for a whole year before himself taking any food,
+regularly presents some food to kine, wins the merit, by such an act, of
+the gift of a thousand kine. That man, who takes only one meal a day and
+who gives away the entire quantity of his other meal unto kine.--verily,
+that man, who thus reverences kine with the steadiness of a vow and shows
+such compassion towards them,--enjoys for ten years' unlimited felicity.
+That man, who confines himself to only one meal a day and 'with the other
+meal saved for some time purchases a cow and makes a gift of it (unto a
+Brahmana), earns, through that gift, O thou of a hundred sacrifices, the
+eternal merit that attaches to the gift of as many kine as there are
+hairs on the body of that single cow so given away. These are
+declarations in respect of the merit that Brahmanas acquire by making
+gifts of kine. Listen now to the merits that Kshatriyas may win. It has
+been said that a Kshatriya, by purchasing a cow in this manner and making
+a gift of it unto a Brahmana, acquires great felicity for five years. A
+Vaisya, by such conduct, acquires only half the merit of a Kshatriya, and
+a Sudra, by such conduct, earns half the merit that a Vaisya does. That
+man, who sells himself and with the proceeds thereof purchases kine and
+gives them away unto Brahmanas, enjoy felicity in heaven for as long a
+period as kine are seen on earth. It has been said, O highly blessed one,
+that in every hair of such kite as are purchased with the proceeds
+obtained by selling oneself, there is a region of inexhaustible felicity.
+That man, who having acquired kine by battle makes gifts of them (unto
+Brahmanas), acquires as much merit as he, who makes gifts of kine after
+having purchased the same with the proceeds of selling oneself. That man,
+who, in the absence of kine, makes a gift of a cow made of sesame seeds,
+restraining his senses the while, is rescued by such a cow from every
+kind of calamity or distress. Such a man sports in great felicity. The
+mere gift of kine is not fraught with merit. The considerations of
+deserving recipients, of time, of the kind of kine, and of the ritual to
+be observed, should be attended to. One should ascertain the proper time
+for making a gift of kine. One should also ascertain the distinctive
+qualifications of both Brahmanas (who are to receive them) and of kine
+themselves (which are to be given away). Kine should not be given unto
+one in whose abode they are likely to suffer from fire or the sun. One,
+who is rich in Vedic lore, who is of pure lineage, who is endued with a
+tranquil soul, who is devoted to the performance of sacrifices, who fears
+the commission of sin, who is possessed of varied knowledge, who is
+compassionate towards kine, who is mild in behaviour, who accords
+protection unto all that seek it of him, and who has no means of
+sustenance assigned unto him, is regarded as a proper person for
+receiving a gift of kine. Unto a Brahmana who has no means of sustenance,
+unto him while he is exceedingly afflicted for want of food (in a time,
+of famine, for example) for purposes of agriculture, for a child born in
+consequence of Homa, for the purposes of his preceptor, for the
+sustenance of a child born (in the ordinary course), should a cow be
+given. Verily, the gift should be made at a proper time and in a proper
+place[361]. Those kine, O Sakra, whose dispositions are well-known, which
+have been acquired as honoraria for knowledge, or which have been
+purchased in exchange for other animals (such as goats, sheep, etc.), or
+which have been who by prowess of arms, or obtained as marriage-dower; or
+which have been acquired by being rescued from situations of danger, or
+which incapable of being maintained by their 'poor owner have been made
+over for careful keep, to another's house are, for such reasons, regarded
+as proper objects of gift. Those kine which are strong of body, which
+have good dispositions, and which emit an agreeable fragrance, are
+applauded in the matter of gifts. As Ganga is the foremost of all
+streams, even so is a Kapila cow the foremost of all animals of the
+bovine breed. Abstaining from all food and living only upon water for
+three nights, and sleeping for the same period upon the bare earth, one
+should make gifts of kine unto Brahmanas after having gratified them with
+other presents. Such kine, freed from every vice should, at the same
+time, be accompanied by healthy calves that have not been weaned. Having
+made the gift, the giver should live for the next three days in
+succession on food consisting only of the products of the cow.[362] By
+giving away a cow that is of good disposition, that quietly suffers
+herself to be milked that always brings forth living and hale calves, and
+that does not fly away from the owner's abode, the giver enjoys felicity
+in the next world for as many years as there are hairs on her body.
+Similarly, by giving unto a Brahmana a bull that is capable of bearing
+heavy burden, that is young and strong and docile, that quietly bears the
+yoke of the plough, and that is possessed of such energy as is sufficient
+to undergo even great labour one attains to such regions as are his who
+gives away ten kine. That person, who rescues kine and Brahmanas (from
+danger) in the wilderness, O Kausika, becomes himself rescued from every
+kind of calamity. Hear what his merit is.[363] The merit such a man
+acquires is equal to the eternal merit of a Horse-sacrifice. Such a
+person attains to whatever end he desires at the hour of death. Many a
+region of felicity,--in fact, whatever happiness he covets in his
+heart,--becomes attainable to him in consequence of such an act of his.
+Verily, such man, permitted by kine, lives honoured in every region of
+felicity. That man, who follows kine every day in the woods himself
+subsisting the while on grass and cowdung and leaves of trees, his heart
+freed from desire of fruit, his senses restrained from every improper
+object and his mind purified of all dross,--that man,--O thou of a
+hundred sacrifices, lives in joy and freed from the dominion of desire in
+my region or in any other region of happiness that he wishes, in the
+company of the deities!"
+
+
+
+SECTION LXXIV
+
+"Indra said, 'I wish to know, O Grandsire, what the end is that is
+attained by him who consciously steals a cow or who sells one from
+motives of cupidity."
+
+"The Grandsire said, 'Hear what the consequences are that overtake those
+persons that steal a cow for killing her for food or selling her for
+wealth, or making a gift of her unto a Brahmana. He, who, without being
+checked by the restraints of the scriptures, sells a cow, or kills one,
+or eats the flesh of a cow, or they, who, for the sake of wealth, suffer
+a person to kill kine,--all these, viz., he that kills, he that eats, and
+he that permits the slaughter,--rot in hell for as many years as there
+are hairs on the body of the cow so slain.[364] O thou of great
+puissance, those faults and those kinds of faults that have been said to
+attach to one that obstructs a Brahmana's sacrifice, are said to attach
+to the sale and the theft of kine. That man, who, having stolen a cow
+makes a gift of her unto a Brahmana, enjoys felicity in heaven as the
+reward of the gift but suffers misery in hell for the sin of theft for as
+long a period. Gold has been said to constitute the Dakshina, O thou of
+great splendour, in gifts of kine. Indeed, gold has been said to be the
+best Dakshina in all sacrifices. By making a gift of kine one is said to
+rescue one's ancestors to the seventh degree as also one's descendants to
+the seventh degree. By giving away kine with Dakshina of gold one rescues
+one's ancestors and descendants of double the number. The gift of gold is
+the best of gifts. Gold is, again, the best Dakshina. Gold is a great
+cleanser, O Sakra, and is, indeed, the best of all cleansing objects. O
+thou of a hundred sacrifices, gold has been said to be the sanctifier of
+the entire race of him who gives it away. I have thus, O thou of great
+splendour, told thee in brief of Dakshina.'
+
+"Bhishma said, 'Even this was said by the Grandsire unto Indra, O chief
+of Bharata's race! Indra imparted it unto Dasaratha, and Dasaratha in his
+turn unto his son Rama, Rama of Raghu's race imparted it unto his dear
+brother Lakshmana of great fame. While dwelling in the woods, Lakshmana
+imparted it unto the Rishis. It has then come down from generation to
+generation, for the Rishis of rigid vows held it amongst themselves as
+also the righteous kings of the earth. My preceptor, O Yudhishthira,
+communicated it to me. That Brahmana, who recites it every day in the
+assemblies of Brahmanas, in sacrifices or at gifts of kine, or when two
+persons meet together, obtains hereafter many regions of inexhaustible
+felicity where he always resides with the deities as his companions. The
+holy Brahman, the Supreme Lord, had said so (unto Indra on the subject of
+kine).'"
+
+
+
+SECTION LXXV
+
+"Yudhishthira said, 'I have been greatly assured, O thou of puissance, by
+thee thus discoursing unto me of duties. I shall, however, give
+expression to the doubts I have. Do thou explain them to me, O grandsire!
+What are the fruits, declared in the scriptures, of the vows that men
+observe. Of what nature are the fruits, O thou of great splendour, of
+observances of other kinds? What, again, are the fruits, of one's
+studying the Vedas properly?[365] What are the fruits of gifts, and what
+those of holding the Vedas in memory? What are the fruits that attach to
+the teaching of the Vedas? I desire to know all this. What, O grandsire,
+are the merits attaching to the non-acceptance of gifts in this world?
+What fruits are seen to attach to him who mazes gifts of knowledge? What
+are the merits acquired by persons that are observant of the duties of
+their order, as also by heroes that do not flee from battle? What are the
+fruits that have been declared to attach to the observance of purity and
+to the practice of Brahmacharya? What are the merits that attach to the
+service of the father and of the mother? What also are the merits of
+serving preceptors and teachers, and what are the merits of compassion
+and kindness? I desire to know all these, O grandsire, truly and in
+detail, O thou that art conversant with all the scriptures! Great is the
+curiosity f feel.'
+
+"Bhishma said, 'Eternal regions of felicity become his, who, having
+properly commenced a Vrata (vow) completes its observance according to
+the scriptures, without a break. The fruits of Niyamas, O king, are
+visible even in this world. These rewards that thou hast won are those of
+Niyamas and sacrifices. The fruits that attach to the study of the Vedas
+are seen both here and hereafter. The person, who is devoted to the study
+of the Vedas is seen to sport in felicity both in this world and in the
+region of Brahma. Listen now to me, O king, as I tell thee in detail what
+the fruits are of self-restraint. They that are self-restrained are happy
+everywhere. They that are self-restrained are always in the enjoyment of
+that felicity which attaches to the absence or subjugation of desire.
+They that are self-restrained are competent to go everywhere at will.
+They that are self-restrained are capable of destroying every foe.
+Without doubt, they that are self-restrained succeed in obtaining
+everything they seek. They that are self-restrained, O son of Pandu,
+obtain the fruition of every wish. The happiness that men enjoy in heaven
+through penances and prowess (in arms) through gift, and through diverse
+sacrifices, becomes theirs that are self-restrained and forgiving.
+Self-restraint is more meritorious than gift. A giver, after making a
+gift unto the Brahmanas, may yield to the Influence of wrath. A
+self-restrained man, however, never yields to wrath. Hence,
+self-restraint is superior (in point of merit) to gift. That man, who
+makes gifts without yielding to wrath, succeeds in attaining to eternal
+regions of felicity. Wrath destroys the merit of a gift. Hence,
+self-restraint is superior to gift. There are various invisible places, O
+monarch, numbering by ten thousands, in heaven. Existing in all the
+regions of heaven, these places belong to the Rishis. Persons, leaving
+this world, attain to them and become transformed into deities. O king,
+the great Rishis repair thither, aided only by their self-restraint, and
+as the end of their efforts to attain to a region of superior happiness.
+Hence, self-restraint is superior (in efficacy) to gift. The person, who
+becomes a preceptor (for teaching the Vedas), and who duly worships the
+fire, taking leave of all his afflictions in this world, enjoys
+inexhaustible felicity, O king, in the region of Brahma. That man, who,
+having himself studied the Vedas, imparts a knowledge thereof unto
+righteous disciples, and who praises the acts of his own preceptor,
+attain to great honours in heaven. That Kshatriya, who takes to the study
+of the Vedas, to the performance of sacrifices, to the making of gifts,
+and who rescues the lives of others in battle, similarly attains to
+great, honours in heaven. The Vaisya, who, observant of the duties of his
+order, makes gifts, reaps as the fruit of those gifts, a crowning reward.
+The Sudra, who duly observes the duties of his order (which consist of
+services rendered to the three other orders) wins heaven as the reward of
+such services. Diverse kinds of heroes have been spoken of (in the
+scriptures). Listen to me as I expound to thee what the rewards are that
+they attain to. The rewards are fixed of a hero belonging to a heroic
+race. There are heroes of sacrifice, heroes of self-restraint, heroes of
+truth, and others equally entitled to the name of hero. There are heroes
+of battle, and heroes of gift of liberality among men. There are many
+persons, who may be called the heroes of the Sankhya faith as, indeed,
+there are many others that are called heroes of Yoga. There are others
+that are regarded as heroes in the matter of forest-life, of householding
+or domesticity, and of renunciation (or Sannyasa). Similarly, there are
+others that are called heroes of the intellect, and also heroes of
+forgiveness. There are other men, who live in tranquillity and who are
+regarded as heroes of righteousness. There are diverse other kinds of
+heroes that practise diverse other kinds of vows and observances. There
+are heroes devoted to the study of the Vedas and heroes devoted to the
+teaching of the same. There are, again, men that come to be regarded as
+heroes for the devotion with which they wait upon and serve their
+preceptors, as indeed, heroes in respect of the reverence they show to
+their sires. There are heroes in respect of obedience to mothers, and
+heroes in the matter of the life of mendicancy they lead. There are
+heroes in the matter of hospitality to guests, whether living as
+householders. All these heroes attain to very superior, regions of
+felicity which are, of course, acquired by them as the rewards of their
+own acts. Holding all the Vedas in memory, or ablutions performed in all
+the sacred waters, may or may not be equal to telling the Truth every day
+in one's life. A thousand horse sacrifices and Truth were once weighed in
+the balance. It was seen that Truth weighed heavier than a thousand
+horse-sacrifices. It is by Truth that the sun is imparting heat, it is by
+Truth that fire blazes up, it is by Truth that the winds blow; verily,
+everything rests upon Truth. It is Truth that gratifies the deities, the
+Pitris and the Brahmanas. Truth has been said to be the highest duty.
+Therefore, no one should ever transgress Truth. The Munis are all devoted
+to Truth. Their prowess depends upon Truth. They also swear by Truth.
+Hence, Truth is pre-eminent. All truthful men, O chief of Bharata's race,
+succeed by their truthfulness in attaining to heaven and sporting there
+in felicity. Self-restraint is the attainment of the reward that attaches
+to Truth. I have discoursed on it with my whole heart. The man of humble
+heart who is possessed of self-restraint, without doubt, attains to great
+honours in heaven. Listen now to me, O lord of Earth, as I expound to
+thee the merits of Brahmacharya. That man, who practises the vow of
+Brahmacharya from his birth to the time of his death, know, O king, has
+nothing unattainable! Many millions of Rishis are residing in the region
+of Brahma. All of them, while here, were devoted to Truth, and
+self-restrained and had their vital seed drawn up. The vow of
+Brahmacharya, O king, duly observed by a Brahmana, is sure to burn all
+his sins. The Brahmana is said to be a blazing fire. In those Brahmanas
+that are devoted to penances, the deity of fire becomes visible. If a
+Brahmacharin yields to wrath in consequence of any slight the chief of
+the deities himself trembles in fear. Even this is the visible fruit of
+the vow of Brahmacharya that is observed by the Rishis. Listen to me, O
+Yudhishthira, what the merit is that attaches to the worship of the
+father and the mother. He, who dutifully serves his father without ever
+crossing him in anything, or similarly serves his mother or (elder)
+brother or other senior or preceptor, it should be known, O king, earns a
+residence in heaven. The man of cleansed soul, in consequence of such
+service rendered to his seniors, has never even to behold hell.'"
+
+
+
+SECTION LXXVI
+
+"Yudhishthira said, 'I desire, O king, to hear thee discourse in detail
+upon those high ordinances which regulate gifts of kine, for it is by
+making gifts (of kine) according to those ordinances that one attains to
+innumerable regions of eternal felicity.'
+
+"Bhishma said, 'There is no gift, O lord of Earth, that is higher in
+point of merit than the gift of kine. A cow, lawfully acquired, if given
+away, immediately rescues the whole race of the giver. That ritual which
+sprang for the benefit of the righteous, was subsequently declared for
+the sake of all creatures. That ritual has come down from primeval time.
+It existed even before it was declared. Verily, O king, listen to me as I
+recite to thee that ritual which affects the gift of kine.[366] In days
+of yore when a number of kine (intended to be given away) was brought
+(before him), king Mandhatri, filled with doubt in respect of the ritual
+he should observe (in actually giving them away), properly questioned
+Vrihaspati (the preceptor of the celestials) for an explanation of that
+doubt. Vrihaspati said, 'Duly observing restraints the while, the giver
+of kine should, on the previous day, properly honour the Brahmanas and
+appoint the (actual) time of gift. As regards the kine to be given away,
+they should be of the class called Rohini. The kine also should be
+addressed with the words--Samange and Vahule--Entering the fold where the
+kine are kept, the following Srutis should be uttered,--The cow is my
+mother. The bull is my sire. (Give me) heaven and earthly prosperity! The
+cow is my refuge!--Entering the fold and acting in this way, the giver
+should pass the night there.' He should again utter the formula when
+actually giving away the kine.[367] The giver, thus residing with the
+kine in the fold without doing anything to restrain their freedom, and
+lying down on the bare earth (without driving away the gnats and other
+insects that would annoy him as they annoy the kine), becomes immediately
+cleansed of all his sins in consequence of his reducing himself to a
+state of perfect similitude with the kine. When the sun rises in the
+morning, thou shouldst give away the cow, accompanied by her calf and a
+bull. As the reward of such an act, heaven will certainly become
+attainable to thee. The blessings also that are indicated by the Mantras
+will also be thine. The Mantras contain these references to kine: Kine
+are endued with the elements of strength and energetic exertion. Kine
+have in them the elements of wisdom. They are the source of that
+immortality which sacrifice achieves. They are the refuge of all energy.
+They are the steps by which earthly prosperity is won. They constitute
+the eternal course of the universe. They lead to the extension of one's
+race. Let the kine (I give away) destroy my sins. They have that in them
+which partakes in the nature of both Surya, and Soma. Let them be aids to
+my attainment of heaven. Let them betake themselves to me as a mother
+takes to her offspring. Let all other blessings also be mine that have
+not been named in the Mantras I have uttered! In the alleviation or cure
+of phthisis and other wasting diseases, and in the matter of achieving
+freedom from the body, if a person takes the help of the five products of
+the cow, kine become inclined to confer blessings upon the person like
+the river Saraswati--Ye kine, ye are always conveyers of all kinds of
+merit! Gratified with me, do ye appoint a desirable end for me! I have
+today become what ye are! By giving you away, I really give myself away.
+(After these words have been uttered by giver, the receiver should
+say),--Ye are no longer owned by him who gives you away! Ye have now
+become mine. Possessed of the nature of both Sutya and Soma, do ye cause
+both the giver and the receiver to blaze forth with all kinds of
+prosperity!--(As already indicated), the giver should duly utter the
+words occurring in the first part of the above verse. The regenerate
+recipient, conversant with the ritual that regulates the gift of kine,
+should, when receiving the kine in gift, utter (as already) said the
+words occurring in the latter half of the above verse. The man who,
+instead of a cow, gives away the usual value thereof or cloths or gold,
+comes to be regarded as the giver of a cow The giver, when giving away
+the usual value of a cow (as the substitute of a cow) should utter the
+words,--This cow with face upturned is being given away. Do thou accept
+her!--The man who gives away cloths (as the substitute of a cow) should
+utter the words,--Bhavitavya--(meaning that the gift should be regarded
+as representing a cow). The man who gives away gold (as the substitute of
+a cow) should utter the word,--Vaishnavi (meaning, this gold that I give
+away is of the form and nature of a cow).--Even these are the words that
+should be uttered in the order of the kind of gift mentioned above. The
+reward that is reaped by making such vicarious gifts of kine is residence
+in Heaven for six and thirty thousand years, eight thousand years, and
+twenty thousand years respectively. Even these are the merits,
+respectively, of gifts of things as substitute of kine. While as regards
+him who gives an actual cow all the merits that attach to vicarious gifts
+of kine become his at only the eight step (homewards) of the
+recipient.[368] He that gives an actual cow becomes endued with righteous
+behaviour in this world. He that gives the value of a cow becomes freed
+from every kind of fear. He that gives a cow (as a substitute in way for
+a real cow) never meet with sorrow. All the three, as also they that
+regularly go through their ablutions and other acts at early dawn, and he
+that is well-conversant with the Mahabharata, it is well-known, attain to
+the regions of Vishnu and Soma. Having given away a cow, the giver
+should, for three nights, adopt the vaccine vow, and pass one night with
+kine. Commencing again from that lunation, numbering the eight, which is
+known by the name of Kamya, he should pass three nights, supporting
+himself entirely on milk and urine and dung of the cow.[369] By giving
+away a bull, one attains to the merit that attaches to the divine vow
+(Brahmacharya). By giving away a couple of kine, one acquires the mastery
+of the Vedas. That man who performs a sacrifice and makes gifts of kine
+agreeably to the ritual laid down, attains to many regions of a superior
+character. These, however, are not attainable by the person who is
+unacquainted with that ritual (and who, therefore, gives away kine
+without observing the scriptural declarations). That man who gives away
+even a single cow that yields a copious measure of milk, acquires the
+merit of giving away all desirable things on Earth collected together.
+What need, therefore, be said of the gift of many such kine as yield
+Havya and Kavya in consequence of their full udders? The merit that
+attaches to the gift of superior oxen is greater than that which attaches
+to the gift of kine. One should not, by imparting a knowledge of this
+ritual, benefit a person that is not one's disciple or that is not
+observant of vows or that is bereft of faith or that is possessed of a
+crooked understanding. Verily, this religion is a mystery, unknown to
+most people. One that knows it should not speak of it at every place.
+There are, in the world, many men that are bereft of faith. There are
+among men many persons that are mean and that resemble Rakshasas. This
+religion, if imparted unto them, would lead to evil. It would be
+productive of equal evil if imparted to such sinful men as have taken
+shelter in atheism.--Listen to me, O king, as I recite to thee the names
+of those righteous monarchs that have attained to regions of great
+felicity as the reward of those gifts of kine which they made agreeable
+to the instructions of Vrihaspati, Usinara, Viswagaswa, Nriga,
+Bhagiratha, the celebrated Mandhatri the son of Yuvanaswa, king
+Muchukunda, Bhagiratha, Naishadha. Somaka, Pururavas, Bharata of imperial
+sway to whose race belongs all the Bharatas, the heroic Rama the son of
+Dasaratha, and many other celebrated kings of great achievement, and also
+king Dilipa of widely known deeds, all, in consequence of their gifts of
+kine agreeable to the ritual, attained to Heaven. King Mandhatri was
+always observant of sacrifices, gifts, penances, kingly duties, and gifts
+of kine. Therefore, O son of Pritha, do thou also bear in mind those
+instructions of Vrihaspati which I have recited unto thee (in respect of
+gifts of kine). Having obtained the kingdom of the Kurus, do thou, with a
+cheerful heart, make gifts of good kine unto foremost of Brahmanas!'
+
+"Vaisampayana continued, 'Thus addressed by Bhishma on the subject of
+properly making gifts of kine, king Yudhishthira did all that Bhishma
+wished. Verily, king Yudhishthira bore in mind the whole of that religion
+which the preceptor of the deities imparted unto the royal Mandhatri.
+Yudhishthira from that time began to make always gifts of kine and to
+support himself on grains of barley and on cowdung as both his food and
+drink. The king also began to sleep from that day on the bare earth, and
+possessed of restrained soul and resembling a bull in conduct, he became
+the foremost of monarchs.[370] The Kuru king from that day became very
+attentive to kine and always worshipped them, hymning their praises. From
+that day, the king gave up the practice of yoking kine unto his vehicles.
+Wheresoever he had occasion to go, he proceeded on cars drawn by horses
+of good mettle.'"
+
+
+
+SECTION LXXVII
+
+"Vaisampayana said, 'King Yudhishthira endued with humility, once again
+questioned the royal son of Santanu on the subject of gifts of kine in
+detail.'
+
+"The king said, 'Do thou, O Bharata, once more discourse to me in detail
+on the merits of giving away kine. Verily, O hero, I have not been
+satiated with hearing thy nectar-like words!'
+
+"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just,
+Santanu's son began to discourse to him once again, in detail on the
+merits attaching to the gift of kine.'
+
+"Bhishma said, 'By giving unto a Brahmana a cow possessed of a calf,
+endued with docility and other virtues, young in years, and wrapped round
+with a piece of cloth, one becomes cleansed of all one's sins. There are
+many regions (in Hell) which are sunless. One who makes the gift of a cow
+has not to go thither. That man, however, who gives unto a Brahmana a cow
+that is incapable of drinking or eating, that has her milk dried up, that
+is endued with senses all of which have been weakened, and that is
+diseased and overcome with decrepitude, and that may, therefore, be
+likened to a tank whose water has been dried up,--indeed, the man who
+gives such a cow unto a Brahmana and thereby inflicts only pain and
+disappointment upon him, has certainly to enter into dark Hell. That cow
+which is wrathful and vicious, or diseased, or weak or which has been
+purchased without the price agreed upon having been paid,--or which would
+only afflict the regenerate recipient with distress and disappointment,
+should never be given. The regions such a man may acquire (as the rewards
+of other acts of righteousness performed by him) would fail to give him
+any happiness or impart to him any energy. Only such kine as are strong,
+endued with good behaviour, young in years, and possessed of fragrance,
+are applauded by all (in the matter of gift). Verily, as Ganga is the
+foremost of all rivers, even so is a Kapila cow the foremost of all kine.'
+
+"Yudhishthira said, 'Why, O grandsire, do the righteous applaud the gift
+of a Kapila cow (as more meritorious) when all good kine that are given
+away should be regarded as equal? O thou of great puissance, I wish to
+hear what the distinction is that attaches to a Kapila cow. Thou art,
+verily, competent to discourse to me on this topic!'[371]
+
+"Bhishma said, 'I have, O son, heard old men recite this history
+respecting the circumstances under which the Kapila cow was created. I
+shall recite that old history to thee! In days of yore, the Self-born
+Brahman commanded the Rishi Daksha, saying,--Do thou create living
+creatures! From desire of doing good to creatures, Daksha, in the first
+instance, created food. Even as the deities exist, depending upon nectar,
+all living creatures, O puissant one, live depending upon the sustenance
+assigned by Daksha. Among all objects mobile and immobile, the mobile are
+superior. Among mobile creatures Brahmanas are superior. The sacrifices
+are all established upon them. It is by sacrifice that Soma (nectar) is
+got. Sacrifice has been established upon kine.[372] The gods become
+gratified through sacrifices. As regards the Creation then, the means of
+support came first, creatures came next. As soon as creatures were born,
+they began to cry aloud for food. All of them then approached their
+creator who was to give them food like children approaching their father
+or mother. Knowing the intention which moved all his creatures, the holy
+lord of all creatures, viz., Daksha, for the sake of the beings he had
+created, himself drank a quantity of nectar. He became gratified with the
+nectar he quaffed and thereupon an eructation came out, diffusing an
+excellent perfume all around. As the result of that eructation. Daksha
+saw that it gave birth to a cow which he named Surabhi. This Surabhi was
+thus a daughter of his, that had sprung from his mouth. The cow called
+Surabhi brought forth a number of daughters who came to be regarded as
+the mothers of the world. Their complexion was like that of gold, and
+they were all Kapilas. They were the means of sustenance for all
+creatures. As those kine, whose complexion resembled that of Amrita,
+began to pour milk, the froth of that milk arose and began to spread on
+every side, even as when the waves of a running stream dashing against
+one another, copious froth is produced that spreads on every side. Some
+of that froth fell, from the mouths of the calves that were sucking, upon
+the head of Mahadeva who was then sitting on the Earth. The puissant
+Mahadeva thereupon, filled with wrath, cast his eyes upon those kine.
+With that third eye of his which adorns his forehead, he seemed to burn
+those kine as he looked at them. Like the Sun tingeing masses of clouds
+with diverse colours the energy that issued from the third eye of
+Mahadeva produced, O monarch, diverse complexion in those kine. Those
+amongst them, however, which succeeded in escaping from the glance of
+Mahadeva by entering the region of Soma, remained of the same colour with
+which they were born, for no change was produced in their complexion.
+Seeing that Mahadeva had become exceedingly angry; Daksha, the lord of
+all creatures, addressed him, saying--Thou hast, O great deity, been
+drenched with nectar. The milk or the froth that escapes from the mouths
+of calves sucking their dams is never regarded as impure remnant.[373]
+Chandramas, after drinking the nectar, pours it once more. It is not,
+however, on that account, looked upon as impure. After the same manner,
+the milk that these kine yield, being born of nectar, should not be
+regarded as impure (even though the udders have been touched by the
+calves with their mouths). The wind can never become impure. Fire can
+never become impure. Gold can never become impure. The Ocean can never
+become impure. The Nectar, even when drunk by the deities, can never
+become impure. Similarly, the milk of a cow, even when her udders are
+sucked by her calf, can never become impure. These kine will support all
+these worlds with the milk they will yield and the ghee that will be
+manufactured therefrom. All creatures wish to enjoy the auspicious
+wealth, identifiable with nectar, that kine possess!--Having said these
+words, the lord of creatures, Daksha, made a present unto Mahadeva of a
+bull with certain kine. Daksha gratified the heart of Rudra, O Bharata,
+with that present, Mahadeva, thus gratified, made that bull his vehicle.
+And it was after the form of that bull that Mahadeva adopted the device
+on the standard floating on his battle-car. For this reason it is that
+Rudra came to be known as the bull-bannered deity. It was on that
+occasion also that the celestials, uniting together, made Mahadeva the
+lord of animals. Indeed, the great Rudra became the Master of kine and is
+named as the bull-signed deity. Hence, O king, in the matter of giving
+away kine, the gift is regarded as primarily desirable of Kapila kine
+which are endued with great energy and possessed of colour unchanged
+(from white). Thus are kine, the foremost of all creatures in the world.
+It is from them that the means have flowed of the sustenance of all the
+worlds. They have Rudra for their master. They yield Soma (nectar) in the
+form of milk. They are auspicious and sacred, and grantors of every wish
+and givers of life. A person by making a gift of a cow come to be
+regarded as making a gift of every article that is desired to be enjoyed
+by men. That man who, desiring to attain to prosperity, reads with a pure
+heart and body these verses on the origin of kine, becomes cleansed of
+all his sins and attains to prosperity and children and wealth and
+animals. He who makes a gift of a cow, O king, always succeeds in
+acquiring the merits that attach to gifts of Havya and Kavya, to the
+offer of oblations of water unto the Pitris, to other religious acts
+whose performance brings peace and happiness, to the gift of vehicles and
+cloths, and to the cherishing of children and the old.'
+
+"Vaisampayana continued, 'Hearing these words of his grandsire, Pritha's
+son, viz., the royal Yudhishthira of Ajamida's race, uniting with his
+brothers, began to make gifts of both bulls and kine of different colours
+unto foremost of Brahmanas. Verily, for the purpose of subduing regions
+of felicity in the next, and winning great fame, king Yudhishthira
+performed many sacrifices and, as sacrificial presents, gave away
+hundreds of thousands of kine unto such Brahmanas.'"
+
+
+
+SECTION LXXVIII
+
+"Bhishma said, 'In days of yore, king Saudasa born of Ikshvaku's race,
+that foremost of eloquent men, on one occasion approached his family
+priest, viz., Vasishtha, that foremost of Rishis, crowned with ascetic
+success, capable of wandering through every region, the receptacle of
+Brahma, and endued with eternal life and put him the following question.'
+
+"Saudasa said, 'O holy one, O sinless one, what is that in the three
+worlds which is sacred and by reciting which at all times a man may
+acquire high merit?'
+
+"Bhishma said, 'Unto king Saudasa who stood before him with head bent in
+reverence, the learned Vasishtha having first bowed unto kine and
+purified himself (in body and mind), discoursed upon the mystery relating
+to kine, a topic that is fraught with result highly beneficial to all
+persons.'
+
+"Vasishtha said, 'Kine are always fragrant. The perfume emanated by the
+exudation of the Amytis agallochum issues out of the bodies. Kine are the
+great refuge of all creatures. Kine constitute the great source of
+blessing unto all.[374] Kine are the Past and the Future. Kine are the
+source of eternal growth. Kine are the root of Prosperity. Anything given
+to kine is never lost. Kine constitute the highest food. They are the
+best Havi for the deities. The Mantras called Swaha and Vashat are
+forever established in kine. Kine constitute the fruit of sacrifices.
+Sacrifices are established in kine. Kine are the Future and the Past, and
+Sacrifice rest on them. Morning and evening kine yield unto the Rishis, O
+foremost of men, Havi for use in Homa, O thou of great effulgence. They
+who make gift of kine succeed in transcending all sins which they may
+have committed and all kinds of calamities into which they may fall, O
+thou of great puissance. The man possessing ten kine and making a gift of
+one cow, he possessing a hundred kine and making a gift of ten kine, and
+he possessing a thousand kine and making a gift of a hundred kine, all
+earn the same measure of merit. The man who, though possessed of hundred
+kine, does not establish a domestic fire for daily worship, that man who
+though possessed of a thousand kine does not perform sacrifices, and that
+man who though possessed of wealth acts as a miser (by not making gift
+and discharging the duties of hospitality), are all three regarded as not
+worthy of any respect. Those men who make gift of Kapila king with their
+calves and with vessel of white brass for milking them,--kine, that is,
+which are not vicious and which while given away, are wrapped round with
+cloths,--succeed in conquering both this and the other world. Such
+persons as succeed in making gift of a bull that is still in the prime of
+youth, that has all its senses strong, and that may be regarded as the
+foremost one among hundreds of herds, that has large horns adorned with
+ornaments (of gold or silver), unto a Brahmana possessed of Vedic
+learning, succeed, O scorcher of foes, its attaining to great prosperity
+and affluence each time they take birth in the world. One should never go
+to bed without reciting the names of kine. Nor should one rise from bed
+in the morning without a similar recitation of the names of kine. Morning
+and evening one should bend one's head in reverence to kine. As the
+consequence of such acts, one is sure to attain to great prosperity. One
+should never feel any repugnance for the urine and the dung of the cow.
+One should never eat the flesh of kine. As the consequence of this, one
+is sure to attain to great prosperity. One should always take the names
+of kine. One should never show any disregard for kine in any way. If evil
+dreams are seen, men should take the names of kine. One should always
+bathe, using cow-dung at the time. One should sit on dried cowdung. One
+should never cast one's urine and excreta and other secretions on
+cowdung. One should never obstruct kine in any way. One should eat,
+sitting on a cowhide purified by dipping it in water, and then cast one's
+eyes towards the west, Sitting with restrained speech, one should eat
+ghee, using the bare earth as one's dish. One reaps, in consequence of
+such acts, that prosperity of which kine are the source[375]. One should
+pour libations on the fire, using ghee for the purpose. One should cause
+Brahmanas to utter blessings upon one, by presents of ghee. One should
+make gift of ghee. One should also eat ghee. As the reward of such acts
+one is sure to attain to that prosperity which kine confer. That man who
+inspires a vaccine form made of sesame seeds by uttering the Vedic
+Mantras called by the name of Gomati, and then adorns that form with
+every kind of gems and makes a gift of it, has never to suffer any grief
+on account of all his acts of omission and commission,--Let kine that
+yield copious measures of milk and that have horns adorned with
+gold,--kine viz., that are Surabhis or the daughters of
+Surabhis.--approach me even as rivers approach the ocean! I always look
+at kine. Let kine always look at me. Kine are ours. We are theirs.
+Ourselves are there where kine are!--Even thus, at night or day, in
+happiness or woe, verily, at times of even great fear,--should a man
+exclaim. By uttering such words he is certain to become freed from every
+fear.'"
+
+
+
+SECTION LXXIX
+
+"Vasishtha said, 'The kine that had been created in a former age
+practised the austerest penances for a hundred thousand years with the
+desire of attaining to a position of great pre-eminence. Verily, O
+scorcher of foes, they said unto themselves,--We shall, in this world,
+become the best of all kinds of Dakshina in sacrifices, and we shall not
+be liable to be stained with any fault! By bathing in water mixed with
+our dung people shall become sanctified. The deities and men shall use
+our dung for the purpose of purifying all creatures mobile and immobile.
+They also that will give us away shall attain to those regions of
+happiness which will be ours.[376]--The puissant Brahman, appearing unto
+them at the conclusion of their austerities, gave them the boons they
+sought, saying,--it shall be as ye wish! Do ye (thus) rescue all the
+worlds!--Crowned with fruition in respect of their wishes, they all rose
+up,--those mothers of both the Past and the Future. Every morning, people
+should bow with reverence unto kine. As the consequence of this, they are
+certain to win prosperity. At the conclusion of their penances O monarch,
+kine became the refuge of the world. It is for this that kine are said to
+be highly blessed, sacred, and the foremost of all things. It is for this
+kine are said to stay at the very head of all creatures. By giving away a
+Kapila cow with a calf resembling herself, yielding a copious measure of
+milk, free from every vicious habit, and covered with a piece of cloth,
+the giver attains to great honours in the region of Brahma. By giving
+away a cow of red complexion, with a calf that resembles herself,
+yielding milk, free from every vice, and covered with a piece of cloth,
+one attains to great honours in the region of Surya. By giving away a cow
+of variegated hue, with a calf similar to herself, yielding milk, free
+from every vice, and covered with a piece of cloth, one attains to great
+honours in the region of Soma. By giving away a cow of white complexion,
+with a calf similar to herself, yielding milk, free from every vice, and
+covered with a piece of cloth, one attains to great honours in the region
+of Indra. By giving away a cow of dark complexion, with a calf similar to
+herself, yielding milk, free from every vice, and covered with a piece of
+cloth, one attains to great honours in the region of Agni. By giving away
+a cow of the complexion of smoke, with a calf similar to herself,
+yielding milk, free from every vice, and covered with a piece of cloth,
+one attains to great honours in the region of Yama. By giving away a cow
+of the complexion of the foam of water, with a calf and a vessel of white
+brass for milking her, and covered with a piece of cloth, one attains to
+the region of Varuna. By giving away a cow whose complexion is like that
+of the dust blown by the wind, with a calf, and a vessel of white brass
+for milking her, and covered with a piece of cloth, one attains to great
+honours in the region of the Wind-god. By giving a cow of the complexion
+of gold, having eyes of a tawny hue with a calf and a vessel of white
+brass for milking her and covered with a piece of cloth, one enjoys the
+felicity of the region of Kuvera. By giving away a cow of the complexion
+of the smoke of straw, with a calf and a vessel of white brass for
+milking her, and covered with a piece of cloth, one attains to great
+honours in the region of the Pitris. By giving away a fat cow with the
+flesh of its throat hanging down and accompanied by her calf, one attains
+with ease to the high region of the Viswedevas. By giving away a Gouri
+cow, with calf similar to her, yielding milk, free from every vice, and
+covered with a piece of cloth, one attains to the region of the Vasus. By
+giving away a cow of the complexion of a white blanket, with a calf and a
+vessel of white brass, and covered with a piece of cloth, one attains to
+the region of the Sadhyas. By giving away a bull with a high hump and
+adorned with every jewel, the giver, O king, attains to the region of the
+Maruts. By giving away a bull of blue complexion, that is full-grown in
+respect of years and adorned with every ornament, the giver attains to
+the regions of the Gandharvas and the Apsaras. By giving away a cow with
+the flesh of her throat hanging down, and adorned with every ornament,
+the giver, freed from every grief, attains to those regions that belong
+to Prajapati himself. That man, O king, habitually makes gifts of kine,
+proceed, piercing through the clouds, on a car of solar effulgence to
+Heaven and shines there in splendour. That man who habitually makes gifts
+of kine comes to be regarded as the foremost of his species. When thus
+proceeding to Heaven, he is received by a thousand celestial damsels of
+beautiful hips and adorned with handsome robes and ornaments. These girls
+wait upon him there and minister to his delight. He sleeps there in peace
+and is awakened by the musical laughter of those gazelle-eyed damsels,
+the sweet notes of their Vinas, the soft strains of their Vallakis, and
+the melodious tinkle of their Nupuras.[377] The men who makes gifts of
+kine resides in Heaven and is honoured there for as many years as there
+are hairs on the bodies of the kine he gives away. Falling off from
+Heaven (upon the exhaustion of his merit), such a man takes birth in the
+order of humanity and, in fact, in a superior family among men.'"
+
+
+
+SECTION LXXX
+
+"Vasishtha said, 'Kine are yielders of ghee and milk. They are the
+sources of ghee and they have sprung from ghee. They are rivers of ghee,
+and eddies of ghee. Let kine ever be in my house! Ghee is always my
+heart. Ghee is even established in my navel. Ghee is in every limb of
+mine. Ghee resides in my mind. Kine are always at my front. Kine are
+always at my rear. Kine are on every side of my person. I live in the
+midst of kine!--Having purified oneself by touching water, one should,
+morning and evening, recite these Mantras every day. By this, one is sure
+to be cleansed of all the sins one may commit in course of the day. They
+who make gifts of a thousand kine, departing from this world, proceed to
+the regions of the Gandharvas and the Apsaras where there are many
+palatial mansions made of gold and where the celestial Ganga, called the
+current of Vasu, runs. Givers of a thousand kine repair thither where run
+many rivers having milk for their water, cheese for their mire, and curds
+for their floating moss. That man who makes gifts of hundreds of
+thousands of kine agreeably to the ritual laid down in the scriptures,
+attains to high prosperity (here) and great honours in Heaven. Such a man
+causes both his paternal and maternal ancestors to the tenth degree to
+attain to regions of great felicity, and sanctifies his whole race. Kine
+are sacred. They are the foremost of all things in the world. They are
+verily the refuge of the universe. They are the mothers of the very
+deities. They are verily incomparable. They should be dedicated in
+sacrifices. When making journeys, one should proceed by their right
+(i.e., keeping them to one's left). Ascertaining the proper time, they
+should be given away unto eligible persons. By giving away a Kapila cow
+having large horns, accompanied by a calf and a vessel of white brass for
+milking her, and covered with a piece of cloth, one succeeds in entering,
+freed from fear, the palace of Yama that is so difficult to enter. One
+should always recite this sacred Mantra, viz.,--Kine are of beautiful
+form. Kine are of diverse forms. They are of universal form. They are the
+mothers of the universe. O, let kine approach me!--There is no gift more
+sacred than the gift of kine. There is no gift that produces more blessed
+merit. There has been nothing equal to the cow, nor will there be
+anything that will equal her. With her skin, her hair, her horns, the
+hair of her tail, her milk, and her fat,--with all these together,--the
+cow upholds sacrifice. What thing is there that is more useful than the
+cow? Bending my head unto her with reverence, I adore the cow who is the
+mother of both the Past and the Future, and by whom the entire universe
+of mobile and immobile creatures is covered. O best of men, I have thus
+recited to thee only a portion of the high merits of kine. There is no
+gift in this world that is superior to the gift of trine. There is also
+no refuge in this world that is higher than kine.'
+
+"Bhishma continued, 'That high-souled giver of land (viz., king Saudasa),
+thinking these words of the Rishi Vasishtha to be foremost in point of
+importance, then made gifts of a very large number of kine unto the
+Brahmanas, restraining his senses the while, and as the consequence of
+those gifts, the monarch succeeded in attaining to many regions of
+felicity in the next world.'"[378]
+
+
+
+SECTION LXXXI
+
+"Yudhishthira said, 'Tell me, O grandsire, what is that which is the most
+sacred of all sacred things in the world, other than that which has been
+already mentioned, and which is the highest of all sanctifying objects.'
+
+"Bhishma said, 'Kine are the foremost of all objects. They are highly
+sacred and they rescue men (from all kinds of sin and distress). With
+their milk and with the Havi manufactured therefrom, kine uphold all
+creatures in the universe. O best of the Bharatas, there is nothing that
+is more sacred than kine. The foremost of all things in the three worlds,
+kine are themselves sacred and capable of cleansing others, Kine reside
+in a region that is even higher than the region of the deities. When
+given away, they rescue their givers. Men of wisdom succeed in attaining
+to Heaven by making gifts of kine. Yuvanaswa's son Mandhatri, Yayati, and
+(his sire) Nahusha, used always to give away kine in thousands. As the
+reward of those gifts, they have attained to such regions as are
+unattainable by the very deities. There is, in this connection, O sinless
+one, a discourse delivered of old. I shall recite it to thee. Once on a
+time, the intelligent Suka, having finished his morning rites, approached
+with a restrained mind his sire, that foremost of Rishis, viz., the
+Island-born Krishna, who is acquainted with the distinction between that
+which is superior and that which is inferior, and saluting him, said,
+'What is that sacrifice which appears to thee as the foremost of all
+sacrifices? What is that act by doing which men of wisdom succeed in
+attaining to the highest region? What is that sacred act by which the
+deities enjoy the felicity of Heaven? What constitutes the character of
+sacrifice as sacrifice? What is that upon which sacrifice rests? What is
+that which is regarded as the best by the deities? What is that sacrifice
+which transcends the sacrifices of this world? Do thou also tell me, O
+sire, what is that which is the most sacred of all things. Having heard
+these words of his son, O chief of Bharata's race, Vyasa, the foremost of
+all persons conversant with duties, discoursed as follows unto him.'
+
+"Vyasa said, 'Kine constitute the stay of all creatures. Kine are the
+refuge of all creatures. Kine are the embodiment of merit. Kine are
+sacred, and kine are sanctifiers of all. Formerly kine were hornless as
+it has been heard by us. For obtaining horns they adored the eternal and
+puissant Brahmana. The puissant, Brahmana, seeing the kine paying their
+adorations to him and sitting in praya, granted unto each of them what
+each desired. Thereafter their horns grew and each got what each desired.
+Of diverse colours, and endued with horns, they began to shine in beauty,
+O son! Favoured by Brahman himself with boons, kine are auspicious and
+yielders of Havya and Kavya. They are the embodiments of merit. They are
+sacred and blessed. They are possessed of excellent form and attributes.
+Kine constitute high and highly excellent energy. The gift of kine is
+very much applauded. Those good men who, freed from pride, make gifts of
+kine, are regarded as doers of righteous deeds and as givers of all
+articles. Such men, O sinless one, attain to the highly sacred region of
+kine. The trees there produce sweet fruits. Indeed, those trees are
+always adorned with excellent flowers and fruits. Those flowers, O best
+of regenerate persons, are endued with celestial fragrance. The entire
+soil of that region is made of gems. The sands there are all gold. The
+climate there is such that the excellencies of every season are felt.
+There is no more mire, no dust. It is, indeed, highly auspicious. The
+streams that run there shine in resplendence for the red lotuses blooming
+upon their bosoms, and for the jewels and gems and gold that occur in
+their banks and that display the effulgence of the morning Sun. There are
+many lakes also in that region on whose breasts are many lotuses, mixed
+here and there with Nymphoea stellata, and having their petals made of
+costly gems, and their filaments adorned with a complexion like that of
+gold. They are also adorned with flowering forests of the Nerium odorum
+with thousands of beautiful creepers twining round them, as also with
+forests of Santanakas bearing their flowery burdens. There are rivers
+whose banks are variegated with many bright pearls and resplendent gems
+and shining gold. Portions of those regions are covered with excellent
+trees that are decked with jewels and gems of every kind. Some of them
+are made of gold and some display the splendour of fire. There stand many
+mountains made of gold, and many hills and eminences made of jewels and
+gems. These shine in beauty in consequence of their tall summits which
+are composed of all kinds of gems. The trees that adorn those regions
+always put forth flowers and fruits, and are always covered with dense
+foliage. The flowers always emit a celestial fragrance and the fruits are
+exceedingly sweet, O chief of Bharata's race. Those persons that are of
+righteous deeds, O Yudhishthira, always sport there in joy. Freed from
+grief and wrath, they pass their time there, crowned with the fruition of
+every wish. Persons of righteous deeds, possessed of fame, sport there in
+happiness, moving from place to place, O Bharata, on delightful vehicles
+of great beauty. Auspicious deed, bands of Apsaras always amuse them
+there, with music and dance. Indeed O Yudhishthira, a person goes to such
+regions as the reward of his making gifts of kine. Those regions which
+have for their lords Pushan, and the Maruts of great puissance, are
+attained to by givers of kine. In affluence the royal Varuna is regarded
+as pre-eminent. The giver of kine attains to affluence like that of
+Varuna himself. One should, with the steadiness of a vow, daily recite
+these Mantras declared by Prajapati himself (in respect of kine).
+Viswarupa and viz.,--Yugandharah, Surupah, Vahurupah, and
+Matara.[379]--He who serves kine with reverence and who follows them with
+humility, succeeds in obtaining many invaluable boons from kine who
+become gratified with him. One should never, in even one's heart, do an
+injury to kine. One should, indeed, always confer happiness on them. One
+should, always reverence kine and worship them, with bends of one's head.
+He who does this, restraining his senses the while and filled with
+cheerfulness, succeeds in attaining to that felicity which is enjoyed by
+kine (and which kine alone can confer). One should for three days drink
+the hot urine of the cow. For the next three days one should drink the
+hot milk of the cow. Having thus drunk for three days hot milk, one
+should next drink hot ghee for three days. Having in this way drunk hot
+ghee for three days, one should subsist for the next three days on air
+only. That sacred thing by whose aid the deities enjoy regions of
+felicity, that which is the most sacred of all sacred things, viz., ghee
+should then be borne on the head.[380] With the aid of ghee one should
+pour libations on the sacred fire. By making gifts of ghee, one should
+cause the Brahman to utter benedictions on oneself. One should eat ghee
+and make gifts of ghee. As the reward of this conduct, one may then
+attain to that prosperity which belongs to kine. That man who, for a
+month, subsists upon the gruel of barley picked up every day from cow
+dung becomes cleansed of sins as grave as the slaughter of a Brahman.
+After their defeat at the hands of the Daityas, the deities practised
+this expiation. It was in consequence of this expiation that they
+succeeded in regaining their position as deities. Verily, it was through
+this that they regained their strength and became crowned with success.
+Kine are sacred. They are embodiments of merit. They are high and most
+efficacious cleansers of all. By making gifts of kine unto the Brahmanas
+one attains to Heaven. Living in a pure state, in the midst of kine, one
+should mentally recite those sacred Mantras that are known by the name of
+Gomati, after touching pure water. By doing this, one becomes purified
+and cleansed (of all sins). Brahmanas of righteous deeds, who have been
+cleansed by knowledge, study of the Vedas, and observance of vows,
+should, only in the midst of sacred fires or kine or assemblies of
+Brahmanas, impart unto their disciples a knowledge of the Gomati Mantras
+which are every way like unto a sacrifice (for the merit they produce).
+One should observe a fast for three nights for receiving the boon
+constituted by a knowledge of the import of the Gomati Mantras. The man
+who is desirous of obtaining a son may obtain one by adoring these
+Mantras. He who desires the possession of wealth may have his desire
+gratified by adoring these Mantras. The girl desirous of having a good
+husband may have her wish fulfilled by the same means. In fact, one may
+acquire the fruition of every wish one may cherish, by adoring these
+sacred Mantras. When kine are gratified with the service one renders
+them, they are, without doubt, capable of granting the fruition of every
+wish. Even so, kine are highly blessed. They are the essential requisites
+of sacrifices. They are grantors of every wish. Know that there is
+nothing superior to kine.'
+
+"Bhishma continued, 'Thus addressed by his high-souled sire, Suka, endued
+with great energy, began from that time to worship kine every day. Do
+thou also, O son, conduct thyself in the same way.'"
+
+
+
+SECTION LXXXII
+
+"Yudhishthira said, 'I have heard that the dung of the cow is endued with
+Sree. I desire to hear how this has been brought about. I have doubts, O
+grandsire, which thou shouldst dispel.'[381]
+
+"Bhishma said, 'In this connection is cited the old story, O monarch, of
+the conversation between kine and Sree, O best of the Bharatas! Once on a
+time the goddess Sree, assuming a very beautiful form, entered a herd of
+kine. The kine, beholding her wealth of beauty, became filled with
+wonder.'
+
+"The kine said, 'Who art thou, O goddess? Whence hast thou become
+unrivalled on earth for beauty? O highly blessed goddess, we have been
+filled with wonder at thy wealth of beauty. We desire to know who thou
+art. Who, indeed, art thou? Whither wilt thou proceed? O thou of very
+superior splendour of complexion, do tell us in detail all we wish to
+know.'
+
+"Sri said, 'Blessed be ye, I am dear unto all creatures. Indeed, I am
+known by the name of Sri. Forsaken by me, the Daityas have been lost for
+ever. The deities, viz., Indra, Vivaswat, Soma, Vishnu, Varuna, and Agni,
+having obtained me, are sporting in joy and will do so for ever. Verily,
+the Rishis and the deities, only when they are endued with me, have
+success. Ye kine, those beings meet with destruction into whom I do not
+enter. Religion, wealth, and pleasure, only when endued with me, become
+sources of happiness. Ye kine who are givers of happiness, know that I am
+possessed of even such energy! I wish to always reside in every one of
+you. Repairing to your presence, I solicit you. Be all of you endued with
+Sri.
+
+"The kine said, 'Thou art fickle and restless. Thou sufferest thyself to
+be enjoyed by many persons. We do not desire to have thee. Blessed be
+thou, go wheresoever thou pleasest. As regards ourselves, all of us are
+possessed of good forms. What need have we with thee? Go wheresoever thou
+likest. Thou hast already (by answering our questions) gratified us
+exceedingly.'
+
+"Sri said, 'Is it proper with you, ye kine that you do not welcome me? I
+am difficult of being attained. Why then do you not accept me? It seems,
+ye creatures of excellent vows, that the popular proverb is true, viz.,
+that it is certain that when one come to another of one's own accord and
+without being sought, one meets with disregard. The Gods, the Danavas,
+the Gandharvas, the Pisachas, the Uragas, the Rakshasas and human beings
+succeed in obtaining me only after undergoing the severest austerities.
+You who have such energy, do ye take me. Ye amiable ones, I am never
+disregarded by any one in the three worlds of mobile and immobile
+creatures.'
+
+"The kine said, 'We do not disregard thee, O goddess. We do not show thee
+a slight! Thou art fickle and of a very restless heart. It is for this
+only that we take leave of thee. What need of much talk? Do thou go
+wheresoever thou choosest. All of us are endued with excellent forms.
+What need have we with thee, O sinless one?'
+
+"Sri said, 'Ye givers of honours, cast off by you in this way, I shall
+certainly be an object of disregard with all the world. Do ye show me
+grace. Ye are all highly blessed. Ye are ever ready to grant protection
+unto those that seek your protection. I have come to you soliciting your
+protection. I have no fault. Do you rescue me (from this situation). Know
+that I shall always be devoted to you. I am desirous of residing in any
+parts, however repulsive, of your bodies. Indeed, I wish to reside in
+even your rectum. Ye sinless ones, I do not see that ye have any part in
+your bodies that may be regarded as repulsive, for ye are sacred, and
+sanctifying, and highly blessed. Do ye, however, grant my prayer. Do ye
+tell me in which part, of your bodies I shall take up my residence.'
+
+"Bhishma continued, 'Thus addressed by Sri, the kine, always auspicious
+and inclined to kindness unto all who are devoted to them, took counsel
+with one another, and then addressing Sri, and unto her, O king, these
+words.'
+
+"The kine said, 'O thou of great fame, it is certainly desirable that we
+should honour thee. Do thou live in our urine and dung. Both these are
+sacred, O auspicious goddess!
+
+"Sri said, 'By good luck, ye have shown me much grace implying your
+desire to favour me. Let it be even as ye say! Blessed be ye all, I have
+really been honoured by you, ye givers of happiness!
+
+"Bhishma continued, 'Having, O Bharata, made this compact with the kine,
+Sri, there and then, in the very sight of those kine, rendered herself
+invisible. I have thus told thee, O son, the glory of the dung of kine, I
+shall once again discourse to thee on the glory of kine. Do thou listen
+to me."
+
+
+
+SECTION LXXXIII
+
+"Bhishma said, 'They who make gifts of kine, and who subsist upon the
+remnants of things offered as libations on the sacred fire, are regarded,
+O Yudhishthira, as always performing sacrifices of every kind. No
+sacrifice can be performed without the aid of curds and ghee. The very
+character as sacrifice which sacrifices have, depends upon ghee. Hence
+ghee (or, the cow from which it is produced) is regarded as the very root
+of sacrifice. Of all kinds of gifts, the gift of kine is applauded as the
+highest. Kine are the foremost of all things. Themselves sacred, they are
+the best of cleansers and sanctifiers. People should cherish kine for
+obtaining prosperity and even peace. The milk, curds, and ghee that kine
+yield are capable of cleansing one from every kind of sin. Kine are said
+to represent the highest energy both in this world and the world that is
+above. There is nothing that is more sacred or sanctifying than kine, O
+chief of Bharata's race. In this connection is recited the ancient
+narrative, O Yudhishthira, of the discourse between the Grandsire and the
+chief of celestials. After the Daityas had been defeated and Sakra had
+become the lord of the three worlds all creatures grew in prosperity and
+became devoted to the true religion. Then, on one occasion, the Rishis,
+the Gandharvas, the Kinnaras, the Uragas, the Rakshasas, the Deities, the
+Asuras, the winged creatures and the Prajapatis, O thou of Kuru's race,
+all assembled together and adored the Grandsire. There were Narada and
+Parvata and Viswavasu and Haha-Huhu, who sang in celestial strains for
+adoring that puissant lord of all creatures. The deity of wind bore
+thither the fragrance of celestial flowers. The Seasons also, in their
+embodied forms, bore the perfumes of flowers peculiar to each, unto that
+conclave of celestials, that gathering of all creatures of the universe,
+where celestial maidens danced and sang in accompaniment with celestial
+music. In the midst of that assembly, Indra, saluting the Lord of all the
+deities and bowing his head unto him with reverence, asked him, saying,
+'I desire, O Grandsire, to know why the region of kine is higher, O holy
+one, than the region of the deities themselves who are the lords of all
+the worlds. What austerities, what Brahmacharya, O lord, did kine perform
+in consequence of which they are able to reside happily in a region that
+is even above that of the deities?' Thus addressed by Indra, Brahman said
+unto the slayer of Vala, 'Thou hast always, O slayer of Vala, disregarded
+kine. Hence, thou art not acquainted with the glorious pre-eminence of
+kine. Listen now to me, O puissant one, as I explain to thee the high
+energy and glorious pre-eminence of kine, O chief of the celestials! Kine
+have been said to be the limbs of sacrifice. They represent sacrifice
+itself, O Vasava! Without them, there can be no sacrifice. With their
+milk and the Havi produced therefrom, they uphold all creatures. Their
+male calves are engaged in assisting at tillage and thereby produce
+diverse kinds of paddy and other seeds. From them flow sacrifices and
+Havya and Kavya, and milk and curds and ghee. Hence, O chief of the
+deities, kine are sacred. Afflicted by hunger and thirst, they bear
+diverse burdens. Kine support the Munis. They uphold all creatures by
+diverse acts, O Vasava, kine are guileless in their behaviour. In
+consequence of such behaviour and of many well-performed acts, they are
+enabled to live always in regions that are even above ours. I have thus
+explained to thee today, O thou of a hundred sacrifices, the reason, O
+Sakra of kine residing in a place that is high above that of the deities.
+Kine obtained many excellent forms, O Vasava, and are themselves givers
+of boons (to others). They are called Surabhis. Of sacred deeds and
+endued with many auspicious indications, they are highly sanctifying
+Listen to me also, O slayer of Vala, as I tell thee in detail the reason
+why kine,--the offspring of Surabhi,--have descended on the earth, O best
+of the deities. In day of yore, O son, when in the Devayuga the high
+soused Danavas became lords of the three world, Aditi underwent the
+severest austerities and got Vishnu within her womb (as the reward
+thereof). Verify, O chief of the celestials, she had stood upon one leg
+for many long years, desirous of having a son.[382] Beholding the great
+goddess Aditi thus undergoing the severest austerities, the daughter of
+Daksha, viz., the illustrious Surabhi, herself devoted to righteousness,
+similarly underwent very severe austerities upon the breast of the
+delightful mountains of Kailasa that are resorted to by both the deities
+and the Gandharvas. Established on the highest Yoga she also stood upon
+one leg for eleven thousand years. The deities with the Rishis and the
+great Nagas all became scorched with the severity of her penances.
+Repairing thither with me, all of them began to adore that auspicious
+goddess. I then addressed that goddess endued with penances and said, 'O
+goddess, O thou of faultless conduct, for what purpose, dost thou undergo
+such severe austerities. O highly blessed one, I am gratified with thy
+penances, O beautiful one! Do thou, O goddess, solicit what boon thou
+desirest. I shall grant thee whatever thou mayst ask.' Even these were my
+words unto her, O Purandara. Thus addressed by me, Surabhi answered me,
+saying, 'I have no need, O Grandsire, of boons. Even this, O sinless one,
+is a great boon to me that thou hast been gratified with me.' Unto the
+illustrious Surabhi, O chief of the celestials who said so unto me, O
+lord of Sachi, I answered even in these words, O foremost of the deities,
+viz., 'O goddess, at this exhibition of thy freedom from cupidity and
+desire and at these penances of thine, O thou of beautiful face, I have
+been exceedingly gratified. I, therefore, grant thee the boon of
+immortality. Thou shalt dwell in a region that is higher than the three
+worlds, through my grace. That region shall be known to all by the name
+of Goloka. Thy offspring, ever engaged in doing good acts, will reside in
+the world of men. In fact, O highly blessed one, thy daughters will
+reside there. All kinds of enjoyment, celestial and human, that thou
+mayst think of, will immediately be thine. Whatever happiness exists in
+Heaven, will also be thine, O blessed one.' The regions, O thou of a
+hundred eyes, that are Surabhi's are endued with means for the
+gratification of every wish. Neither Death, nor Decrepitude, nor fire,
+can overcome its denizens. No ill luck, O Vasava, exists there. Many
+delightful woods, and delightful ornaments and objects of beauty may be
+seen there. There many beautiful cars, all excellently equipped, which
+move at the will of the rider, may be seen, O Vasava, O thou of eyes like
+lotus-petals, it is only by Brahmacharya, by penances, by Truth, by
+self-restraint, by gifts, by diverse kinds of righteous deeds, by
+sojourns to sacred waters, in fact, by severe austerities and righteous
+acts well-performed, that one can attain to Goloka. Thou hast asked me, O
+Sakra, and I have answered the in full, O slayer of Asuras, thou shouldst
+never disregard kine.'
+
+"Bhishma continued, 'Having heard these words of the self-born Brahman, O
+Yudhishthira, Sakra of a thousand eyes began from that time to worship
+kine every day and to show them the greatest respect. I have thus told
+thee everything about the sanctifying character of kine, O thou of greet
+splendour. The sacred and high pre-eminence and glory of kine, that is
+capable of cleansing one from every sin, has, O chief of men, been thus
+explained to thee. That man who with senses withdrawn from every other
+object will recite this account unto Brahmanas, on occasions when Havya
+and Kavya are offered, or at sacrifices, or on occasions of adoring the
+Pitris, succeeds in conferring upon his ancestors an inexhaustible
+felicity fraught with the fruition of every wish. That man who is devoted
+to kine succeeds in obtaining the fruition of every wish of his. Indeed,
+even those women that are devoted to kine succeed in obtaining the
+accomplishment of every wish of theirs. He that desireth sons obtaineth
+them. He that desireth daughters obtaineth them. He that desireth wealth
+succeedeth in aquiring it and he that desireth religious merit succeedeth
+in winning it. He that desireth knowledge acquireth it and he that
+desireth felicity succeedeth in acquiring it. Indeed, O Bharata, there is
+nothing that is unattainable to one that is devoted to kine.'"
+
+
+
+SECTION LXXXIV
+
+"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift
+of kine that is fraught with great merit. In the case of kings observant
+of their duties, that gift is most meritorious. Sovereignty is always
+painful. It is incapable of being borne by persons of uncleansed souls.
+In the generality of cases, kings fail to attain to auspicious ends. By
+always making, however, gifts of earth, they succeed in cleansing
+themselves (of all their sins). Thou hast, O prince of Kuru's race,
+discoursed to me on many duties. Thou hast discoursed to me on the gifts
+of kine made by king Nriga in days of old. The Rishi Nachiketa, in
+ancient times, had discoursed on the merits of this act. The Vedas and
+the Upanishads also have laid down that in all sacrifices,--in fact, in
+all kinds of religious acts,--the Dakshina should be earth or kine or
+gold. The Srutis, however, declare that in all Dakshinas, gold is
+superior and is, indeed, the best. I desire, O grandsire, to hear thee
+discourse truly on this topic. What is gold? How did it spring up? When
+did it come into existence? What is its essence? Who is its presiding
+deity? What are its fruits? Why is it regarded as the foremost of all
+things? For what reason do men of wisdom applaud the gift of gold? For
+what reason is gold regarded as the best Dakshinas in all sacrifices? Why
+also is gold regarded as a cleanser superior to earth itself and kine?
+Why, indeed, is it regarded so superior as a Dakshina? Do thou, O
+grandsire, discourse to me on all this!'
+
+"Bhishma said, Listen, O king, with concentrated attention to me as I
+recite to thee in detail the circumstances connected with the origin of
+gold as understood by me. When my father Santanu of great energy departed
+from this world, I proceeded to Gangadwara for performing his Sraddha.
+Arrived there, I commenced the Sraddha of my father. My mother Jahnavi,
+coming there, rendered me great help. Inviting many ascetics crowned with
+success and causing them to take their seats before me, I commenced the
+preliminary rites consisting of gifts of water and of other things.
+Having with a concentrated mind performed all preliminary rites as laid
+down in the scriptures, I set myself to duly offer the obsequial cake. I
+then saw, O king, that a handsome arm, adorned with Angadas and other
+ornaments, rose up, piercing the ground, through the blades of Kusa grass
+which I had spread. Beholding that arm rise from the ground, I became
+filled with wonder. Indeed, O chief of Bharata's race, I thought that my
+father had come himself for accepting the cake I was about to offer.
+Reflecting then, by the light of the scriptures, the conviction soon came
+upon me that the ordinance does occur in the Vedas that the cake should
+not be presented into the hand of him whose Sraddha is performed. Even
+this was the conviction that took possession of my mind, viz., that the
+obsequial cake should never be presented in this world by a man into the
+visible hand of the man whose obsequial rites are performed. The Pitris
+do not come in their visible forms for taking the cake. On the other
+hand, the ordinance provides that it should be presented on the blades of
+Kusa grass spread on the earth for the purpose. I then, disregarding that
+hand which constituted an indication of my father's presence, and
+recollecting the true ordinance depending upon the authority of the
+scriptures respecting the mode of presenting the cake, offered the entire
+cake, O chief of the Bharatas, upon those blades of Kusa grass that were
+spread before me. Know, O prince of men, that what I did was perfectly
+consistent with the scriptural ordinance. After this, the arm of my sire,
+O monarch, vanished in our very sight. On that night as I slept, the
+Pitris appeared to me in a dream. Gratified with me they said, O chief of
+Bharata's race, even these words, 'We have been pleased with thee, for
+the indication thou hast afforded today of thy adherence to the
+ordinance. It has pleased us to see that thou hast not swerved from the
+injunctions of the scriptures. The scriptural ordinance, having been
+followed by thee, has become more authoritative, O king. By such conduct
+thou hast honoured and maintained the authority of thyself, the
+scriptures, the auditions of the Vedas, the Pitris and the Rishis, the
+Grandsire Brahman himself, and those seniors, viz., the Prajapatis.
+Adherence to the scriptures has been maintained. Thou hast today, O chief
+of the Bharatas, acted very properly. Thou hast made gifts of earth and
+kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O
+thou that art well-conversant with duties, know that by such acts of
+thine, both ourselves and our forefathers will all be cleansed of all our
+sins. Such gifts rescue both ancestors and descendants to the tenth
+degree of the person who makes them.' Even these were the words that my
+ancestors, appearing unto me in a dream, said unto me, I then awoke, O
+king, and became filled with wonder. Indeed, O chief of Bharata's race, I
+set my heart then upon making gifts of gold. Listen now, monarch, to this
+old history. It is highly praiseworthy and it extends the period of his
+life who listens to it. It was first recited to Rama, the son of
+Jamadagni In former days Jamadagni's son Rama, filled with great wrath,
+exterminated the Kshatriyas from off the face of the earth for thrice
+seven times. Having subjugated the entire earth the heroic Rama of eyes
+like lotus-petals began to make preparations for performing a
+Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas
+and that is capable of granting the fruition of every wish. That
+sacrifice cleanses all creatures and enhances the energy and splendour of
+those who succeed in performing it. Endued with great energy, Rama, by
+the performance of that sacrifice became purified. Having, however,
+performed that foremost of sacrifices, the high-souled Rama failed yet to
+attain to perfect lightness of heart. Repairing unto Rishis conversant
+with every branch of learning as also the deities, Rama of Bhrigu's race
+questioned them. Filled with repentance and compassion, he addressed
+them, saying, 'Ye highly blessed ones, do ye declare that which is more
+cleansing still for men engaged in fierce deeds.' Thus addressed by him,
+those great Rishis, fully acquainted with the Vedas and the scriptures,
+answered him, saying, 'O Rama, guided by the authority of the Vedas, do
+thou honour all learned Brahmanas. Following this conduct for some time
+do thou once more ask the regenerate Rishis as to what should be done by
+thee for cleansing thyself. Follow the advice which those persons of
+great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa,
+that delighter of the Bhrigus, endued with great energy, asked them that
+question, 'Ye foremost of Brahmanas, even this is the wish that has
+arisen in my heart. How, indeed, may I succeed in cleansing myself? By
+what acts and rites may this be brought about? Or, if by gifts, what is
+that article by giving away which this wish of mine may be accomplished?
+Ye foremost or righteous persons, if your minds be inclined to do me a
+favour, then do tell me, ye that are endued with wealth of asceticism,
+what is that by which I may succeed in cleansing myself.'
+
+"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned
+becomes cleansed by making gifts of kine, of earth, and of wealth. Even
+this is what we have heard. There is another gift that is regarded as a
+great cleanser. Listen to us, O regenerate Rishi, as we discourse on it.
+That article is excellent and is endued with wonderful aspect and is,
+besides, the offspring of Fire. In days of yore, the god Agni burnt all
+the world. It has been heard by us that from his seed sprung gold of
+bright complexion. It came to be celebrated under the name of good
+complexioned. By making gifts of gold thou art sure to have thy wish
+crowned with fruition. Then the illustrious Vasishtha in especial, of
+rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the
+splendour of fire sprang into existence. That gold will confer merit on
+thee. In matters of gifts, gold is highly applauded. I shall also tell
+thee what is gold, whence it has come, and how it has come to be invested
+with superior attributes. Listen to me, O thou of mighty arms, as I
+discourse upon these topics. Know this as certain that gold is of the
+essence of Fire and Soma. The goat is Fire (for it given, it leads to the
+region of the deity of fire); the sheep is Varuna (for if leads to the
+region of Varuna the lord of waters); the horse is Surya (for if leads to
+the region of Surya); elephants are Nagas (for they lead to the world of
+Nagas); buffaloes are Asuras (for they lead to the region of Asuras);
+cocks and boars are Rakshasas (for they lead to the regions of the
+Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water,
+and Soma (for it leads to the merits of sacrifice, and to the region of
+kine, of the lord of waters and of Soma). Even these are the declarations
+of the Smritis. Churning the entire universe, a mass of energy was found.
+That energy is gold. Hence, O regenerate Rishi, compared to all these
+objects (which I have named above) gold is certainly superior. It is a
+precious thing, high and excellent.'[383] It is for this reason that the
+deities and Gandharvas and Uragas and Rakshasas and human beings and
+Pisachas hold it with care. All these beings, O son of Bhrigu's race,
+shine in splendour, with the aid of gold, after converting it into crowns
+and armlets and diverse kinds of ornaments. It is also for this reason
+that gold is regarded as the most cleansing of all cleansing things such
+as earth and kine and all other kinds of wealth, O prince of men. The
+gift of gold, O puissant king, is the highest gift. It is distinguished
+above the gifts of earth, of kine, and of all other things, O thou that
+art endued with the effulgence of an immortal, gold is an eternal
+cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it
+is the foremost of cleansing things. Of all kinds of Dakshina, gold is
+the best. They who make gifts of gold are said to be givers of all
+things. Indeed, they who make gifts of gold come to be regarded as givers
+of deities. Agni is all the deities in one, and gold has Agni for its
+essence. Hence it is that the person who makes gifts of gold gives away
+all the deities. Hence, O chief of men, there is no gift higher than the
+gift of gold.'
+
+"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse
+upon it, the pre-eminence of gold, O foremost of all wielders of weapons.
+I heard this formerly in the Purana, O son of Bhrigu's race. I represent
+the speech of Prajapati himself. After the wedding was over of the
+illustrious and high-souled Rudra armed with the trident, O son of
+Bhrigu's race, with the goddess who became his spouse, on the breast of
+that foremost of mountains, viz., Himavat, the illustrious and
+high-souled deity wished to unite himself with the goddess. Thereupon all
+the deities, penetrated with anxiety, approached Rudra. Bending their
+heads with reverence and gratifying Mahadeva and his boon giving spouse
+Uma, both of whom were seated together, they addressed Rudra, O
+perpetuator of Bhrigu's race, saying, 'This union, O illustrious and
+sinless one, of thine with the goddess, is a union of one endued with
+penances with another of penances as severe! Verily, it is the union, O
+lord, of one possessed of very great energy with another whose energy is
+scarcely less! Thou, O illustrious one, art of energy that is
+irresistible. The goddess Uma, also is possessed of energy that is
+equally irresistible. The offspring that will result from a union like
+this, will, without doubt, O illustrious deity, be endued with very great
+might. Verily, O puissant lord, that offspring will consume all things in
+the three worlds without leaving a remnant. Do thou then, O lord of all
+the universe, O thou of large eyes, grant unto these deities prostrated
+before thee, a boon from desire of benefiting the three worlds! Do thou,
+O puissant one, restrain this high energy of thine which may become the
+seed of offspring. Verily, that energy is the essence of all forces in
+the three worlds. Ye two, by an act of congress, are sure to scorch the
+universe! The offspring that will be born of you two will certainly be
+able to afflict the deities! Neither the goddess Earth, nor the
+Firmament, nor Heaven, O puissant one, nor all of them together, will be
+able to bear thy energy, we firmly believe. The entire universe is
+certain to be burnt through the force of thy energy. It behoveth thee, O
+puissant one, to show us favour, O illustrious deity. That favour
+consists in thy not begetting a son, O foremost of the deities, upon the
+goddess Uma. Do thou, with patience, restrain thy fiery and puissant
+energy!' Unto the deities that said so the holy Mahadeva having the bull
+for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having
+said so, the deity that has the bull for his vehicle, drew up his vital
+seed. From that time he came to be called by the name, of Urdhvaretas
+(one that has drawn up the vital seed). The spouse of Rudra, however, at
+this endeavour of the deities to stop procreation, became highly
+incensed. In consequence of her being of the opposite sex (and,
+therefore, endued with little control upon her temper) she used harsh
+words, thus, 'Since ye have opposed my lord in the matter of procreating
+a child when he was desirous of procreating one upon me, as the
+consequence of this act, ye deities, ye all shall become sonless. Verily,
+since ye have opposed the birth of issue from me, therefore, ye shall
+have no offspring of your own.' At the time this curse was denounced, O
+perpetuator of Bhrigu's race, the deity of fire was not there. It is in
+consequence of this curse of the goddess that the deities have become
+childless. Rudra, solicited by them, held in himself his energy of
+incomparable puissance. A small quantity, however, that came out of his
+body fell down on the earth. That seed, falling on the earth, leaped into
+a blazing fire and there began to grow (in size and power) most
+wonderfully. The energy of Rudra, coming in contact with another energy
+of great puissance, became identified with it in respect of essence.
+Meanwhile, all the deities having Sakra at their head, were scorched a
+good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras,
+the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted
+in consequence of the prowess of that son of Diti. All the regions of the
+deities, their beautiful cars, and their palatial mansions, and the
+retreats of the Rishis, were snatched away by the Asuras. Then the
+deities and the Rishis, with cheerless hearts, sought the protection of
+the illustrious and puissant Brahman of unfading glory.'"
+
+
+
+SECTION LXXXV
+
+'The Deities said, 'The Asura named Taraka who has received boons from
+thee, O puissant one, is afflicting the deities and the Rishis. Let his
+death be ordained by thee. O Grandsire, great has been our fear from him.
+O illustrious one, do thou rescue us. We have no other refuge than thee.'
+
+"Brahman said, 'I am equal in my behaviour towards all creatures. I
+cannot, however, approve of unrighteousness. Let Taraka, that opponent of
+the deities and Rishis, be quickly destroyed. The Vedas and the eternal
+duties shall not be exterminated, ye foremost of celestials! I have
+ordained what is proper in this matter. Let the fever of your hearts be
+dispelled.'
+
+"The Deities said, 'In consequence of thy having granted him boons, that
+son of Diti has been proud of his might. He is incapable of being slain,
+by the deities. How then will his death be brought about? The boon which,
+O Grandsire, he has obtained from thee is that he should not be slayable
+by deities or Asuras or Rakshasas. The deities have also been cursed by
+the spouse of Rudra in consequence of their endeavour in former days to
+stop propagation. The curse denounced by her has been, O lord of the
+universe, even this, viz., that they are not to have any offspring.'
+
+"Brahman said, 'Ye foremost of deities, Agni was not there at the time
+the curse was denounced by the goddess. Even he will beget a son for the
+destruction of the enemies of the gods. Transcending all the deities and
+Danavas and Rakshasas and human beings and Gandharvas and Nagas and
+feathery creatures, the offspring of Agni with his dart, which in his
+hands will be a weapon incapable of being baffled if once hurled at the
+foe, will destroy Taraka from whom your fear hath arisen. Verily, all
+other enemies of yours will also be slain by him. Will is eternal. That
+Will is known by the name of Kama and is identical with Rudra's seed a
+portion of which fell into the blazing form of Agni. That energy, which
+is a mighty substance, and which resembles a second Agni, will be cast by
+Agni into Ganga for producing a child upon her in order to effect the
+destruction of the enemies of the gods. Agni did not come within the
+range of Uma's curse. The eater of sacrificial libations was not present
+there when the curse was denounced. Let the deity of fire, therefore, be
+searched out. Let him now be set to this task. Ye sinless ones, I have
+told you what the means are for the destruction of Taraka. The curses of
+those that are endued with energy fail to produce any effect upon those
+that are endued with energy. Forces, when they come into contact with
+something that is endued with stronger force, become weakened. They that
+are endued with penances are competent to destroy even the boon-giving
+deities who are indestructible. Will, or Like, or Desire (which is
+identifiable with Agni) sprang in former times and is the most eternal of
+all creatures. Agni is the Lord of the universe. He is incapable of being
+apprehended or described. Capable of going everywhere and existing in all
+things, he is the Creator of all beings. He lives in the hearts of all
+creatures. Endued with great puissance, He is older than Rudra himself.
+Let that eater of sacrificial libations, who is a mass of energy, be
+searched out. That illustrious deity will accomplish this desire of your
+hearts.' Hearing these words of the Grandsire, the high-souled gods then
+proceeded to search out the god of fire with hearts cheerful in
+consequence of their purpose having been achieved. The gods and the
+Rishis then searched every part of the three worlds, their hearts filled
+with the thought of Agni and eagerly desiring to obtain a sight of him.
+Endued with penances, possessed of prosperity, celebrated over all the
+worlds, those high-souled ones, all crowned with ascetic success,
+sojourned over every part of the universe, O foremost one of Bhrigu's
+race. They failed, however, to find out the eater of sacrificial
+libations who had concealed himself by merging his self into self.[384]
+About this time, a frog, living in water, appeared on the surface thereof
+from the nethermost regions, with cheerless heart in consequence of
+having been scorched by the energy of Agni. The little creature addressed
+the deities who had become penetrated with fear and who were all very
+eager to obtain a sight of the deity of fire, saying, 'Ye gods, Agni is
+now residing in the nethermost regions. Scorched by the energy of that
+deity, and unable to bear it longer, I have come hither. The illustrious
+bearer of sacrificial libations, ye gods, is now under the waters. He has
+created a mass of waters within which he is staying. All of us have been
+scorched by his energy. If, ye gods, ye desire to obtain a sight of
+him,--verily, if ye have any business with him,--do ye go to him thither.
+Do, indeed, repair thither. As regards ourselves, we shall fly from this
+place, ye deities, from fear of Agni.' Having said this much, the frog
+dived into the water'. The eater of sacrificial libations learnt of the
+treachery of the frog. Coming to that animal, he cursed the whole
+batrachian race, saying, 'Ye shall henceforth be deprived of the organ of
+taste. Having denounced this curse on the frog, he left the spot speedily
+for taking up his abode elsewhere. Verily, the puissant deity did not
+show himself. Seeing the plight to which the frogs were reduced for
+having done them a service, the deities, O best of the Bhrigus, showed
+favour unto those creatures. I shall tell thee everything regarding it.
+Do thou listen to me, O mighty-armed hero.'
+
+"The Deities said, 'Though deprived of tongues through the curse of Agni
+and, therefore, reft of the sensation of taste, ye shall yet be able to
+utter diverse kinds of speech. Living within holes, deprived of food,
+reft of consciousness, wasted and dried up, and more dead than alive, all
+of you will be held by the Earth nevertheless. Ye shall also be able to
+wander about at night-time when everything is enveloped in thick
+darkness.' Having said this unto the frogs, the deities once more went
+over every part of the earth for finding out the deity of blazing flames.
+In spite of all their efforts, however, they failed to get at him. Then,
+O perpetuator of Bhrigu's race, an elephant, as large and mighty as the
+elephant of Sakra, addressed the gods, saying, 'Agni is now residing
+within this Aswattha tree!' Incensed with wrath, Agni cursed all the
+elephants, O descendant of Bhrigu saying, 'Your tongues will be bent
+back.' Having been pointed out by the elephants, the deity of fire cursed
+all elephants even thus and then went away and entered the heart of the
+Sami tree from the desire of residing within it for some time. Listen
+now, O puissant hero, what favour was shown unto the elephants, O
+foremost one of Bhrigu's race, by the deities of unbaffled prowess who
+were all gratified with the service a representative of their had done
+them.'
+
+"The Deities said, 'With the aid of even your tongues bent inwards ye
+shall be able to eat all things, and with even those tongues ye shall be
+able to utter cries that will only be indistinct. Having blessed the
+elephants in this way, the denizens of Heaven once more resumed their
+search after Agni. Indeed, having issued out of the Aswattha tree, the
+deity of fire had entered the heart of Sami. This new abode of Agni was
+divulged by a parrot. The gods thereupon proceeded to the spot. Enraged
+with the conduct of the parrot, the deity of blazing flames cursed the
+whole parrot race, saying, 'Ye shall from this day be deprived of the
+power of speech.' Indeed, the eater of sacrificial libations turned up
+the tongues of all the parrots. Beholding Agni at the place pointed out
+by the parrot, and witnessing the curse denounced upon him, the gods,
+feeling a compassion for the poor creature, blessed him, saying, 'In
+consequence of thy being a parrot, thou shalt not be wholly deprived of
+the power of speech. Though thy tongue has been turned backwards, yet
+speech thou shalt have, confined to the letter K. Like that of a child or
+an old man, thy speech shall be sweet and indistinct and wonderful.'
+Having said these words unto the parrot, and beholding the deity of fire
+within the heart of the Sami, the gods made Sami wood a sacred fuel fit
+for producing fire in all religious rites. It was from that time that
+fire is seen to reside in the heart of the Sami. Men came to regard the
+Sami as proper means for producing fire (in sacrifice).[385] The waters
+that occur in the nethermost regions had come into contact with the deity
+of blazing flames. Those heated waters, O thou of Bhrigu's race, are
+vomited forth by the mountain springs. In consequence, indeed, of Agni
+having resided in them for some time, they became hot through his energy.
+Meanwhile, Agni, beholding the gods, became grieved. Addressing the
+deities, he asked them, 'What is the reason of your presence here?' Unto
+him the deities and the great Rishi said, 'We wish to set thee to a
+particular task. It behoveth thee to accomplish it. When accomplished, it
+will redound greatly to thy credit.'
+
+"Agni said, 'Tell me what your business is. I shall, ye gods, accomplish
+it. I am always willing to be set by you to any task you wish. Do not
+scruple, therefore, to command me.'"
+
+"The Deities said, 'There is an Asura of the name of Taraka who has been
+filled with pride in consequence of the boon he has obtained from
+Brahman. Through his energy he is able to oppose and discomfit us. Do
+thou ordain his destruction. O sire, do thou rescue these deities, these
+Prajapatis, and these Rishis, O highly blessed Pavaka! O puissant one, do
+thou beget a heroic son possessed of thy energy, who will dispel, O
+bearer of sacrificial libations, our fears from that Asura. We have been
+cursed by the great goddess Uma. There is nothing else then thy energy
+which can be our refuge now. Do thou, therefore, O puissant deity, rescue
+us all.' Thus addressed, the illustrious and irresistible bearer of
+sacrificial libations answered, saying, 'Be it so', and he than proceeded
+towards Ganga otherwise called Bhagirathi. He united himself in
+(spiritual) congress with her and caused her to conceive. Verily, in the
+womb of Ganga the seed of Agni began to grow even as Agni himself grows
+(when supplied with fuel and aided by the wind). With the energy of that
+god, Ganga became exceedingly agitated at heart. Indeed, she suffered
+great distress and became unable to bear it. When the deity of blazing
+flames cast his seed endued with great energy into the womb of Ganga, a
+certain Asura (bent on purposes of his own) uttered a frightful roar. In
+consequence of that frightful roar uttered by the Asura for purposes of
+his own (and not for terrifying her), Ganga became very much terrified
+and her eyes rolled in fear and betrayed her agitation. Deprived of
+consciousness, she became unable to bear her body and the seed within her
+womb. The daughter of Jahnu, inseminated with the energy of the
+illustrious deity, began to tremble. Overwhelmed with the energy of the
+seed she held in her womb, O learned Brahmana, she then addressed the
+deity of blazing fire, saying, 'I am no longer capable, O illustrious
+one, of bearing thy seed in my womb. Verily, I am overcome with weakness
+by this seed of thine. The health I had in days before is no longer mine.
+I have been exceedingly agitated, O illustrious one, and my heart is dead
+within me, O sinless one. O foremost of all persons endued with penances,
+I am in capable of bearing thy seed any longer. I shall cast it off,
+compelled by the distress that has overtaken me, and not by caprice.
+There has been no actual contact of my person with thy seed, O
+illustrious deity of blazing flames! Our union, having for its cause the
+distress that has overtaken the deities, has been suitable and not of the
+flesh, O thou of great splendour. Whatever merit or otherwise there may
+be in this act (intended to be done by me), O eater of sacrificial
+libations, must belong to thee. Verily, I think, the righteousness or
+unrighteousness of this deed must be thine.' Unto her the deity of fire
+said, 'Do thou bear the seed. Do, indeed, bear the foetus endued with my
+energy. It will lead to great results. Thou art, verily, capable of
+bearing the entire earth. Thou wilt gain nothing by not holding this
+energy.' That foremost of streams, though thus passed by the deity of
+fire as also by all the other deities, cast off the seed on the breast of
+Meru, that foremost of all mountains. Capable (somehow) of bearing that
+seed, yet oppressed by the energy of Rudra (for Agni is identical with
+Rudra), she failed to hold that seed longer in consequence of its burning
+energy. After she had cast it off, through sheer distress, that blazing
+seed having the splendour of fire, O perpetuator of Bhrigu's race, Agni
+saw her, and asked that foremost of streams, 'Is it all right with the
+foetus thou hast cast off? Of what complexion has it been, O goddess? Of
+what form does it look? With what energy does it seem to be endued? Do
+thou tell me all about it.'
+
+"Ganga said, 'The foetus is endued with the complexion of gold. In energy
+it is even like thee, O sinless one! Of an excellent complexion,
+perfectly stainless, and blazing with splendour, it has illuminated the
+entire mountain. O foremost of all persons endued with penances, the
+fragrance emitted by it resembles the cool perfume that its scattered by
+lakes adorned with lotuses and Nyphoea stellata, mixed with that of the
+Nauclea Cadamba. With the splendour of that foetus everything around it
+seemed to be transformed into gold even as all things on mountain and low
+land seem to be transformed into gold by the rays of the Sun. Indeed, the
+splendour of that foetus, spreading far, falls upon mountains and rivers
+and springs. Indeed, it seems that the three worlds, with all their
+mobile and immobile creatures, are being illuminated by it. Even of this
+kind is thy child, O illustrious bearer of sacrificial libations. Like
+unto Surya or thy blazing self, in beauty it is even like a second Soma.'
+Having said these words, the goddess disappeared there and then. Pavaka
+also, of great energy, having accomplished the business of the deities
+proceeded to the place he liked, O delighter of the Bhrigus. It was in
+consequence of the result of this act that the Rishis and the deities
+bestowed the name of Hiranyaretas upon the deity of fire.[386] And
+because the Earth held that seed (after the goddess Ganga had cast it
+upon her), she also came to be called by the name of Vasumati. Meanwhile;
+that foetus, which had sprung from Pavaka and been held for a time by
+Ganga,[387] having fallen on a forest of reeds, began to grow and at last
+assumed a wonderful form. The presiding goddess of the constellation
+Krittika beheld that form resembling the rising sun. She thenceforth
+began to rear that child as her son with the sustenance of her breast.
+For this reason, that child of pre-eminent splendour came to be called
+Kartikeya after her name. And because he grew from seed that fell out of
+Rudra's body, he came to be called Skanda. The incident also of his birth
+having taken place in the solitude of a forest of reeds, concealed from
+everybody's view, led to his being called by the name of Guha. It was in
+this way that gold came into existence as the offspring of the deity of
+blazing flames.[388] Hence it is that gold came to be looked upon as the
+foremost of all things and the ornament of the very gods. It was from
+this circumstance that gold came to be called by the name of
+Jatarupam.[389] It is the foremost of all costly things, and among
+ornaments also it is the foremost. The cleanser among all cleansing
+things, it is the most auspicious of all auspicious objects. Gold is
+truly the illustrious Agni. the Lord of all things, and the foremost of
+all Prajapatis. The most sacred of all sacred things is gold, O foremost
+of re-generate ones. Verily, gold is said to have for its essence Agni
+and Soma.'
+
+"Vasishtha continued, 'This history also, O Rama, called Brahmadarsana,
+was heard by me in days of yore, respecting the achievement of the
+Grandsire Brahman who is identifiable with the Supreme Soul. To a
+sacrifice performed in days of yore by that foremost of gods, viz., Lord
+Rudra, O thou of great might, who on that occasion had assumed the form
+of Varuna, there came the Munis and all the deities with Agni at their
+head. To that sacrifice also came all the sacrificial limbs (in their
+embodied forms), and the Mantra called Vashat in his embodied form. All
+the Samans also and all the Yajushes, numbering by thousands and in their
+embodied forms, came there. The Rig-Veda also came there, adorned with
+the rules of orthoepy. The Lakshanas, the Suras, the Niruktas, the Notes
+arranged in rows, and the syllable Om, as also Nigraha and Pragraha, all
+came there and took their residence in the eye of Mahadeva. The Vedas
+with the Upanishads, Vidya and Savitri, as also, the Past, the Present,
+and the Future, all came there and were held by the illustrious Siva. The
+puissant Lord of all then poured libations himself into his own self.
+Indeed, the wielder of Pinaka caused that Sacrifice of multifarious form
+to look exceedingly beautiful. He is Heaven, Firmament, Earth, and the
+Welkin. He is called the Lord of the Earth. He is the Lord whose sway is
+owned by all obstacles. He is endued with Sri and He is identical with
+the deity of blazing flames. That illustrious deity is called by various
+names. Even He is Brahman and Siva and Rudra and Varuna and Agni and
+Prajapati. He is the auspicious Lord of all creatures. Sacrifice (in his
+embodied form), and Penance, and all the union rites, and the goddess
+Diksha blazing with rigid observances, the several points of the compass
+with the deities that respectively preside over them, the spouses of all
+the deities, their daughters, and the celestial mothers, all came
+together in a body to Pasupati, O perpetuator of Bhrigu's race. Verily,
+beholding that sacrifice of the high-souled Mahadeva who had assumed the
+form of Varuna, all of them became highly pleased. Seeing the celestial
+damsels of great beauty, the seed of Brahman came out and fell upon the
+earth. In consequence of the seed having fallen on the dust, Pushan
+(Surya) took up that dust mixed with the particles of seed from the earth
+with his hands and cast it into the sacrificial fire. Meanwhile, the
+sacrifice with the sacred fire of blazing flames was commenced and it
+went on. Brahman (as the Hotri) was pouring libations on the fire. While
+thus employed, the grandsire became excited with desire (and his seed
+came out). As soon as that seed came out, he took it up with the
+sacrificial ladle and poured it as a libation of ghee, O delighter of the
+Bhrigus, with the necessary Mantras, on the blazing fire. From that seed,
+Brahman of great energy caused the four orders of creatures to spring
+into existence. That seed of the Grandsire was endued with the three
+attributes of Sattwa, Rajas, and Tamas. From that element in it which
+represented the principle of Rajas, sprang all mobile creatures endued
+with the principle of Pravritti or action.[390] From the element of Tamas
+in it, sprang all immobile creatures. The principle of Sattwa, however,
+which dwelt in that seed, entered both kinds of existences. That
+attribute of Sattwa is of the nature of Tejas or Light (being identical
+with Buddhi or the Understanding). It is eternal and of it is unending
+Space.[391] In all creatures the attribute of Sattwa is present and is
+identical with that light which shows what is right and what is wrong.
+When the seed of Brahman was thus poured as a libation on that
+sacrificial fire, there sprang from it, O mighty one, three beings into
+existence. They were three male persons, endued with bodies that partook
+of the characters of the circumstances from which they respectively
+sprang. One arose first from the flames of the fire (called Bhrig) and
+hence he came to be called by the name of Bhrigu. A second came from the
+burning charcoals (called Angara) and hence he came to be called by the
+name of Angiras. The third sprang from a heap of extinguished charcoals
+and he came to be called by the name of Kavi. It has been already said
+that the first came out with flames emanating from his body and hence he
+was called Bhrigu. From the rays of the sacrificial fire sprang another
+called Marichi. From Marichi (afterwards) sprang Kasyapa. It has been
+already said that from the (burning) charcoals sprang Angiras. The
+(diminutive) Rishis called Valakhilyas sprang from the blades of Kusa
+grass spread out in that sacrifice. From the same blades of Kula grass, O
+thou of great puissance, sprang Atri. From the ashes of the fire sprang
+all those that are numbered among the regenerate Rishis, viz., the
+Vaikhanasas, endued with penances and devoted to Vedic lore and all
+excellent accomplishments. From the eyes of Agni sprang the twin Aswins
+endued with great beauty of person. At last, from his ears, sprang all
+the Prajapatis. The Rishis sprang from the pores of Agni's body. From his
+sweat sprang Chhandas, and from his strength sprang Mind. For this
+reason, Agni has been said to be all the deities in his individual self,
+by Rishis endued with Vedic lore, guided by the authority of the Vedas.
+The pieces of wood that keep alive the flames of Agni are regarded as the
+Months. The Juices that the fuel yields constitute the Fortnights. The
+liver of Agni is called the Day and Night, and his fierce light is called
+the Muhurtas. The blood of Agni is regarded as the source of the Rudras.
+From his blood sprang also the gold-complexioned deities called the
+Maitradevatas. From his smoke sprang the Vasus. From his flames sprang
+the Rudras as also the (twelve) Adityas of great effulgence. The Planets
+and Constellations and other stars that have been set in their respective
+orbits in the firmament, are regarded as the (burning) charcoals of Agni.
+The first Creator of the universe declared Agni to be Supreme Brahma and
+Eternal, and the giver of all wishes. This is verily a mystery.
+
+"After all these births had taken place, Mahadeva who had assumed the
+form of Varuna (for his sacrifice) and who had Pavana for his soul, said,
+'This excellent Sacrifice is mine. I am the Grahapati in it. The there
+beings that first sprang from the sacrificial fire are mine. Without
+doubt, they should be regarded as my offspring. Know this, ye gods who
+range through the skies! They are the fruits of this Sacrifice.'"
+
+"Agni said, 'These offspring have sprung from my limbs. They have all
+depended upon me as the cause of their starting into life. They should,
+therefore, be regarded, as my children. Mahadeva in the form of Varuna is
+in error in respect of this matter.[392] After this, the master of all
+the worlds, the Grandsire of all creatures, viz., Brahman, then said,
+'These children are mine. The seed was mine which I poured upon the
+sacrificial fire. I am the accomplisher of this Sacrifice. It was I who
+poured on the sacrificial fire the seed that came out of myself. The
+fruit is always his who has planted the seed. The principal cause of
+these births is the seed owned by me.' The deities then repaired to the
+presence of the Grandsire and having bowed their heads unto him joined
+their hands in reverence and they said unto him, "All of us, O
+illustrious one, and the entire universe of mobile and immobile
+creatures, are thy offspring. O sire, let Agni of blazing flames, and the
+illustrious and puissant Mahadeva who has, for this sacrifice, assumed
+the form of Varuna, have their wish (in the matter of the offspring).' At
+these words, although born of Brahman, the puissant Mahadeva in the form
+of Varuna, the ruler of all aquatic creatures received the firstborn one,
+viz., Bhrigu endued with the effulgence of the sun as his own child. The
+Grandsire then intended that Angiras should become the son of Agni.
+Conversant with the truth in respect of everything, the Grandsire then
+took Kavi as his own son. Engaged in procreating creatures for peopling
+the earth, Bhrigu who is regarded as a Prajapati thence came to be called
+as Varuna's offspring. Endued with every prosperity, Angiras came to be
+called the offspring of Agni, and the celebrated Kavi came to be known as
+the child of Brahman himself. Bhrigu and Angiras who had sprung from the
+flame and the charcoals of Agni respectively, became the procreators of
+extensive races and tribes in the world. Verily, these three, viz.,
+Bhrigu and Angiras and Kavi, regarded as Prajapati, are the progenitors
+of many races and tribes. All are the children of these three. Know this,
+O puissant hero. Bhrigu begot seven sorts all of whom became equal to him
+in merits and accomplishments. Their names are Chyavana, Vajrasirsha,
+Suchi, Urva, Sukra, that giver of boons, Vibhu, and Savana. These are the
+seven. They are children of Bhrigu and are hence Bhargavas. They are also
+called Varunas in consequence of their ancestor Bhrigu having been
+adopted by Mahadeva in the form of Varuna. Thou belongest to the race of
+Bhrigu. Angiras begot eight sons. They also are known as Varunas. Their
+names are Vrihaspati, Utathya, Payasya, Santi, Dhira, Virupa, Samvarta,
+and Sudhan was the eighth. These eight are regarded also as the offspring
+of Agni. Freed from every evil, they are devoted to knowledge only. The
+sons of Kavi who was appropriated by Brahman himself are also known as
+Varunas. Numbering eight, all of them became progenitors of races and
+tribes. Auspicious by nature, they are all conversant with Brahma. The
+names of the eight sons of Kavi are Kavi, Kavya, Dhrishnu, Usanas endued
+with great intelligence, Bhrigu, Viraja, Kasi, and Ugra conversant with
+every duty. These are the eight sons of Kavi. By them the whole world has
+been peopled. They are all Prajapatis, and by them have been procreated
+many offspring. Thus, O chief of Bhrigu's race, hath the whole world been
+peopled with the progeny of Angiras, and Kavi and Bhrigu. The puissant
+and supreme Lord Mahadeva in the form of Varuna which he had assumed for
+his sacrifice had first, O learned Brahmana, adopted both Kavi and
+Angiras. Hence, these two are regarded as of Varuna. After that the eater
+of sacrificial libations, viz., the deity of blazing flames, adopted
+Angiras. Hence, all the progeny of Angiras are known as belonging to the
+race of Agni. The Grandsire Brahman was, in olden days, gratified by all
+the deities who said unto him, 'Let these lords of the universe
+(referring to Bhrigu and Angiras and Kavi and their descendants) rescue
+us all. Let all of them become progenitors of offspring (for peopling the
+earth). Let all of them become endued with penances. Through thy grace,
+let all these rescue the world (from becoming an uninhabited wilderness).
+Let them become procreators and extenders of races and tribes and let
+them increase thy energy. Let all of them become thorough masters of the
+Vedas and let them be achievers of great deeds. Let all of them be
+friends to the cause of the deities. Indeed, let all of them become
+endued with auspiciousness. Let them become founders of extensive races
+and tribes and let them be great Rishis. Let all of them be endued with
+high penances and let all of them be devoted to high Brahmacharya, All of
+us, as also all these are thy progeny, O thou of great puissance. Thou, O
+Grandsire, art the Creator of both, deities and the Brahmanas. Marichi is
+thy first son. All these also that are called Bhargavas are thy progeny.
+(Ourselves also are so). Looking at this fact, O Grandsire, we shall all
+aid and support one another. All these shall, in this way, multiply their
+progeny and establish thyself at the commencement of each creation after
+the universal destruction.' Thus addressed by them, Brahman, the
+Grandsire of all the worlds, said unto them, 'So be it! I am gratified
+with you all! Having said so unto the deities he proceeded to the place
+he had come from. Even this is what happened in days of old in that
+sacrifice of the high-souled Mahadeva, that foremost one of all the
+deities, in the beginning of creation, when he for the purposes of his
+sacrifice had assumed the form of Varuna. Agni is Brahman. He is
+Pasupati. He is Sarva. He is Rudra. He is Prajapati.[393] It is
+well-known that gold is the offspring of Agni. When fire is not
+obtainable (for the purposes of a sacrifice), gold is used as substitute.
+Guided by the indications afforded by the auditions of the Veda, one that
+is conversant with authorities and that knows the identity of gold with
+fire, acts in this way. Placing a piece of gold on some blades of Kusa
+grass spread out on the ground, the sacrificer pours libations upon it.
+Upon also the pores of an ant-hill, upon the right ear of a goat, upon a
+piece of level earth, upon the waters of a Tirtha, or on the hand of a
+Brahmana, if libations are poured, the illustrious deity of fire becomes
+gratified and regards It as a source of his own aggrandisement as also
+that of the deities through his. Hence, it is that we have heard that all
+the deities regard Agni as their refuse and are devoted to him. Agni
+sprang from Brahman, and from Agni sprang gold.[394] Hence, it has been
+heard by us, that those persons observant of righteousness that make
+gifts of gold are regarded as giving away all the deities. The man who
+makes gifts of gold attains to a very high end. Regions of blazing
+effulgence are his. Verily, O Bhargava, he becomes installed as the king
+of kings in heaven. That person who, at sunrise, makes a gift of gold
+according to the ordinance and with proper Mantras, succeeds in warding
+off the evil consequences foreshadowed by ominous dreams. The man who, as
+soon as the sun has risen, makes a gift of gold becomes cleansed of all
+his sins. He who makes a gift of gold at midday destroys all his future
+sins. He who with restrained soul, makes a gift of gold at the second
+twilight succeeds in attaining to a residence with Brahman and the deity
+of wind and Agni and Soma in their respective regions. Such a man attains
+to auspicious fame in regions of great felicity that belong to Indra
+himself. Attaining to great fame in this world also, and cleansed of all
+his sins, he sports in joy and happiness. Verily, such a man attains to
+many other regions of happiness and becomes unequalled for glory and
+fame. His course perfectly unobstructed, he succeeds in going everywhere
+at will. He has never to fall down from the regions to which he attains
+and the glory he acquires becomes great. Indeed, by making gifts of gold
+one attains to innumerable regions of felicity all of which he enjoys for
+eternity. That man who, having ignited a fire at sunrise, makes gifts of
+gold in view of the observance of a particular vow, succeeds in attaining
+to the fruition of all his wishes. It has been said that gold is
+identical with Agni. The gift of gold, therefore, is productive of great
+felicity. The gift of gold leads to the possession of those merits and
+accomplishments that are desired, and cleanses the heart.[395] I have
+thus told thee, O sinless one, the origin of gold. O thou of puissance,
+hear how Kartikeya grew up, O delighter of Bhrigu's race. After a long
+time Kartikeya grew up. He was then, O perpetuator of Bhrigu's race,
+chosen by all the deities with Indra at their head, as the generalissimo
+of the celestial forces. He slew the Daitya Taraka as also many other
+Asuras, at the command of the chief of the celestials, O Brahmana, and
+actuated also by the desire of benefiting all the worlds. I have also, O
+thou of great might, discoursed to thee on the merits of making gifts of
+gold. Do thou, therefore, O foremost of all speakers make gifts of gold.'
+
+"Bhishma continued, 'Thus addressed by Vasishtha, Jamadagni's son of
+great prowess then made gifts of gold unto the Brahmanas and became
+cleansed of his sins. I have thus told thee, O king, everything about the
+merits of the gifts of gold and about its origin also, O Yudhishthira. Do
+thou also, therefore, make abundant gifts of gold unto the Brahmanas.
+Verily, O king, by making such gifts of gold, thou wilt surely be
+cleansed of all thy sins!'"
+
+
+
+SECTION LXXXVI
+
+"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me, in detail
+on the merits that attach to the gift of gold agreeably with the
+ordinances laid down in the scriptures as indicated in the auditions of
+the Veda. Thou hast also narrated what the origin is of gold. Do thou
+tell me now how Taraka met with destruction. Thou hast said, O king, that
+Asura had become unslayable by the gods. Do thou tell me in detail how
+his destruction was brought about. O perpetuator of Kuru's race, I desire
+to hear this from thee. I mean the details of Taraka's slaughter. Great
+is my curiosity to hear the narrative.'
+
+"Bhishma said, 'The gods and the Rishis, O monarch, reduced to great
+distress (by Taraka's prowess and the conduct of Ganga in casting off
+Agni's seed), urged the six Krittikas to rear that child. Amongst the
+celestial ladies there were none, save these, that could, by their
+energy, bear the seed of Agni in their wombs. The god of fire became
+exceedingly gratified with those goddesses for their readiness to sustain
+the conception caused by the cast off seed of Agni which was endued with
+his own high energy. When the energy of Agni, O king, was divided into
+six portions and placed within the channels (leading to the womb), the
+six Krittikas began to nourish the portion that each held in her womb. As
+the high-souled Kumara, however, began to grow within their wombs, their
+bodies being afflicted by his energy, they failed to obtain peace
+anywhere (in heaven or on earth). Filled with energy as their bodies
+were, the time at last came for delivery. All of them, it so happened, O
+prince of men, delivered at the same time. Though held in six different
+wombs, yet all the portions, as they came out, united into one. The
+goddess Earth held the child, taking it up from a heap of gold. Verily,
+the child, endued with excellent form, blazed with splendour even like
+the god of Fire. Of beautiful features, he began to grow in a delightful
+forest of reeds. The six Krittikas beheld that child of theirs looking
+like the morning sun in splendour. Filled with affection for
+him,--indeed, loving him very much,--they began to rear him with the
+sustenance of their breasts. In consequence of his having been born of
+the Krittikas and reared by them, he came to be known throughout the
+three worlds as Kartikeya. Having sprung from the seed which had fallen
+off from Rudra he was named Skanda, and because of his birth in the
+solitude of a forest of reeds he came to be called by the name of Guha
+(the secret-born). The gods numbering three and thirty, the points of the
+compass (in their embodied forms) together with the deities presiding
+over them, and Rudra and Dhatri and Vishnu and Yama and Pushan and
+Aryaman and Bhaga, and Angas and Mitra and the Sadhyas and Vasava and the
+Vasus and the Aswins and the Waters and the Wind and the Firmament and
+Chandramas and all the Constellations and the Planets and Surya, and all
+the Ricks and Samans and Yajuses in their embodied forms, came there to
+behold that wonderful child who was the son of the deity of blazing
+flames. The Rishis uttered hymns of praise and the Gandharvas sang in
+honour of that child called Kumara of six heads, twice six eyes, and
+exceedingly devoted to the Brahmanas. His shoulders were broad, and he
+had a dozen arms, and the splendour of his person resembled that of fire
+and Aditya. As he lay stretched on a clump of heath, the gods with the
+Rishis, beholding him, became filled with great delight and regarded the
+great Asura as already slain. The deities then began to bring him diverse
+kinds of toys and articles that could amuse him. As he played like a
+child, diverse kinds of toys and birds were given unto him. Garuda of
+excellent feathers gave unto him a child of his, viz., a peacock endued
+with plumes of variegated hue. The Rakshasas gave unto him a boar and a
+buffalo. Aruna himself gave him a cock of fiery splendour. Chandramas
+gave him a sheep, and Aditya gave him some dazzling rays of his. The
+mother of all kine, viz., Surabhi, gave him kine by hundreds and
+thousands. Agni gave him a goat possessed of many good qualities. Ila
+gave him an abundant quantity of flowers and fruit. Sudhanwan gave him a
+riding chariot and a car of Kuvara. Varuna gave him many auspicious and
+excellent, products of the Ocean, with some elephants. The chief of the
+celestials gave him lions and tigers and pards and diverse kinds of
+feathery denizens of the air, and many terrible beasts of prey and many
+umbrellas also of diverse kinds. Rakshasas and Asuras, in large bands,
+began to walk in the train of that puissant child. Beholding the son of
+Agni grow up, Taraka sought, by various means, to effect his destruction,
+but he failed to do anything unto that puissant deity. The god in time
+invested Agni's son born in the solitude (of a forest of reeds) with the
+command of their forces. And they also informed him of the oppressions
+committed upon them by the Asura Taraka. The generalissimo of the
+celestial forces grew up and became possessed of great energy and
+puissance. In time Guha slew Taraka, with his irresistible dart. Verily,
+Kumara slew the Asura as easily as if in sport. Having accomplished the
+destruction of Taraka he re-established the chief of the deities in his
+sovereignty of the three worlds. Endued with mighty prowess, the
+celestial generalissimo blazed with beauty and splendour. The puissant
+Skanda became the protector of the deities and did what was agreeable to
+Sankara. The illustrious son of Pavaka was endued with a golden form.
+Verily, Kumara is always the leader of the celestial forces. Gold is the
+puissant energy of the god of fire and was born with Kartikeya (from the
+same seed). Hence is Gold highly auspicious and, as a valuable, is
+excellent and endued with inexhaustible merit. Even thus, O son of Kuru's
+race, did Vasishtha recite this discourse unto Rama of Bhrigu's race in
+days of old. Do thou, therefore, O king of men, try to make gifts of
+Gold. By making gifts of Gold, Rama became cleansed of all his sins, and
+finally attained to a high place in heaven that is unattainable by other
+men.'"
+
+
+
+SECTION LXXXVII
+
+"Yudhishthira said, 'Thou hast discoursed to me, O thou of righteous
+soul, on the duties of the four orders. Do thou, after the same manner, Q
+king, discourse to me now on all the ordinances respecting the Sraddha
+(of deceased ancestors).'
+
+"Vaisampayana continued, 'Thus addressed by Yudhishthira, the son of
+Santanu set himself to declare unto him the following ritual, consistent
+with the ordinance of the Sraddha.'
+
+"Bhishma said, 'Listen, O king, with close attention, to me as I
+discourse to you on the ritual of the Sraddha. That ritual is auspicious,
+worthy of praise, productive of fame and progeny, and is regarded as a
+sacrifice, O scorcher of foes, in honour of the Pitris. Gods or Asuras or
+human beings, Gandharvas or Uragas or Rakshasas, Pisachas or
+Kinnaras,--every one should always worship the Pitris. It is seen that
+people worship the Pitris first, and gratify the deities next by offering
+them their adorations. Hence, one should always worship the Pitris with
+every care.[396] It is said, O king, that the Sraddha performed in honour
+of the Pitris is performable afterwards. But this general rule is
+restrained by a special one (which directs that the Sraddha in honour of
+the Pitris should be performed on the afternoon of the day of the New
+moon).[397] The (deceased) grandsires become gratified with the Sraddha
+that may be performed on any day. I shall, however, tell thee now what
+the merits and demerits are of the respective lunar days (in view of
+their adaptability to the performance of the Sraddha). I shall discourse
+to thee, O sinless one, what fruits are attained on what days by
+performing the Sraddha. Do thou listen to me with close attention. By
+adoring the Pitris on the first day of the lighted fortnight, one obtains
+in one's abode beautiful spouses capable of producing many children all
+possessed of desirable accomplishments. By performing the Sraddha on the
+second day of the lighted fortnight one gets many daughters. By
+performing it on the third day, one acquires many steeds. By performing
+it on the fourth day, one gets a large herd of smaller animals (such as
+goats and sheep) in one's house. They, O king, who perform the Sraddha on
+the fifth day, get many sons. Those men who perform the Sraddha on the
+sixth day acquire great splendour. By performing it on the seventh day, O
+monarch, one acquires great fame. By performing it on the eighth day one
+makes great profits in trade. By performing it on the ninth day one
+acquires many animals of uncloven hoofs. By performing it on the tenth
+day one acquires much wealth in kine. By performing it on the eleventh
+day one becomes the possessor of much wealth in clothes and utensils (of
+brass and other metals). Such a man also obtains many sons all of whom
+become endued with Brahma splendour. By performing the Sraddha on the
+twelfth day one always beholds, if one desires, diverse kinds of
+beautiful articles made of silver and gold. By performing the Sraddha on
+the thirteenth day one attains to eminence over one's kinsmen. Without
+doubt, all the young men in the family of him who performs the Sraddha on
+the fourteenth day meet with death. Such a man becomes entangled in war,
+By performing the Sraddha on the day of the new moon, one obtains the
+fruition of every wish. In the dark fortnight, all the days commencing
+with the tenth (and ending with that of the new moon), leaving only the
+fourteenth day out, are laudable days for the performance of the Sraddha.
+Other days of that fortnight are not so. Then, again, as the dark
+fortnight is better than the lighted one, so the afternoon of the day is
+better than the forenoon in the matter of the Sraddha.'"
+
+
+
+SECTION LXXXVIII
+
+"Yudhishthira said, 'O thou of great puissance, tell me what that object
+is which, if dedicated to the Pitris, becomes inexhaustible! What Havi,
+again, (if offered) lasts for all time? What, indeed, is that which (if
+presented) becomes eternal?'"
+
+"Bhishma said, 'Listen to me, O Yudhishthira, what those Havis are which
+persons conversant with the ritual of the Sraddha regard as suitable in
+view of the Sraddha and what the fruits are that attach to each. With
+sesame seeds and rice and barley and Masha and water and roots and
+fruits, if given at Sraddhas, the Pitris, O king, remain gratified for
+the period of a month.[398] Manu has said that if a Sraddha is performed
+with a copious measure of sesame, such Sraddha becomes inexhaustible. Of
+all kinds of food, sesame seeds are regarded as the best. With fishes
+offered at Sraddhas, the Pitris remain gratified for a period of two
+months. With mutton they remain gratified for three months and with the
+flesh of the hare for four. With the flesh of the goat, O king, they
+remain gratified for five months, with bacon for six months, and with the
+flesh of birds for seven. With venison obtained from those deer that are
+called Prishata, they remain gratified for eight months, and with that
+obtained from the Ruru for nine months, and with the meat of the Gavaya
+for ten months. With the meat of the buffalo their gratification lasts
+for eleven months. With beef presented at the Sraddha, their
+gratification, it is said, lasts for a full year. Payasa mixed with ghee
+is as much acceptable to the Pitris as beef. With the meat of the
+Vadhrinasa the gratification of the Pitris lasts for twelve years.[399]
+The flesh of the rhinoceros, offered to the Pitris on the anniversaries
+of the lunar days on which they died, becomes inexhaustible. The potherb
+called Kalasaka, the petals of the Kanchana flower, and meat of the goat
+also, thus offered, prove inexhaustible.[400] In this connection, O
+Yudhishthira, there are some verses, originally sung by the Pitris, that
+are sung (in the world). They were communicated to me in former days by
+Sanatkumara.--He that has taken birth in our race should give us Payasa
+mixed with ghee on the thirteenth day (of the dark fortnight), under the
+constellation Magha, during the Sun's southward course. One born in our
+race should, under the constellation Magha, as if in the observance of a
+vow, offer the meat of goat or the petals of the Kanchana flower. One
+should also offer us, with due rites, Payasa mixed with ghee, dedicating
+it on a spot covered by the shadow of an elephant.--Many sons should be
+coveted so that even one may go to Gaya (for performing the Sraddha of
+his ancestors), where stands the banian that is celebrated over all the
+worlds and that makes all offerings made under its branches
+inexhaustible.[401] Even a little of water, roots, fruits, meat, and
+rice, mixed with honey, if offered on the anniversary of the day of death
+becomes inexhaustible.'"
+
+
+
+SECTION LXXXIX
+
+"Bhishma continued, 'Listen to me, O Yudhishthira, as I tell thee what
+those optional Sraddhas are that should be performed under the different
+constellations and that were first spoken of by Yama unto king
+Sasavindu.[402] That man who always performs the Sraddha under the
+constellation Krittika is regarded as performing a sacrifice after
+establishing the sacred fire. Such a person, freed from fear, ascends to
+heaven with his children. He that is desirous of children should perform
+the Sraddha under the constellation Rohini, while he that is desirous of
+energy should do it under the constellation Mrigasiras. By performing the
+Sraddha under the constellation Ardra, a man becomes the doer of fierce
+deeds. A mortal, by performing the Sraddha under Punarvasu, makes such
+again by agriculture. The man that is desirous of growth and advancement
+should perform the Sraddha under Pushya. By doing it under the
+constellation Aslesha one begets heroic children. By doing it under the
+Maghas one attains to pre-eminence among kinsmen. By doing it under the
+prior Phalgunis, the doer of it becomes endued with good fortune. By
+doing the Sraddha under the later Phalgunis one attains to many children;
+while by performing it under Hasta, one attains to the fruition of one's
+wishes. By performing it under the constellation Chitra one obtains
+children endued with great beauty. By doing it under the constellation
+Swati, one makes much profit by trade. The man that desires children
+acquires the fruition of his wish by performing the Sraddha under the
+constellation Visakha. By doing it under Anuradha one becomes a king of
+kings.[403] By making offerings in honour of the Pitris under the
+constellation Jyeshtha with devotion and humility, one attains to
+sovereignty, O foremost one of Kuru's race. By doing the Sraddha under
+Mula one attains to health, and by doing it under the prior Ashadha, one
+acquires excellent fame. By performing it under the later Ashadha one
+succeeds in roving over the whole world, freed from every sorrow. By
+doing it under the constellation Abhijit one attains to high knowledge.
+By doing it under Sravana one, departing from this world, attains to a
+very high end. The man that performs the Sraddha under the constellation
+Dhanishtha becomes the ruler of a kingdom. By doing it under the
+constellation presided over by Varuna (viz., Satabhisha), one attains to
+success as a physician. By performing the Sraddha under the constellation
+of the prior Bhadrapada one acquires large property in goats and sheep;
+while by doing it under the later Bhadrapada one acquires thousands of
+kine. By performing the Sraddha under the constellation Revati one
+acquires much wealth in utensils of white brass and copper. By doing it
+under Aswini one acquires many steeds, while under Bharani one attains to
+longevity. Listening to these ordinances about the Sraddha, king
+Sasavindu acted accordingly, and succeeded in easily subjugating and
+ruling the whole earth.'"
+
+
+
+SECTION XC
+
+"Yudhishthira said, 'It behoves thee, O foremost one of Kuru's race, to
+tell me unto what kind of Brahmanas, O grandsire, should the offers made
+at Sraddhas be given away.'
+
+"Bhishma said, The Kshatriya who is conversant with the ordinances about
+gift should never examine Brahmanas (when making gifts unto them). In all
+acts, however, that relate to the worship of the deities and the Pitris,
+an examination has been said to be proper. The deities are worshipped on
+earth by men only when they are filled with devotion that comes from the
+deities themselves. Hence, one should, approaching them, make gifts unto
+all Brahmanas (without any examination of their merits), regarding such
+gifts as are made to the deities themselves. In Sraddhas, however, O
+monarch, the man of intelligence should examine the Brahmanas (to be
+employed for assisting the doers of the Sraddha in getting through the
+ritual and making gifts unto them of the offerings made to the Pitris).
+Such examination should concern itself with their birth and conduct and
+age and appearance and learning and nobility (or otherwise) of parentage.
+Amongst the Brahmanas there are some that pollute the line and some that
+sanctify it. Listen to me, O king, as I tell thee who those Brahmanas are
+that should be excluded from the line.[404] He that is full of guile, or
+he that is guilty of foeticide, or he that is ill of consumption, or he
+that keeps animals, of is destitute of Vedic study, or is a common
+servant of a village, or lives upon the interest of loans, or he that is
+a singer, or he that sells all articles, or he that is guilty of arson,
+or he that is a poisoner or he that is a pimp by profession, or he that
+sells Soma, or he that is a professor of palmistry, or he that is in the
+employ of the king, or he that is seller of oil, or he that is a cheat
+and false swearer, or he that has a quarrel with his father, or he that
+tolerates a paramour of his wife in his house, or he that has been
+cursed, or he that is a thief, or he that lives by some mechanical art,
+or he that puts on disguises, or he that is deceitful in his behaviour,
+or he that is hostile to those he calls his friends, or he that is an
+adulterer, or he that is a preceptor of Sudras, or he that has betaken
+himself to the profession of arms, or he that wanders with dogs (for
+hunting), or he that has been bit by a dog, or he that has wedded before
+his elder brothers, or he that seems to have undergone circumcision,[405]
+he that violates the bed of his preceptor, he that is an actor or mime,
+he that lives by setting up a deity and he that lives by calculating the
+conjunctions of stars and planets and asterisms[406], are regarded as fit
+to be excluded from the line. Persons conversant with the Vedas say that
+the offerings made at Sraddhas, if eaten by such Brahmanas, go to fill
+the stomachs of Rakshasas (instead of filling those of the Pitris), O,
+Yudhishthira. That person who having eaten at a Sraddha does not abstain
+that day from study of the Vedas or who has sexual congress that day with
+a Sudra woman, must know that his Pitris, in consequence of such acts of
+his, have to lie for a month on his dung. The offerings made at Sraddhas
+if presented to a Brahmana who sells Soma, become converted into human
+ordure; if presented to a Brahmana who is engaged in the practice of
+Medicine, they become converted into pus and blood; if presented to one
+who lives by setting up a deity, they fail to produce any fruit; if
+presented to one who lives upon the interest of loans they lead to
+infamy; if presented to one who is engaged in trade, they become
+productive of no fruits either here or hereafter. If presented to a
+Brahmana who is born of a widowed mother (by a second husband), they
+become as fruitless as libations poured on ashes[407]. They who present
+the Havya and Kavya (offered at Sraddhas) unto such Brahmanas as are
+divested of the duties ordained for them and of those rules of good
+conduct that persons of their order should observe, find such presents
+productive of no merits hereafter. That man of little intelligence who
+makes gifts of such articles unto such men knowing their dispositions,
+obliges, by such conduct, his Pitris to eat human ordure in the next
+world. Thou shouldst know that these wretches among Brahmanas deserve to
+be excluded from the line. Those Brahmanas also of little energy who are
+engaged in instructing Sudras are of the same class. A Brahmana that is
+blind stains sixty individual of the line; one that is destitute of
+virile power a hundred; while one that is afflicted with white leprosy
+stains as many as he looks upon, O king. Whatever offerings made at
+Sraddhas are eaten by one with his head wrapped round with a cloth,
+whatever is eaten by one with face southwards, and whatever is eaten with
+shoes or sandals on all goes to gratify the Asuras. Whatever, again, is
+given with malice, and whatever is given without reverence, have been
+ordained by Brahmana himself as the portion of the prince of Asuras
+(viz., Vali). Dogs, and such Brahmanas as are polluters of lines, should
+not be allowed to cast their eyes upon the offerings made at Sraddhas.
+For this reason, Sraddhas should be performed in a spot that is properly
+hedged around or concealed from the view. That spot should also be strewn
+with sesame seeds. That Sraddha which is performed without sesame seeds,
+or that which is done by a person in anger, has its Havi robbed by
+Rakshasas and Pisachas. Commensurate with the number of Brahmanas seen by
+one that deserves to be excluded from the line, is the loss of merit he
+causes of the foolish performer of the Sraddha who invites him to the
+feast.
+
+'I shall now, O chief of Bharata's race, tell thee who are sanctifiers of
+the line. Do thou find them out by examination. All those Brahmanas that
+are cleansed by knowledge, Vedic study, and vows and observances, and
+they that are of good and righteous behaviour, should be known as
+sanctifiers of everything. I shall now tell thee who deserve to sit in
+the line. Thou shouldst know them to be such whom I shall indicate
+presently. He that is conversant with the three Nachiketas, he that has
+set up the five sacrificial fires, he that knows the five Suparnas, he
+that is conversant with the six branches (called Angas) of the Veda, he
+that is a descendant of sires who were engaged in teaching the Vedas and
+is himself engaged in teaching, he that is well-conversant with the
+Chhandas, he that is acquainted with the Jeshtha Saman, he that is
+obedient to the sway of his parents, he that is conversant with the Vedas
+and whose ancestors have been so for ten generations, he that has
+congress with only his wedded wives and this at their seasons, and he who
+has been cleansed by knowledge, by the Veda, and by vows and
+observances,--even such a Brahmana,--sanctifies the line. He who reads
+the Atharva-siras, who is devoted to the observance of Brahmacharya
+practices, and who is steady in observance of righteous vows, who is
+truthful and of righteous conduct, and who is duly observant of the
+duties laid down for his order, they also that have undergone fatigue and
+labour for bathing in the waters of tirthas, that have undergone the
+final bath after performing sacrifices with proper Mantras that are freed
+from the sway of wrath, that are not restless, that are endued with
+forgiving dispositions, that are self-restrained masters of their senses,
+and they are devoted to the good of all creatures,--these should be
+invited to Sraddhas. Anything given to these becomes inexhaustible. These
+indeed, are sanctifiers of lines. There are others also, highly blessed,
+that should be regarded as sanctifiers of the line. They are Yatis and
+those that are conversant with the religion of Moksha, and they that are
+devoted to Yoga, and they that properly observe excellent vows and they
+that, with collected mind recite (sacred) histories unto foremost of
+Brahmanas. They that are conversant with Bhashyas, they also that are
+devoted to grammatical studies, they that study the Puranas and they that
+study the Dharmasastras and having studied them (i.e., the Puranas and
+Dharmasastras) act up to the standard laid down in them, he that has
+lived (for the stated period) in the abode of his preceptor, he that is
+truthful in speech, he that is a giver of thousands, they that are
+foremost in (their knowledge of) all the Vedas and the scriptural and
+philosophical aphorisms,--these sanctify the line as far they look at it.
+And because they sanctify all who sit in the line, therefore are they
+called sanctifiers of lines. Utterers of Brahma say that even a single
+person that happens to be the descendant of sires who were teachers of
+the Veda and that is himself a Vedic teacher, sanctifies full seven miles
+around him. If he that is not a Ritwik and that is not a Vedic teacher
+takes the foremost seat in a Sraddha, with even the permission of the
+other Ritwiks there present, he is said to take (by that act of his) the
+sins of all who may be sitting in the line. If, on the other hand, he
+happens to be conversant with the Vedas and freed from all those faults
+that are regarded as capable of polluting the line, he shall not, O king,
+be regarded as fallen (by taking the foremost seat in a Sraddha). Such a
+man would then be really a sanctifier of the line. For these reasons, O
+king, thou shouldst properly examine the Brahmanas before inviting them
+to Sraddhas. Thou shouldst invite only such among them as are devoted to
+the duties laid down for their order, and as are born in good families,
+and as are possessed of great learning. He who performs Sraddhas for
+feeding only his friends and whose Havi does not gratify the deities and
+the Pitris, fails to ascend to Heaven. He who collects his friends and
+relatives only on the occasion of the Sraddha he performs (without
+keeping an eye on properly honouring deserving persons by inviting and
+feeding them), fails to proceed (after death) by the path of the deities
+(which is a lighted one and free from all afflictions and impediments).
+The man who makes the Sraddha he performs an occasion for only gathering
+his friends, never succeeds in ascending to heaven. Verily, the man who
+converts the Sraddha into an occasion for treating his friends, becomes
+dissociated from heaven even like a bird dissociated from the perch when
+the chain tying it breaks.[408] Therefore, he that performs a Sraddha
+should not honour (on such occasions) his friends. He may make gifts of
+wealth unto them on other occasions by collecting them together. The Havi
+and the Kavi offered at Sraddhas should be served unto them that are
+neither friends nor foes but are only indifferent or neutral. As seed
+sown on a sterile soil does not sprout forth, or as one that has not sown
+does not get a share of the produce, even so that Sraddha the offerings
+in which are eaten by an unworthy person, yields no fruit either here or
+hereafter.[409] That Brahmana who is destitute of Vedic study is like a
+fire made by burning grass or straw; and becomes soon extinguished even
+like such a fire. The offerings made at Sraddhas should not be given to
+him even as libations should not be poured on the ashes of the
+sacrificial fire. When the offerings made at Sraddhas are exchanged by
+the performers with one another (instead of being given away unto worthy
+persons), they come to be regarded as Pisacha presents. Such offerings
+gratify neither the gods nor the Pitris. Instead of reaching the other
+world, they wander about even here like a cow that has lost her calf
+wandering about within the fold. As those libations of ghee that are
+poured upon the extinguished ashes of a sacrificial fire never reach
+either the gods or the Pitris, after the same manner a gift that is made
+to a dancer or a singer or a Dakshina presented to a lying or deceitful
+person, produces no merit. The Dakshina that is presented to a lying or
+deceitful person destroys both the giver and the receiver without
+benefiting them in any respect. Such a Dakshina is destructive and highly
+censurable. The Pitris of the person making it have to fall down from the
+path of the deities. The gods know them to be Brahmanas who always tread,
+O Yudhishthira, within the bounds set up by the Rishis who are conversant
+with all duties, and who have a firm faith in their efficacy. Those
+Brahmanas that are devoted to Vedic study, to knowledge, to penances, and
+to acts, O Bharata, should be known as Rishis. The offerings made at
+Sraddhas should be given unto those that are devoted to knowledge.
+Verily, they are to be regarded as men who never speak ill of the
+Brahmanas. Those men should never be fed on occasions of Sraddhas who
+speak ill of Brahmanas in course of conversation in the midst of
+assemblies. If Brahmanas, O king, be calumniated, they would destroy
+three generations of the calumniator.[410] This is the declaration, O
+king, of the Vaikhanasa Rishis. Brahmanas conversant with the Vedas
+should be examined from a distance. Whether one likes them or feels a
+dislike for them, one should give unto such Brahmanas the offerings made
+at Sraddhas. That man who feeds thousands upon thousands of false
+Brahmanas acquires merit that is attainable by feeding even one Brahmana
+if the latter happens to be possessed of a knowledge of the Vedas, O
+Bharata!"
+
+
+
+SECTION XCI
+
+"Yudhishthira said, 'By whom was the Sraddha first conceived and at what
+time? What also is its essence? During the time when the world was
+peopled by only the descendants of Bhrigu and Angiras; who was the muni
+that established the Sraddha? What acts should not be done at Sraddha?
+What are those Sraddhas in which fruits and roots are to be offered? What
+species' also of paddy should be avoided in Sraddhas? Do thou tell me all
+this, O grandsire!'
+
+"Bhishma said, 'Listen to me, O ruler of men, as I tell thee how the
+Sraddha was introduced, the time of such introduction, the essences of
+the rite, and the Muni who conceived it. From the Self-born Brahman
+sprang Atri, O thou of Kuru's race. In Atri's race was born a Muni of the
+name of Dattatreya. Dattatreya got a son of the name of Nimi possessed of
+wealth of asceticism. Nimi got a son named Srimat who was endued with
+great beauty of person. Upon the expiration of a full thousand years,
+Srimat, having undergone the severest austerities, succumbed to the
+influence of Time and departed from this world. His sire Nimi, having
+performed the Purificatory rites according to the ritual laid down in the
+ordinance, became filled with great grief, thinking continually of the
+loss of his son.[411] Thinking of that cause of sorrow the high-souled
+Nimi collected together various agreeable objects (of food and drink) on
+the fourteenth day of the moon. The next morning he rose from bed. Pained
+his heart was with grief, as he rose from sleep that day--he succeeded in
+withdrawing it from the one object upon which it had been working. His
+understanding succeeded in busying itself with other matters. With
+concentrated attention he then conceived the idea of a Sraddha. All those
+articles of his own food, consisting of fruits and roots, and all those
+kinds of staple grains that were agreeable to him, were carefully thought
+of by that sage possessed of wealth of penances. On the day of the New
+moon he invited a number of adorable Brahmanas (to his asylum). Possessed
+of great wisdom, Nimi caused them to be seated on seats (of Kusa grass)
+and honoured them by going around their persons. Approaching seven such
+Brahmanas whom he had brought to his abode together, the puissant Nimi
+gave unto them food consisting of Syamaka rice, unmixed with salt.
+Towards the feet of those Brahmanas engaged in eating the food that was
+served unto them a number of Kusa blades was spread out on the seats they
+occupied, with the top ends of the blades directed towards the south.
+With a pure body and mind and with concentrated attention, Nimi, having
+placed those blades of sacred grass in the way indicated, offered cakes
+of rice unto his dead son, uttering his name and family. Having done
+this, that foremost of Munis became filled with regret at the idea of
+having achieved an act that had not (to his knowledge) been laid down in
+any of the scriptures. Indeed, filled with regret he began to think of
+what he had done.[412] 'Never done before by the Munis, alas, what have I
+done! How shall I (for having done an act that has not been ordained)
+avoid being cursed by the Brahmanas (as an introducer of strange rites)?'
+He then thought of the original progenitor of his race. As soon as he was
+thought of, Atri endued with wealth of penances came there. Beholding him
+exceedingly afflicted with grief on account of the death of his son, the
+immortal Atri comforted him with agreeable counsels. He said unto him, 'O
+Mini, this rite that thou hast conceived, is a sacrifice in honour of the
+Pitris. Let no fear be thine, O thou that art possessed of the wealth of
+asceticism! The Grandsire Brahman himself, in days of old, laid it down!
+This rite that thou hast conceived has been ordained by the Self-born
+himself. Who else than the Self-born could ordain this ritual in
+Sraddhas? I shall presently tell thee, O son, the excellent ordinance
+laid down in respect of Sraddhas. Ordained by the Self-born himself, O
+son, do thou follow it. Listen to me first! Having first performed the
+Karana on the sacred fire with the aid of Mantras, O thou that art
+possessed of wealth of penances, one should always pour libations next
+unto the deity of fire, and Soma, and Varuna. Unto the Viswedevas also,
+who are always the companions of the Pitris, the Self-born then ordained
+a portion of the offerings. The Earth also, as the goddess that sustains
+the offerings made at Sraddhas, should then be praised under the names of
+Vaishnavi, Kasyapi, and the inexhaustible.[413] When water is being
+fetched for the Sraddha, the deity Varuna of great puissance should be
+praised. After this, both Agni and Soma should be invoked with reverence
+and gratified (with libations), O sinless one. Those deities that are
+called by the name of Pitris were created by the Self-born. Others also,
+highly blessed, viz., the Ushnapsa, were created by him. For all these
+shares have been ordained of the offerings made at Sraddhas. By adoring
+all these deities at Sraddhas, the ancestors of the persons performing
+them become freed from all sins. The Pitris referred to above as those
+created by the Self-born number seven. The Viswedevas having Agni for
+their mouth (for it is through Agni that they feed), have been mentioned
+before. I shall now mention the names of those high-souled deities who
+deserve shares of the offerings made at Sraddhas. Those names at Vala,
+Dhriti, Vipapa, Punyakrit, Pavana, Parshni, Kshemak, Divysanu, Vivaswat,
+Viryavat, Hrimat, Kirtimat, Krita, Jitatman, Munivirya, Diptaroman,
+Bhayankara, Anukarman, Pratia, Pradatri, Ansumat, Sailabha, Parama
+krodhi, Dhiroshni, Bhupati, Sraja, Vajrin, and Vari,--these are the
+eternal Viswedevas. There are others also whose names are Vidyutvarchas,
+Somavarchas, and Suryasri. Others also are numbered amongst them, viz.,
+Somapa, Suryasavitra, Dattatman, Pundariyaka, Ushninabha, Nabhoda,
+Viswayu, Dipti, Chamuhara, Suresa, Vyomari, Sankara Bhava, Isa, Kartri,
+Kriti, Daksha, Bhuvana, Divya, Karmakrit, Ganita Panchavirya, Aditya,
+Rasmimat, Saptakrit, Somavachas, Viswakrit, Kavi, Anugoptri, Sugoptri,
+Naptri, and Iswara:--these highly blessed ones are numbered as the
+Viswedevas. They are eternal and conversant with all that occurs in Time.
+The species of paddy which should not be offered at Sraddhas are those
+called Kodrava, and Pulka. Assafoetida also, among articles used in
+cooking, should not be offered, as also onions and garlic, the produce of
+the Moringa pterygosperma, Bauhinia Variegata, the meat of animals slain
+with envenomed shafts all varieties of Sucuribita Pepo, Sucuribita
+lagenaria, and black salt. The other articles that should not be offered
+at Sraddhas are the flesh of the domesticated hog, the meat of all
+animals not slaughtered at sacrifices, Nigella sativa, salt of the
+variety called Vid, the potherb that is called Sitapaki, all sprouts
+(like those of the bamboo), and also the Trapa bispinosa. All kinds of
+salt should be excluded from the offerings made at Sraddhas, and also the
+fruits of the Eugenia Jamblana. All articles, again, upon which any one
+has spat or upon which tears have fallen should not be offered at
+Sraddhas. Among offerings made to the Pitris or with the Havya and Kavya
+offered to the deities, the potherb called Sudarsana (Menispermum
+tomentosum, Rox) should not be included. Havi mixed with this is not
+acceptable to Pitris. From the place where the Sraddha is being
+performed, the Chandala and the Swapacha should be excluded, as also all
+who wear clothes steeped in yellow, and persons affected with leprosy, or
+one who has been excasted (for transgressions), or one who is guilty of
+Brahmanicide, or a Brahmana of mixed descent or one who is the relative
+of an excasted man. These all should be excluded by persons possessed of
+wisdom from the place where a Sraddha is being performed,' Having said
+these words in days of old unto the Rishi Nimi of his own race, the
+illustrious Atri possessed of wealth of penances then went back to the
+Grandsire's assembly in Heaven.'"
+
+
+
+SECTION XCII
+
+"Bhishma said, 'After Nimi had acted in the way described above, all the
+great Rishis began to perform the sacrifice in honour of the Pitris
+(called the Sraddha) according to rites laid down in the ordinance.
+Firmly devoted to the discharge of all duties, the Rishis, having
+performed Sraddhas, began to also offer oblations (unto the Pitris) of
+sacred waters, with attention. In consequence, however, of the offerings
+made by persons of all classes (unto the Pitris), the Pitris began to
+digest that food. Soon they, and the deities also with them, became
+afflicted with indigestion. Indeed, afflicted with the heaps of food that
+all persons began to give them, they repaired to the presence of Soma.
+Approaching Soma they said, 'Alas, great is our affliction in consequence
+of the food that is offered to us at Sraddhas. Do thou ordain what is
+necessary for our ease.' Unto them Soma answered, saying, 'If, ye gods,
+ye are desirous of obtaining ease, do ye repair then into the abode of
+the Self-born. Even he will do what is for your good.' At these words of
+Soma, the deities and the Pitris then proceeded, O Bharata, to the
+Grandsire where he was seated on the summit of the mountains of Meru.'
+
+"The deities, 'O illustrious one, with the food that is offered us in
+sacrifices and Sraddhas, we are being exceedingly afflicted. O lord, show
+us grace and do what would be for our good.' Hearing these words of
+theirs, the Self-born said unto them in reply, 'Here, the god of fire is
+sitting beside me, Even he will do what is for your benefit.'
+
+"Agni said, 'Ye sires, when a Sraddha comes, we shall together eat the
+offerings made to us. If ye eat those offerings with me, ye shall then,
+without doubt, succeed in digesting them easily.' Hearing these words of
+the deity of fire, the Pitris became easy of heart. It is for this reason
+also that in making offerings at Sraddhas a share is first offered to the
+deity of fire, O king. If a portion of the offerings be first made to the
+deity of fire at a Sraddha, O prince of men, Rakshasas of regenerate
+origin cannot then do any injury to such a Sraddha.[414] Beholding the
+deity of fire at a Sraddha Rakshasas fly away from it. The ritual of the
+Sraddha is that the cake should first be offered to the (deceased) sire.
+Next, one should be offered to the grandsire. Next should one be offered
+to the great-grandsire. Even this is the ordinance in respect of the
+Sraddha. Over every cake that is offered, the offerer should, with
+concentrated attention, utter the Savitri Mantras. This other Mantra also
+should be uttered, viz., unto Soma who is fond of the Pitris. A woman
+that has become impure in consequence of the advent of her season, or one
+whose ears have been cut off, should not be allowed to remain where a
+Sraddha is being performed. Nor should a woman (for cooking the rice to
+be offered in the Sraddha) be brought from a Gotra other than that of the
+person who is performing the Sraddha.[414] While crossing river, one
+should offer oblations of water unto one's Pitris, naming them all.
+Indeed, when one comes upon a river one should gratify one's Pitris with
+oblations of water. Having offered oblations of water first unto the
+ancestors of one's own race, one should next offer such oblations to
+one's (deceased) friends and relatives. When one crosses a stream on a
+car unto which is yoked a couple of oxen of variegated hue, or from them
+that cross a stream on boats, the Pitris expect oblations of water. Those
+that know this always offer oblations of water with concentrated
+attention unto the Pitris, Every fortnight on the day of the New moon,
+one should make offerings unto one's deceased ancestors. Growth,
+longevity, energy, and prosperity become all attainable through devotion
+to the Pitris. The Grandsire Brahman, Pulastya, Vasishtha, Pulaha,
+Angiras, Kratu and the great Rishi Kasyapa--these, O prince of Kuru's
+race, and regarded as great masters of Yoga. They are numbered among the
+Pitris. Even this is the high ritual in respect of the Sraddha, O
+monarch! Through Sraddhas performed on earth the deceased members of one
+race become freed from a position of misery. I have thus, O prince of
+Kuru's race, expounded to thee agreeably with the scriptures, the
+ordinances in respect of Sraddhas. I shall once more discourse to thee on
+gifts."
+
+
+
+SECTION XCIII
+
+
+
+"Yudhishthira said, 'If Brahmanas that are in the observance of a vow
+(viz., fast) eat, at the invitation of a Brahmana, the Havi (offered at a
+Sraddha), can they be charged with the transgression or a violation of
+their vow, or should they refuse the invitation of a Brahmana when such
+invitation is received by them? Tell me this, O grandsire!'
+
+"Bhishma said, 'Let those Brahmanas eat, impelled by desire, who are
+observant of such vows as are not indicated in the Vedas. As regards
+those Brahmanas, however, that are observant of such vows are indicated
+in the Vedas, they are regarded as guilty of a breach of their vow, O
+Yudhishthira, by eating the Havi of a Sraddha at the request of him who
+performs the Sraddha.'
+
+"Yudhishthira said, 'Some people say that fast is a penance. Is penance
+really identifiable with fast or is it not so? Tell me this, O grandsire!'
+
+"Bhishma said, 'People do regard a regular fast for a month or a half
+month as a penance. The truth, however, is that one who mortifies one's
+own body is not to be regarded either as an ascetic or as one conversant
+with duty[415]. Renunciation, however, is regarded as the best of
+penances. A Brahmana should always be an abstainer from food, and observe
+the vow called Brahmacharya.[416] A Brahmana should always practise
+self-denial restraining even speech, and recite the Vedas. The Brahmana
+should marry and surround himself with children and relatives, from
+desire of achieving righteousness. He should never sleep. He should
+abstain from meat. He should always read the Vedas and the scriptures. He
+should always speak the truth, and practise self-denial. He should eat
+Vighasa (viz., what remains after serving the deities and guests).
+Indeed, he should be hospitable towards all that come to his abode. He
+should always eat Amrita (viz., the food that remains in the house after
+all the family, including guests and servants have eaten) He should duly
+observe all rites and perform sacrifices.'"
+
+"Yudhishthira said, "How may one come to be regarded as always observant
+of fasts? How may one become observant of vows? How, O king, may one come
+to be an eater of Vighasa? By doing what may one be said to be found of
+guest?'"
+
+"Bhishma said, 'He who takes food only morning and evening at the
+prescribed hours and abstains from all food during the interval between,
+is said to be an abstainer from food. He who has congress with only his
+wedded wife and that only at her season, is said to be observant of the
+vow of Brahmacharya. By always making gifts, one comes to be regarded as
+truthful in speech. By abstaining from all meat obtained from animals
+slaughtered for nothing, one becomes an abstainer from meat.[417] By
+making gifts one becomes cleansed of all sins, and by abstaining from
+sleep during daytime one comes to be regarded as always awake. He who
+always eats what remains after serving the needs of guests and servants
+is said to always eat Amrita. He who abstains from eating till Brahmanas
+have eaten (of that food), is regarded as conquering heaven by such
+abstention. He who eats what remains after serving the deities, the
+Pitris, and relatives and dependants, is said to eat Vighasa. Such men
+acquire many regions of felicity in the abode of Brahman himself. There,
+O king, they dwell in the company of Apsaras and Gandharvas. Indeed, they
+sport and enjoy all sports of delight in those regions, with the deities
+and guests and the Pitris in their company, and surrounded by their own
+children and grandchildren. Even such becomes their high end.'"
+
+"Yudhishthira said, 'People are seen to make diverse kinds of gifts unto
+the Brahmanas. What, however, is the difference, O grandsire, between the
+giver and the receiver?'"
+
+"Bhishma said, 'The Brahmana accepts gifts from him that is righteous,
+and from him that is unrighteous. If the giver happens to be righteous,
+the receiver incurs little fault. If on the other hand, the giver happens
+to be unrighteous the receiver sinks in hell. In this connection is cited
+an old history of the conversation between Vrishadarbhi and the seven
+Rishis, O Bharata. Kasyapa and Atri and Vasishtha and Bharadwaja and
+Gautama and Viswamitra and Jamadagni, and the chaste Arundhati (the wife
+of Vasishtha), all had a common maidservant whose name was Ganda. A Sudra
+of the name of Pasusakha married Ganda and became her husband. Kasyapa
+and others, in days of old, observed the austerest penances and roved
+over the world, desirous of attaining to the eternal region of Brahman by
+the aid of Yoga-meditation. About that time, O delighter of the Kurus,
+there occurred a severe drought. Afflicted by hunger, the whole world of
+living creatures became exceedingly weak. At a sacrifice which had been
+performed in former times by Sivi's son he had given away unto the
+Ritwiks a son of his as the sacrificial present. About this time,
+unendued with longevity as the prince was, he died of starvation. The
+Rishis named, afflicted with hunger, approached the dead prince and sat
+surrounding him. Indeed, those foremost of Rishis, beholding the son of
+him at whose sacrifice they had officiated, O Bharata, thus dead of
+starvation, began to cook the body in a vessel, impelled by the pangs of
+hunger. All food having disappeared from the world of men, those
+ascetics, desirous of saving their lives, had recourse, for purposes of
+sustenance, to such a miserable shift. While they were thus employed.
+Vrishadarbha's son, viz., king Saivya, in course of his roving, came upon
+those Rishis. Indeed, he met them on his way, engaged in cooking the dead
+body, impelled by the pangs of hunger.'"
+
+"The son of Vrishadarbha said, 'The acceptance of a gift (from me) will
+immediately relieve you all. Do you, therefore, accept a gift for the
+support of your bodies! Ye ascetics endued with wealth of penances,
+listen to me as I declare what wealth I have! That Brahmana who solicits
+me (for gifts) is ever dear to me. Verily, I shall give unto you a
+thousand mules. Unto each of you I shall give a thousand kine of white
+hair, foremost in speed, each accompanied by a bull, and each having a
+well-born calf, and, therefore, yielding milk. I shall also give unto you
+a thousand bulls of white complexion and of the best breed and capable of
+bearing heavy burdens. I shall also give you a large number of kine, of
+good disposition, the foremost of their kind, all fat, and each of which,
+having brought forth her first calf, is quick with her second.[418] Tell
+me what else I shall give of foremost villages, of grain, of barley, and
+of even the rarer and costly jewels. Do not seek to eat this food that is
+inedible. Tell me what I should give unto you for the support of your
+bodies!'
+
+"The Rishis said, 'O king, an acceptance of gifts from a monarch is very
+sweet at first but it is poison in the end. Knowing this well, why do
+you, O king, tempt us then with these offers? The body of the Brahmana is
+the field of the deities. By penance, it is purified. Then again, by
+gratifying the Brahmana, one gratifies the deities. If a Brahmana accepts
+the gifts made to him by the king, he loses, by such acceptance, the
+merit that he would otherwise acquire by his penances that day. Indeed,
+such acceptance consumes that merit even as a blazing conflagration
+consumes a forest. Let happiness be thine, O king, as the result of the
+gifts thou makest to those that solicit thee!' Saying these words unto
+them, they left the spot, proceeding by another way. The flesh those
+high-souled ones had intended to cook remained uncooked. Indeed,
+abandoning that flesh, they went away, and entered the woods in search of
+food. After this, the ministers of the king, urged by their master,
+entered those woods and plucking certain figs endeavoured to give them
+away unto those Rishis. The officers of the king filled some of those
+figs with gold and mixing them with others sought to induce those
+ascetics to accept them. Atri took up some of those figs, and finding
+them heavy refused to take them. He said, 'We are not destitute of
+knowledge. We are not fools! We know that there is gold within these
+figs. We have our senses about us. Indeed, we are awake instead of being
+asleep. If accepted in this world, those will produce bitter consequence
+hereafter. He who seeks happiness both here and hereafter should never
+accept these.'"
+
+"Vasishtha said, 'If we accept even one gold coin, it will be counted as
+a hundred or even a thousand (in assigning the demerit that attaches to
+acceptance). If, therefore, we accept many coins, we shall surely attain
+to an unhappy end hereafter!'"
+
+Kasyapa said, 'All the paddy and barley on earth, all the gold and
+animals and women that occur in the world, are incapable of gratifying
+the desire of a single person. Hence, one possessed of wisdom should
+dispelling cupidity, adopt tranquillity!'"
+
+"Bharadwaja said, 'The horns of a Ruru, after their first appearance,
+begin to grow with the growth of the animal. The cupidity of man is even
+like this. It has no measure!'"
+
+"Gautama said, 'All the objects that exist in the world are incapable of
+gratifying even a single person. Man is even like the ocean, for he can
+never be filled (even as the ocean can never be filled by all the waters
+that are discharged into it by the rivers).'"
+
+"Viswamitra said, 'When one desire cherished by a person becomes
+gratified, there springs up immediately another whose gratification is
+sought and which pierces him like a shaft.'"
+
+"Jamadagni said, 'Abstention from accepting guts supports penances as
+their foundation. Acceptance, however, destroys that wealth (viz., the
+merit of penances).'"
+
+"Arundhati said, 'Some people are of opinion that things of the world may
+be stored with a view to spend them upon the acquisition of righteousness
+(by gifts and sacrifices). I think, however, that the acquisition of
+righteousness is better than that of worldly wealth.'"
+
+"Ganda said, 'When these my lords, who are endued with great energy, are
+so very much afraid of this which seems to be a great terror a weak man
+as I am fear it the more.'"
+
+"Pasusakha said, 'The wealth there is in righteousness is very superior.
+There is nothing superior to it. That wealth is known to the Brahmans. I
+wait upon them as their servant, only for learning to value that wealth.'"
+
+"The Rishis (all together) said, 'Let happiness be his, as the result of
+the gifts he makes, who is the king of the people of this land. Let his
+gift be successful who has sent these fruits to us, enclosing gold within
+them.'"
+
+"Bhishma continued, 'Having said these words, those Rishis of steadfast
+vows, abandoning the figs having gold within them, left that spot and
+proceeded to whatever destination they liked.'"
+
+"The ministers said, 'O king, coming to know of the existence of gold
+within the figs, the Rishis have gone away! Let this be known to thee!'
+
+"Bhishma continued, 'Thus addressed by his ministers, king Vrishadarbhi
+became filled with wrath against all those Rishis. Indeed, to take
+vengeance upon them, the monarch entered his own chamber. Observing the
+austerest of penances, he poured on his sacred fire libations of ghee,
+accompanying each with Mantras uttered by him. From that fire there then
+arose as the result of the incantation, a form capable of striking every
+one with fear. Vrishadarbhi named her as Yatudhani. That form which had
+been from the incantations of the king, looking as terrible as the Last
+Night, appeared with joined hands before the monarch. Addressing king
+Vrishadarbhi, she said, 'What shall I accomplish?'"
+
+"Vrishadarbhi said, 'Go and follow the seven Rishis, as also Arundhati,
+and the husband of their maid-servant, and the maid-servant herself, and
+comprehend what the meanings are of their names. Having ascertained their
+names, do thou slay all of them. After slaying them thou mayst go
+whatever destination thou likest.'"[419]
+
+"Bhishma continued, 'Saying, 'So be it! the Rakshasi who had been named
+Yatudhani, in her proper form, proceeded to that forest in which the
+great Rishis wandered in search of food. Indeed, O king, those great
+Rishis, with Atri among them, roved within the forest, subsisting upon
+fruits and roots. In course of their wanderings they saw a mendicant of
+broad shoulders, and plump arms and legs and well-nourished face and
+abdomen. Of limbs that were all adipose, he was wandering with a dog in
+his company. Beholding that mendicant whose limbs were all well-developed
+and handsome, Arundhati exclaimed, addressing the Rishis, 'None of you
+will ever be able to show such well-developed features!'"
+
+"Vasishtha said, 'The sacred fire of this person is not like ours for
+while he is able to pour libations on it, morning and evening, none of us
+are able to do the same. It is for this reason that we see both him and
+his dog so well-developed.''
+
+"Atri said, 'This man does not, like us, feel the pangs of hunger. His
+energy has not sustained, like ours, any diminution. Acquired with the
+greatest difficulty, his Vedas have not, like ours, disappeared. Hence,
+it is that we see both him and his dog so well-developed.'[420]
+
+"Viswamitra said, 'This man is not, like us, unable to observe the
+eternal duties inculcated in the scriptures. I have become idle. I feel
+the pangs of hunger. I have lost the knowledge I had acquired. This man
+is not like us in this respect. Hence I see both him and his dog so
+well-developed.'"
+
+''Jamadagni said, 'This man has not to think of storing his annual grain
+and fuel as we are compelled to, do. Hence I see both him and his dog so
+well-developed!'
+
+"Kasyapa said, 'This man has not, like us, four brothers of the whole
+blood who are begging from house to house, uttering the words,
+'Give--Give!' Hence it is that I see him and his dog so well-developed.'
+
+"Bharadwaja said, 'This man hath no regret like ours for having condemned
+and cursed his spouse. He hath not acted so wickedly and senselessly.
+Hence I see both him and his dog so well-developed!'
+
+"Gautama said, 'This man bath not like us only three pieces of covering
+made of Kusa grass, and a single Ranku-skin, each of which again, is
+three years old. Hence it is that I see both him and his dog so
+well-developed!'
+
+"Bhishma continued, 'The wandering mendicant, beholding those great
+Rishis, approach them, and accosted them all by touching their hand
+according to the custom. Conversing then with each other about the
+difficulty of obtaining sustenance in that forest and the consequent
+necessity of bearing the pangs of hunger, all of them left that spot.
+Indeed, they wandered through that wilderness, all bent upon a common
+purpose, viz., the plucking of fruits and the extraction of roots for
+sustenance. One day, as they were wandering they beheld a beautiful lake
+overgrown with lotuses. Its banks were covered with trees that stood
+thickly near one another. The waters of the lake were pure and
+transparent. Indeed, the lotuses that adorned the lake were all of the
+hue of the morning sun. The leaves that floated on the water were of the
+colour of lapis lazuli. Diverse kinds of aquatic fowls were sporting on
+its bosom. There was but one path leading to it. The banks were not miry
+and the access to the water was easy. Urged by Vrishadarbhi, the Rakshasi
+of frightful mien who had sprung from his incantations and who had been
+named Yatudhani, guarded the lake. Those foremost of Rishis, with
+Pasusakha in their company, proceeded towards the lake, which was thus
+guarded by Yatudhani for the object of gathering some lotus stalks.[421]
+Beholding Yatudhani, of frightful aspect standing on the banks of the
+lake, those great Rishis addressed her, saying, 'Who art thou that thus
+standest alone in these solitary woods? For whom dost thou wait here?
+What, indeed, is thy purpose? What dost thou do here on the banks of this
+lake adorned with lotuses?'"
+
+"Yatudhani said, 'It matters not who I am. I deserve not to be questioned
+(respecting my name and race and purposes). Ye that are possessed of
+ascetic wealth, know that I am the guard set to watch this lake.'"
+
+'The Rishis said, 'All of us are hungry. We have nothing else to eat.
+With thy permission we would gather some lotus-stalks!'"
+
+"Yatudhani said, 'Agreeably with a compact, do ye take the lotus-stalks
+as ye please. Ye must, one by one, give me your names. Ye may then,
+without delay, take the stalks!'"
+
+"Bhishma continued, 'Ascertaining that her name was, Yatudhani and that
+she stood there for slaying them (after knowing, from the meanings their
+names, what the extent was of their power), Atri, who was famishing with
+hunger, addressed her, and said these words.'"
+
+"Atri said, 'I am called Atri because I cleanse the world from sin. For,
+again, thrice studying the Vedas every day, I have made days of my
+nights. That, again, is no night in which I have not studied the Vedas.
+For these reasons also I am called Atri, O beautiful lady!'"
+
+"Yatudhani said, 'O thou of great effulgence, the explanation thou hast
+given me of thy name is incapable of being comprehended by me. Do thou,
+therefore, go and plunge into this tank filled with lotuses!'"
+
+"Vasishtha said, 'I am endued with the wealth (that consists of the Yoga
+attributes of puissance, etc.) I lead, again, a domestic mode of life,
+and am regarded as the foremost of all persons that lead such a mode of
+life. In consequence of being endued with (such) wealth, of my living as
+a householder, and of my being regarded as the foremost of all
+householders, I am called Vasishtha.'
+
+"Yatudhani said, 'The etymological explanation of thy name is perfectly
+incomprehensible to me, in as much as the inflections which the original
+roots have undergone are unintelligible. Rio and plunge into this lake of
+lotuses!'"
+
+"Kasyapa said, 'I always protect my body, and in consequence of my
+penances I have become endued with effulgence. For thus protecting the
+body and for this effulgence that is due to my penances, I have come to
+be called by the name of Kasyapa!'
+
+"Yatudhani said, 'O thou of great effulgence, the etymological
+explanation thou hast given of thy name is incapable of being
+comprehended by me. Go and plunge into this lake filled with lotuses!'
+
+"Bharadwaja said, 'I always support my sons, my disciples, the deities,
+the Brahmanas, and my wife. In consequence of thus supporting all with
+ease, I am called Bharadwaja!'
+
+"Yatudhani said, 'The etymological explanation thou hast given me of thy
+name is perfectly incomprehensible to me, in consequence of the many
+inflections the root has undergone. Go and plunge into this lake filled
+with lotuses!'"
+
+"Gotama said, 'I have conquered heaven and earth by the aid of
+self-restraint. In consequence of my looking upon all creatures and
+objects with an equal eye, I am like a smokeless fire. Hence I am
+incapable of being subjugated by thee. When, again, I was born, the
+effulgence of my body dispelled the surrounding darkness. For these
+reasons I am called Gotama!'
+
+"Yatudhani said, 'The explanation thou hast given me of thy name, O great
+ascetic, is incapable of being understood by me. Go and plunge into this
+lake of lotuses!'"
+
+"Viswamitra said, 'The deities of the universe are my friends. I am also
+the friend of the universe. Hence, O Yatudhani, know that I am called
+Viswamitra!'
+
+"Yatudhani said, 'The explanation thou hast given of thy name is
+incomprehensible to me in consequence of the inflections the root has
+undergone. Go and plunge into this lake of lotuses!'"
+
+"Jamadagni said, 'I have sprung from the sacrificial fire of the deities.
+Hence am I called Jamadagni, O thou of beautiful features!'"
+
+"Yatudhani said, 'The etymological explanation thou hast given me, O
+great ascetic, of thy name, is incomprehensible to me (in consequence of
+the diverse inflections the root has undergone) Do thou go and plunge
+into this lake of lotuses!'"
+
+"Arundhati said, 'I always stay by the side of my husband, and hold the
+earth jointly with him. I always incline my husband's heart towards me. I
+am, for these reasons called Arundhati!'
+
+"Yatudhani said, The explanation thou hast given me of thy name is
+perfectly incomprehensible to me in consequence of the inflections the
+roots have undergone. Go and plunge into this lake of lotuses!'
+
+"Ganda said, 'The Ganda means a portion of the cheek. As I have that
+portion a little elevated above the others, I am, O thou that hast sprung
+from the sacrificial fire of Saivya, called by the name of Ganda!'"
+
+"Yatudhani said, 'The explanation which thou hast given me of thy name is
+perfectly incomprehensible to me in consequence of the inflections which
+the root has undergone. Go and plunge into this lake of lotuses!'"
+
+"Pasusakha said, 'I protect and tend all animals that I see, and I am
+always a friend to all animals. Hence am I called Pasusakha, O thou that
+hast sprung from the (sacrificial) fire (of king Vrishadarbhi).'
+
+"Yatudhani said, 'The explanation thou hast given me of thy name is
+perfectly incomprehensible to me in consequence of the inflections which
+the roots have undergone. Go and plunge into this lake of lotuses!'"
+
+"Sunahsakha said,[422] 'I am incapable of explaining the etymology of my
+name after the manner of these ascetics. But know, O Yatudhani, that I am
+called by the name of Sunahsakha!'
+
+"Yatudhani said, 'Thou hast mentioned thy name only once. The explanation
+thou hast offered I have not able to catch. Do thou, therefore, mention
+it again, O regenerate one!'"
+
+"Sunahsakha said, 'Since thou hast been unable to catch my name in
+consequence of my having mentioned it only once, I shall strike thee with
+my triple stick! Struck with it, be thou consumed into ashes without
+delay!'"
+
+"Bhishma continued, 'Struck then, on the head, by the Sannyasin, with his
+triple stick which resembled the chastisement inflicted by a Brahmana,
+the Rakshasi who had sprung from the incantations of king. Vrishadarbhi
+fell down on the earth and became reduced to ashes.[423] Having thus
+destroyed the mighty Rakshasi, Sunahsakha thrust his stick into the earth
+and sat himself down on a grassy plot of land. The Rishis then, having,
+as they liked, plucked a number of lotuses and taken up a number of
+lotus-stalks, came up from the lake, filled with joy. Throwing on the
+ground the heap of lotuses which they had gathered with much toil, they
+plunged once more into it for offering oblations of water to the Pitris.
+Coming up, they proceeded to that part of the bank where they had
+deposited the lotus-stalks. Reaching that spot, those foremost of men
+found that the stalks were nowhere to be seen.'"
+
+"The Rishis said, 'What sinful and hard-hearted man has stolen away the
+lotus-stalks gathered by our hungry selves from desire of eating?'
+
+"Bhishma continued, 'Those foremost of regenerate persons, suspecting one
+another, O crusher of foes, said, 'We shall each have to swear to our
+innocence! All those ascetics then, famishing with hunger and worn out
+with exertion, agreeing to the proposal, took these oaths.'
+
+"Atri said, 'Let him who has stolen the lotus-stalk touch kine with his
+foot, make water facing the sun, and study the Vedas on excluded days!'"
+
+"Vasishtha said, 'Let him who has stolen the lotus-stalks abstain from
+studying the Vedas, or leash hounds, or be a wandering mendicant
+unrestrained by the ordinances laid down for that mode of life, or be a
+slayer of persons that seek his protection, or live upon the proceeds of
+the sale of his daughter, or solicit wealth from those that are low and
+vile!'"
+
+"Kasyapa, said, 'Let him who has stolen the lotus-stalks utter all kinds
+of words in all places, give false evidence in a court of law, eat the
+flesh of animals not slain in sacrifices, make gifts to undeserving
+persons or to deserving persons at unseasonable times, and have sexual
+congress with women during daytime!'"
+
+"Bharadwaja said, 'Let him who has stolen the lotus-stalks be cruel and
+unrighteous in his conduct towards women and kinsmen and kine. Let him
+humiliate Brahmanas, in disputations, by displaying his superior
+knowledge and skill. Let him study the Riks and the Yajuses, disregarding
+his preceptor! Let him pour libations upon fires made with dry grass or
+straw!"[424]
+
+"Jamadagni said, 'Let him who has stolen the lotus-stalks be guilty of
+throwing filth and dirt on water. Let him be inspired with animosity
+towards kine. Let him be guilty of having sexual congress with women at
+times other than their season. Let him incur the aversion of all persons.
+Let him derive his maintenance from the earnings of his wife! Let him
+have no friends and let him have many foes! Let him be another's guest
+for receiving in return those acts of hospitality which he has done to
+that other![425]'"
+
+"Gotama said, 'Let him who has stolen the lotus-stalks be guilty of
+throwing away the Vedas after having studied them! Let him cast off the
+three sacred fires! Let him be a seller of the Soma (plant or juice)! Let
+him live with that Brahmana who resides in a village which has only one
+well from which water is drawn by all classes and who has married a Sudra
+woman!'"
+
+"Viswamitra said, 'Let him who has stolen the lotus-stalks be fated to
+see his preceptors and seniors and his servants maintained by others
+during his own life-time. Let him not have a good end. Let him be the
+father of many children! Let him be always impure and a wretch among
+Brahmanas! Let him be proud of his possessions! Let him be a tiller of
+the soil and let him be filled with malice! Let him wander in the season
+of rains. Let him be a paid servant! Let him be the priest of the king!
+Let him assist at the sacrifices of such impure persons as do not deserve
+to be assisted at their sacrifices!'"
+
+"Arundhati said, 'Let her who has stolen the lotus-stalks always
+humiliate her mother-in-law! Let her be always vexed with her husband!
+Let her eat whatever good things come to her house without sharing them
+with others! Disregarding the kinsmen of her lord, let her live in her
+husband's house and eat, at the day's close, the flour of fried barely!
+Let her come to be regarded as unenjoyable (in consequence of the stains
+that would tarnish her)! Let her be the mother of a heroic son![426]'"
+
+"Ganda said, 'Let her who has stolen, the lotus-stalks be always a
+speaker of falsehoods! Let her always quarrel with her kinsmen! Let her
+bestow her daughter in marriage for a pecuniary consideration! Let her
+eat the food which she has cooked, alone and without sharing it with
+anybody! Let her pass her whole life in slavery! Indeed, let her who has
+stolen the lotus-stalks be quick with child in consequence of sexual
+congress under circumstances of guilt.'"
+
+"Pasusakha said, 'Let him who has stolen the lotus-stalks be born of a
+slave-mother. Let him have many children all of whom are worthless! And
+let him never bow to the deities.'"
+
+"Sunahsakha said, 'Let him who has removed the lotus-stalks obtain the
+merit of bestowing his daughter in marriage upon a Brahmana, who has
+studied all the Samans and the Yajuses and who has carefully observed the
+vow of Brahmacharya, Let him perform the final ablutions after having
+studied all the Atharvans!'"
+
+"All the Rishis said, 'The oath thou hast taken is no oath at all, for
+all the acts which thou hast mentioned are very desirable for the
+Brahmanas! It is evident, O Sunahsakha, that thou hast appropriated our
+lotus-stalks!'"
+
+"Sunahsakha said, 'The lotus stalks deposited by you not being seen, what
+you say is perfectly true, for it is I who have actually stolen them. In
+the very sight of all of you I have caused the disappearance of those
+stalks! Ye sinless ones, the act was done by me from desire of testing
+you! I came hither for protecting you. That woman who lies slain there
+was called Yatudhani. She was of a fierce disposition. Sprung from the
+incantations of king Vrishadarbhi, she had come here from the desire of
+slaying all of you! You ascetics endued with wealth of penances, egged on
+by that king, she had come, but I have slain her. That wicked and sinful
+creature, sprung from the sacrificial fire, would otherwise have taken
+your lives. It was for killing her and saving you that I came here, ye
+learned Brahmanas! Know that I am Vasava! Ye have completely freed
+yourselves from the influence of cupidity. In consequence of this, ye
+have won many eternal regions fraught with the fruition of every wish as
+soon as it rises in the heart! Do ye rise, without delay, from this place
+and repair to those regions of beatitude, ye regenerate ones, that are
+reserved for you!'
+
+"Bhishma continued, 'The great Rishis, highly gratified at this, replied
+unto Purandara, saying, 'So be it!' They then ascended to heaven in
+company of Indra himself. Even thus, those high-souled persons, though
+famishing with hunger and though tempted at such a time with the offer of
+diverse kinds of enjoyable articles, refrained from yielding to
+temptation. As the result of such self-denial, they attained to heaven.
+It seems, therefore, that one should, under all circumstances, cast off
+cupidity from oneself. Even this, O king, is the highest duty. Cupidity
+should be cast off. The man who recites this account (of the deeds of the
+righteous Rishis) in assemblies of men, succeeds in acquiring wealth.
+Such a man has never to attain to a distressful end. The Pitris, the
+Rishis, and the deities become all pleased with him. Hereafter, again, he
+becomes endued with fame and religious merit and wealth!'"
+
+
+
+SECTION XCIV
+
+"Bhishma said, "In this connection is cited the old history of the oaths
+(taken by many Rishis one after another) on the occasion of a sojourn to
+the sacred waters. O best of the Bharatas, the act of theft had been done
+by Indra, and the oaths were taken by many royal and regenerate Rishis.
+Once on a time, the Rishis, having assembled together, proceeded to the
+western Prabhasa. They held a consultation there which resulted in a
+resolve on their part to visit all the sacred waters on earth. There were
+Sakra and Angiras and Kavi of great learning and Agastya and Narada and
+Pravata; and Bhrigu and Vasishtha and Kasyapa and Gautama and Viswamitra
+and Jamadagni, O king! There were also the Rishi Galava, and Ashtaka and
+Bharadwaja and Arundhati and the Valakhilyas; and Sivi and Dilipa and
+Nahusha and Amvarisha and the royal Yayati and Dhundhumara and Puru.
+These foremost of men, placing the high-souled Satakratu, the slayer of
+Vritra, at their head, went to all the sacred waters one after another,
+and at last reached the highly sacred Kausiki on the day of the full moon
+in the month of Magha. Having cleansed themselves of all sins by
+ablutions performed in all the sacred waters, they at last proceeded to
+the very sacred Brahmasara. Bathing in that lake, those Rishis endued
+with energy like that of fire began to gather and eat the stalks of the
+lotus. Amongst those Brahmanas, some had extracted the stalks of the
+lotus and some the stalks of the Nymphoea stellata. Soon they found that
+the stalks extracted by Agastya (and deposited on the bank) had been
+taken away by somebody. The foremost of Rishis, Agastya, addressing them
+all, said, 'Who has taken away the good stalks which I had extracted and
+deposited here? I suspect some one amongst you must have done the act.
+Let him who has taken them away give them back to me. It behoves you not
+thus to misappropriate my stalks! It is heard that Time assails the
+energy of Righteousness. That Time has come upon us. Hence, Righteousness
+is afflicted. It is meet that I should go to heaven for good, before
+unrighteousness assails the world and establishes itself here![427]
+Before the time comes when Brahmanas, loudly uttering the fully Vedas,
+within the precincts of villages and inhabited places, cause the Sudras
+to hear them, before the time comes when kings often against the rules of
+Righteousness from motives of policy, I shall go to heaven for good!
+Before men cease to regard the distinctions between the lower, the
+middle, and the higher classes, I shall go to heaven for good. Before
+Ignorance assails the world and envelops all things in darkness, I shall
+go to heaven for good.[428] Before the time comes when the strong begin
+to lord it over the weak and treat them as slaves, I shall go to heaven
+for good. Indeed, I dare not remain on earth for witnessing these
+things.' The Rishis, much concerned at what he said, addressed that great
+ascetic and said, 'We have not stolen thy stalks! Thou shouldst not
+harbour these suspicions against us. O great Rishi, we shall take the
+most frightful oaths!' Having said these words, conscious of their own
+innocence, and desirous of upholding the cause of righteousness, those
+Rishis and sages of royal descent then began to swear, one after another,
+the following oaths.'"
+
+"Bhrigu said, 'Let him who has stolen thy stalks censure when censured,
+assail when assailed, and eat the flesh that is attached to the back-bone
+of animals (slaughtered in sacrifice)!'"[429]
+
+"Vasishtha said, 'Let him who has stolen thy stalks neglect his Vedic
+studies, leash hounds, and having, taken himself to the mendicant order
+live in a city or town!'[430]
+
+"Kasyapa said, 'Let him who has stolen thy stalks sell all things in all
+places, misappropriate deposits, and give false evidence!'
+
+"Gautama said, 'Let him who has stolen thy stalks live, displaying pride
+in all things, with an understanding that does not see all creatures with
+an equal eye, and always yielding himself to the influence of desire and
+wrath! Let him be a cultivator of the soil, and let him be inspired by
+malice!'[431]
+
+"Angiras said, 'Let him who has stolen thy stalks be always impure! Let
+him be a censurable Brahmana (for his misdeeds). Let him leash hounds.
+Let him be guilty of Brahmanicide. Let him be averse to expiations after
+having committed transgressions!'"
+
+"Dhundhumara said, 'Let him who has stolen thy stalks be ungrateful to
+his friends! Let him take birth in a Sudra woman! Let him eat alone any
+good food (coming to the house), without sharing it with others!'"[432]
+
+"Dilipa said, 'Let him who has stolen thy stalks descend to those regions
+of misery and infamy which are reserved for that Brahmana who re-sides in
+a village having but one well and who has sexual congress with a Sudra
+woman!'"[433]
+
+"Puru said, 'Let him who has stolen thy stalks adopt the occupation of a
+physician! Let him be supported by the earnings of his wife! Let him draw
+his sustenance from his father-in-law!'"
+
+"Sukra said, 'Let him who has stolen thy stalks eat the flesh of animals
+not slain in sacrifices! Let him have sexual congress at day-time! Let
+him be a servant of the king!'"
+
+"Jamadagni said, 'Let him who has stolen thy stalks study the Vedas on
+forbidden days or occasions. Let him feed friends at Sraddhas performed
+by him! Let him eat at the Sraddha of a Sudra!'
+
+"Sivi said, 'Let him who has stolen thy stalks die without having
+established a fire (for daily worship)! Let him be guilty of obstructing
+the performance of sacrifices by others! Let him quarrel with those that
+are observant of penances!'"
+
+"Yayati said, 'Let him who has stolen thy stalks be guilty of having
+sexual congress with his wife when she is not in her season and when he
+is himself in the observance of a vow and bears matted locks on his head!
+Let him also disregard the Vedas!'"
+
+"Nahusha said, 'Let him who has stolen thy stalks live in domesticity
+after having betaken himself to the vow of mendicancy! Let him act in
+whatever way he pleases (and without restraint of any kind), after having
+undergone the initiatory rites in view of a sacrifice or some solemn
+observance! Let him take pecuniary gratification for prelections to
+disciples (on any branch of knowledge that the latter come to learn)!'
+
+"Amvarisha said, 'Let him who has stolen thy stalks be cruel and
+unrighteous in his behaviour towards women and kinsmen and kine! Let him
+be guilty also of Brahmanicide!'"
+
+"Narada said, 'Let him who has stolen thy stalks be one that identifies
+the body with the soul! Let him study the scriptures with a preceptor
+that is censurable! Let him chant the Vedas, offending at each step
+against the rules of orthoepy! Let him disregard all his seniors!'"
+
+"Nabhaga said, 'Let him who has stolen thy stalks always speak
+false-hoods and quarrel with those that are righteous! Let him bestow his
+daughter in marriage after accepting a pecuniary gratification offered by
+his son-in-law!'"
+
+"Kavi said, 'Let him who has stolen thy stalks he guilty of striking a
+cow with his foot. Let him make water, facing the sun! Let him cast off
+the person that seeks shelter at his hands!'"
+
+"Viswamitra said, 'Let him who has stolen thy stalks become a servant
+that behaves with deceit towards his master! Let him be the priest of a
+king! Let him be the Ritwik of one that should not be assisted at his
+sacrifices!'"
+
+"Parvata said, 'Let him who has stolen thy stalks be the chief of a
+village! Let him make journeys on asses! Let him leash hounds for a
+living!'"
+
+"Bharadwaja said, 'Let him who has stolen thy stalks be guilty of all the
+demerits that become his who is cruel in his behaviour and untruthful in
+speech!'"
+
+"Ashtaka said, 'Let him who has stolen thy stalks be a king destitute of
+wisdom capricious and sinful in his behaviour, and disposed to rule the
+Earth unrighteously!'"
+
+"Galava said, 'Let him who has stolen thy stalks be more infamous than a
+sinful man! Let him be sinful in his acts towards his kinsmen and
+relatives! Let him proclaim the gifts he makes to others!'"
+
+"Arundhati said, 'Let her who has stolen thy stalks speak ill of her
+mother-in-law! Let her feel disgust for her lord. Let her eat alone any
+good food that comes to her house!'"
+
+"The Valakhilyas said, 'Let him who has stolen thy stalks stand on one
+foot at the entrance of a village (for earning his subsistence)! Let him.
+while knowing all duties, be guilty of every breach!'"[434]
+
+"Sunahsakha said, 'Let him who has stolen thy stalks be a Brahmana that
+sleeps in happiness, having disregarded his daily Homa! Let him, after
+becoming a religious mendicant, behave in whatever way he pleases,
+without observing any restraint!'"
+
+"Surabhi said, 'Let her who has stolen thy stalks be milked, with her
+(hind) legs bound with a rope of human hair, and with the aid of a calf
+not her own, and, while milked, let her milk be held in a vessel of white
+brass!'[435]
+
+"Bhishma continued, 'After the Rishis and the royal sages had sworn these
+diverse oaths, O Kuru king, the thousand-eyed chief of the deities,
+filled with joy, cast his looks on the angered Rishi Agastya. Addressing
+the Rishi who was very angry at the disappearance of his lotus-stalks,
+Maghavat thus declared what was passing in his mind. Hear, O king, what
+the words were that Indra spoke in the midst of those regenerate and
+celestial Rishis and royal sages.'"
+
+"Sakra said, 'Let him who has stolen thy stalks be possessed of the merit
+of him who bestows his daughter in marriage upon a Brahmana that has duly
+observed the vow of Brahmacharya or that has duly studied the Samans and
+the Yajuses! Let him also have the merit of one that undergoes the final
+bath after completing one's study of the Atharva Veda! Let him who has
+stolen thy stalks have the merit of having studied all the Vedas. Let him
+be observant of all duties and righteous in his behaviour! Indeed, let
+him go to the region of Brahman!'
+
+"Agastya said, 'Thou hast, O slayer of Vala, uttered a benediction
+instead of a curse! (It is evident), thou hast taken my stalks!" Give
+them to me, for that is the eternal duty!'"
+
+"Indra said, 'O holy one, I did not remove thy stalks, led by cupidity!
+Indeed, I removed them from desire of hearing this conclave recite what
+the duties are that we should observe. It behoveth thee not to give way
+to anger! Duties are the foremost of Srutis. Duties constitute the
+eternal path (for crossing the sea of the world)! I have listened to this
+discourse of the Rishis (on duties) that is eternal and immutable, and
+that transcends all change![436] Do thou then, O foremost of learned
+Brahmanas, take back these stalks of thine! O holy one, it behoves thee
+to forgive my transgression, O thou that art free from every fault!'"
+
+"Bhishma continued, 'Thus addressed by the chief of the deities, the
+ascetic, viz., Agastya, who had been very angry, took back his stalks.
+Endued with great intelligence, the Rishi became cheerful. After this,
+those denizens of the woods proceeded to diverse other sacred waters.
+Indeed, repairing to those sacred waters they performed their ablutions
+everywhere. The man who reads this narrative with close attention on
+every Parva day, will not have to become the progenitor of an ignorant
+and wicked son. He will never be destitute of learning. No calamity will
+ever touch him. He will, besides, be free from every kind of sorrow.
+Decrepitude and decay will never be his. Freed from stains and evil of
+every kind, and endued with merit, he is sure to attain to Heaven. He who
+studies this Sastra observed by the Rishis, is sure, O prince of men, to
+attain to the eternal region of Brahman that is full of felicity!'"[437]
+
+
+
+SECTION XCV
+
+"Yudhishthira said, 'O chief of Bharata's rare, by whom was the custom of
+giving umbrellas and sandals at obsequial ceremonies introduced? Why was
+it introduced and for what purpose are those gifts made? They are given
+not only at obsequial ceremonies but also at other religious rites. They
+are given on many occasions with a view to acquiring religious merit. I
+wish to know, in detail, O regenerate one, the true meaning of this
+custom!'"
+
+"Bhishma said, 'Do thou, O prince, attentively listen to the details I
+shall recite in respect of the custom of giving away umbrellas and shoes
+at religious rites, and as to how and by whom it was introduced. I shall
+also tell thee in full, O prince, how it acquired the force of a
+permanent observance and how it came to be viewed as a meritorious act. I
+shall, in this connection, recite the narrative of the discourse between
+Jamadagni and the high-souled Surya. In ancient times, the illustrious
+Jamadagni, O puissant king, of Bhrigu's race, was engaged in practising
+with his bow. Taking his aim, he shot arrow after arrow. His wife Renuka
+used to pick up the shafts when shot and repeatedly bring them back to
+that descendant, endued with blazing energy, of Bhrigu's race. Pleased
+with the whizzing noise of his arrows and the twang of his bow, he amused
+himself thus by repeatedly discharging his arrows which Renuka brought
+back into him. One day, at noontide, O monarch, in that month when the
+sun was in Jyesthamula, the Brahmana, having discharged all his arrows,
+said to Renuka, 'O large-eyed lady, go and fetch me the shafts I have
+shot from my bow, O thou of beautiful eye-brows! I shall again shoot them
+with my bow.' The lady proceeded on her errand but was compelled to sit
+under the shade of a tree, in consequence of her head and feet being
+scorched by the heat of the sun. The black-eyed and graceful Renuka,
+having rested for only a moment, feared the curse of her husband and,
+therefore, addressed herself again to the task of collecting and bringing
+back the arrows. Taking them with her, the celebrated lady of graceful
+features came back, distressed in mind and her feet smarting with pain.
+Trembling with fear, she approached her husband. The Rishi, filled with
+wrath, repeatedly addressed his fair-faced spouse, saying, 'O Renuka, why
+hast thou teen so late in returning?'"
+
+"Renuka said, 'O thou that art endued with wealth of penances, my head
+and feet were scorched by the rays of the sun! Oppressed by the heat, I
+had betaken myself to the shade of a tree! Just this has been the cause
+of the delay! Informed of the cause, do thou, O lord, cease to be angry
+with me!'"
+
+"Jamadagni said, 'O Renuka, this very day shall I destroy, with the fiery
+energy of my weapons, the star of day with his blazing rays, that has
+afflicted thee in this way!'"
+
+"Bhishma continued, 'Drawing his celestial bow, and taking up many
+arrows, Jamadagni stood, turning his face towards the sun and watching
+him as he moved (in his diurnal course). Then, O son of Kunti, beholding
+him addressed for fight, Surya approached him in the guise of a Brahmana,
+and said unto him. 'What has Surya done to displease thee? Coursing
+through the firmament, he draws up the moisture from the earth, and in
+the form of rains he pours it down once more on her. It is through this,
+O regenerate one, that the food of human beings springs up,--food that is
+so agreeable to them! The Vedas say that it is food that constitutes the
+life-breaths. O Brahmana, hidden in the clouds and encompassed by his
+rays, the sun drenches the seven islands with showers of rain. O puissant
+one, the moisture, thus poured, diffusing itself into the leaves and
+fruits of vegetables and herbs, is transformed into food. O son of
+Bhrigu, the rites of nativity, religious observances of every kind,
+investiture with the sacred thread, gifts of kine, weddings, all articles
+in view of sacrifices, the rules for the governance of men, gifts, all
+sorts of union (between man and man), and the acquisition of wealth, have
+their origin in food! Thou knowest this well! All the good and agreeable
+things in the universe, and all the efforts made by living creatures,
+flow from food. I duly recite what is well-known to thee! Indeed, thou
+fully knowest all that I have said! Do thou, therefore, O regenerate
+Rishi, appease thy anger! What wilt thou gain by annihilating the sun?'"
+
+
+
+SECTION XCVI
+
+"Yudhishthira said, 'What did that foremost of ascetics, viz., Jamadagni
+endued with great energy, do when thus besought by the maker of day?'"
+
+"Bhishma said, 'O descendant of Kuru, despite all the supplications of
+Surya, the sage Jamadagni, endued with the effulgence of fire, continued
+to cherish his anger. Then. O king, Surya, in the guise of a Brahmana,
+bowed his head unto him and addressed him, with folded hands, in these
+soft words. 'O regenerate Rishi, the sun is always in motion! How shalt
+thou pierce the Lord of day who is continually moving forward?'"
+
+"Jamadagni said, With the eye of knowledge I know thee to be both moving
+and motionless! I shall surely read thee a lesson this day. At midday
+thou seemest to stay in the heavens for a moment. It is then, O Surya,
+that I shall pierce thee with my arrows! There is no swerving from this
+my resolution!'"
+
+"Surya said 'O regenerate Rishi, without doubt, thou knowest me, O best
+of archers! But, O holy one, though I have offended, behold, I am a
+suppliant for thy protection!'"
+
+"Bhishma continued, 'At this, the adorable Jamadagni smilingly addressed
+the maker of day, saying, 'O Surya, when thou hast sought my protection,
+thou hast nothing to fear! He would transcend the simplicity that exists
+in Brahmanas, the stability that exists in the Earth, the mildness
+existing in the Moon, the gravity existing in Varuna, the effulgence
+existing in Agni, the brightness of Meru, and the heat of the sun, who
+would slay a suppliant for protection! The man that can slay a suppliant
+is capable of violating the bed of his preceptor, of slaying a Brahmana,
+and of drinking alcohol. Do thou, therefore, think of some remedy for
+this evil, by which people may be relieved when heated by the rays!'"
+
+"Bhishma continued, 'So saying, that excellent descendant of Bhrigu
+remained silent for a while, and Surya forthwith made over to him an
+umbrella and a pair of sandals.'"
+
+"Surya said, 'Do thou, O great Rishi, take this umbrella wherewith the
+head may be protected and my rays warded off. This pair of sandals is
+made of leather for the protection of the feet. From this day forth the
+gift of these articles in all religious rites shall be established as an
+inflexible usage!'"
+
+"Bhishma continued, 'This custom of giving umbrellas and shoes was
+introduced by Surya! O descendant of Bharata, these gifts are considered
+meritorious in the three worlds. Do thou, therefore, give away umbrellas
+and shoes to Brahmanas. I have no doubt that thou shalt then acquire
+great religious merit by the act. O foremost one of Bharata's race, he
+who gives away a white umbrella with a hundred ribs to a Brahmana,
+attains to eternal felicity after death and resides in the region of
+Indra, respected by Brahmanas, Apsaras, and Devas. O puissant one, he who
+gives shoes to Snataka Brahmanas as also to Brahmanas practising the
+rites of religion whose feet have become sore with the heat of the sun,
+attains to regions coveted by the very deities. Such a man, O Bharata,
+dwells in happiness in the highest Heaven after his death. O foremost one
+of Bharata's race, I have thus recited to thee in full, the merits of
+giving away shoes and umbrellas at religious ceremonies!'"
+
+
+
+SECTION XCVII
+
+"Yudhishthira said, 'O foremost one of Bharata's race, do thou relate to
+me all the duties of the household mode and tell me all that a man should
+do in order to attain to prosperity in this world.'
+
+"Bhishma said, 'O Bharata, I shall, in this connection, recite to thee
+the old story of Vasudeva and the goddess Earth, The puissant Vasudeva. O
+excellent prince of Bharata's race, after hymning the praises of the
+goddess Earth, questioned her about this very topic that thou hast
+enquired about.'
+
+"Vasudeva said, 'Having adopted the state of a householder, what acts
+should I, or one like me, perform and how are such acts to fructify in
+good?'"
+
+"The goddess Earth said, 'O Madhava, the Rishis, the deities, the Pitris,
+and men should be worshipped, and sacrifices should be performed, by a
+householder. Do thou also learn this from me that the deities are always
+pleased with sacrifices, and men are gratified with hospitality.
+Therefore, the householder should gratify them with such objects as they
+desire. By such acts, O slayer of Madhu, the Rishis also are gratified.
+The householder, abstaining from food, should daily attend to his sacred
+fire and to his sacrificial offerings. The deities, O slayer of Madhu,
+are gratified with such acts. The householder should daily offer
+oblations of food and water, or of fruits, roots and water, for the
+gratification of the Pitris, and the Vaiswadeva offering should be
+performed with rice boiled, and oblations of clarified butter unto Agni,
+Soma, and Dhanwantari. He should offer separate and distinct oblations
+unto Prajapati. He should make sacrificial offerings in due order; to
+Yama in the Southern region, to Varuna in Western region, to Soma in the
+Northern region, to Prajapati within the homestead, to Dhanwantari in the
+North-eastern region, and to Indra in the Eastern region. He should offer
+food to men at the entrance of his house. These, O Madhava, are known as
+the Vali offerings. The Vali should be offered to the Maruts and the
+deities in the interior of one's house. To the Viswedevas it should be
+offered in open air, and to the Rakshasas and spirits the offerings
+should be made at night. After making these offerings, the householder
+should make offerings unto Brahmanas, and if no Brahmana be present, the
+first portion of the food should be thrown into the fire. When a man
+desires to offer Sraddha to his ancestors, he should, when the Sraddha
+ceremony is concluded, gratify his ancestors and then make the Vali
+offerings in due order. He should then make offerings unto the
+Viswedevas. He should next invite Brahmanas and then properly regale
+guests arrived at his house, with food. By this act, O prince, are guests
+gratified. He who does not stay in the house long, or, having come, goes
+away after a short time, is called a guest. To his preceptor, to his
+father, to his friend and to a guest, a householder should say, 'I have
+got this in my house to offer thee today!' And he should offer it
+accordingly every day. The householder should do whatever they would ask
+him to do. This is the established usage. The householder, O Krishna,
+should take his food last of all after having offered food to all of
+them. The householder should worship, with offerings of Madhuparka his
+king, his priest, his preceptor, and his father-in-law as also Snataka
+Brahmanas even if they were to stay in his house for a whole year. In the
+morning as well as in the evening, food should be offered on the ground
+to dogs, Swapachas,[438] and birds. This is called the Vaiswadeva
+offering. The householder, who performs these ceremonies with a mind
+unclouded by passion, obtains the blessings of the Rishis in this world,
+and after death attains to the heavenly regions.'"
+
+"Bhishma continued, "The puissant Vasudeva, having listened to all this
+from the goddess Earth, acted accordingly. Do thou also act in the same
+way. By performing these duties of a householder, O king, thou shalt
+acquire fame in this world and attain to heaven after death!'"
+
+
+
+SECTION XCVIII
+
+"Yudhishthira said, 'Of what kind is the gift of light, O chief of
+Bharata's race? How did this gift originate? What are the merits that
+attach to it? Do thou tell me all this.'
+
+"Bhishma said, 'In this connection, O Bharata, is recited the old
+narrative of the discourse between Manu, that lord of creatures, and
+Suvarna. There was in days of yore an ascetic, O Bharata, of the name of
+Suvarna. His complexion was like that of gold and hence he was called
+Suvarna (the gold-complexioned), Endued with a pure lineage, good
+behaviour, and excellent accomplishments, he had mastered all the Vedas.
+Indeed, by the accomplishments he possessed, he succeeded in surpassing
+many persons of high lineage. One day that learned Brahmana saw Manu, the
+lord of all creatures, and approached him. Meeting with each other, they
+made the usual enquiries of politeness. Both of them were firm in the
+observance of truth. They sat down on the delightful breast of Meru, gnat
+mountain of gold. Seated there they began to converse with each other on
+diverse subjects connected with the high-souled deities and regenerate
+Rishis and Daityas of ancient times. Then Suvarna, addressing the
+Self-born Menu, said these words, 'It behoveth thee to answer one
+question of mine for the benefit of all creatures. O lord of all
+creatures, the deities are seen to be worshipped with presents of flowers
+and other good scents. What is this? How has this practice been
+originated? What also are the merits that attach to it? Do thou discourse
+to me on this topic.'"
+
+"Manu said, 'In this connection is recited the old history of the
+discourse between Sukra and the high-souled (Daitya) Vali. Once on a
+time, Sukra of Bhrigu's race approached the presence of Vali, the son of
+Virochana, while he was ruling the three worlds. The chief of the Asuras,
+that giver of sacrificial presents in abundance, having worshipped the
+descendant of Bhrigu with the Arghya (and offering him a seat), sat down
+after his guest had seated himself. This very topic that thou hast
+started relating to the merits attaching to the gift of flowers and
+incense and lamps, came up on the occasion. Indeed, the chief of the
+Daityas put this high question to Sukra, that most learned of all
+ascetics.'
+
+"Vali said, 'O foremost of all persons conversant with Brahma, what,
+indeed, is the merit of giving flowers and incense and lamps? It behoveth
+thee, O foremost of Brahmanas, to discourse to me on this.'
+
+"Sukra said, 'Penance first sprang into life. Afterwards came Dharma (or
+compassion and other virtues). In the interval between started into life
+many creepers and herbs.[439] Innumerable were the species of those. All
+of them have (the deity) Soma for their lord. Some of these creepers and
+herbs came to be regarded as Amrita and some came to be regarded as
+Poison. Others that were neither this nor that formed one class. That is
+Amrita which gives immediate gratification and joy to the mind. That is
+Poison which tortures the mind exceedingly by its odour. Know again that
+Amrita is highly auspicious and that Poison is highly inauspicious. All
+the (deciduous) herbs are Amrita. Poison is born of the energy of fire.
+Flowers gladden the mind and confer prosperity. Hence, men of righteous
+deeds bestowed the name Sumanas on them. That man who is in a state of
+purity offers flowers into the deities finds that the deities become
+gratified with him, and as the consequence of such gratification bestow
+prosperity upon him. O ruler of the Daityas, those deities unto whom
+worshippers offer flowers, O lord, uttering their names the while, become
+gratified with the offers in consequence of their devotion. The
+(deciduous) herbs are of diverse kinds and possess diverse kinds of
+energy. They should be classed as fierce, mild, and powerful. Listen to
+me as I tell thee which trees are useful for purposes of sacrifice and
+which are not so. Hear also what garlands are acceptable to Asuras, and
+what are beneficial when offered to the deities. I shall also set forth
+in their due order what garlands are agreeable to the Rakshasas, what to
+the Uragas, what to the Yakshas, what to human beings, and what to the
+Pitris, in proper order. Flowers are of diverse kinds. Some are wild,
+some are from trees that grew in the midst of human habitations; some
+belong to trees that never grow unless planted on well-tilled soil; some
+are from trees growing on mountains; some are from trees that are not
+prickly; and some from trees that are prickly. Fragrance, beauty of form,
+and taste also may offer grounds of classification. The scent that
+flowers yield is of two kinds, agreeable and disagreeable. Those flowers
+that emit agreeable scent should be offered to the deities. The flowers
+of trees that are destitute of thorns are generally white in hue. Such
+flowers are always acceptable to the deities, O lord! One possessed of
+wisdom should offer garlands of aquatic flowers, such as the lotus and
+the like, unto the Gandharvas and Nagas and Yakshas. Such plants and
+herbs as produce red flowers, as are possessed of keen scent, and as are
+prickly, have been laid down in the Atharvana as fit for all acts of
+incantation for injuring foes. Such flowers as are possessed of keen
+energy, as are painful to the touch, as grow on trees and plants having
+thorns, and as are either bloody-red or black, should be offered to
+(evil) spirits and unearthly beings. Such flowers as gladden the mind and
+heart, as are very agreeable when pressed, and as are of beautiful form,
+have been said, O lord, to be worthy of being offered to human beings.
+Such flowers as grow on cemeteries and crematoria, or in places dedicated
+to the deities, should not be brought and used for marriage and other
+rites having growth and prosperity for their object, or for acts of
+dalliance and pleasure in secrecy. Such flowers as are born on mountains
+and in vales, and as are agreeable in scent and aspect, should be offered
+unto the deities. Sprinkling them with sandal-paste, such agreeable
+flowers should be duly offered according to the ordinances of the
+scriptures. The deities become gratified with the scent of flowers; the
+Yakshas and Rakshasas with their sight, the Nagas with their touch; and
+human beings with all three, viz., scent, sight, and touch. Flowers, when
+offered to the deities gratify them immediately. They are capable of
+accomplishing every object by merely wishing its accomplishment. As such,
+when gratified with devotees offering them flowers, they cause all the
+objects cherished by their worshippers to be immediately accomplished.
+Gratified, they gratify their worshippers. Honoured, they cause their
+worshippers to enjoy all honours. Disregarded and insulted, they cause
+those vilest of men to be ruined and consumed. I shall, after this, speak
+to thee of the merits that attach to the ordinances about the gift of
+incense. Know, O prince of Asuras, that incenses are of diverse kinds.
+Some of them are auspicious and some in-auspicious. Some incenses consist
+of exudations. Some are made of fragrant wood set on fire. And some are
+artificial, being made by the hand, of diverse articles mixed together.
+Their scent is of two kinds, viz., agreeable and disagreeable. Listen to
+me as I discourse on the subject in detail.[440] All exudations except
+that of the Boswellia serrata are agreeable to the deities. It is,
+however, certain that the best of all exudations is that of the
+Balsamodendron Mukul. Of all Dhupas of the Sari class, the Aquilaria
+Agallocha is the best. It is very agreeable to the Yakshas, the
+Rakshasas, and Nagas. The exudation of the Boswellia serrata, and others
+of the same class, are much desired by the Daityas. Dhupas made of the
+exudation of the Shorea robusta and the Pinus deodara, mixed with various
+spirits of strong scent, are, O king, ordained for human beings. Such
+Dhupas are said to immediately gratify the deities, the Danavas, and
+spirits. Besides these, there are many other kinds of Dhupas used by men
+of purposes of pleasure or enjoyment. All the merits that have been
+spoken of as attaching to the offer of flowers should be known equally to
+attach to the gift of such Dhupas as are productive of gratification. I
+shall now speak of the merits that attach to the gift of lights, and who
+may give them at what time and in what manner, and what should be the
+kind of lights that should be offered. Light is said to be energy and
+fame and has an upward motion. Hence the gift of light, which is energy,
+enhances the energy of men[441]. There is a hell of the name of
+Andhatamas. The period also of the sun's southward course is regarded as
+dark. For escaping that hell and the darkness of this period, one should
+give lights during the period when the sun is in his northward course.
+Such an act is applauded by the good.[442] Since, again, light has an
+upward course and is regarded as a remedy for darkness, therefore, one
+should be a giver of light. Even this is the conclusion of the
+scriptures. It is owing to the lights offered that the deities have
+become endued with beauty, energy, and resplendence. By abstention from
+such an act, the Rakshasas have become, endued with the opposite
+attributes. Hence, one should always give lights. By giving lights a man
+becomes endued with keen vision and resplendence One that gives lights
+should not be an object of jealousy with others. Lights, again, should
+not be stolen, nor extinguished when given by others. One that steals a
+light becomes blind. Such a man has to grope through darkness (in the
+next world) and becomes destitute of resplendence. One that gives lights
+shines in beauty in the celestial regions like a row of lights. Among
+lights, the best are those in which ghee is burnt. Next in order are
+those in which the juice of (the fruits yielded by) deciduous herbs is
+burnt. One desirous of advancement and growth should never burn (for
+light) fat or marrow or the juice that flows from the bones of
+creatures.[443] The man who desires his own advancement and prosperity
+should always give lights at descents from mountains, in roads through
+forests and inaccessible regions, under sacred trees standing in the
+midst of human habitations, and in crossings of streets. The man who
+gives lights always illumines his race, attains to purity of soul and
+effulgence of form. Verily, such a man, after death, attains to the
+companionship of the luminous bodies in the firmament. I shall now
+discourse to thee upon the merits, with the fruits they bring about, that
+attach to Vali offerings made to the deities, the Yakshas, the Uragas,
+human beings, spirits, and Rakshasas. Those unscrupulous and wicked men
+that eat without first serving Brahmanas and deities and guests and
+children, should be known as Rakshasas. Hence, one should first offer the
+food one has got ready unto the deities after having worshipped them duly
+with restrained senses and concentrated attention. One should offer the
+Vali unto the deities, bending one head in reverence. The deities are
+always supported by food that householders offer. Verily, they bless such
+houses in which offerings are made to them. The Yakshas and Rakshasas and
+Pannagas, as also guests and all homeless persons, are supported by the
+food that are offered by persons leading the domestic mode of life,
+Indeed, the deities and the Pitris derive their sustenance from such
+offerings. Gratified with such offerings they gratify the offerer in
+return with longevity and fame and wealth. Clean food, of agreeable scent
+and appearance, mixed with milk and curds, should, along with flowers, be
+offered to the deities. The Valis that should be offered to Yakshas and
+Rakshasas should be rich with blood and meat, with wines and spirits
+accompanying, and adorned with coatings of fried paddy.[444] Valis mixed
+with lotuses and Utpalas are very agreeable to the Nagas. Sesame seeds,
+boiled in raw sugar, should be offered to the spirits and other unearthly
+Beings. He who never takes any food without first serving therefrom the
+Brahmanas and deities and guests, becomes entitled to first portions of
+food. Such a man becomes endued with strength and energy. Hence, one
+should never take any food without first offering a portion thereof to
+the deities after worshipping them with reverence. One's house always
+blazes forth with beauty in consequence of the household deities that
+live in it. Hence, he that desires his own advancement and prosperity
+should worship the household deities by offering them the first portion
+of every food. Even thus did the learned Kavi of Bhrigu's race discourse
+to Vali, the chief of the Asuras. That discourse was next recited by Manu
+unto the Rishi Suvarna, Suvarna, in his turn, recited it to Narada. The
+celestial Rishi Narada recited unto me the merits that attach to the
+several acts mentioned. Informed of those merits, do thou, O son, perform
+the several acts mentioned!'"
+
+
+
+SECTION XCIX
+
+"Yudhishthira said, 'I have, O chief of the Bharatas, heard what the
+merits are that are won by presenters of flowers and incense and lights.
+I have heard thee speak also of the merits that attach to a due
+observance of the ordinances in respect of the presentation of the Vali.
+It behoveth thee, O grandsire, to discourse unto me once more on this
+subject. Indeed, tell me, O sire, once more of the merits of presenting
+incense and lights. Why are Valis offered on the ground by persons
+leading the domestic mode of life?'
+
+"Bhishma said, 'In this connection is recited the old narrative of the
+discourse between Nahusha and Agastya and Bhrigu. The royal sage Nahusha,
+O monarch, possessed of wealth of penances, acquired the sovereignty of
+Heaven by his own good deeds. With restrained senses, O king, he dwelt in
+Heaven, engaged in doing diverse acts of both human and celestial nature.
+From that high-souled monarch flowed diverse kinds of human acts and
+diverse kinds of celestial acts also, O chief of men. The diverse rites
+with respect to the sacrificial fire, the collection of sacred fuel and
+of Kusa grass, as also of flowers, and the presentation of Vali
+consisting of food adorned with fried paddy (reduced to powder), and the
+offer of incense and of light,--all these, O monarch, occurred daily in
+the abode of that high-souled king while he dwelt in heaven. Indeed,
+though dwelling in heaven, he performed the sacrifice of Japa (or silent
+recitation) and the sacrifice of meditation. And, O chastiser of foes,
+Nahusha, although he had become the chief of the deities, yet worshipped
+all the deities, as he used to do in days of yore, with due rites and
+ceremonies. Some time after, Nahusha realised his position as the chief
+of all the deities. This filled him with pride. From that time all his
+acts (of the kind spoken of) were suspended. Filled with arrogance in
+consequence of the boon he had received from all the deities, Nahusha
+caused the very Rishis to bear him on their shoulders. In consequence,
+however, of his abstention from all religious acts, his energy began to
+sustain a diminution. The time was very long for which Nahusha filled
+with pride, continued to employ the foremost of Rishis, possessed of
+wealth of penances, as the bearers of his vehicles. He caused the Rishis
+to discharge by turns his humiliating work. The day came when it was
+Agastya's turn to bear the vehicles, O Bharata. At that time, Bhrigu,
+that foremost of all persons conversant with Brahma, repaired to the
+presence of Agastya while the latter was seated in his asylum, and
+addressing him, said, 'O great ascetic, why should we patiently put up
+with such indignity inflicted on us by this wicked-souled Nahusha who has
+become the chief of the deities?'
+
+"Agastya said, 'How can I succeed in cursing Nahusha, O great Rishi? It
+is known to thee how the boon-giving (Brahman) himself has given Nahusha
+the best of boons! Coming to heaven, the boon that Nahusha solicited was
+that whoever would come within the range of his vision would, deprived of
+all energy, come within his sway. The self-born Brahman granted him even
+this boon, and it is for that reason that neither thyself nor I have been
+able to consume him. Without doubt, is for this reason that none else
+amongst the foremost of Rishis has been able to consume or hurl him down
+from his high position, Formerly, O Lord, nectar was given by Brahman to
+Nahusha for quaffing. For that reason also we have become powerless
+against him. The supreme deity, it seems, gave that boon to Nahusha for
+plunging all creatures into grief. That wretch among men behaves most
+unrighteously towards the Brahmanas. O foremost of all speakers, do thou
+tell us what should be done in view of the situation. Without doubt, I
+shall do what thou wilt advise.'
+
+"Bhrigu said, 'It is at the command of the Grandsire that I have come to
+thee with the view of counteracting the puissance of Nahusha who is
+possessed of great energy but who has been stupefied by fate. That
+exceedingly wicked-souled wight who has become the chief of the deities
+will today yoke thee to his car. With the aid of my energy I shall today
+hurl him down from his position as Indra in consequence of his having
+transcended all restraints! I shall today, in thy very sight,
+re-establish the true Indra in his position--him, viz., who has performed
+a hundred horse-sacrifices,--having hurled the wicked-souled and sinful
+Nahusha from that seat! That unrighteous chief of the deities will today
+insult thee by a kick, in consequence of his understanding being
+afflicted by fate and for bringing about his own downfall. Incensed at
+such an insult I shall today curse that sinful wretch, that enemy of the
+Brahmanas, that has transcended all restraints, saying, 'Be thou
+transformed into a snake!' In the very sight, O great ascetic, I shall
+today hurl down on the earth the wicked-souled Nahusha who shall be
+deprived of all energy in consequence of the cries of 'Fie' that will be
+uttered from all sides.[445] Verily, I shall hurl down Nahusha today,
+that wight of unrighteous deeds, who has, besides, been stupefied by
+lordship and power. I shall do this, if it be acceptable to thee, O
+ascetic! Thus addressed by Bhrigu, Mitravaruna's son Agastya of unfading
+puissance and glory, became highly gratified and freed from every
+anxiety.'"
+
+
+
+SECTION C
+
+"Yudhishthira said, 'How was Nahusha plunged into distress? How was he
+hurled down on the earth? How, indeed, was he deprived of the sovereignty
+of the gods? It behoveth thee to recite everything to me.'
+
+"Bhishma said, 'Even thus did those two Rishis, viz., Bhrigu and Agastya,
+converse with each other. I have already told thee how Nahusha, when he
+first became the chief of the gods, acted in a becoming way. Verily, all
+acts of human and celestial nature flowed from that high souled royal
+sage! The offering of light, and all other rites of a similar kind, the
+due presentation of Valis, and all rites as are performed on especially
+sacred days,--all these were properly observed by the high-souled Nahusha
+who had become the sovereign of the deities.[446] Pious acts are always
+observed by those that are possessed of wisdom, in both the world of men
+and that of the deities. Verily, O foremost of kings, if such acts are
+observed, householders always succeed in acquiring prosperity and
+advancement. Even such is the effect of the gift of lamps and of incense,
+as also of bows and prostrations, to the deities. When food is cooked,
+the first portion thereof should be offered to a Brahmana. The particular
+offerings called Vali should also be presented to the household deities.
+The deities become gratified with such gifts.[447] It is also well-known
+that the measure of gratification which the deities derive from such
+offerings is a hundred times as great as that which the householder
+himself derives from making them. Persons endued with piety and wisdom
+make offerings of incense and lights, accompanying them with bows and
+prostrations. Such acts are always fraught with advancement and
+prosperity to those that do them. Those rites which the learned go
+through in course of their ablutions, and with the aid of waters,
+accompanied with bows unto the gods, always contribute to the
+gratification of the gods. When worshipped with proper rites, the highly
+blessed Pitris, Rishis possessed of wealth of asceticism, and the
+household deities, all become gratified. Filled with such ideas, Nahusha,
+that great king, when he obtained the sovereignty of the deities,
+observed all these rites and duties fraught with great glory. Some time
+after the good fortune of Nahusha waned, and as the consequence thereof,
+he disregarded all these observances and began to act in defiance of all
+restraints in the manner I have already adverted to. The chief of the
+deities, in consequence of his abstention from observing the ordinances
+about the offers of incense and light, began to decline in energy. His
+sacrificial rites and presents were obstructed by Rakshasas. It was at
+this time that Nahusha yoked that foremost of Rishis, viz., Agastya, to
+his car. Endued with great strength, Nahusha, smiling the while, set that
+great Rishi quickly to the task, commanding him to bear the vehicle from
+the banks of the Saraswati (to the place he would indicate). At this
+time, Bhrigu, endued with great energy, addressed the son of Mitravaruna,
+saying, 'Do thou close thy eyes till I enter into the matted locks on thy
+head.' Having said this, Bhrigu of unfading glory and mighty energy
+entered into the matted locks of Agastya who stood still like a wooden
+post for hurling king Nahusha from the throne of Heaven. Soon after
+Nahusha saw Agastya approach him for bearing his vehicle. Beholding the
+lord of the deities Agastya addressed him, saying, 'Do thou yoke me to
+thy vehicle without delay. To what region shall I bear thee? O lord of
+the deities, I shall bear thee to the spot which thou mayst be pleased to
+direct.' Thus addressed by him, Nahusha caused the ascetic to be yoked to
+his vehicle. Bhrigu, who was staying within the matted locks of Agastya,
+became highly pleased at this act of Nahusha. He took care not to cast
+his eyes upon Nahusha. Fully acquainted with the energy which the
+illustrious Nahusha had acquired in consequence of the boon which Brahman
+had granted him, Bhrigu conducted himself in this way. Agastya also,
+though treated by Nahusha in this way, did not give way to wrath. Then, O
+Bharata, king Nahusha urged Agastya on with, his goad. The
+righteous-souled Rishi did not still give way to anger. The lord of the
+deities, himself giving way to anger, then struck Agastya on the head
+with his left foot. When the Rishi was thus struck on the head, Bhrigu,
+who was staying within Agastya's matted locks, became incensed and cursed
+Nahusha of sinful soul, saying, 'Since thou hast struck with thy foot on
+the head of this great Rishi, do thou, therefore, fall down on the earth,
+transformed into a snake, O wretch of wicked understanding!' Thus cursed
+by Bhrigu who had not been seen. Nahusha immediately became transformed
+into a snake and fell down on the earth, O chief of Bharata's race! If O
+monarch, Nahusha had seen Bhrigu, the latter would not then have
+succeeded, by his energy, in hurling the former down on the earth. In
+consequence of the various gifts that Nahusha had made, as also his
+penances and religious observances though hurled down on the earth, O
+king, he succeeded in retaining his memory. He then began to propitiate
+Bhrigu with a view to the working out of the course. Agastya also, filled
+with compassion, joined Nahusha in pacifying Bhrigu for bringing about an
+end of the course. At last Bhrigu felt compassion for Nahusha and
+provided' for the working out of the course.'
+
+'Bhrigu said, 'There will appear a king (on earth) of the name of
+Yudhishthira, the foremost of his race. He will rescue thee from this
+curse.' Having said this, the Rishi vanished in the very sight of
+Nahusha. Agastya also, of mighty energy, having thus accomplished the
+business of the true Indra, that performer of a hundred sacrifices,
+returned to his own asylum, worshipped by all members of the regenerate
+order. Thou hast, O king, rescued Nahusha from Bhrigu's curse. Verily,
+rescued by thee, he ascended to the region of Brahman in thy sight. As
+regards Bhrigu, having hurled Nahusha on the earth, he went to the region
+of Brahman and informed the Grandsire of it. The Grandsire, having called
+Indra back, addressed the deities, saying. 'Ye deities, through the boon
+I had granted him, Nahusha had obtained the sovereignty of heaven.
+Deprived, however, of that sovereignty by the enraged Agastya, he has
+been hurled on the earth. Ye deities, ye will not succeed in living
+without a chief. Do ye, therefore, once more install Indra in the
+sovereignty of Heaven.' Unto the Grandsire, O son of Pritha, who said so
+unto them, the deities filled with joy, replied, saying, 'So be it!' The
+divine Brahman then, O best of monarchs, installed Indra in the
+sovereignty of heaven. Made once more the chief' of the deities, Vasava
+began to shine in beauty and resplendence. Even this is what occurred in
+days of yore through the transgression of Nahusha. In consequence,
+however, of the merits he had acquired through acts of the kind I have
+mentioned Nahusha succeeded in once more regaining his lost position.
+Hence, when evening comes, persons leading the domestic mode of life
+should give lights. The giver of lights is sure to acquire celestial
+sight after death. Verily, givers of light become as resplendent as the
+full moon. The giver of lights becomes endued with beauty of form and
+strength for as many years as correspond with the number of twinkles for
+which the lights given by him burn or blaze.'"[448]
+
+
+
+SECTION CI
+
+"Yudhishthira said, 'Where do those foolish, wretched, and sinful men go,
+O chief of men, that steal or misappropriate such articles as belong to
+Brahmanas?'
+
+"Bhishma said, 'I shall, in this connection, O Bharata, recite to thee
+the old narrative of a conversation between a Chandala and a low
+Kshatriya.'[449]
+
+"The person of the royal order said, 'Thou seemest, O Chandala, to be old
+in years, but thy conduct seems to be like that of a boy! Thy body is
+besmeared with the dust raised by dogs and asses, but without minding
+that dust thou art anxious about the little drops of vine milk that have
+fallen upon thy body! It is plain that such acts as are censured by the
+pious are ordained for the Chandala. Why, indeed, dost thou seek to wash
+off the spots of milk from thy body?'[450]
+
+"The Chandala said, 'Formerly, O king, certain kine belonging to Brahmana
+were stolen. While they were being carried away, some milk from their
+udders fell upon a number of Soma plants that grew by the roadside. Those
+Brahmanas that drank the juice of the plants thus bedewed with milk, as
+also the king who performed the sacrifice in which that Soma was drunk,
+had to sink in hell. Indeed, for having thus appropriated some thing that
+had belonged to a Brahmana, the king with all the Brahmanas that had
+assisted him had to go to hell. All those men also, Brahmanas and
+Kshatriyas, that drank milk or ghee or curds, in the palace of the king
+who had stolen the Brahmana's kine, had to fall into hell. The stolen
+kine also, shaking their bodies, slew with their milk the sons and
+grandsons of those that had stolen them, as also the king and the queen
+although the latter treated the animals with great care and attention. As
+regards myself, O king, I used to live in the observance of the vow of
+Brahmacharya in that place where these kine were placed after they had
+been stolen away. The food I had obtained by begging became sprinkled
+over with the milk of those kine. Having taken that food, O thou of the
+royal order, I have, in this life, become a Chandala. The king who had
+stolen the kine belonging to a Brahmana obtained an infamous end. Hence,
+one should never steal or appropriate anything that belongs to a
+Brahmana. Behold to what state I am reduced in consequence of my having
+eaten food that had been sprinkled over with milk belonging to a
+Brahmana! It is for this reason that Soma plants become unsaleable by a
+person possessed of wisdom. They who sell the Soma plant are censured by
+the wise. Indeed, O son, they who purchase Soma and they who sell it,
+both sink in the hell called Raurava when, departing from this world,
+they repair to the region of Yama. That man who, possessing a knowledge
+of the Vedas, duly sells Soma, becomes in his next life a usurer and
+quickly meets with destruction. For three hundred times he has to sink
+into hell and become transformed into an animal that subsists upon human
+ordure. Serving a person that is vile and low, pride, and rape upon a
+friend's wife, if weighed against one another in a balance, would show
+that pride, which transcends all restraints, is the heaviest. Behold this
+dog, so sinful and disagreeably pale and lean! (He was a human being in
+his former life). It is through pride that living creatures attain to
+such a miserable end. As regards myself, I was born in a large family, in
+a former birth of mine. O lord, and I was a thorough master of all
+branches of knowledge and all the sciences. I knew the gravity of all
+these faults, but influenced by pride, I became blinded and ate the meat
+attached to the vertebral columns of animals. In consequence of such
+conduct and such food, I have come to this state. Behold the reverses
+brought about by Time! Like a person whose cloth has taken fire at one
+end, or who is pursued by bees, behold, I am running, penetrated with
+fear, and smeared with dust! They that lead the domestic mode of life are
+rescued from all sins by a study of the Vedas, as also by gifts of other
+kinds, as declared by the wise.[451] O thou of the royal order, a
+Brahmana that is sinful in conduct, becomes rescued from all his sins by
+the study of the Vedas if he betakes himself to the forest mode of life
+and abstains from attachment of every kind. O chief of Kshatriyas, I am
+in this life, born in a sinful older! I fail to see clearly how I may
+succeed in cleansing myself from all sins. In consequence of some
+meritorious act of a former life, I have not lost the memory of my
+previous lives. O king, I throw myself on the mercy! I ask thee! Do thou
+resolve my doubt. By what auspicious course of conduct should I wish to
+achieve my emancipation? O foremost of men, by what means shall I succeed
+in getting rid of my status as a Chandala?'
+
+"The person of the royal order said, 'Know, O Chandala, the means by
+which thou mayst be able to attain to emancipation. By casting off thy
+life-breaths for the sake of a Brahmana thou mayst attain a desirable
+end! By throwing thy body on the fire of battle as a libation to the
+beasts and birds of prey for the sake of a Brahmana, indeed, by casting
+off thy life-breaths thus, thou mayst achieve emancipation! By no other
+means wilt thou succeed in achieving it!'
+
+"Bhishma continued, 'Thus addressed, that Chandala, O scorcher of foes,
+poured his life-breaths as a libation on the fire of battle for the sake
+of protecting a Brahmana's wealth and as the consequence of that act
+attained to a very desirable end. Hence, O son, thou shouldst always
+protect the property of the Brahmanas, if, O chief of Bharata's race,
+thou desirest, O thou of mighty arms, an end that is eternal felicity!'"
+
+
+
+SECTION CII
+
+"Yudhishthira said, 'O grandsire, it has been said that all pious men
+attain to the same region after death. Is it true, O Bharata, that there
+is difference of position or status among them?'
+
+"Bhishma said, 'By different deeds, O son of Pritha, men attain to
+different regions. They who are righteous in conduct attain to regions of
+felicity, while they who are sinful attain to regions that are fraught
+with misery. In this connection is cited the old narrative of the
+discourse, O son, between the ascetic Gautama and Vasava. A certain
+Brahmana of the name of Gautama, mild and self-restrained and with all
+his senses under complete control, beheld an infant elephant that had
+lost his mother and that was exceedingly cheerless on that account. Full
+of compassion and steady in the observance of his vows, the ascetic
+nursed that infant animal. After a long time the little beast grew up
+into a large and mighty elephant. One day, Indra, assuming the form of
+king Dhritarashtra, seized that mighty elephant which was as huge as a
+hill and from whose rent temples the juice was trickling down. Beholding
+the elephant dragged away, the great ascetic Gautama of rigid vows
+addressed king Dhritarashtra and said, 'O ungrateful Dhritarashtra, do
+not rob me of this elephant. It is looked upon by me as a son and I have
+reared it with much pain. It is said that between the righteous,
+friendship springs up if only they exchange seven words.[452] Thou
+shouldst see, O king, that the sin of injuring a friend does not touch
+thee! It behoveth thee not, O king, to take away by force this elephant
+that brings me my fuel and water, that protects my asylum when I am away,
+that exceedingly docile and obedient to his instructor, that is mindful
+of doing all the offices that his preceptor commands, that is mild and
+well-broken, and that is grateful and very dear to me! Indeed, thou
+shouldst not bear it away, disregarding my protestations and cries!'
+
+"Dhritarashtra said, 'I shall give thee a thousand kine, a hundred
+maid-servants, and five hundred pieces of gold. I shall also, O great
+Rishi, give thee diverse other kinds of wealth. What use can Brahmanas
+have with elephants?'
+
+"Gautama said, Keep, O king, thy kine and maid-servants and coins of gold
+and various gems and diverse other kinds of wealth! What, O monarch, have
+Brahmanas to do with wealth?'
+
+"Dhritarashtra said, 'Brahmana, have no use for elephants. Verily, O
+learned Brahmana, elephants are meant for persons of the royal order. In
+taking away an animal, viz., this foremost of elephants, for my use as
+vehicle, I cannot be regarded as committing any sin. Do thou cease
+obstructing me in this way, O Gautama!'
+
+"Gautama said, 'O illustrious king, repairing even to that region of Yama
+where the righteous live in joy and the sinful in grief, I shall take
+from thee this my elephant!'
+
+"Dhritarashtra said, 'They that are destitute of (religious) acts, they
+that have no faith and are atheists, they that are of sinful souls and
+are always engaged in gratifying their senses, only they have to go to
+the region of Yama and endure the misery he inflicts. Dhritarashtra shall
+go to a higher region, and not thither!'
+
+"Gautama said, 'The region of Yama is such that men are there controlled.
+No untruth can be told there. Only truth prevails in that place. There
+the weak persecute the strong. Repairing. thither I shall force thee to
+yield up this elephant to me!'
+
+"Dhritarashtra said, 'Only those persons, that intoxicated with pride,
+conduct themselves towards their eldest sister and father and mother as
+towards foes, have to repair, O great ascetic, to such a region. I shall
+repair to a higher region. Indeed, Dhritarashtra shall not have to go
+thither!'
+
+"Gautama said, 'The region, called Mandakini, of king Vaisravana is
+attained by those highly blessed persons for whom are every joy and
+comfort. There Gandharvas and Yakshas and Apsaras live (gladdening all
+the denizens with enchanting dances and music). Repairing even thither, O
+king, I shall force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'Those persons who regard hospitality to guests as a
+vow, who are observant of good vows (having other objects), who give
+shelter to Brahmanas, and who eat what remains after distribution among
+all those that are dependent upon them, adorn the region called Mandakini
+of Kuvera. (I shall not go thither, for a higher region is reserved for
+me)!'
+
+"Gautama said, 'If thou repairest to those delightful woods decked with
+flowers, that stand on the summit of Meru, that echo with melodious voice
+of Kinnaris, and that are graced with beautiful Jamvus of wide-spreading
+branches, I shall proceed even thither and force thee to yield up this
+elephant to me!'
+
+'Dhritarashtra said, 'Those Brahmanas that are endued with mild
+dispositions, that are devoted to truth, that are possessed of great
+learning in the scriptures, that are compassionate unto all creatures,
+that study the Puranas with all the histories, that pour libations on the
+sacred fire and make gifts of honey unto the Brahmanas, repair to such
+regions, O great Rishi! I shall repair to a region that is higher. Indeed
+Dhritarashtra shall not go thither. If thou art acquainted with any other
+well-known region of felicity, speak unto me, for I shall repair even
+thither!'
+
+"Gautama said, 'If thou proceedest to the woods owned by Narada and held
+dear by him, that are adorned with flowers and that echo with the
+melodious songs of the prince of Kinnaras, and that are the eternal abode
+of Gandharvas and Apsaras, I shall follow thee thither and force thee to
+yield up this elephant to me!'
+
+"Dhritarashtra said, 'They who never solicit alms, they who cultivate
+music and dancing, and always rove about in joy, proceed to such regions.
+O great Rishi, I shall repair to a region that is higher. Indeed,
+Dhritarashtra shall not have to go thither!'
+
+"Gautama said, 'If thou goest to that region where the Uttara-Kurus blaze
+in beauty and pass their days in gladness, O king, in the company of the
+very deities, where those beings that have their origin in fire, those
+that have their origin in water, and those having their origin in
+mountains, reside in happiness, and where Sakra raineth down the fruition
+of every wish, and where women live in perfect freedom, unrestrained by
+rules of any kind regulating their conduct of motions, and where there is
+no feeling of jealousy between the sexes,--if thou repairest thither,
+even thither shall I proceed and force thee to yield up this elephant to
+me!'
+
+"Dhritarashtra said, 'Those men that are freed from desire with respect
+to all articles of enjoyment, that abstain from meat, that never take up
+the rod of chastisement, and never inflict the least harm on mobile and
+immobile creatures, that have constituted themselves the soul of all
+creatures, that are entirely freed from the idea of meum, that have cast
+off attachments of every kind, that regard gain and loss as also praise
+and blame as equal,--only those men, O great Rishi, repair to such
+regions. I shall repair to a higher region. Verily, Dhritarashtra shall
+not go thither!'
+
+"Gautama said, 'Next to these blaze in beauty those eternal regions,
+redolent with excellent perfumes, that are free from passions of every
+kind and that are destitute of sorrow. These constitute the abode of the
+high-souled king Soma. If thou repairest thither, even thither shall I
+proceed and force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'Those men that always make gifts without receiving
+any gift, who never accept any service from others, who own nothing which
+they cannot give to a deserving person, who are hospitable to all
+creatures, who are inclined to show grace to every one, who are endued
+with forgiving dispositions, who never speak ill of others, who protect
+all creatures by throwing over them the shroud of compassion, and who are
+always righteous in their behaviour,--only those men, O great Rishi,
+proceed to such regions. I shall proceed to a higher region. Verily,
+Dhritarashtra shall not go there!'
+
+"Gautama said, 'Next to these blaze in beauty other regions that are
+eternal, free from passion and darkness and sorrow, and that lie at the
+foot of the high-souled deity of the Sun. If thou repairest thither, even
+thither shall I go and force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'Those men that are attentive to the study of the
+Vedas, that are devoted to the service of their preceptors, that are
+observant of penances and excellent vows, that are firm in truth, that
+never utter anything that smacks of disobedience or enmity to their
+preceptors, that are always alert, and ever ready in service of seniors
+and preceptors,--they repair, O great Rishi, to such regions, they that
+are pure (of mind and body), that are endued with cleansed souls, that
+are of restrained speech, that are firm in truth, and that are
+well-versed in the Vedas. I shall proceed to a higher region! Verily,
+Dhritarashtra shall not go thither!'
+
+"Gautama said, 'Next to those are the eternal regions that blaze in
+beauty, that are redolent with excellent perfumes, that are free from
+passion, and that are free from every sorrow. They constitute the abode
+of the high-souled king Varuna. If thou proceedest thither, even thither
+shall I go and force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'Those men who worship the deities by observing the
+vow called Chaturmasya, that perform a hundred and ten sacrifices, that
+pour libations every day on their sacred fire with devotion and faith for
+three years agreeably with the ordinances declared in the Vedas, that
+bear without flinching the burden of all duties, that walk steadily along
+the way trod by the righteous, that steadily sustain the course of
+conduct followed by the righteous-souled,--only they repair to such
+regions. I shall repair to a higher region. Verily, Dhritarashtra shall
+not go thither!'
+
+"Gautama said, 'Above them are the regions of Indra, free from passion
+and sorrow, that are difficult of access and coveted by all men.
+Proceeding even to the abode of Indra himself of mighty energy, I shall,
+O king, force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'He who lives for a hundred years, who is endued
+with heroism, who studies the Vedas, and who performs sacrifices with
+devotion, verity, such men proceed to the region of Sakra. I shall repair
+to a higher region. Verily, Dhritarashtra shall not go there!'
+
+"Gautama said, 'Above the Heavens are the regions of the Prajapatis of
+superior felicity abounding in every happiness, and divested of sorrow.
+Belonging to those puissant ones from whom the creation has sprung, they
+are coveted by all persons. If thou repairest thither, even thither shall
+I go and force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'Those kings that have bathed upon the completion of
+the Rajasuya sacrifice, that are endued with righteous souls, that have
+protected their subjects properly, and that have washed their limbs with
+sanctified water upon the completion of the horse-sacrifice, repair to
+such regions. Verily, Dhritarashtra shall not go there!'
+
+"Gautama said, 'Next to those, blaze in beauty those eternal regions,
+redolent with delicious perfumes, free from passion, and transcending all
+sorrow. Those are the regions of kine difficult of attainment where
+oppression can never be. If thou repairest thither, I shall proceed even
+thither and force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'He who, owning thousand kine, gives away a hundred
+kine every year, or owning a hundred kine gives away ten every year to
+the best of his might, or owning only ten or even five kine gives away
+therefrom one cow, and they who attain to a mature old age practising the
+vows of Brahmacharya all their days, who obey the declarations of the
+Vedas, and who, endued with energy of mind, betake themselves to
+pilgrimages to sacred waters and shrines, dwell in felicity in the region
+of kine. They who repair to Prabhasa and Manasa, the lakes of Pushkara,
+the large lake called Mahatsara, the sacred woods of Naimisha, Vahuda,
+Karatoya, Ganga, Gayasiras, Vipasa, Sthulavaluka, Krishna, the five
+rivers (of the Punjab), the extensive lake called Mahahrada, Gomati,
+Kausiki, Champa, Saraswati, Drisadwati, and Yamuna,--indeed, those
+illustrious Brahmanas, steady in the observance of vows, who go to these
+sacred waters,--repair to the regions of which thou speakest. Endued with
+celestial bodies and adorned with celestial garlands those blessed
+individuals, always emitting the most delightful perfumes, repair to
+those regions of joy and gladness. Verily, Dhritarashtra shall not go
+there!'
+
+"Gautama said, 'Next to these are regions where there is no fear of the
+least cold or heat, no hunger, no thirst, no pain, no sorrow, no joy, no
+one that is agreeable or disagreeable, on friend, and on enemy: where
+decrepitude and death are not, and where there is neither righteousness
+nor sin. Proceeding even to that region which is freed from passion,
+which abounds with equable happiness, and where there is wisdom and the:
+tribute of Sattwa,--verily, proceeding to even that sacred abode of the
+self-born Brahman,--I shall force thee to yield up this elephant to me!'
+
+"Dhritarashtra said, 'They who are freed from all attachments, who are
+possessed of cleansed souls, who are steady in the observance of the
+foremost vows, who are devoted to the Yoga that depends on tranquillising
+the mind, and who have (in this life) attained to the happiness of
+heaven,--those persons wedded to the attribute of Sattwa--attain to the
+sacred region of Brahman. O great ascetic, thou shalt not be able to
+discover Dhritarashtra there!'
+
+"Gautama said, 'There where the foremost of Rathantaras is sung, where
+altars are strewn with the sacred Kusa blades, for the performance of
+Pundarika sacrifices, there where Soma-drinking Brahmanas go on vehicles
+drawn by excellent steeds,[453] proceeding even thither I shall force
+thee to yield up this elephant. I think, thou art the slayer of Vritra,
+viz., the deity that has performed a hundred sacrifices, engaged in
+roving through all the regions of the universe! I hope, I have not,
+through mental weakness (not recognising thee before) committed any fault
+by the words I have addressed thee!'
+
+"The deity of a hundred sacrifices said, 'Yes, I am Maghavat. I came to
+the world of human beings, for seizing this elephant. I bow to thee. Do
+thou command me! I shall readily accomplish all that thou mayst be
+pleased to say!'
+
+"Gautama said, 'Do thou give me, O chief of the deities, this elephant
+that is of white complexion and that is so young, for it is only ten
+years of age. I have brought it up as a child of my own. Dwelling in
+these woods, it has grown under my eye and has been to me a dear
+companion. Do thou set free this my child that thou hast seized and
+wishest to drag away!'
+
+"The deity of a hundred sacrifices said, 'This elephant that has been a
+son to thee, O foremost of Brahmanas, cometh to thee looking wishfully at
+thee! Behold, it sniffs thy feet with its nostrils! My salutations to
+thee! Do thou pray for my welfare!'
+
+"Gautama said, 'O chief of the deities, I do always think of thy good! I
+always offer thee worship! Do thou also, O Sakra, bestow thy blessings on
+me! Given by thee, I accept this elephant!'
+
+"The deity of a hundred sacrifices said, 'Amongst all those high-souled
+and foremost of Rishis that firmly adhere to truth and that have the
+Vedas planted in their heart, thou alone hast been able to recognise me.
+For this reason I am exceedingly pleased with thee! Do thou, therefore, O
+Brahmana, come with me quickly, accompanied by this thy son! Thou
+deservest to attain to diverse regions of great felicity without the
+delay of even a single day!'
+
+"Bhishma continued, 'Having said these words, the wielder of the
+thunderbolt, taking Gautama with him and placing him before, along with
+his son, viz., that elephant, proceeded to heaven, that is difficult of
+attainment by even the righteous. He who would listen to this history
+every day or would recite it, restraining his senses the while,
+proceedeth (after death) to the region of Brahman even as Gautama
+himself.'"
+
+
+
+SECTION CIII
+
+"Yudhishthira said, 'Thou hast discoursed to us on diverse kinds of gift,
+on tranquillity of soul, on Truth, on compassion, on contentment with
+one's wedded wife, and the merits of gift. It is known to thee, O
+grandsire, that there is nothing whose puissance is superior to that of
+penances. It behoveth thee to expound to us what constitutes the highest
+penances.'
+
+"Bhishma said, 'I tell thee, O Yudhishthira, that one attains to a region
+of felicity that corresponds with the kind of penances that one observes.
+This is what I hold, O son of Kunti, that there is no penance that is
+superior to abstention from food! In this connection is recited the
+ancient narrative of the discourse between Bhagiratha and the illustrious
+Brahman (the Grandsire of the Creation). It has been heard by us, O
+Bharata, that Bhagiratha attained to that region which transcends that of
+the deities, of kine, and of the Rishis. Beholding this, O monarch, the
+Grandsire Brahman, addressing Bhagiratha, said, 'How, O Bhagiratha, hast
+thou attained to this region that is so difficult of attainment? Neither
+the deities, nor Gandharvas, nor human beings, O Bhagiratha succeed in
+coming here without having practised the severest austerities. How,
+indeed, hast thou attained to this region?'
+
+"Bhagiratha said, 'I used to make gifts of hundreds of thousands of gold
+coin unto the Brahmanas, observing the Brahmacharya vow all the while, it
+is not through the merit on those gifts, O learned one, that I have
+attained to this region. I performed the Ekaratra sacrifice for ten
+times, and the Pancharatra sacrifice for as many times. The Ekadasaratra
+sacrifice was performed by me eleven times. The great sacrifice of
+Jyotishtoma was performed by me a hundred times. It is not, however,
+through the merits of those sacrifices that I have attained to this
+region of felicity.[454] For a hundred years I lived continuously by the
+side of the holy Jahnavi, all the while practising the severest
+austerities. There I made gifts unto the Brahmanas of thousands of male
+and female slaves. By the side of the Pushkara lakes I made gifts unto
+the Brahmanas, for a hundred thousand times, a hundred thousand steeds,
+and two hundred thousand kine. I also gave away a thousand damsels of
+great beauty, each adorned with golden moons, and sixty thousand more
+decked with ornaments of pure gold. It is not, however, through the
+merits of those acts that I have succeeded in attaining to these
+regions.[455] O lord of the universe, performing those sacrifices known
+by the name of Gosava, I gave away ten Arvudas of kine, presenting each
+Brahmana with ten kine, each of whom was accompanied with her calf, each
+of whom yielded milk at the time, and with each of whom were given a
+vessel of gold and one of white brass for milking her. Performing many
+Soma sacrifices, I gave away unto each Brahmana ten kine each of whom
+yielded milk, and each of whom had brought forth only her first calf,
+besides making presents unto them of hundreds of kine belonging to that
+species which is known by the name of Rohini. I also gave away unto the
+Brahmanas twice ten Prayutas of other kine, all yielding milk. It is not
+through the merit of those gifts, O Brahman, that I have succeeded in
+attaining to this region of felicity. I also gave away a hundred thousand
+horses of the Valhika breed, all white of complexion, and adorned with
+garlands of gold. It is not, however, through the merits of those acts
+that I have attained to this region. I gave away eight crores of golden
+coins unto the Brahmanas, O Brahman, and then another ten crores also, in
+each sacrifice that I performed. It is not, however, through the merits
+of those acts that I have attained to this region of felicity. I also
+gave away ten and then seven crores of steeds, O Grandsire, each of green
+complexion, each having ears that were dark, and each adorned with
+garlands of gold. I also gave away ten and seven thousand elephants of
+huge size, of teeth as large as plough-shares, each having those whorls
+on its body which are called Padmas, and each adorned with garlands of
+gold. I gave away ten thousand cars, O Grandsire, whose limbs were made
+of gold, and which were adorned with diverse ornaments of gold. I also
+gave away seven thousand other cars with steeds yoked unto each. All the
+steeds that were yoked unto them were adorned with ornaments of gold.
+Those cars represented the Dakshinas of a sacrifice and were of exactly
+that kind which is indicated in the Vedas. In the ten great Vajapeya
+sacrifices that I performed, I gave away a thousand horses each endued
+with the puissance of Indra himself, judged by their prowess and the
+sacrifices they had performed. Spending a vast sum of money, O Grandsire,
+and performing eight Rajasuya sacrifices, I gave away (unto the Brahmanas
+that officiated in them) a thousand kings whose necks were adorned with
+garlands of gold, after having vanquished them in battle. It is not,
+however, through the merits of those acts that I have attained to this
+region. In those sacrifices, O Lord of the universe, the presents that
+flowed from me were as copious as the stream of Ganga herself. Unto each
+Brahmana I gave two thousand elephants decked with gold, as many steeds
+adorned with golden ornaments, and a hundred villages of the best kind.
+Verily, I gave these unto each Brahmana for three times in succession.
+Observant of penances, subsisting on regulated diet, adopting
+tranquillity of soul, and restraining speech, I dwelt for a long time on
+the breast of Himavat by the side of that Ganga whose irresistible
+current (as it fell from heaven) was borne by Mahadeva on his head. It is
+not through the merit of these acts, O Grand sire, that I have attained
+to this region. Throwing the Sami, I adored the gods in myriads of such
+sacrifices as are completed in course of a single day, and such others as
+take twelve days for completing, and others still as can be completed in
+three and ten days, besides many Pundarikas. I have not attained to this
+region through the merits of any of those sacrifices.[456] I gave unto
+the Brahmanas eight thousand white-complexioned bulls, each graced with a
+beautiful hump, and each having one of its horns covered with gold. Unto
+them I also gave beautiful wives whose necks were adorned with chains of
+gold. I also gave away large heaps of gold and wealth of other kinds.
+Verily, I gave away hills of gems and precious stones. Villages,
+numbering by thousands and teeming with wealth and corn, were also given
+away by me. With all my senses about me, I gave away unto the Brahmanas a
+hundred thousand kine each of whom had brought forth only her first calf,
+at many great sacrifices which I performed. It is not, however, through
+the merits of those acts that I have attained to this region. I adored
+the deities in a sacrifice that is completed in eleven days. Twice I
+adored them in sacrifices that are completed in twelve days. I adored
+them also many a time in the horse-sacrifices. Six and ten times I
+performed the Arkayana sacrifice. It is not through the merits of those
+acts that I have attained to this region. I also gave unto each Brahmana
+a forest of Kanchana trees extending for a Yojana on every side, and with
+each tree adorned with jewels and gems. It is not through the merits of
+that act that I have attained to this region. For thirty years, with
+heart perfectly freed from wrath, I observed the Turayana vow that is
+possessed of very superior merit, and gave away unto the Brahmanas every
+day nine hundred kine. Indeed, O Lord of the universe, every one of those
+kine belonged to the Rohini species, and yielded milk at the time I gave
+them away. It is not through the merits of those acts, O chief of the
+deities, that I have attained to this region. I worshipped thirty fires,
+O Brahmana, every day. I adored the deities in eight sacrifices in which
+the fat of all animals was poured on the fire. I adored them in seven
+sacrifices in which the fat of human beings was poured on the fire. I
+adored them in a thousand and twenty-eight Viswajit sacrifices. It is not
+through the merits of those sacrifices O Lord of all the deities, that I
+have attained to this region. On the banks of Sarayu and Vahuda and Ganga
+as also in the woods of Naimisha, I gave away millions of kine unto the
+Brahmanas. It is not through the merits of those acts that I have
+attained to this region. The vow of fast had been known to Indra. He had,
+however, kept it a secret. Sukra, the descendant of Bhrigu, obtained a
+knowledge of it by means of spiritual sight acquired through penances.
+Blazing with energy as he does, it is Usanas who first made it known to
+the universe. I observed that vow, O boon giving Deity! When I
+accomplished that very superior vow, the Brahmana became all gratified
+with me. A thousand Rishis came thither. All those Brahmanas and Rishis,
+O puissant lord, gratified with me, said, 'Do thou repair to the region
+of Brahmana! It is in consequence of the merits of that vow that I have
+succeeded in attaining to this region of very superior felicity. There is
+no doubt in this. Asked by the Supreme Ordainer of all things, I have
+duly expounded the merits of the vow of fast. In my opinion, there is no
+penance higher than fast. I vow to thee, O foremost of all the deities!
+Be thou propitious unto me!'
+
+"Bhishma continued, 'King Bhagiratha, who had said so and who deserved
+every honour was on the conclusion of his speech, honoured by Brahman
+according to the rites ordained for that purpose. Do thou, therefore, O
+Yudhishthira, observe the vow of fast and worship the Brahmanas every
+day. The words uttered by Brahmanas can accomplish everything both here
+and hereafter. Indeed, the Brahmanas should ever be gratified with gifts
+of robes food and white complexioned kine and good dwelling houses and
+mansions. The very deities should gratify the Brahmanas. Freeing thyself
+from cupidity, do thou practise this vow of very superior merit that is
+not known to all!'"
+
+
+
+SECTION CIV
+
+"Yudhishthira said, 'Man, it is said, is endued with a period of life
+extending for a hundred years, and with energy and might that are
+considerable. Why then, O grandsire, do human beings die even when they
+are very young? By what does a man become endued with longevity, and by
+what is his life shortened? Through what does a man acquire the fame that
+rests upon great achievements? Through what does one attain to wealth and
+prosperity? Is it by penances, or Brahmacharya, or silent recitation of
+sacred Mantras, or drugs? Is it by his acts, or speech? Do thou explain
+to me this, O grandsire!'
+
+"Bhishma said, 'I shall tell thee what thou askest me. In fact, I shall
+tell thee what the reason is for which one becomes shortlived, and what
+the reason is for which one becomes endued with longevity. I shall also
+explain to thee the reason for which one succeeds in acquiring the fame
+that rests on great achievements, and the reason for which one succeeds
+in acquiring wealth and prosperity. Indeed, I shall enlighten thee as to
+the manner in which one must live in order to be endued with all that is
+beneficial for him. It is by conduct that one acquires longevity, and it
+is by conduct that one acquires wealth and prosperity. Indeed, it is by
+conduct that one acquires the fame that rests upon great achievements
+both here and hereafter. The man whose conduct is improper or wicked
+never acquires a long life. All creatures become afraid of such a man and
+are oppressed by him. If, therefore, one wishes one's own advancement and
+prosperity, one should, in this world, betake to conduct that is proper
+and good. Good conduct succeeds in dispelling the inauspiciousness and
+misery of even one that is sinful.[457] Righteousness has conduct for its
+indication. They that are good and righteous are so in consequence of the
+conduct they follow. The indications, again, of good conduct are afforded
+by the acts of those that are good or righteous. People esteem that man
+who acts righteously and who does good acts even if they only hear of him
+without actually seeing him. They that are atheists, they that are
+destitute of all acts, they that are disobedient to preceptors and
+transgress the injunctions of the scriptures, they that are unacquainted
+with and, therefore, unobservant of duties, and they that are wicked of
+conduct, become shortlived. They that are of improper behaviour, they
+that transgress all restraints, they that are unscrupulous in respect of
+sexual congress, become shortlived here and have to go to Hell hereafter.
+Even those men live for a hundred years who, though destitute of all
+accomplishments, betake themselves to propriety and righteousness of
+conduct and become endued with faith and freed from malice. He that is
+free from wrath, that is truthful in speech, that never does any injury
+to any creature in the universe, that is divested of malice and
+crookedness and insincerity, succeeds in living for a hundred years. He
+who always breaks little clods of earth, or tears up the grass that grows
+under his feet, or cuts off his nails with his teeth, or is always
+impure, or very restless, never succeeds in acquiring a long life.[458]
+One should wake up from sleep at the hour known as the Brahma Muhurta and
+then think of both religion and profit. Getting up from bed, one should
+then wash one's face and mouth, and joining one's hands in an attitude of
+reverence, say the morning prayers.[459] In this way, one should when
+evening comes, say one's evening prayers also, restraining speech (with
+other people) the while. One should never look at the rising sun, nor at
+the setting sun.[460] Nor should one look at the sun when he is in
+eclipse; nor at his image in the water; nor at midday when he is at the
+meridian. The Rishis, in consequence of their adoring the two twilights
+with great regularity succeeded in attaining to longevity. Hence, one
+should, restraining speech, say one's prayers regularly at the two
+twilights. As regards those Brahmanas that do not say their prayers at
+the two twilights, a righteous king should set them to accomplish such
+acts as are ordained for the Sudras. Persons of every order should never
+have sexual congress with other people's wives. There is nothing that
+shortens life so effectually as sexual congress with other people's
+wives. For as many thousand years shall the adulterer have to live in
+Hell as the number of pores on the bodies of the women with whom he may
+commit the offence. One should dress one's hair, apply collyrium to one's
+eyes, and wash one's teeth, as also worship the deities, in the forenoon.
+One should not gaze at urine or faeces, or tread on it or touch it with
+one's feet. One should not set out on a journey at early dawn, or at
+midday, or in the evening twilight, or with a companion that is unknown,
+or with a Sudra, or alone. While going along a road, one should, standing
+aside, always make way to a Brahmana, to kine, to kings, to an old man,
+to one that is weighted with a burden, to a woman quick with child, or to
+one that is weak. When one meets a large tree that is known, one should
+walk round it. One should also, when coming upon a spot where four roads
+meet, walk round it before pursuing one's journey. At midday, or at
+midnight, or at night in general, or at the two twilights, one should not
+proceed to spots where four roads meet. One should never wear sandals or
+clothes that have been worn by another. One should always observe the vow
+of Brahmacharya, and should never cross one's legs. One should observe
+the vow of Brahmacharya on the day of the new moon, as also on that of
+the full moon, as also on the eighth lunar day of both fortnights. One
+should never eat the flesh of animals not slain in sacrifice. One should
+never eat the flesh of the back of an animal. One should avoid censuring
+and calumniating others, as also all kinds of deceitful behaviour.[461]
+One should never pierce others with wordy shafts. Indeed, one should
+never utter any cruel speech. One should never accept a gift from a
+person that is low and vulgar. One should never jitter such words as
+trouble other people or as are inauspicious or are as' sinful. Wordy
+shafts fall from the mouth. Pierced therewith, the victim grieves day and
+night. The man of wisdom should never shot them for piercing the vitals
+of other people. A forest, pierced with shafts or cut down with the axe,
+grows again. The man, however, that is pierced with words unwisely
+spoken, becomes the victim of wounds that fester and lead to death.[462]
+Barbed arrows and Nalikas and broadheaded shafts are capable of being
+extracted from the body. Wordy shafts, however, are incapable of being
+extracted, for they lie embedded in the very heart. One should not taunt
+a person that is defective of a limb or that has a limb in excess, or one
+that is destitute of learning, or one that is miserable, or one that is
+ugly or poor, or one that is destitute of strength. One should avoid
+atheism, calumniating the Vedas, censuring the deities, malice, pride,
+arrogance, and harshness. One should not, in wrath, take up the rod of
+chastisement for laying it upon another. Only the son or the pupil, it
+has been said, can be mildly chastised for purposes of instruction. One
+should not speak ill of Brahmanas; nor should he point at the stars with
+one's fingers. If asked, one should not say what the lunation is on a
+particular day. By telling it, one's life becomes shortened. Having
+answered calls of nature or having walked over a road, one should wash
+one's feet. One should also wash one's feet before sitting to recite the
+Vedas or to eat any food. These are the three things which are regarded
+as pure and sacred by the deities and as such fit for the Brahmana's use,
+viz., that whose impurity is unknown, that which has been washed in
+water, and that which has been well-spoken of. Samyava, Krisara, meat,
+Sashakuli and Payasa should never be cooked for one's own self. Whenever
+cooked, these should be offered to the deities.[463] One should attend
+every day to one's fire. One should every day give alms. One should,
+restraining speech the while, clean one's teeth with the tooth-stick. One
+should never be in bed when the sun is up. If one fails any day to be up
+with the sun, one should then perform an expiation. Rising from bed, one
+should first salute one's parents, and preceptors, or other seniors
+deserving of respect. By so doing one attains to long life. The
+tooth-stick should be cast off when done with, and a new one should be
+used every day. One should eat only such food as is not forbidden in the
+scriptures, abstaining from food of every kind on days of the new moon
+and the full moon. One should, with senses restrained, answer calls of
+nature, facing the north. One should not worship the deities without
+having first washed one's teeth, Without also worshipping the deities
+first, one should never repair to any person save one's preceptor or one
+that is old in years or one that is righteous or one that is possessed of
+wisdom. They that are wise should never see themselves in an unpolished
+or dirty mirror. One should never have sexual congress with a woman that
+is unknown or with one that is quick with child. One should never sleep
+with head turned towards the north or the west. One should not lie down
+upon a bed-stead that is broken or rickety. One should not sleep on a bed
+without having examined it first with the aid of a light. Nor should one
+sleep on a bed with another (such as wife) by one's side. One should
+never sleep in a transverse direction. One should never make a compact
+with atheists or do anything in conjunction with them.[464] One should
+never drag a seat with the foot and sit on it. One should never bathe in
+a state of nudity, nor at night. One possessed of intelligence should
+never suffer one's limbs to be rubbed or pressed after bathing. One
+should never smear unguents upon one's body without having first taken
+bath. Having bathed, one should never wave one's cloth in the air (for
+drying it). One should not always wear wet clothes. One should never take
+off one's body the garlands of flowers one may wear. Nor should one wear
+such garlands over one's outer garments. One should never even talk with
+a woman during the period of her functional change. One should not answer
+a call of nature on a field (where crops are grown) or at a place too
+near an inhabited village. One should never answer a call of nature on a
+water. One should first wash one's mouth thrice with water before eating
+any food. Having finished one's meals, one should wash one's mouth thrice
+with water and twice again. One should eat, with face turned eastwards,
+one's food, restraining speech the while and without censuring the food
+that is eaten. One should always leave a remnant of the food that is
+placed before one for eating. Having finished one's meals, one should
+mentally touch fire. If one eats with face turned eastwards, one becomes
+endued with longevity. By eating with face turned southwards, one
+acquires great fame. By eating with face turned westwards, one acquires
+great wealth. By eating with face turned northwards, one becomes truthful
+in speech. Having finished one's meals one should wash all the upper
+holes of one's body with water.[465] Similarly, all the limbs, the navel,
+and the palms of the hands should be washed with water. One should never
+seat oneself upon husk of corn, or upon hair, or upon ashes, or upon
+bones. One should, on no account, use the water that has been used by
+another for bathing. One should always perform the Homa for propitiating
+the deities, and recite the Savitri Mantra. One should always eat in a
+seated posture. One should never eat while walking. One should never
+answer a call of nature in a standing posture. One should never answer a
+call of nature on ashes or in a cow-pen. One should wash one's feet
+before sitting to one's meals. One should never sit or lie down for sleep
+with wet feet. One who sits to one's meals after having washed one's
+feet, lives for a hundred years. One should never touch these three
+things of great energy, while one is in an impure state, viz., fire, a
+cow, and a Brahmana. By observing this rule, one acquires longevity. One
+should not, while one is in an impure state, cast one's eyes on these
+three things of great energy, viz., the sun, the moon, and the stars. The
+life-breaths of a young man go upwards when an old and venerable person
+comes to his abode. He gets them back by standing up and properly
+saluting the guest. Old men should always be saluted. One should, upon
+seeing them, offer seats with one's own hand. After the old man has taken
+his seat, one should seat oneself and remain with hands joined in
+reverence. When an old man goes along the road, one should always follow
+him instead of walking ahead. One should never sit on a torn or broken
+seat. One should, without using it any longer, cast away a broken vessel
+of white brass. One should never eat without a piece of upper garment
+wrapping one's body. One should never bathe in a state of nudity. One
+should never sleep in a state of nudity. One should never even touch the
+remnants of other people's dishes and plates. One should never, while one
+is in an impure state, touch another's head, for it is said in the
+scriptures that the life-breaths are all concentrated in the head. One
+should never strike another on the head or seize another by the hair. One
+should not join one's hands together for scratching one's head. One
+should not, while bathing, repeatedly dip one's head in water. By so
+doing one shortens one's life. One who has bathed by dipping the head in
+water should not, afterwards, apply oil to any part of one's body. One
+should never take a meal without eating some sesame. One should never
+teach (the Vedas or any scriptures) at a time when one is impure. Nor
+should one study while one is impure. When a storm rises or a bad odour
+permeates in the atmosphere, one should never think of the Vedas. Persons
+conversant with ancient history recite a Gatha sung by Yama in days of
+old. He that runs while impure or studies the Vedas under similar
+circumstances, indeed, that regenerate Brahman who studies the Vedas at
+forbidden times, loses his Vedas and shortens his life. Hence, one should
+never study the Vedas with concentrated attention at forbidden times.
+They who answer a call of nature, with face towards the sun, or towards a
+blazing fire, or towards a cow, or towards a regenerate person, or on the
+road, become shortlived. At daytime both calls of nature should be
+answered with face turned towards the north. At night, those calls should
+be answered facing the south. By so doing one does not shorten one's
+life. One that wishes to live long should never disregard or insult any
+of these three, however weak or emaciated they may appear to be, viz.,
+the Brahmana, the Kshatriya, and the snake. All three are endued with
+virulent poison. The snake, if angry, burns the victim with only a glance
+of its eyes. The Kshatriya also, if angry, burns the objects of his
+wrath, as soon as he sees him, with his energy. The Brahmana, stronger
+than any of these two, destroys not only the objects of his wrath but his
+whole race as well, not by vision alone but by thought also.[466] The man
+of wisdom should, therefore, tend these three with care. One should,
+never engage in any disputation with one's preceptor. O Yudhishthira, if
+the preceptor becomes angry, he should always be pacified by due honours
+being paid to him. Even if the preceptor happens to be entirely wrong,
+one should still follow and honour him. Without doubt, calumnious sayings
+against the preceptor always consume the lives of those that utter them.
+One should always answer a call of nature at a spot far removed from
+one's habitation. One should wash one's feet at a distance from one's
+habitation. One should always throw the remnants of one's dishes and
+plates at a spot far removed from one's habitation. Verily, he who
+desires his own good should do all these. One should not wear garlands of
+red flowers. Indeed, they who are possessed of wisdom should wear
+garlands of flowers that are white in hue. Rejecting the lotus and the
+lily, O thou of great might, one may bear on one's head, however, a
+flower that is red, even if it be an aquatic one.[467] A garland of gold
+can under no circumstances become impure. After one has bathed, O king,
+one should use perfumes mixed with water.[468] One should never wear
+one's upper garment for covering the lower limbs or the lower garments
+for covering the upper ones. Nor should one wear clothes worn by another.
+One should not, again, wear a piece of cloth that has not its lateral
+fringes.[469] When one goes to bed, O king, one should wear a different
+piece of cloth. When making a journey also on a road, one should wear a
+different piece of cloth. So also, when worshipping the deities, one
+should wear a different piece of cloth.[470] The man of intelligence
+should smear his limbs with unguents made of Priyangu, sandalwood, Vilwa,
+Tagara, and Kesara.[471] In observing a fast, one should purify oneself
+by a bath, and adorn one's person with ornaments and unguents. One should
+always abstain from sexual congress on days of the full moon and the new
+moon. One should never, O monarch, eat off the same plate with another
+even if that other happens to be of one's own or equal rank. Nor should
+one ever eat any food that has been prepared by a woman in her functional
+period. One should never eat any food or drink, any liquid whose essence
+has been taken off. Nor should one eat anything without giving a portion
+thereof to persons that wishfully gaze at the food that one happens to
+take. The man of intelligence should never sit close to one that is
+impure. Nor should one sit close to persons that are foremost in
+piety.[472] All food that is forbidden in ritual acts should never be
+taken even on other occasions. The fruits of the Ficus religiosa and the
+Ficus Bengalensis as also the leaves of the Crotolaria Juncea, and the
+fruits of the Ficus glomerata, should never be eaten by one who is
+desirous of his own good. The flesh of goats, of kine, and the peacock,
+should never be eaten. One should also abstain from dried flesh and all
+flesh that is stale. The man of intelligence should never eat any salt,
+taking it up with his hand. Nor should he eat curds and flour of fried
+barley at night. One should abstain also from flesh of animals not slain
+in sacrifices. One should, with concentrated attention, eat once on the
+morning and once in the evening, abstaining entirely from all food,
+during the interval. One should never eat any food in which one may
+detect a hair. Nor should one eat at the Sraddha of an enemy. One should
+eat silently; one should never eat without covering one's person with an
+upper garment, and without sitting down.[473] One should never eat any
+food placing it on the bare ground. One should never eat except in a
+sitting posture. One should never make any noise while eating.[474] The
+man of intelligence should first offer water and then food to one that
+has become his guest, and after having served the guest thus, should then
+sit to his meals himself. He who sits down to dinner in a line with
+friends and himself eats any food without giving thereof to his friends,
+is said to eat virulent poison. As regards water and Payasa and flour of
+fried barley and curds and ghee and honey, one should never, after
+drinking or eating these, offer the remnants thereof to others. One
+should never, O chief of men, eat any food doubtingly.[475] One desirous
+of food should never drink curds at the conclusion of a meal. After the
+meal is finished, one should wash one's mouth and face with the (right)
+hand only, and taking a little water should then dip the toe of the right
+foot in it. After washing, one should touch the crown of one's head with
+the (right) hand. With concentrated attention, one should next touch
+fire. The man who knows how to observe all these ordinances with care,
+succeeds in attaining to the foremost place among his kinsmen. One
+should, after finishing one's meals, with one's nose and eyes and ears
+and navel and both hands wash with water. One should not, however, keep
+one's hands wet. Between the tip and the root of the thumb is situate the
+sacred Tirtha known by the name of Brahma. On the back of the little
+finger, it is said, is situate the Deva-tirtha. The intervening space
+between the thumb and the forefinger, O Bharata, should be used for
+discharging the Pitri rites, after touching water according to the
+ordinance.[476] One should never indulge in other people's calumny. Nor
+should one ever utter anything that is disagreeable. The man that desires
+his own good should never seek to provoke against himself the wrath of
+others. One should never seek to converse with a person that has fallen
+away from his order. The very sight of such a person should be avoided.
+One should never come in contact with a fallen person. By avoiding such
+contact one succeeds in attaining to a long life. One should never
+indulge in sexual congress at day-time. Nor should one have congress with
+a maiden, nor with a harlot nor with a barren woman. One should never
+have congress with a woman that has not bathed after the expiry of her
+functional period. By avoiding such acts one succeeds in attaining to a
+long life. After washing the several limbs directed, in view of religious
+acts, one should wash one's lips thrice, and once more twice. By doing
+this, one becomes purified and fit for religious acts. The several organs
+of sense should each be washed once, and water should also be sprinkled
+over the whole body. Having done this, one should go through the worship
+of the Pitris and the deities, agreeably with the ordinances of the
+Vedas. Listen to me, O thou of Kuru's race, as I tell thee what
+purification is cleansing and beneficial for a Brahmana. Before beginning
+to eat and after finishing the meal, and in all acts requiring
+purification, the Brahmana should perform the achamana with water placed
+on the limb called the Brahmatirtha.[477] After ejecting any matter from
+the throat or spitting, one should wash one's mouth before one can become
+pure. A kinsman who happens to be old, or a friend who happens to be
+poor, should be established in one's house and his comforts looked after
+as if he were a member of the family. By doing this, one succeeds in
+acquiring both fame and long life. The establishment of pigeons in one's
+house is fraught with blessedness, as also of parrots both male and
+female. If female these taken to one's abode, they succeed in dispelling
+calamity. The same is the case with cockroaches, If fireflies and
+vultures and wood-pigeons and bees enter a house or seek residence in it,
+acts of propitiating the deities should be performed. These are creatures
+of evil omen, as also ospreys. One should never divulge the secrets of
+high-souled men; one should never have sexual congress with a forbidden
+woman. Nor should one ever have such congress with the spouse of a king
+or with women that are the friends of queens. One should never cultivate
+intimacy with physicians, or with children, or with persons that are old,
+or with one's servants, O Yudhishthira. One should always provide for
+friends, for Brahmanas, and for such as seek one's protection. By doing
+this, O king, one acquires a long life. The man of wisdom should reside
+in such a house as has been constructed with the aid of a Brahmana and an
+engineer skilled in his profession, if indeed, O king, he desires his own
+good.[478] One should not, O king, sleep at the evening twilight. Nor
+should one study at such an hour for acquiring any branch of knowledge.
+The man of intelligence should never eat also at such an hour. By acting
+in this way one acquires a long life. One should never perform any act in
+honour of the Pitris at night time. One should not deck one's person
+after finishing one's meals. One should bathe at night, if one desires
+one's own advancement. One should also, O Bharata, always abstain from
+the flour of fried barley at night. The remnants of food and drink, as
+also the flowers with which one has worshipped the deities, should never
+be used. Inviting a guest at night, one should never, with excessive
+courtesy, force him to eat to the point of gratification. Nor should one
+eat oneself to the point of gratification, at night. One should not slay
+a bird (for eating it), especially after having fed it.[479] One
+possessed of wisdom should wed a maiden born in a high family, endued
+with auspicious indications, and of full age. Begetting children upon her
+and thus perpetuating one's race by that means, one should make over
+one's sons to a good preceptor for acquiring general knowledge, O
+Bharata, as also a knowledge of the especial customs of the family, O
+monarch. The daughters that one may beget should be bestowed upon youths
+of respectable families, that are again possessed of intelligence. Sons
+should also be established and a portion of the family inheritance, given
+to them, O Bharata, as their provision. One should bathe by dipping one's
+head in water before one sits down to perform any act in honour of the
+Pitris of the deities. One should never perform a Sraddha under the
+constellation of one's nativity. No Sraddha should be performed under any
+of the Bhadrapadas (prior or later), nor under the constellation
+Krittika, O Bharata. The Sraddha should never be performed under any of
+those constellations that are regarded as fierce (such as Aslesha, etc )
+and any of those that, upon calculation, seem to be hostile. Indeed, in
+this respect, all these constellations should be avoided which are
+forbidden in treatises on astrology. One should sit facing either the
+east or the north while undergoing a shave at the hands of the barber. By
+so doing, O great king, one succeeds in acquiring a long life. One should
+never indulge in other people's calumny or self-reproach, for, O chief of
+the Bharatas, it is said that calumny is sinful, whether of others or of
+oneself. In wedding, one should avoid a woman that is deficient of any
+limb. A maiden too, if such, should also be avoided. A woman of the same
+Pravaras should also be avoided; as also one that has any malformation;
+as also one that has been born in the race to which one's mother
+belongs.[480] One possessed of wisdom should never have sexual congress
+with a woman that is old, or one that has abandoned the domestic mode of
+life for entering the forest mode, or one that is true to her lord, or
+one whose organs of generation are not healthy or well-formed.[481] It
+behoveth thee not to wed a woman that is of a yellow complexion, or one
+that is afflicted with leprosy, or one born in a family in which there
+has been epilepsy, or one that is low in birth and habits, or one that is
+born in a family in which the disease called Switra (leprosy) has
+appeared, or one belonging by birth to a race in which there are early
+deaths. Only that maiden who is endued with auspicious indications, and
+who is accomplished for qualifications of diverse kinds, who is agreeable
+and handsome, should be wedded. One should wed, O Yudhishthira, in a
+family that is higher or at least equal to one's own. One who is desirous
+of one's own prosperity, should never wed a woman that is of an inferior
+order or that has fallen away from the order of her birth. Carefully
+igniting the fire, one should accomplish all those acts which have been
+ordained and declared in the Vedas or by the Brahmanas.[482] One should
+never seek to injure women. Spouses should always be protected. Malice
+always shortens life. Hence, one should always abstain from cherishing
+malice. Sleep at day-time shortens life. To sleep after the sun has risen
+shortens life. They who sleep at any of the twilights, or at nightfall or
+who go to sleep in a state of impurity, have their lives shortened.
+Adultery always shortens life. One should not remain in a state of
+impurity after shaving.[483] One should, O Bharata, carefully abstain
+from studying or reciting the Vedas, and eating, and bathing, at
+eventide. When the evening twilight comes, one should collect one's
+senses for meditation, without doing any act. One should, O king, bathe
+and then worship the Brahmanas. Indeed, one should bathe before
+worshipping the deities and reverentially saluting the preceptor. One
+should never go to a sacrifice unless invited. Indeed, one may go there
+without an invitation if one wishes only to see how the sacrifice is
+conducted. If one goes to a sacrifice (for any other purpose) without an
+invitation and if one does not, on that account, receive proper worship
+from the sacrificer, one's life becomes shortened. One should never go
+alone on a journey to foreign parts. Nor should one ever proceed alone to
+any place at night. Before evening comes, one should come back to one's
+house and remain within it. One should always obey the commands of one's
+mother and father and preceptor, without at all judging whether those
+commands are beneficial or otherwise. One should, O king, attend with
+great care to the Vedas and the science of arms. Do then, O king,
+carefully attend to the practice of riding an elephant, a steed, and a
+war-chariot. The man who attends to these with care succeeds in attaining
+to happiness. Such a king succeeds in becoming unconquerable by foes, and
+sway his servants and kinsmen without any of them being able to get the
+better of him. The king that attains to such a position and that
+carefully attends to the duty of protecting his subjects, has never to
+incur any loss. Thou shouldst acquire, O king, the science of reasoning,
+as also the science of words, the science of the Gandharvas, and the four
+and sixty branches of knowledge known by the name of Kala. One should
+every day hear the Puranas and the Itihasas and all the other narratives
+that exist, as also the life-stories of all high-souled personages. When
+one's spouse passes through functional period, one should never have
+congress with her, nor even summon her for conversation. The man endued
+with wisdom may accept her companionship on the fourth day after the bath
+of purification. If one indulges in congress on the fifth day from the
+first appearance of the functional operation, one gets a daughter. By
+indulging in congress on the sixth day, one happens to have a son. The
+man of wisdom should in the matter of congress, attend to this rule
+(about odd and even days). Kinsmen and relatives by marriage and friends
+should all be treated with respect. One should, according to the best of
+one's power, adore the deities in sacrifices, giving away diverse kinds
+of articles as sacrificial Dakshina. After the period ordained for the
+domestic mode of life has been passed, one should, O king, enter the life
+of a forest recluse. I have thus told thee all the indications, in brief,
+of persons who succeed in living long.[484] What remains untold by me
+should be heard by thee from the mouths of persons well-versed in the
+three Vedas, O Yudhishthira. Thou shouldst know that conduct is the root
+of prosperity. Conduct is the enhancer of fame. It is conduct that
+prolongs life. It is conduct that destroys all calamities and evils.
+Conduct has been said to be superior to all the branches of knowledge. It
+is conduct that begets righteousness, and it is righteousness that
+prolongs life. Conduct is productive of fame, of long life, and of
+heaven. Conduct is the most efficacious rite of propitiating the deities
+(for bringing about auspiciousness of every kind). The Self-born Brahman
+himself has said that one should show compassion unto all orders of
+men.'"[485]
+
+
+
+SECTION CV
+
+"Yudhishthira said, 'Tell me, O chief of Bharata's race, how the eldest
+brother should behave towards his younger brothers and how the younger
+brothers should behave towards their eldest brother.'
+
+"Bhishma said, 'Do thou, O son, always behave towards thy younger
+brothers as their eldest brother should. Thou art always the eldest of
+all these thy brothers. That high conduct which the preceptor should
+always adopt towards his disciples should be adopted by thee towards thy
+younger brothers. If the preceptor happens to be unendued with wisdom,
+the disciple cannot possibly behave towards him in a respectful or proper
+way. If the preceptor happens to be possessed of purity and highness of
+conduct, the disciple also succeeds in attaining to conduct of the same
+kind, O Bharata. The eldest brother should at times be blind to the acts
+of his younger brothers, and though possessed of wisdom should at times
+act as if he does not understand their acts. If the younger brothers be
+guilty of any transgression, the eldest brother should correct them by
+indirect ways and means. If there be good understanding among brothers
+and if the eldest brother seek to correct his younger brothers by direct
+or ostensible means, persons that are enemies, O son of Kunti, that are
+afflicted with sorrow at the sight of such good understanding and who,
+therefore, always seek to bring about a disunion, set themselves to
+disunite the brothers and cause dissension among them. It is the eldest
+brother that enhances the prosperity of the family or destroys it
+entirely. If the eldest brother happens to be unendued with sense and
+wicked in behaviour, he brings about the destruction of the whole family.
+The eldest brother who injures his younger brothers ceases to be regarded
+as the eldest and forfeits his share in the family property and deserves
+to be checked by the king. That man who acts deceitfully, has, without
+doubt, to go to regions of grief and every kind of evil. The birth of
+such a person serves no useful purpose even as the flowers of the
+cane.[486] That family in which a sinful person takes birth becomes
+subject to every evil. Such a person brings about infamy, and all the
+good acts of the family disappear. Such among the brothers as are wedded
+to evil acts forfeit their shares of the family property. In such a case;
+the eldest brother may appropriate the whole Yautuka property without
+giving any portion thereof to his younger brothers. If the eldest brother
+makes any acquisition, without using the paternal property and by going
+to a distant place he may appropriate for his own use, such acquisitions,
+without giving any share thereof to his younger brothers. If unseparated
+brothers desire (during the lifetime of their father) to portion the
+family property, the father should give equal shares unto all his sons.
+If the eldest brother happens to be of sinful acts and undistinguished by
+accomplishments of any kind he may be disregarded by his younger
+brothers. If the wife or the younger brother happens to be sinful, her or
+his good must still be looked after. Persons conversant with the efficacy
+of righteousness say that righteousness is the highest good. The
+Upadhyaya is superior to even ten Acharyas. The sire is equal to ten
+Upadhyayas. The mother is equal to ten sires or even the whole earth.
+There is no senior equal to the mother Verily, she transcends all in
+respect of the reverence due to her.[487] It is for this reason that
+people regard the mother to deserve so much reverence. After the father
+has ceased to breathe, O Bharata, the eldest brother should be regarded
+as the father. It is the eldest brother who should assign unto them their
+means of support and protect and cherish them. All the younger brothers
+should bow to him and obey his authority. Indeed, they should live in
+dependence upon him even as they did upon their father while he was
+alive. So far as the body is concerned, O Bharata, it is the father and
+the mother that create it. That birth, however, which the Acharya
+ordains, is regarded as the true birth, that is, besides, really unfading
+and immortal. The eldest sister, O chief of Bharata's race, is like unto
+the mother The wife of the eldest brother also is like unto the mother,
+for the younger brother, in infancy, receives, suck from her.'"[488]
+
+
+
+SECTION CVI
+
+"Yudhishthira said, 'The disposition is seen, O grandsire, in all the
+orders of men, including the very Mlechchhas, of observing fasts. The
+reason, however, of this is not known to us. It has been heard by us that
+only Brahmanas and Kshatriyas should observe the vow of fasts. How, O
+grandsire, are the other orders to be taken as earning any merit by the
+observance of fasts? How have vows and fasts come to be observed by
+persons of all orders, O king? What is that end to which one devoted to
+the observance of fasts attains? It has been said that fasts are highly
+meritorious and that fasts are a great refuge. O prince of men, what is
+the fruit that is earned in this world by the man that observe fasts? By
+what means is one cleansed of one's sins? By what means doth one acquire
+righteousness? By what means, O best of the Bharatas, doth one succeed in
+acquiring heaven and merit? After having observed a fast, what should one
+give away, O king? O, tell me, what those duties are by which one may
+succeed in obtaining such objects as lead to happiness?'
+
+"Vaisampayana continued, 'Unto Kunti's son by the deity of Dharma, who
+was conversant with every duty and who said so unto him, Santanu's son,
+Bhishma, who was acquainted with every duty, answered in the following
+words.'
+
+"Bhishma, said, 'In former days, O king, I heard of these high merits, O
+chief of Bharata's race, as attaching to the observance of fasts
+according to the ordinance, I had, O Bharata, asked the Rishi Angiras of
+high ascetic merit, the very same questions which thou hast asked me
+today. Questioned by me thus, the illustrious Rishi, who sprang from the
+sacrificial fire, answered me even thus in respect of the observance of
+fasts according to the ordinance.'
+
+"Angiras said, 'As regards Brahmanas and Kshatriyas, fasts for three
+nights at a stretch are ordained for them, O delighter of the Kurus.
+Indeed, O chief of men, a fast for one night, for two nights, and for
+three nights, may be observed by them. (They should never go beyond three
+nights). As regards Vaisyas and Sudras, the duration of fasts prescribed
+for them is a single night. If, from folly, they observe fasts for two or
+three nights, such fasts never lead to their advancement. Indeed, for
+Vaisyas and Sudras, fasts for two nights have been ordained (on certain
+special occasions). Fasts for three nights, however, have not been laid
+down for them by persons conversant with and observant of duties. That
+man of wisdom who, with his senses and soul under control, O Bharata,
+fasts, by abstaining from one of the two meals, on the fifth and the
+sixth days of the moon as also on the day of the full moon, becomes
+endured with forgiveness and beauty of person and conversance with the
+scriptures. Such a person never becomes childless and poor. He who
+performs sacrifices for adoring the deities on the fifth and sixth days
+of the moon, transcends all the members of his family and succeeds in
+feeding a large number of Brahmanas. He who observes fasts on the eighth
+and the fourteenth days of the dark fortnight, becomes freed from
+maladies of every kind and possessed of great energy. The man who
+abstains from one meal every day throughout the month called Margasirsha,
+should, with reverence and devotion, feed a number of Brahmanas. By so
+doing he becomes freed from all his sins. Such a man becomes endued with
+prosperity, and all kinds of grain become his. He becomes endued with
+energy. In fact, such a person reaps an abundance of harvest from his
+fields, acquires great wealth and much corn. That man, O son of Kunti,
+who passes the whole month of Pausha, abstaining every day from one of
+two meals, becomes endued with good fortune and agreeable features and
+great fame. He who passes the whole month of Magha, abstaining every day
+from one of the two meals, takes birth in a high family and attains to a
+position of eminence among his kinsmen. He who passes the whole month of
+Bhagadaivata, confining himself every day to only one meal becomes a
+favourite with women who, indeed, readily own his sway. He who passes the
+whole of the month of Chaitra, confining himself every day to one meal,
+takes birth in a high family and becomes rich in gold, gems, and pearls.
+The person, whether male or female, who passes the month of Vaisakha,
+confining himself or herself every day to one meal, and keeping his or
+her senses under control, succeeds in attaining to a position of eminence
+among kinsmen. The person who passes the month of Jyaishtha confining
+himself every day to one meal a day, succeeds in attaining to a position
+of eminence and great wealth. If a woman, she reaps the same reward. He
+who passes the month of Ashadha confining himself to one meal a day and
+with senses steadily concentrated upon his duties, becomes possessed of
+much corn, great wealth, and a large progeny. He who passes the month of
+Sravana, confining himself to one meal a day, receives the honours of
+Abhisheka wherever he may happen to reside, and attains to a position of
+eminence among kinsmen whom he supports. That man who confines himself to
+only one meal a day for the whole month of Proshthapada, becomes endued
+with great wealth and attains, to swelling and durable affluence. The man
+who passes the month of Aswin, confining himself to one meal a day,
+becomes pure in soul and body, possessed of animals and vehicles in
+abundance, and a large progeny. He who passes the month of Kartika,
+confining himself to one meal every day, becomes possessed of heroism,
+many spouses, and great fame. I have now told thee, O chief of men what
+the fruits are that are obtained by men by observing fasts for the two
+and ten months in detail. Listen now, O king, to me as I tell thee what
+the rules are in respect of each of the lunar days. The man who,
+abstaining from it every day, takes rice at the expiration of every
+fortnight, becomes possessed of a great many kine, a large progeny, and a
+long life. He who observes a fast for three nights every month and
+conducts himself thus for two and ten years, attains to a position of
+supremacy among his kinsmen and associates, without a rival to contest
+his claim and without any anxiety caused by any one endeavouring to rise
+to the same height. These rules that I speak of, O chief of Bharata's
+race, should be observed for two and ten years. Let the inclination be
+manifested towards it. That man who eats once in the forenoon and once
+after evening and abstains from drinking (or eating anything) in the
+interval, and who observes compassion, towards all creatures and pours
+libations of clarified butter on his sacred fire every day, attains to
+success, O king, in six years. There is no doubt in this. Such a man
+earns the merit that attaches to the performance of the Agnishtoma
+sacrifice. Endued with merit and freed from every kind of stain, he
+attains to the region of the Apsaras that echo with the sound of songs
+and dance, and passes his days in the company of a thousand damsels of
+great beauty. He rides on a car of the complexion of melted gold and
+receives high honours in the region of Brahma. After the exhaustion of
+that merit such a person comes back to earth and attains to pre-eminence
+of position. That man who passes one whole year, confining himself every
+day to only one meal, attains to the merit of the Atiratra sacrifice. He
+ascends to heaven after death and receives great honours there. Upon the
+exhaustion of that merit he returns to earth and attains to a position of
+eminence. He who passes one whole year observing fasts for three days in
+succession and taking food on every fourth day, and abstaining from
+injury from every kind adheres to truthfulness of speech and keeps his
+senses under control, attains to the merit of the Vajapeya sacrifice.
+Such a person ascends to heaven after death and receives high honours
+there. That man, O son of Kunti, who passes a whole year observing fasts
+for five days and taking food on only the sixth day, acquires the merit
+of the Horse-sacrifice. The chariot he rides is drawn by Chakravakas.
+Such a man enjoys every kind of happiness in heaven for full forty
+thousand years. He who passes a whole year observing fasts for seven days
+and taking food on only every eighth day, acquires the merit of the
+Gavamaya sacrifice. The chariot he rides is drawn by swans and cranes.
+Such a person enjoys all kinds of happiness in Heaven for fifty thousand
+years. He who passes a whole year, O king, eating only at intervals of a
+fortnight, acquires the merit of a continuous fast for six months. This
+has been said by the illustrious Angiras himself. Such a man dwells in
+heaven for sixty thousand years. He is roused every morning from his bed
+by the sweet notes of Vinas and Vallakis and flutes, O king. He who
+passes a whole year, drinking only a little water at the expiration of
+every month, acquires, O monarch, the merit of the Viswajit sacrifice.
+Such a man rides a chariot drawn by lions and tigers. He dwells in heaven
+for seventy thousand years in the enjoyment of every kind of happiness.
+No fast for more than a month, O chief of men, has been ordained. Even
+this, O son of Pritha, is the ordinance in respect of fasts that has been
+declared by sages conversant with duties. That man who, unafflicted by
+disease and free from every malady, observes a fast, verily acquires, at
+every step the merits that attach to Sacrifices. Such a man ascends to
+Heaven on a car drawn by swans. Endued with puissance, he enjoys every
+kind of happiness in heaven for a hundred years. A hundred Apsaras of the
+most beautiful features wait upon and sport with him. He is roused from
+his bed every morning by the sound of the Kanchis and the Nupuras of
+those damsels.[489] Such a person rides on a car drawn by a thousand
+swans. Dwelling, again, in a region teeming with hundreds of the most
+beautiful damsels, he passes his time in great joy. The person who is
+desirous of heaven does not like the accession of strength when he
+becomes weak, or the cure of wounds when he is wounded, or the
+administration of healing drugs when he is ill, or soothing by others
+when he is angry, or the mitigation, by the expenditure of wealth, of
+sorrows caused by poverty, Leaving this world where he suffers only
+privations of every kind, he proceeds to heaven and rides on cars adorned
+with gold, his person embellished with ornaments of every kind. There, in
+the midst of hundreds of beautiful damsels, he enjoys all kinds of
+pleasure and happiness, cleansed of every sin. Indeed, abstaining from
+food and enjoyments in this world, he takes leave of this body and
+ascends to heaven as the fruit of his penances. There, freed from all his
+sins, health and happiness become his and whatever wishes arise in his
+mind become crowned with fruition. Such a person rides on a celestial car
+of golden complexion, of the effulgence of the morning sun, set with
+pearls and lapis lazuli, resounding with the music of Vinas and Murajas,
+adorned with banners and lamps, and echoing with the tinkle of celestial
+bells, such a person enjoys all kinds of happiness in heaven for as many
+years as there are pores in his body. There is no Sastra superior to the
+Veda. There is no person more worthy of reverence than the mother. There
+is no acquisition superior to that of Righteousness, and no penance
+superior to fast. There is nothing, more sacred, in heaven or earth, than
+Brahmanas. After the same manner there is no penance that is superior to
+the observance of fasts. It was by fasts that the deities have succeeded
+in becoming denizens of heaven. It is by fasts that the Rishis have
+attained to high success. Viswamitra passed a thousand celestial years,
+confining himself every day to only one meal, and as the consequence
+thereof attained to the status of a Brahmana. Chyavana and Jamadagni and
+Vasishtha and Gautama and Bhrigu--all these great Rishis endued with the
+virtue of forgiveness, have attained to heaven through observance of
+fasts. In former days Angiras declared so unto the great Rishis. The man
+who teaches another the merit of fasts have never to suffer any kind of
+misery. The ordinances about fasts, in their due order, O son of Kunti,
+have flowed from the great Rishi Angiras. The man who daily reads these
+ordinances or hears them read, becomes freed from sins of every kind. Not
+only is such a person freed from every calamity, but his mind becomes
+incapable of being touched by any kind of fault. Such a person succeeds
+in understanding the sounds of all creatures other than human, and
+acquiring eternal fame, become foremost of his species.'"
+
+
+
+SECTION CVII
+
+"Yudhishthira said, 'O high-souled grandsire, thou hast duly discoursed
+to us on the subject of Sacrifices, including the merits in detail that
+attach to them both here and hereafter. It should be remembered, however,
+O grandsire, that Sacrifices are incapable of being performed, by people
+that are poor, for these require a large store of diverse kinds of
+articles. Indeed, O grandsire, the merit attaching to Sacrifices can be
+acquired by only kings and princes. That merit is incapable of being
+acquired by those that are destitute of wealth and divested of ability
+and that live alone and are helpless. Do thou tell us, O grandsire, what
+the ordinances are in respect of those acts that are fraught with merit
+equal to what attaches to sacrifices and which, therefore, are capable of
+being performed by persons destitute of means.'[490]
+
+"Bhishma said, 'Listen, O Yudhishthira! Those ordinances that I have told
+thee of,--those, viz., that were first promulgated by the great Rishi
+Angiras, and that have reference to meritorious facts for their
+soul,--are regarded as equal to Sacrifices (in respect of the fruits they
+bring about both here and hereafter). That man who takes one meal in the
+forenoon and one at night, without taking any food or drink during the
+interval, and who observes this regulations for a period of six years in
+succession, abstaining all the while from injuring any creature and
+regularly pouring libations on his sacred fire every day, attains,
+without doubt, to success. Such a man acquires hereafter a car of the
+complexion of heated gold, and attains to a residence, for millions of
+years, in the region of Prajapati, in the company of celestial damsels,
+that ever echoes with the sound of music and dance, and blazes with the
+effulgence of fire. He who passes three years, confining himself every
+day to one meal and abstaining all the while from congress with any other
+woman save his own wedded wife, attains to the merit of the Agnishtoma
+sacrifice, Such a man is regarded as having performed a Sacrifice, with
+plenty of gifts in gold, that is dear to Vasava himself. By practising
+truthfulness of speech, making gifts, reverencing the Brahmanas, avoiding
+malice, becoming forgiving and self-restrained, and conquering wrath, a
+man attains to the highest end. Riding on a car of the complexion of
+white clouds that is drawn by swans, he lives, for millions and million
+of years, in the company of Apsaras. Fasting for a whole day and eating
+only one meal on the second day, he who pours libations upon his sacred
+fire for the period of a whole year,--verily, he who observes such a fast
+and attends every day to his fire and rises every day from bed before
+sunrise, attains to the merit of the Agnishtoma sacrifice. Such a man
+acquires a car drawn by swans and cranes. Surrounded by the most
+beautiful damsels, he resides in the region of Indra. That man who eats
+only one meal every third day, and pours libations every day on his
+sacred fire for a period of a whole year,--indeed, he who thus attends to
+his fire every day and wakes up from sleep every morning before the sun
+is up, attains to the high merit of the Atiratra sacrifice. He acquires a
+car drawn by peacocks and swans and cranes. Proceeding to the region of
+the seven (celestial) Rishis, he takes up his residence there, surrounded
+by Apsaras of great beauty. It is well-known that such residence lasts
+for full three Padmas of years.[491] Fasting for three days in
+succession, he who takes only one meal every fourth day, and pours
+libations every day on his sacred fire, acquires the high merit of the
+Vajapeya sacrifice. The car he ac-quires is graced by celestial damsels
+of great beauty that have Indra for their father. He resides in the
+region of Indra for millions and millions of years and experiences great
+happiness by witnessing the sports of the chief of the deities. Fasting
+for four days in succession, he who eats only one meal every fifth day,
+and pours libations on the sacred fire every day for the period of a
+whole year, and who lives without cupidity, telling the truth,
+reverencing the Brahmanas, abstaining from every kind of injury, and
+avoiding malice and sin, acquires the merit of the Vajapeya sacrifice.
+The car he rides is made of gold and drawn by swans and endued with the
+effulgence of many suns rising together. He acquires, a palatial mansion
+of pure white. He lives there in great happiness for full one and fifty
+Padmas of years.[492] Fasting for five days, he who takes food on only
+the sixth day, and pours libations on his sacred fire every day for a
+whole year, and who performs three ablutions in course of the day for
+purifying himself and saying his prayers and doing his worship, and who
+leads a life of Brahmacharya, divested of malice in his conduct, acquires
+the merit of the Gomedha sacrifice. He acquires an excellent car adorned
+with pure gold, possessed of the effulgence of a blazing fire and drawn
+by swans and peacocks. He sleeps on the lap of Apsaras and is awakened
+every morning by the melodious tinkle of Nupuras and Kanchis. He leads
+such a life of happiness for ten thousand million years and three
+thousand million besides and eight and ten Padmas and two Patakas.[493]
+Such a man resides also, honoured by all, in the region of Brahma for as
+many years as there are hairs on the bodies of hundreds of bears. Fasting
+for six days, he who eats only one meal every seventh day and pours
+libations on the sacred fire every day, for a full year, restraining
+speech all the while and observing the vow of Brahmacharya, and
+abstaining from the use of flowers and unguents and honey and meat,
+attains to the region of the Maruts and of India. Crowned with the
+fruition of every desire as it springs up in the mind, he is waited upon
+and adored by celestial damsels. He acquires the merits of a sacrifice in
+which abundance of gold is given away. Proceeding to the regions named,
+he lives there for countless years in the greatest happiness[494]. He who
+shows forgiveness to all and fasting for seven days eats on every eighth
+day for a whole year, and, pouring libations every day on the sacred
+fire, adores the deities regularly, acquires the high merits of the
+Paundarika sacrifice. The car he rides is of a colour like that of the
+lotus. Without doubt, such a man acquires also a large number of damsels,
+possessed of youth and beauty, some having complexions that are dark,
+some with complexions like that of gold, and some that are Syamas, whose
+looks and attitudes are of the most agreeable kind. He who fasts for
+eight days and takes only one meal on every ninth day for a whole year,
+and pours libations on the sacred fire every day, acquires the high
+merits of a thousand Horse-sacrifices. The car he rides in Heaven is as
+beautiful as a lotus. He always makes his journeys on that car,
+accompanied by the daughters of Rudra adorned with celestial garlands and
+endued with the effulgence of the midday sun or the fires of blazing
+flames. Attaining to the regions of Rudra, he lives there in great
+happiness for countless years. He who fasts for nine days and takes only
+one meal every tenth day for a whole year, and pours libations on his
+sacred fire every day, acquires the high merit of a thousand
+Horse-sacrifices, and attains to the companionship of Brahmanas'
+daughters endued with beauty capable of charming the hearts of all
+creatures. These damsels, possessed of such beauty, and some of them
+possessed of complexion like that of the lotus and some like that of the
+same flower of the blue variety, always keep him in joy[495]. He acquires
+a beautiful vehicle, that moves in beautiful circles and that looks like
+the dense cloud called Avarta, verily, it may be said to resemble also an
+ocean-wave. That vehicle resounds with the constant tinkle of rows of
+pearls and gems, and the melodious blare of conchs, and is adorned with
+columns made of crystals and diamonds, as also with an altar constructed
+of the same minerals. He makes his journeys on such a car, drawn by swans
+and cranes and lives for millions and millions of years in great
+happiness in heaven. He who fasts for ten days and eats only ghee on
+every eleventh day for a whole year and pours libations on his sacred
+fire every day, who never, in word or thought, covets the companionship
+of other people's wives and who never utters an untruth even for the sake
+of his mother and father, succeeds in beholding Mahadeva of great
+puissance seated on his car. Such a person acquires the high merit of a
+thousand Horse-sacrifices. He beholds the car of the Self-born Brahman
+himself approach for taking him on it. He rides in it, accompanied by
+celestial damsels possessed of great beauty, and complexion as effulgent
+as that of pure gold. Endued with the blazing splendour of the Yoga-fire,
+he lives for countless years in a celestial mansion in heaven, full of
+every happiness. For those countless years he experiences the joy of
+bending his head in reverence unto Rudra adored by deities and Danavas.
+Such a person obtains every day the sight of the great deity. That man
+who having fasted for eleven days eats only a little ghee on the twelfth,
+and observes this conduct for a whole year, succeeds in obtaining the
+merits attaching to all the sacrifices. The car he rides in is possessed
+of the effulgence of a dozen suns. Adorned with gems and pearls and
+corals of great value, embellished with rows of swans and snakes and of
+peacocks and Chakravakas uttering their melodious notes, and beautified
+with large domes, is the residence to which he attains in the region of
+Brahman. That abode, O king, is always filled with men and women (who
+wait upon him for service). Even this is what the highly blessed Rishi
+Angiras, conversant with every duty, said (regarding the fruits of such a
+fast). That man who having fasted for twelve days eats a little ghee on
+the thirteenth, and bears himself in this way for a whole year, succeeds
+in attaining to the merits of the divine sacrifice. Such a man obtains a
+car of the complexion of the newly-blown lotus, adorned with pure gold
+and heaps of jewels and gems. He proceeds to the region of the Maruts
+that teem with celestial damsels, that are adorned with every kind of
+celestial ornament, that are redolent with celestial perfumes, and that
+contain every element of felicity. The number of years he resides in
+those happy regions is countless[496]. Soothed with the sound of music
+and the melodious voice of Gandharvas and the sounds and blare of drums
+and Panavas, he is constantly gladdened by celestial damsels of great
+beauty. That man who having fasted for thirteen days eats a little ghee
+on the fourteenth day, and bears himself in this way for a full year,
+obtains the merits of the Mahamedha sacrifice.[497] Celestial damsels of
+indescribable beauty, and whose age cannot be guessed for they are for
+ever young in appearance, adorned with every ornament and with armlets of
+blazing effulgence, wait upon him with many cars and follow him in his
+journeys. He is waked every morning from his bed by the melodious voice
+of swans, the tinkle of Nupuras, and the highly agreeable jingle of
+Kanchis. Verily, he resides in a superior abode, waited upon by such
+celestial damsels, for years as countless as the sands on the shores of
+Ganga. That man who, keeping his senses under control, fasts for a
+fortnight and takes only one meal on the sixteenth day, and bears himself
+in this way for a whole year, pouring libations every day on his sacred
+fire, acquires the high merits that attach to a thousand Rajasuya
+sacrifices. The car he rides in is possessed of great beauty and is drawn
+by swans and peacocks. Riding in such a vehicle, that is, besides,
+adorned with garlands of pearls and the purest gold and graced with
+bevies of celestial damsels decked with ornaments of every kind, having
+one column and four arches and seven altars exceedingly auspicious,
+endued with thousands of banners and echoing with the sound of music,
+celestial and of celestial attributes, embellished with gems and pearls
+and corals, and possessed of the effulgence of lightning, such a man
+lives in heaven for a thousand Yugas, having elephants and rhinoceroses
+for dragging that vehicle of his. That man who having fasted for fifteen
+days takes one meal on the sixteenth day and bears himself in this way
+for one whole year, acquires the merits attaching to the Soma sacrifice.
+Proceeding to Heaven he lives in the company of Soma's daughters. His
+body fragrant with unguents whose perfumes are as sweet as those of Soma
+himself, he acquires the power of transporting himself immediately to any
+place he likes. Seated on his car he is waited upon by damsels of the
+most beautiful features and agreeable manners, and commands all articles
+of enjoyment. The period for which he enjoys such happiness consists of
+countless years.[498] That man who having fasted for sixteen days eats a
+little ghee on the seventeenth day and bears himself in this way for a
+whole year, pouring libations every day on his sacred fire, proceeds to
+the regions of Varuna and Indra, and Rudra and the Maruts and Usanas and
+Brahman himself. There he is waited upon by celestial damsels and obtains
+a sight of the celestial Rishi called Bhurbhuva and grasps the whole
+universe in his ken. The daughters of the deity of the deities gladden
+him there. Those damsels, of agreeable manners and adorned with every
+ornament, are capable of assuming two and thirty forms. As long as the
+Sun and the Moon move in firmament, so long does that man of wisdom
+reside in those regions of felicity, subsisting upon the succulence of
+ambrosia and nectar. That man who having fasted for seventeen days eats
+only one meal on the eighteenth day, and bears himself in this way for a
+whole year, succeeds in grasping the seven regions, of which the universe
+consist, in his ken. While performing his journeys on his car he is
+always followed by a large train of cars producing the most agreeable
+rattle and ridden by celestial damsels blazing with ornament and beauty.
+Enjoying the greatest happiness, the vehicle he rides in is celestial and
+endued with the greatest beauty. It is drawn by lions and tigers, and
+produces a rattle as deep as the sound of the clouds. He lives in such
+felicity for a thousand Kalpas subsisting upon the succulence of ambrosia
+that is as sweet as nectar itself. That man who having fasted for
+eighteen days eats only one meal on the nineteenth day and bears himself
+in this way for a full year, succeeds in grasping within his ken all the
+seven regions of which the universe consists. The region to which he
+attains is inhabited by diverse tribes, of Apsaras and resounds with the
+melodious voice of Gandharvas. The car he rides in is possessed of the
+effulgence of the sun. His heart being freed from every anxiety, he is
+waited upon by the foremost of celestial damsels. Decked with celestial
+garlands, and possessed of beauty of form, he lives in such happiness for
+millions and millions of years. That man who having fasted for nineteen
+days eats only one meal on every twentieth day and bears himself in this
+way for a full year, adhering all the while to truthfulness of speech and
+to the observance of other (excellent) rituals, abstaining also from
+meat, leading the life of a Brahmacharin, and devoted to the good of all
+creatures, attains to the extensive legions, of great happiness,
+belonging to the Adityas. While performing his journeys on his own car,
+he is followed by a large train of cars ridden by Gandharvas and Apsaras
+decked with celestial garlands and unguents. That man who having fasted
+for twenty days takes a single meal on the twenty-first day and bears
+himself in this way for a full year, pouring libations every day on his
+sacred fire, attains to the regions of Usanas and Sakra, of the Aswins
+and the Maruts, and resides there in uninterrupted happiness of great
+measure. Unacquainted with sorrow of every kind, he rides in the foremost
+of cars for making his journeys, and waited upon by the foremost of
+celestials, damsels, and possessed of puissance, he sports in joy like a
+celestial himself. That man who having fasted for one and twenty days
+takes a single meal on the twenty-second day and bears himself in this
+way for a full year, pouring libations on his sacred fire every day,
+abstaining from injuring any creature, adhering to truthfulness of
+speech, and freed from malice attains to the regions of the Vasus and
+becomes endued with effulgence of the sun. Possessed of the power of
+going everywhere at will, subsisting upon nectar, and riding in the
+foremost of cars, his person decked with celestial ornaments, he sports
+in joy in the company of celestial damsels. That man who having fasted
+for two and twenty days takes a single meal on the twenty-third day and
+bears himself in this way for a full year, thus regulating his diet and
+keeping his senses under control, attains to the regions of the deity of
+Wind, of Usanas, and of Rudra. Capable of going every where at will and
+always roving at will, he is worshipped by diverse tribes of Apsaras.
+Riding in the foremost of cars and his person decked with celestial
+ornaments, he sports for countless years in great felicity in the company
+of celestial damsels. That man who having fasted for three and twenty
+days eats a little ghee on the twenty-fourth day, and bears himself in
+this way for a full year, pouring libations on his sacred fire, resides
+for countless years in great happiness in the regions of the Adityas, his
+person decked with celestial robes and garlands and celestial perfumes
+and unguents. Riding in an excellent car made of gold and possessed of
+great beauty and drawn by swans, he sports in joy in the company of
+thousands and thousands of celestial damsels. That man who having fasted
+for four and twenty days eats a single meal on the twenty-fifth day and
+bears himself thus for a full year, succeeds in obtaining a car of the
+foremost kind, full of every article of enjoyment. He is followed in his
+journeys by a large train of cars drawn by lions and tigers, and
+producing a rattle as deep as the roar of the clouds ridden by celestial
+damsels, and all made of pure gold and possessed of great beauty. Himself
+riding on an excellent celestial car possessed of great beauty, he
+resides in those regions for a thousand Kalpas, in the company of
+hundreds of celestial damsels, and subsisting upon the succulence of
+ambrosia that is sweet as nectar itself. That man who having fasted for
+five and twenty days eats only one meal on the twenty-sixth day, and
+bears himself thus for a full year in the observance of such a regulation
+in respect of diet, keeping his senses under control, freed from
+attachment (to worldly objects), and pouring libations every day on his
+sacred fire,--that blessed man,--worshipped by the Apsaras, attains to
+the regions of the seven Maruts and of the Vasus. When performing his
+journeys he is followed by a large train of cars made of excellent
+crystal and adorned with all kinds of gems, and ridden by Gandharvas and
+Apsaras who show him every honour. He resides in those regions, in
+enjoyment of such felicity, and endued with celestial energy, for two
+thousand Yugas. That man who having fasted for six and twenty days eats a
+single meal on the twenty-seventh day and bears himself in this way for a
+full year, pouring libations every day on his sacred fire, acquires great
+merit and proceeding to Heaven receives honours from the deities.
+Residing there, he subsists on nectar, freed from thirst of every kind,
+and enjoying every felicity. His soul purified of every dross and
+performing his journeys on a celestial car of great beauty, he lives
+there, O king, bearing himself after the manner of the celestial Rishis
+and the royal sages. Possessed of great energy, he dwells there in great
+happiness in the company of celestial damsels of highly agreeable
+manners, for three thousand Yugas and Kalpas. That man who having fasted
+for seven and twenty days eats a single meal on the twenty-eighth day and
+bears himself in this way for a full year, with soul and senses under
+perfect control, acquires very great merit, which, in fact, is equal to
+what is acquired by the celestial Rishis. Possessed of every article of
+enjoyment, and endued with great energy, he blazes with the effulgence of
+the midday sun. Sportive damsels of the most delicate features and endued
+with splendour of complexion, having deep bosoms, tapering thighs and
+full and round hips, decked with celestial ornaments, gladden him with
+their company while he rides on a delightful and excellent car possessed
+of the effulgence of the sun and equipped with every article of
+enjoyment, for thousands and thousands of Kalpas. That man who having
+fasted for eight and twenty days eats a single meal on the twenty-ninth
+day, and bears himself in this way for a full year, adhering all the
+while to truthfulness of speech, attains to auspicious regions of great
+happiness that are worshipped by celestial Rishis and royal sages. The
+car he obtains is endued with the effulgence of the sun and the moon;
+made of pure gold and adorned with every kind of gem, ridden by Apsaras
+and Gandharvas singing melodiously. Thereon he is attained by auspicious
+damsels adorned with celestial ornaments of every kind. Possessed of
+sweet dispositions and agreeable features, and endued with great energy,
+these gladden him with their company. Endued with every article of
+enjoyment and with great energy, and possessed of the splendour of a
+blazing fire, he shines like a celestial, with a celestial form having
+every excellence. The regions he attains are those of the Vasus and the
+Maruts, of the Sadhyas and the Aswins, of the Rudras and of Brahman
+himself. That man who having fasted for a full month takes a single meal
+on the first day of the following month and bears himself in this way for
+a full year, looking on all things with an equal eye attains to the
+regions of Brahman himself. There he subsists upon the succulence of
+ambrosia. Endued with a form of great beauty and highly agreeable to all,
+he shines with energy and prosperity like the sun himself of a thousand
+rays. Devoted to Yoga and adorned with celestial robes and garlands and
+smeared with celestial perfumes and unguents, he passes his time in great
+happiness, unacquainted with the least sorrow. He shines on his car
+attended by damsels that blaze forth with effulgence emitted by
+themselves. Those damsels, the daughters of the celestial Rishis and the
+Rudras, adore him with veneration. Capable of assuming diverse forms that
+are highly delightful and highly agreeable, their speech is characterised
+by diverse kinds of sweetness, and they are able to gladden the person
+they wait upon in diverse kinds of ways. While performing his journeys,
+he rides on a car that looks like the firmament itself in colour (for
+subtlety of the material that compose it). In his rear are cars that look
+like the moon; before him are those that resemble the clouds; on his
+right are vehicles that are red; below him are those that are blue; and
+above him are those that are of variegated hue. He is always adored by
+those that wait upon him. Endued with great wisdom, he lives in the
+region of Brahman for as many years as are measured by the drops of rain
+that fall in course of a thousand years on that division of the earth
+which is called Jamvudwipa. Verily, possessed of the effulgence of a
+deity, he lives in that region of unalloyed felicity for as many years as
+the drops of rain that fall upon the earth in the season of showers. The
+man who, having fasted for a whole month, eats on the first day of the
+following month, and bears himself in this way for ten years, attains to
+the status of a great Rishi. He was not to undergo any change of form
+while proceeding to heaven for enjoying the rewards of his acts in his
+life. Verily, even this is the status to which one attains by restraining
+speech, practising self-denial, subjugating wrath, sexual appetite, and
+the desire to eat, pouring libations on the sacred fire, and regularly
+adoring the two twilights. That man who purifies himself by the
+observance of these and similar vows and practices, and who eats in this
+way, becomes as stainless as ether and endued with effulgence like that
+of the sun himself.[499] Such a man, O king, proceeding to haven in even
+his own carnal form, enjoys all the felicity that is there like a deity
+at his will.
+
+'I have thus told thee, O chief of the Bharatas, what the excellent
+ordinances are in respect of sacrifices, one after another, as dependent
+upon the fruits of fasts.[500] Poor men, O son of Pritha (who are unable
+to perform sacrifices) may; nevertheless, acquire the fruits thereof (by
+the observance of fasts). Verily, by observing these fasts, even a poor
+man may attain to the highest end, O foremost one of Bharata's race,
+attending all the while, besides, to the worship of the deities and the
+Brahmanas I have thus recited to thee in detail the ordinances in respect
+of fasts. Do not harbour any doubt in respect of those men that are so
+observant of vows, that are so heedful and pure and high-souled, that are
+so freed from pride and contentions of every kind, that are endued with
+such devoted understandings, and that pursue their end with such
+steadiness and fixity of purpose without ever deviating from their path.'"
+
+
+
+SECTION CVIII
+
+"Yudhishthira said, 'Do thou tell me, O grandsire, of that which is
+regarded as the foremost of all Tirthas. Indeed, it behoveth thee to
+expound to me what that Tirtha is which conduces to the greatest
+purity.'[501]
+
+"Bhishma said, 'Without doubt, all Tirthas are possessed of merit.
+Listen, however, with attention to me as I tell thee what the Tirtha, the
+cleanser, is of men endued with wisdom. Adhering to eternal Truth, one
+should bathe in the Tirtha called Manasa, which is unfathomable (for its
+depth), stainless, and pure, and which has Truth for its waters and the
+understanding for its lake.[502] The fruits in the form of cleansing,
+that one acquires by bathing in that Tirtha, are freedom from cupidity,
+sincerity, truthfulness, mildness (of behaviour), compassion, abstention
+from injuring any creature, self-restraint, and tranquillity. Those men
+that are freed from attachments, that are divested of pride, that
+transcend all pairs of opposites (such as pleasure and pain, praise and
+blame, heat and cold, etc.), that have no spouses and children and houses
+and gardens, etc., that are endued with purity, and that subsist upon the
+alms given to them by others, are regarded as Tirthas. He who is
+acquainted with the truths of all things and who is freed from the idea
+of meum, is said to be the highest Tirtha.[503] In searching the
+indications of purity, the gaze should ever be directed towards these
+attributes (so that where these are present, thou mayst take purity to be
+present, and where these are not, purity also should be concluded to be
+not). Those persons from whose souls the attributes of Sattwa and Rajas
+and Tamas have been washed off, they who, regardless of (external) purity
+and impurity pursue the ends they have proposed to themselves, they who
+have renounced everything, they who are possessed of omniscience and
+endued with universal sight, and they who are of pure conduct, are
+regarded as Tirthas possessing the power of cleansing. That man whose
+limbs only are wet with water is not regarded as one that is washed. He,
+on the other hand, is regarded as washed who has washed himself by
+self-denial. Even such a person is said to be pure both inwardly and
+outwardly. They who never concern themselves with what is past, they who
+feel no attachment to acquisitions that are present, indeed, they who are
+free from desire, are said to be possessed of the highest purity.
+Knowledge is said to constitute the especial purity of the body. So also
+freedom from desire, and cheerfulness of mind. Purity of conduct
+constitutes the purity of the mind. The purity that one attains by
+ablutions in sacred waters is regarded as inferior. Verily, that purity
+which arises from knowledge, is regarded as the best. Those ablutions
+which one performs with a blazing mind in the waters of the knowledge of
+Brahma in the Tirtha called Manasa, are the true ablutions of those that
+are conversant with Truth. That man who is possessed of true purity of
+conduct and who is always devoted to the preservation of a proper
+attitude towards all, indeed, he who is possessed of (pure) attributes
+and merit, is regarded as truly pure. These that I have mentioned have
+been said to be the Tirthas that inhere to the body. Do thou listen to me
+as I tell thee what those sacred Tirthas are that are situate on the
+earth also. Even as especial attributes that inhere to the body have been
+said to be sacred, there are particular spots on earth as well, and
+particular waters, that are regarded as sacred. By reciting the names of
+the Tirthas, by performing ablutions there, and by offering oblations to
+the Pitris in those places, one's sins are washed off. Verily, those men
+whose sins are thus washed off succeed in attaining to heaven when they
+leave this world. In consequence of their association with persons that
+are righteous, through the especial efficacy of the earth itself of those
+spots and of particular waters, there are certain portions of the earth
+that have come to be regarded as sacred. The Tirthas of the mind are
+separate and distinct from those of the earth. That person who bathes in
+both attains to success without any delay. As strength without exertion,
+or exertion without strength can never accomplish anything, singly, and
+as these, when combined, can accomplish all things, even so one that
+becomes endued with the purity that is contributed by the Tirthas in the
+body as also by that which is contributed by the Tirthas on the earth,
+becomes truly pure and attains to success. That purity which is derived
+from both sources is the best.'"
+
+
+
+SECTION CIX
+
+"Yudhishthira said, 'It behoveth thee, O grandsire, to tell me what are
+the highest, the most beneficial, and the most certain fruit of all hinds
+of fasts k this world.'
+
+"Bhishma said, 'Listen, O king, to what was sung by the Self-born himself
+and by accomplishing which a person, without doubt, attains to the
+highest happiness. That man who fasts on the twelfth day of the moon in
+the month called Margasirsha and worships Krishna as Kesava for the whole
+day and night, attains to the merit of the Horse-sacrifice and becomes
+cleansed of all his sins. He who; after the same manner, fasts on the
+twelfth day of the moon in the month of Pausha and worships Krishna as
+Narayana, for the whole day and night, attains to the merits of the
+Vajapeya sacrifice and the highest success. He who fasts on the twelfth
+day of the moon in the month of Magha and worships Krishna as Madhava,
+for the whole day and night, attains to the merits of the Rajasuya
+sacrifice, and rescues his own race (from misery).[504] He who fasts on
+the twelfth day of the moon in the month of Phalguna and worships Krishna
+as Govinda, for the whole day and night, attains to the merit of the
+Atiratra sacrifice and goes to the region of Soma. He who fasts on the
+twelfth day of the moon in the month of Chaitra and worship Krishna as
+Vishnu, for the whole day and night, attains to the merit of the
+Pundarika sacrifice and proceeds to the region of the deities. By
+observing a similar fast on the twelfth day of the month of Vaisakha and
+worshipping Krishna as the slayer of Madhu for the whole day and night,
+one attains to the merits of the Agnishtoma sacrifice and proceeds to the
+region of Soma. By observing a fast on the twelfth lunar day in the month
+of Jyaishtha and worshipping Krishna as him who had (in Vali's sacrifice)
+covered the universe with three steps of his, one attains to the merits
+of the Gomedha sacrifice and sports with the Apsaras in great happiness.
+By observing a fast on the twelfth day of the moon in the month of
+Ashadha and worshipping Krishna as the dwarf (who beguiled the Asura king
+Vali), one attains to the merits of the Naramedha[505] sacrifice and
+sports in happiness with the Apsaras. By observing a fast for the twelfth
+lunar day of the month Sravana and worshipping Krishna for day and night
+as Sridhara, one attains to the merits of the sacrifice called
+Panchayajna and acquires a beautiful car in Heaven whereon he sports in
+joy. By observing a fast on the twelfth day of the moon in the month of
+Bhadrapada and worshipping Krishna as Hrishikesa for the whole day and
+night, one attains to the merits of the Sautramani sacrifice and becomes
+cleansed of all sins. By observing a fast for the twelfth day of the moon
+in the month of Aswin and worship-ping Krishna as Padmanabha, one attains
+without doubt, to the merits of the sacrifice in which a thousand kine
+are given away. By observing a fast for the twelfth day of the moon in
+the month of Kartika and worshipping Krishna as Damodara, one attains,
+without doubt, to the combined merits of all the sacrifices. He who, in
+this way, adores Krishna for a whole year as Pundarikaksha, acquires the
+power of recollecting the incidents of his past births and wins much
+wealth in gold. Similarly, he who worships Krishna every day as Upendra
+attains to identity with him. After Krishna has been worshipped in this
+way, one should, at the conclusion of one's vow, feed a number of
+Brahmanas or make gifts unto them of ghee. The illustrious Vishnu, that
+ancient Being, has himself said that there is no fast that possesses
+merits superior to what attach to fast of this kind.'"
+
+
+
+SECTION CX
+
+"Vaisampayana said, 'Approaching the Kuru grandsire, venerable in years,
+viz., Bhishma, who was then lying on his bed of arrows, Yudhishthira
+possessed of great wisdom put the following question.'
+
+"Yudhishthira said, 'How, O grandsire, does one acquire beauty of form
+and prosperity and agreeableness of disposition? How, indeed, does one
+become possessed of religious merit and wealth and pleasure? How does one
+become endued with happiness?'
+
+"Bhishma said, 'In the month of Margasirsha, when the moon comes in
+conjunction with the asterism called Mula, when his two feet are united
+with that very asterism, O king, when Rohini is in his calf, when his
+knee-joints are in Aswini, and his shins are in the two Ashadhas, when
+Phalguni makes his anus, and Krittika his waist, when his navel is in
+Bhadrapada, his ocular region in. Revati, and his back on the
+Dhanishthas, when Anuradha makes his belly, when with his two arms he
+reaches the Visakhas, when his two hands are indicated by Hasta, when
+Punarvasu, O king, makes his fingers, Aslesha his nails, when Jyeshtha is
+known for his neck, when by Sravana is pointed out his ears, and his
+mouth by Pushya, when Swati is said to constitute his teeth and lips,
+when Satabhisha is his smile and Magha his nose, when Mrigasiras is known
+to be in his eye, and Chitra in his forehead, when his head is in
+Bharani, when Ardra constitutes his hair, O king, the vow called
+Chandravrata should be commenced. Upon the completion of that vow, gift
+of ghee should be made unto Brahmanas conversant with the Vedas. As the
+fruit of that vow, one becomes possessed about knowledge. Indeed, one
+becomes, in consequence of such a vow, as full (of every blessed
+attribute) as the moon himself when he is at full.'"
+
+
+
+SECTION CXI
+
+"Yudhishthira said, 'O grandsire, O thou that art possessed of great
+wisdom and conversant with all the scriptures. I desire to know those
+excellent ordinances in consequence of which mortal creatures have to
+travel through their rounds of rebirth. What is that conduct by following
+which, O king, men succeed in attaining to high heaven, and what is that
+conduct by which one sinks in Hell? When, abandoning the dead body that
+is as inert as a piece of wood or clod of earth, people proceed to the
+other world, what are those that follow them thither?'
+
+"Bhishma said, 'Yonder comes the illustrious Vrihaspati of great
+intelligence! Do thou ask his blessed self. The subject is an eternal
+mystery. None else is capable of explaining the matter. There is no
+speaker like Vrihaspati.'
+
+"Vaisampayana said, 'While the son of Pritha and the son of Ganga were
+thus speaking with each other, there came to that spot from the firmament
+the illustrious Vrihaspati of cleansed soul. King Yudhishthira, and all
+others, with Dhritarashtra at their head, stood up and received
+Vrihaspati with proper honours. Verily, the worship they offered to the
+preceptor of the celestials was excellent. Then Dharma's royal son,
+Yudhishthira, approaching the illustrious Vrihaspati, asked him the
+question in proper form, desirous of knowing the truth.'
+
+"Yudhishthira said, 'O illustrious one, thou art conversant with all
+duties and all the scriptures. Do thou tell me, what is truly the friend
+of mortal creatures? Is the father, or mother, or son, or preceptor, or
+kinsmen, or relatives, or those called friends, that may be said to truly
+constitute the friend of a mortal creature? One goes to the next world,
+leaving one's dead body that is like a piece of wood or a clod of earth.
+Who is it that follows him thither?'
+
+"Vrihaspati said, 'One is born alone, O king, and one dies alone; one
+crosses alone the difficulties one meets with, and one alone encounters
+whatever misery falls to one's lot. One has really no companion in these
+acts. The father, the mother, the brother, the son, the preceptor,
+kinsmen, relatives, and friends, leaving the dead body as if it were a
+piece of wood or a clod of earth, after having mourned for only a moment,
+all turn away from it and proceed to their own concerns. Only
+Righteousness follows the body that is thus abandoned by them all. Hence,
+it is plain, that Righteousness is the only friend and that Righteousness
+only should be sought by all. One endued with righteousness would attain
+to that high end which is constituted by heaven. If endued with
+unrighteousness, he goes to Hell. Hence, the man of intelligence should
+always seek to acquire religious merit through wealth won by lawful
+means. Piety is the one only friend which creatures have in the world
+hereafter. Let by cupidity, or stupefaction, or compassion, or fear, one
+destitute of much knowledge is seen to do improper acts, for the sake of
+even another, his judgment thus stupefied by cupidity.[506] Piety, wealth
+and pleasure,--these three constitute the fruit of life. One should
+acquire these three by means of being free from impropriety and sin.'
+
+"Yudhishthira, said, 'I have carefully heard the words spoken by thy
+illustrious self,--these words that are fraught with righteousness, and
+that are highly beneficial. I wish now to know of the existence of the
+body (after death).[507] The dead body of man becomes subtil and
+unmanifest. It becomes invisible. How is it possible for piety to follow
+it?'
+
+"Vrihaspati said, 'Earth, Wind, Ether, Water, Light, Mind, Yama (the king
+of the dead), Understanding, the Soul, as also Day and Night, all
+together behold as witnesses the merits (and demerits) of all living
+creatures. With these, Righteousness follows the creature (when
+dead).[508] When the body becomes bereft of life, skin, bones, flesh, the
+vital seed, and blood, O thou of great intelligence, leave it at the same
+time. Endued with merit (and demerit) Jiva (after the destruction of this
+body) attains to another. After the attainment by Jiva of that body, the
+presiding deities of the five elements once more behold as witnesses all
+his acts good and bad. What else dost thou wish to hear? If endued with
+righteousness, Jiva enjoys happiness. What other topic, belonging to this
+or the other world, shall I discourse upon?'
+
+"Yudhishthira said, 'Thy illustrious self has explained how Righteousness
+follows Jiva. I desire to know how the vital seed is originated.'
+
+"Vrihaspati said, 'The food that these deities, O king, who dwell in the
+body, viz., Earth, Wind, Ether, Water, Light, and Mind eat, gratifies
+them. When those five elements become gratified, O monarch, with Mind
+numbering as their sixth, their vital seed then becomes generated, O thou
+of cleansed soul! When an act of union takes place between male and
+female, the vital seed flows out and causes conception. I have thus
+explained to thee what thou hast asked. What else dost thou wish to hear?'
+
+"Yudhishthira said, 'Thou hast, O illustrious one, said how conception
+takes place. Do thou explain how the Jiva that takes birth grows (by
+becoming possessed of body).'
+
+"Vrihaspati said, 'As soon as Jiva enters the vital seed, he becomes
+overwhelmed by the elements already mentioned. When Jiva becomes
+disunited therewith, he is said to attain to the other end (viz., death).
+Endued as Jiva becomes with all those elements, he attains, in
+consequence thereof, a body. The deities, that preside over those
+elements behold as witnesses all his acts, good and bad. What else dost
+thou wish to hear?'
+
+"Yudhishthira said, 'Leaving off skin and bone and flesh, and becoming
+destitute of all those elements, in what does Jiva reside, O illustrious
+one, for enjoying and enduring happiness and misery?'
+
+"Vrihaspati said, 'Endued with all his acts, the Jiva quickly enters the
+vital seed, and utilizing the functional flow of women, takes birth in
+time, O Bharata. After birth, the Jiva receives woe and death from the
+messengers of Yama. Indeed, misery and a painful round of rebirth are his
+inheritance. Endued with life, O king, the Jiva in this world, from the
+moment of his birth, enjoys and endures his own (previous) acts,
+depending upon righteousness (and its reverse). If the Jiva, according to
+the best of his power, follows righteousness from the day of his birth,
+he then succeeds in enjoying, when reborn, happiness without
+interruption. If, on the other hand, without following righteousness
+without interruption, he acts sinfully, he reaps happiness at first as
+the reward of his righteousness and endures misery after that. Endued
+with unrighteousness, the Jiva has to go to the dominions of Yama and
+suffering great misery there, he has to take birth in an intermediate
+order of being,[509] Listen to me as I tell thee what the different acts
+are by doing which the diva, stupefied by folly, has to take birth in
+different orders of being, as declared in the Vedas, the scriptures, and
+the (sacred) histories. Mortals have to go to the frightful regions of
+Yama. In those regions, O king, there are places that are fraught with
+every merit and that are worthy on that account of being the abodes of
+the very deities. There are, again, places in those regions that are
+worse than those which are inhabited by animals and birds. Indeed, there
+are spots of these kinds in the abode of Yama which (so far as its
+happier regions are concerned) is equal to the region of Brahman himself
+in merits. Creatures, bound by their acts, endure diverse kinds of
+misery. I shall, after this, tell thee what those acts and dispositions
+are in consequence of which a person obtains to an end that is fraught
+with great misery and terror. If a regenerate person, having studied the
+four Vedas, becomes stupefied by folly and accepts a gift from a fallen
+man, he has then to take birth in the asinine order. He has to live as an
+ass for five and ten years. Casting off his asinine form, he has next to
+take birth as an ox, in which state he has to live for seven years.
+Casting off his bovine form, he has next to take birth as a Rakshasa of
+regenerate order. Living as Rakshasa of the regenerate order for three
+months, he then regains his status (in his next birth) of a
+Brahmana.[510] A Brahmana, by officiating at the sacrifice of a fallen
+person, has to take birth as a vile worm. In this form he has to live for
+five and ten years, O Bharata. Freed from the status of a worm, be next
+takes birth as an ass. As an ass he has to live for five years, and then
+a hog, in which state also he has to remain for as many years. After
+that, he takes birth as a cock, and living for five years in that form,
+he takes birth as a jackal and lives for as many years in that state. He
+has next to take birth as a dog, and living thus for a year he regains
+his status of humanity. That foolish disciple who offends his preceptor
+by doing any injury to him, has certainly to undergo three
+transformations in this world. Such a person, O monarch, has in the first
+instance to become a dog. He has then to become a beast of prey, and then
+an ass. Living his asinine form, he has to wander for some time in great
+affliction as a spirit. After the expiration of that period, he has to
+take birth as a Brahmana. That sinful disciple who even in thought
+commits adultery with the wife of his preceptor, has in consequence of
+such a sinful heart, to undergo many fierce shapes in this world. First
+taking birth in the canine order he has to live for three years. Casting
+off the canine form when death comes, he takes birth as a worm or vile
+vermin. In this form he has to live for a year. Leaving that form he
+succeeds in regaining his status as a human being of the regenerate
+order. If the preceptor kills, without reason, his disciple who is even
+as a son to him, he has, in consequence of such a wilful act of sin on
+his part, to take birth as a beast of prey. That son who disregards his
+father and mother, O king, has to take birth, after leaving off his human
+form as an animal of the asinine order. Assuming the asinine form he has
+to live for ten years. After that he has to take birth as a crocodile, in
+which form he has to live for a year. After that he regains the human
+form. That son with whom his parents become angry, has, in consequence of
+his evil thoughts towards them, to take birth as an ass. As an ass he has
+to live for ten months. He has then to take birth as a dog and to remain
+as such for four and ten months. After that he has to take birth as a cat
+and living in that form for seven months he regains his status of
+humanity. Having spoken ill of parents, one has to take birth as a
+Sarika. Striking them, one has to take birth, O king, as tortoise. Living
+as a tortoise for ten years, he has next to take birth as a porcupine.
+After that he has to take birth as a snake, and living for six months in
+that form he regains the status of humanity. That man who, while
+subsisting upon the food that his royal master supplies, commits acts
+that are injurious to the interests of his master,--that man, thus
+stupefied by folly, has after death to take birth as an ape. For ten
+years he has to live as an ape, and after that for five years as a mouse.
+After that he has to become a dog, and living in that form for a period
+of six months he succeeds in regaining his status of humanity. That man
+who misappropriates what is deposited with him in trustfulness has to
+undergo a hundred transformations. He at last takes birth as a vile worm.
+In that order he has to live for a period of ten and five years, O
+Bharata. Upon the exhaustion of his great demerit in this way, he
+succeeds in regaining his status of humanity. That man who harbours
+malice towards others has, after death, to take birth as a Sarngaka. That
+man of wicked understanding who becomes guilty of breach of trust has to
+take birth as a fish. Living as a fish for eight years, he takes birth, O
+Bharata, as a deer. Living as a deer for four months, he has next to take
+birth as a goat. After the expiration of a full year he casts off his
+goatish body, he takes birth then as a worm. After that he succeeds in
+regaining his status of humanity. That shameless insensate man who,
+through stupefaction, steals paddy, barley, sesame, Masha, Kulattha,
+oil-seeds, oats, Kalaya, Mudga, wheat, Atasi, and other kinds of corn,
+has to take birth as a mouse[511]. After leading the life for some time
+he has to take birth as a hog. As soon as he takes birth as a hog he has
+to die of disease. In consequence of his sin, that foolish man has next
+to take birth as a dog, O king. Living as a dog for five years, he then
+regains his status of humanity. Having committed an act of adultery with
+the spouse of another man, one has to take birth as a wolf. After that he
+has to assume the forms of a dog and jackal and vulture. He has next to
+take birth as a snake and then as a Kanka and then as a crane.[512] That
+man of sinful soul who, stupefied by folly, commits an act of sexual
+congress with the spouse of a brother, has to take birth as a male Kokila
+and to live in that form for a whole year, O king. He who, through lust,
+commits an act of sexual congress with the wife of a friend, or the wife
+of preceptor, or the wife of his king, has, after death, to take the form
+of a hog. He has to live in his porcine form for five years and then to
+assume that of a wolf for ten years. For the next five years he has to
+assume that of a wolf for ten years. For the next five years he has to
+live as a cat and then for the next ten years as a cock. He has next to
+live for three months as an ant, and then as a worm for a month. Having
+undergone these transformations he has next to live as a vile worm for
+four and ten years. When his sin becomes exhausted by such chastisement,
+he at last regains the status of humanity. When a wedding is about to
+take place, or a sacrifice, or an act of gifts is about to be made, O
+thou of great puissance, the man who offers any obstruction, has to take
+birth in his next life as a vile worm, Assuming such a form he has to
+live, O Bharata, for five and ten years. When his demerit is exhausted by
+such suffering, he regains the status of humanity. Having once bestowed
+his daughter in marriage upon a person, he who seeks to bestow her again
+upon a second husband, has, O king, to take birth among vile worms.
+Assuming such a form, O Yudhisthira, he has to live for a period of three
+and ten years. Upon the exhaustion of his demerit by such sufferance, he
+regains the status of humanity. He who eats without having performed the
+rites in honour of the deities or those in honour of the Pitris or
+without having offered (even) oblations of water to both the Rishis and
+the Pitris, has to take birth as a crow. Living as a crow for a hundred
+years he next assumes the form of a cock. His next transformation is that
+of a snake for a month. After this, he regains the status of humanity. He
+who disregards his eldest brother who is even like a sire, has, after
+death, to take birth in the order of cranes. Having assumed that form he
+has to live in it for two years. Casting off that form at the conclusion
+of that period, he regains the status of humanity. That Sudra who has
+sexual intercourse with a Brahmana woman, has, after death, to take birth
+as a hog. As soon as he takes birth in the porcine order he dies of
+disease, O king. The wretch has next to take birth as a dog. O king, in
+consequence of his dire act of sin. Casting off his canine form he
+regains upon the exhaustion of his demerit, the status of humanity. The
+Sudra who begets offspring upon a Brahmana woman, leaving off his human
+form, becomes reborn as a mouse. The man who becomes guilty of
+ingratitude O king, has to go to the regions of Yama and there to undergo
+very painful and severe treatment at the hands of the messengers,
+provoked to fury, of the grim king of the dead. Clubs with heavy hammers
+and mallets, sharp-pointed lances, heated jars, all fraught with severe
+pain, frightful forests of sword-blades, heated sands, thorny
+Salmalis--these and many other instruments of the most painful torture
+such a man has to endure in the regions of Yama, O Bharata! The
+ungrateful person, O chief of Bharata's race, having endured such
+terrible treatment in the regions of the grim king of the dead, has to
+come back to this world and take birth among vile vermin.[513] He has to
+live as a vile vermin for a period of five and ten years. O Bharata, He
+has then to enter the womb and die prematurely before birth. After this,
+that person has to enter the womb a hundred times in succession. Indeed,
+having, undergone a hundred rebirths, he at last becomes born as a
+creature in some intermediate order between man and inanimate nature.
+Having endured misery for a great many years, he has to take birth as a
+hairless tortoise. A person that steals curds has to take birth as a
+crane. One becomes a monkey by stealing raw fish. That man of
+intelligence who steals honey has to take birth as a gadfly. By stealing
+fruits or roots or cakes one becomes an ant. By stealing Nishpava one
+becomes a Halagolaka.[514] By stealing Payasa one becomes in one's next
+birth a Tittiri bird. By stealing cakes one becomes a screech-owl. That
+man of little intelligence who steals iron has to take birth as a cow.
+That man of little understanding who steals white brass has to take birth
+as a bird of the Harita species. By stealing a vessel of silver one
+becomes a pigeon. By stealing a vessel of gold one has to take birth as a
+vile vermin. By stealing a piece of silken cloth, one becomes a Krikara.
+By stealing a piece of cloth made of red silk, one becomes a
+Vartaka.[515] By stealing a piece of muslin one becomes a parrot. By
+stealing a piece of cloth that is of fine texture, one becomes a duck
+after casting off one's human body. By stealing a piece of cloth made of
+cotton, one becomes a crane. By stealing a piece of cloth made of jute,
+one becomes a sheep in one's next life. By stealing a piece of linen, one
+has to take birth as a hare. By stealing different kinds of colouring
+matter one has to take birth as a peacock. By stealing a piece of red
+cloth one has to take birth as a bird of the Jivajivaka species. By
+stealing unguents (such as sandal-paste) and perfumes in this world, the
+man possessed of cupidity, O king, has to take birth as a mole. Assuming
+the form of a mole one has to live in it for a period of five and ten
+years. After the exhaustion of his demerit by such sufferings he regains
+the status of humanity. By stealing milk, one becomes a crane. That man,
+O king, who through stupefaction of the understanding, steals oil, has to
+take birth, after casting off this body, as an animal that subsists upon
+oil as his form.[516] That wretch who himself well armed, slays another
+while that other is unarmed, from motives of obtaining his victim's
+wealth or from feelings of hostility, has, after casting off his human
+body, to take birth as an ass. Assuming that asinine form he has to live
+for a period of two years and then he meets with death at the edge of a
+weapon. Casting off in this way his asinine body he has to take birth in
+his next life as a deer always filled with anxiety (at the thought of
+foes that may kill him). Upon the expiration of a year from the time of
+his birth as a deer, he has to yield up his life at the point of a
+weapon. Thus casting off his form of a deer, he next takes birth as a
+fish and dies in consequence of being dragged up in net, on the
+expiration of the fourth month. He has next to take birth as a beast of
+prey. For ten years he has to live in that form, and then he takes birth
+as a pard in which form he has to live for a period of five years.
+Impelled by the change that is brought about by time, he then casts off
+that form, and his demerit having been exhausted he regains the status of
+humanity. That man of little understanding who kills a woman has to go
+the regions of Yama and to endure diverse kinds of pain and misery. He
+then has to pass through full one and twenty transformations. After that,
+O monarch, he has to take birth as a vile vermin. Living as a vermin for
+twenty years, he regains the status of humanity. By stealing food, one
+has to take birth as a bee. Living for many months in the company of
+other bees, his demerit becomes exhausted and he regains the status of
+humanity. By stealing paddy, one becomes a cat. That man who steals food
+mixed with sesame cakes has in his next birth to assume the form of a
+mouse large or small according to the largeness or smallness of the
+quantity stolen. He bites human beings every day and as the consequence
+thereof becomes sinful and travels through a varied round of rebirths.
+That man of foolish understanding who steals ghee has to take birth as a
+gallinule. That wicked person who steals fish has to take birth as a
+crow. By stealing salt one has to take birth as a mimicking bird. That
+man who misappropriates what is deposited with him through confidence,
+has to sustain a diminution in the period of his life, and after death
+has to take birth among fishes. Having lived for some time as a fish he
+dies and regains the human form. Regaining, however, the status of
+humanity, he becomes short-lived. Indeed, having committed sins, O
+Bharata, one has to take birth in an order intermediate between that of
+humanity and vegetables. Those people are entirely unacquainted with
+righteousness which has their own hearts for its authority. Those men
+that commit diverse acts of sin and then seek to expiate them by
+continuous vows and observances of piety, become endued with both
+happiness and misery and live in great anxiety of heart.[517] Those men
+that are of sinful conduct and that yield to the influence of cupidity
+and stupefaction, without doubt, take birth as Mlechchhas that do not
+deserve to be associated with. Those men on the other hand, who abstain
+from sin all their lives, become free from disease of every kind, endued
+with beauty of form and possessed of wealth. Women also, when they act in
+the way indicated, attain to births of the same kind. Indeed, they have
+to take births as the spouses of the animals I have indicated. I have
+told thee all the faults that relate to the appropriation of what belongs
+to others. I have discoursed to thee very briefly on the subject, O
+sinless one. In connection with some other subject, O Bharata, thou shalt
+again hear of those faults. I heard all this, O king, in days of old,
+from Brahman himself, and I asked all about it in a becoming way, when he
+discoursed on it in the midst of the celestial Rishis. I have told thee
+truly and in detail all that thou hadst asked me. Having listened to all
+this, O monarch, do thou always set thy heart on righteousness.'"
+
+
+
+SECTION CXII
+
+"Yudhishthira said, 'Thou hast told me, O regenerate one, what the end is
+of unrighteousness or sin. I desire now to hear, O foremost of speakers,
+of what the end is of Righteousness. Having committed diverse acts of
+sin, by what acts of people succeed in attaining to an auspicious end in
+this world? By what acts also do people attain to an auspicious end in
+heaven?'
+
+"Vrihaspati said, 'By committing sinful acts with perverted mind, one
+yields to the sway of unrighteousness and as a consequence goeth to hell.
+That man who, having perpetrated sinful acts through stupefaction of
+mind, feels the pangs of repentance and sets his heart on contemplation
+(of the deity), has not to endure the consequences of his sins. One
+becomes freed from one's sins in proportion as one repents for them. If
+one having committed a sin, O king, proclaims it in the presence of
+Brahmanas conversant with duties, one becomes quickly cleansed from the
+obloquy arising from one's sin. Accordingly as one becomes cleansed
+therefrom fully or otherwise, like a snake freed from his diseased
+slough. By making, with a concentrated mind, gifts of diverse kinds unto
+a Brahmana, and concentrating the mind (on the deity), one attains to an
+auspicious end. I shall now tell thee what those gifts are, O
+Yudhisthira, by making which a person, even if guilty of having committed
+sinful acts, may become endued with merit. Of all kinds of gifts, that of
+food is regarded as the best. One desirous of attaining to merit should,
+with a sincere heart, make gifts of food. Food is the life-breath of men.
+From it all creatures are born. All the worlds of living creatures are
+established upon food. Hence food is applauded. The deities, Rishis,
+Pitris, and men, all praise food. King Rantideva, in days of old,
+proceeded to Heaven by making gifts of food. Food that is good and that
+has been acquired lawfully, should be given, with a cheerful heart, unto
+such Brahmanas as are possessed of Vedic lore. That man has never to take
+birth in an intermediate order, whose food, given with a cheerful heart
+is taken by a thousand Brahmanas. A person, O chief of men, by feeding
+ten thousand Brahmanas, becomes cleansed of the piety and devoted to Yoga
+practices. A Brahmana conversant with the Vedas, by giving away food
+acquired by him as alms, unto a Brahmana devoted to the study of the
+Vedas, succeeds in attaining to happiness here. That Kshatriya who,
+without taking anything that belongs to a Brahmana, protects his subjects
+lawfully, and makes gifts of food, obtained by the exercise of his
+strength, unto Brahmanas foremost in Vedic knowledge, with concentrated
+heart, succeeds by such conduct, O thou of righteous soul, in cleansing
+himself, O son of Pandu, of all his sinful acts. That Vaisya who divides
+the produce of his fields into six equal shares and makes a gift of one
+of those shares unto Brahmanas, succeeds by such conduct in cleansing
+himself from every sin. That Sudra who, earning food by hard labour and
+at the risk of life itself, makes a gift of it to Brahmanas, becomes
+cleansed from every sin. That man who, by putting forth his physical
+strength, earns food without doing any act of injury to any creature, and
+makes gift of it unto Brahmanas succeeds in avoiding all calamities. A
+person by cheerfully making gifts of food acquired by lawful means unto
+Brahmanas pre-eminent for Vedic lore, becomes cleansed of all his sins.
+By treading in the path of the righteous one becomes freed from all sins.
+A person by making gifts of such food as is productive of great energy,
+becomes himself possessed of great energy. The path made by charitable
+persons is always trod by those that are endued with wisdom. They that
+make gifts of food are regarded as givers of life. The merit they acquire
+by such gifts is eternal. Hence, a person should, under all
+circumstances, seek to earn food by lawful means, and having earned to
+make always gifts of it unto deserving men. Food is the great refuge of
+the world of living creatures. By making gifts of food, one has never to
+go to hell. Hence, one should always make gifts of food, having earned it
+by lawful means. The householder should always seek to eat after having
+made a gift of food unto a Brahmana. Every man should make the day
+fruitful by making gifts of food.[518] A person by feeding, O king, a
+thousand Brahmanas all of whom are conversant with duties and the
+scriptures and the sacred histories, has not to go to Hell and to return
+to this world for undergoing rebirths. Endued with the fruition of every
+wish, he enjoys great felicity hereafter. Possessed of such merit, he
+sports in happiness, freed from every anxiety, possessed of beauty of
+form and great fame and endued with wealth. I have thus told thee all
+about the high merit of gifts of food. Even this is the root of all
+righteousness and merit, as also of all gifts, O Bharata!'"
+
+
+
+SECTION CXIII
+
+"Yudhishthira said, 'Abstention from injury, the observance of the Vedic
+ritual, meditation, subjugation of the senses, penances, and obedient
+services rendered to the preceptors,--which amongst these is fraught with
+the greatest merit with respect to a person?'
+
+"Vrihaspati said, All these six are fraught with merit. They are
+different doors of piety. I shall discourse upon them presently. Do thou
+listen to them, O chief of the Bharatas! I shall tell thee what
+constitutes the highest good of a human being. That man who practises the
+religion of universal compassion achieves his highest good. That man who
+keeps under control the three faults, viz., lust, wrath, and cupidity, by
+throwing them upon all creatures (and practises the virtue of
+compassion), attains to success[519]. He who, from motives of his own
+happiness, slays other harmless creatures with the rod of chastisement,
+never attains to happiness, in the next world. That man who regards all
+creatures as his own self, and behaves towards them as towards his own
+self, laying aside the rod of chastisement and completely subjugating his
+wrath, succeeds in attaining to happiness. The very deities, who are
+desirous of a fixed abode, become stupefied in ascertaining the track of
+that person who constitutes himself the soul of all creatures and looks
+upon them all as his own self, for such a person leaves no track
+behind.[520] One should never do that to another which one regards as
+injurious to one's own self. This, in brief, is the rule of
+Righteousness. One by acting in a different way by yielding to desire,
+becomes guilty of unrighteousness. In refusals and gifts, in happiness
+and misery, in the agreeable, and the disagreeable, one should judge of
+their effects by a reference to one's own self.[521] When One injures
+another, the injured turns round and injures the injurer. Similarly, when
+one cherishes another, that other cherishes the cherisher. One should
+frame one's rule of conduct according to this. I have told thee what
+Righteousness is even by this subtile way.'
+
+"Vaisampayana continued, 'The preceptor of the deities, possessed of
+great intelligence, having said this unto king Yudhishthira the just,
+ascended upwards for proceeding to Heaven, before our eyes.'"
+
+
+
+SECTION CXIV
+
+"Vaisampayana said, 'After this, king Yudhishthira, endued with great
+energy, and the foremost of eloquent men, addressed his grandsire lying
+on his bed of arrows, in the following words.'
+
+"Yudhishthira said, 'O thou of great intelligence, the Rishis and
+Brahmanas and the deities, led by the authority of the Vedas, all applaud
+that religion which has compassion for its indication. But, O king, whet
+I ask thee is this: how does a man, who has perpetrated acts of injury to
+others in word, thought and deed, succeed in cleansing himself from
+misery?'
+
+"Bhishma said, 'Utterers of Brahma have said that there are four kinds of
+compassion or abstention from injury. If even one of those four kinds be
+not observed, the religion of compassion, it is said, is not observed. As
+all four-footed animals are incapable of standing on three legs, even so
+the religion of compassion cannot stand if any of those four divisions or
+parts be wanting. As the footprints of all other animals are engulfed in
+those of the elephant, even so all other religions are said to be
+comprehended in that of compassion. A person becomes guilty of injury
+through acts, words and thoughts[522]. Discarding it mentally at the
+outset, one should next discard in word and thought. He who, according to
+this rule, abstains from eating meat is said to be cleansed in a
+threefold way. It is heard that utterers of Brahma ascribe to three
+causes (the sin of eating meat). That sin may attach to the mind, to
+words, and to acts. It is for this reason that men of wisdom who are
+endued with penances refrain from eating meat. Listen to me, O king, as I
+tell thee what the faults are that attach to the eating of meat. The meat
+of other animals is like the flesh of one's son. That foolish person,
+stupefied by folly, who eats meat is regarded as the vilest of human
+beings. The union of father and mother produces an offspring. After the
+same manner, the cruelty that a helpless and sinful wretch commits,
+produces its progeny of repeated rebirths fraught with great misery. As
+the tongue is the cause of the knowledge or sensation of taste, so the
+scriptures declare, attachment proceeds from taste.[523] Well-dressed,
+cooked with salt or without salt, meat, in whatever form one may take it,
+gradually attracts the mind and enslaves it. How will those foolish men
+that subsist upon meat succeed in listening to the sweet music of
+(celestial) drums and cymbals and lyres and harps? They who eat meat
+applaud it highly, suffering themselves to be stupefied by its taste
+which they pronounce to be something inconceivable, undescribable, and
+unimaginable. Such praise even of meat is fraught with demerit. In former
+days, many righteous men, by giving the flesh of their own bodies,
+protected the flesh of other creatures and as a consequence of such acts
+of merit, have proceeded to heaven. In this way, O monarch the religion
+of compassion is surrounded by four considerations. I have thus declared
+to thee that religion which comprises all other religions within it.'"
+
+
+
+SECTION CXV
+
+"Yudhishthira said, 'Thou hast told it many times that abstention from
+injury is the highest religion. In Sraddhas, however, that are performed
+in honour of the Pitris, persons for their own good should make offerings
+of diverse kinds of meat. Thou hast said so while discoursing formerly
+upon the ordinances in respect of Sraddhas. How can meat, however, be
+procured without slaying a living creature? Thy declarations, therefore,
+seem to me to be contradictory. A doubt has, therefore, arisen in our
+mind respecting the duty of abstaining from meat. What are the faults
+that one incurs by eating meat, and what are the merits that one wins?
+What are the demerits of him who eats meat by himself killing a living
+creature? What are the merits of him who eats the meat of animals killed
+by others? What the merits and demerits of him who kills a living
+creature for another? Or of him who eats meat buying it of others? I
+desire, O sinless one, that thou shouldst discourse to me on this topic
+in detail. I desire to ascertain this eternal religion with certainty.
+How does one attain to longevity? How does one acquire strength? How does
+one attain to faultlessness of limbs? Indeed, how does one become endued
+with excellent indications?
+
+"Bhishma said, 'Listen to me, O, scion of Kuru's race, what the merit is
+that attaches to abstention from meat. Listen to me as I declare to thee
+what the excellent ordinances, in truth, are on this head. Those
+high-souled persons who desire beauty, faultlessness of limbs, long life,
+understanding, mental and physical strength, and memory, should abstain
+from acts of injury. On this topic, O scion of Kuru's race, innumerable
+discourses took place between the Rishis. Listen, O Yudhishthira, what
+their opinion was. The merit acquired by that person, O Yudhishthira,
+who, with the steadiness of a vow, adores the deities every month in
+horse-sacrifices, is equal to his who discards honey and meat. The seven
+celestial Rishis, the Valakhilyas, and those Rishis who drink the rays of
+the sun, endued with great wisdom, applaud abstention from meat. The
+Self-born Manu has said that that man who does not eat meat, or who does
+not slay living creatures, or who does not cause them to be slain, is a
+friend of all creatures. Such a man is incapable of being oppressed by
+any creature. He enjoys the confidence of all living beings. He always
+enjoys, besides, the approbation and commendation of the righteous. The
+righteous-souled Narada has said that that man who wishes to increase his
+own flesh by eating the flesh of other creatures, meets with calamity.
+Vrihaspati has said that that man who abstains from honey and meat
+acquires the merit of gifts and sacrifices and penances. In my
+estimation, these two persons are equal, viz., he who adores the deities
+every month in a horse-sacrifice for a space of hundred years and he who
+abstains from honey and meat. In consequence of abstention from meat one
+comes to be regarded as one who always adores the deities in sacrifices,
+or as one who always makes gifts to others, or as one who always
+undergoes the severest austerities. That man who having eaten meat gives
+it up afterwards, acquires merit by such an act that is so great that a
+study of all the Vedas or a performance, O Bharata, of all the
+sacrifices, cannot bestow its like. It is exceedingly difficult to give
+up meat after one has become acquainted with its taste. Indeed, it is
+exceedingly difficult for such a person to observe the high vow of
+abstention from meat, a vow that assures every creature by dispelling all
+fear. That learned person who giveth to all living creatures the Dakshina
+of complete assurance comes to be regarded, without doubt, as the giver
+of life-breaths in this world.[524] Even this is the high religion which
+men of wisdom applaud. The life-breaths of other creatures are as dear to
+them as those of one's to one's own self. Men endued with intelligence
+and cleansed souls should always behave towards other creatures after the
+manner of that behaviour which they like others to observe towards
+themselves. It is seen that even those men who are possessed of learning
+and who seek to achieve the highest good in the form of Emancipation, are
+not free from the fear of death. What need there be said of those
+innocent and healthy creatures endued with love of life, when they are
+sought to be slain by sinful wretches subsisting by slaughter? For this
+reason, O monarch, know that the discarding of meat is the highest refuge
+of religion, of heaven, and of happiness. Abstention from injury is the
+highest religion. It is, again, the highest penance. It is also the
+highest truths from which all duty proceeds. Flesh cannot be had from
+grass or wood or stone. Unless a living creature is slain, it cannot be
+had. Hence is the fault in eating flesh. The deities who subsist upon
+Swaha, Swadha, and nectar, are devoted to truth and sincerity. Those
+persons, however, who are for gratifying the sensation of taste, should
+be known as Rakshasas wedded to the attribute of Passion. That man who
+abstains from meat, is never put in fear, O king, by any creature,
+wherever he may be, viz., in terrible wildernesses or inaccessible
+fastnesses, by day or by night, or at the two twilights, in the open
+squares of towns or in assemblies of men, from upraised weapons or in
+places where there is great fright from wild animals or snakes. All
+creatures seek his protection. He is an object of confidence with all
+creatures. He never causes any anxiety in others, and himself has never
+to become anxious. If there were nobody who ate flesh there would then be
+nobody to kill living creatures. The man who kills living creatures kill
+them for the sake of the person who eats flesh. If flesh were regarded as
+inedible, there would then be no slaughter of living creatures. It is for
+the sake of the eater that the slaughter of living creatures goes on in
+the world. Since, O thou of great splendour, the period of life is
+shortened of persons who slaughter living creatures or cause them to be
+slaughtered, it is clear that the person who wishes his own good should
+give up meat entirely. Those fierce persons who are engaged in slaughter
+of living creatures, never find protectors when they are in need. Such
+persons should always be molested and persecuted even as beasts of prey.
+Through cupidity or stupefaction of the understanding, for the sake of
+strength and energy, or through association with the sinful, the
+disposition manifests itself in men for sinning. That man who seeks to
+increase his own flesh by (eating) the flesh of others, has to live in
+this world in great anxiety and after death has to take birth in
+indifferent races and families. High Rishis devoted to the observance of
+vows and self-restraint have said that abstention from meat is worthy of
+every praise, productive of fame and Heaven, and a great propitiation by
+itself. This I heard in days of old, O son of Kunti, from Markandeya when
+that Rishi discoursed on the demerits of eating flesh. He who eats the
+flesh of animals that are desirous of living but that have been killed by
+either himself or others, incurs the sin that attaches to the slaughter
+for his this act of cruelty. He who purchases flesh slays living
+creatures through his wealth. He who eats flesh slays living creatures
+through such act of eating. He who binds or seizes and actually kills
+living creatures is the slaughterer. Those are the three kinds of
+slaughter, each of these three acts being so. He who does not himself eat
+flesh but approves of an act of slaughter becomes stained with the sin of
+slaughter. By abstaining from meat and showing compassion to all
+creatures one becomes incapable of being molested by any creature, and
+acquires a long life, perfect health, and happiness. The merit that is
+acquired by a person by abstaining from meat, we have heard, is superior
+to that of one who makes presents of gold, of kine, and of land. One
+should never eat meat of animals not dedicated in sacrifices and that
+are, therefore, slain for nothing, and that has not been offered to the
+gods and Pitris with the aid of the ordinances. There is not the
+slightest doubt that a person by eating such meat goes to Hell. If one
+eats the meat that has been sanctified in consequence of its having been
+procured from animals dedicated in sacrifices and that have been slain
+for the purpose of feeding Brahmanas, one incurs a little fault. By
+behaving otherwise, one becomes stained with sin. That wretch among men
+who slays living creatures for the sake of those who would eat them,
+incurs great demerit. The eater's demerit is not so great. That wretch
+among men who, following the path of religious rites and sacrifices laid
+down in the Vedas, would kill a living creature from desire of eating its
+flesh, would certainly become a resident of hell. That man who having
+eaten flesh abstains from it afterwards, attains to great merit in
+consequence of such abstention from sin. He who arranges for obtaining
+flesh, he who approves of those arrangements, he who slays, he who buys
+or sells, he who cooks, and he who eats, are all regarded as eaters of
+flesh. I shall now cite another authority, depending upon that was
+declared by the ordainer himself, and established in the Vedas. It has
+been said that that religion which has acts for its indications has been
+ordained for householders, O chief of kings, and not for those men who
+are desirous of emancipation. Mann himself has said that meat which is
+sanctified with mantras and properly dedicated, according to the
+ordinances of the Vedas, in rites performed in honour of the Pitris, is
+pure. All other meat falls under the class of what is obtained by useless
+slaughter, and is, therefore, uneatable, and leads to Hell and infamy.
+One should never eat, O chief of Bharata's race, like a Rakshasa, any
+meat that has been obtained by means not sanctioned by the ordinance.
+Indeed, one should never eat flesh obtained from useless slaughter and
+that has not been sanctified by the ordinance. That man who wishes to
+avoid calamity of every kind should abstain from the meat of every living
+creature. It is heard that in the ancient Kalpa, persons, desirous of
+attaining to regions of merit hereafter, performed sacrifices with seeds,
+regarding such animals as dedicated by them. Filled with doubts
+respecting the propriety of eating flesh, the Rishis asked Vasu the ruler
+of the Chedis for solving them. King Vasu, knowing that flesh is
+inedible, answered that is was edible, O monarch. From that moment Vasu
+fell down from the firmament on the earth. After this he once more
+repeated his opinion, with the result that he had to sink below the earth
+for it. Desirous of benefiting all men, the high-souled Agastya, by the
+aid of his penances, dedicated, once for all, all wild animals of the
+deer species to the deities. Hence, there is no longer any necessity of
+sanctifying those animals for offering them to the deities and the
+Pitris. Served with flesh according to the ordinance, the Pitris become
+gratified. Listen to me, O king of kings, as I tell thee this, O sinless
+one. There is complete happiness in abstaining from meat, O monarch. He
+that undergoes severe austerities for a hundred years and he that
+abstains from meat, are both equal in point of merit. Even this is my
+opinion, In the lighted fortnight of the month of Karttika in especial,
+one should abstain from honey and meat. In this, it has been ordained,
+there is great merit. He who abstains from meat for the four months of
+the rains acquires the four valued blessings of achievements, longevity,
+fame and might. He who abstains for the whole month of Karttika from meat
+of every kind, transcends all kinds of woe and lives in complete
+happiness. They who abstain from flesh by either months or fortnights at
+a stretch have the region of Brahma ordained for them in consequence of
+their abstention from cruelty. Many kings in ancient days, O son of
+Pritha, who had constituted themselves the souls of all creatures and who
+were conversant with the truths of all things, viz., Soul and Not-soul,
+had abstained from flesh either for the whole of the month of Karttika or
+for the whole of the lighted fortnight in that month. They were Nabhaga
+and Amvarisha and the high-souled Gaya and Ayu and Anaranya and Dilipa
+and Raghu and Puru and Kartavirya and Aniruddha and Nahusha and Yayati
+and Nrigas and Vishwaksena and Sasavindu and Yuvanaswa and Sivi, the son
+of Usinara, and Muchukunda and Mandhatri, and Harischandra. Do thou
+always speak the truth. Never speak an untruth. Truth is an eternal duty.
+It is by truth that Harischandra roves through heaven like a second
+Chandramas. These other kings also, viz., Syenachitra, O monarch, and
+Somaka and Vrika and Raivata and Rantideva and Vasu and Srinjaya, and
+Dushmanta and Karushma and Rama and Alarka and Nala, and Virupaswa and
+Nimi and Janaka of great intelligence, and Aila and Prithu and Virasena,
+and Ikshvaku, and Sambhu, and Sweta, and Sagara, and Aja and Dhundhu and
+Suvahu, and Haryaswa and Kshupa and Bharata, O monarch, did not eat flesh
+for the month of Karttika and as the consequence thereof attained to
+heaven, and endued with prosperity, blazed forth with effulgence in the
+region of Brahman, adored by Gandharvas and surrounded by thousand
+damsels of great beauty. Those high-souled men who practise this
+excellent religion which is characterised by abstention from injury
+succeed in attaining to a residence in heaven. These righteous men who,
+from the time of birth, abstain from honey and meat and wine, are
+regarded as Munis. That man who practises this religion consisting of
+abstention from meat or who recites it for causing others to hear it,
+will never have to go to hell even if he be exceedingly wicked in conduct
+in other respects. He, O king, who (often-times) reads these ordinances
+about abstention from meat, that are sacred and adored by the Rishis, or
+hears it read, becomes cleansed of every sin and attains to great
+felicity in consequence of the fruition of every wish. Without doubt, he
+attains also to a position of eminence among kinsmen. When afflicted with
+calamity, he readily transcends it. When obstructed with impediments, he
+succeeds in freeing himself from them with the utmost ease. When ill with
+disease, he becomes cured speedily, and afflicted with sorrow he becomes
+liberated from it with greatest ease. Such a man has never to take birth
+in the intermediate order of animals or birds. Born in the order of
+humanity, he attains to great beauty of person. Endued with great
+prosperity, O chief of Kuru's race, he acquires great fame as well. I
+have thus told thee, O king, all that should be said on the subject of
+abstention from meat, together with the ordinances respecting both the
+religion of Pravritti and Nivritti as framed by the Rishis."
+
+
+
+SECTION CXVI
+
+
+
+"Yudhishthira said, 'Alas, those cruel men, who, discarding diverse kinds
+of food, covet only flesh, are really like great Rakshasas! Alas, they do
+not relish diverse kinds of cakes and diverse sorts of potherbs and
+various species of Khanda with juicy flavour so much as they do flesh! My
+understanding, for this reason, becomes stupefied in this matter. I
+think, when such is the case, that, there is nothing which can compare
+with flesh in the matter of taste, I desire, therefore, O puissant one,
+to hear what the merits are of abstention from flesh, and the demerits
+that attach to the eating of flesh, O chief of Bharata's race. Thou art
+conversant with every duty. Do thou discourse to me in full agreeably to
+the ordinances on duty, on this subject. Do tell me what, indeed, is
+edible and what inedible. Tell me, O grandsire, what is flesh, of what
+substances it is, the merits that attach to abstention from it, and what
+the demerits are that attach to the eating of flesh.'
+
+"Bhishma said, 'It is even so, O mighty-armed one, as thou sayest. There
+is nothing on earth that is superior to flesh in point of taste. There is
+nothing that is more beneficial then flesh to persons that are lean, or
+weak, or afflicted with disease, or addicted to sexual congress or
+exhausted with travel. Flesh speedily increases strength. It produces
+great development. There is no food, O scorcher of foes, that is superior
+to flesh. But, O delighter of the Kurus, the merits are great that attach
+to men that abstain from it. Listen to me as I discourse to thee on it.
+That man who wished to increase his own flesh by the flesh of another
+living creature is such that there is none meaner and more cruel than he.
+In this world there is nothing that is dearer to a creature than his
+life. Hence (instead of taking that valuable possession), one should show
+compassion to the lives of others as one does to one's own life. Without
+doubt, O son, flesh has its origin in the vital seed. There is great
+demerit attaching to its eating, as, indeed, there is merit in abstaining
+from it. One does not, however, incur any fault by eating flesh
+sanctified according to the ordinances of the Vedas. The audition is
+heard that animals were created for sacrifice. They who eat flesh in any
+other way are said to follow the Rakshasa practice. Listen to me as I
+tell thee what the ordinance is that has been laid down for the
+Kshatriyas. They do not incur any fault by eating flesh that has been
+acquired by expenditure of prowess. All deer of the wilderness were
+dedicated to the deities and the Pitris in days of old, O king, by
+Agastya. Hence, the hunting of deer is not censured. There can be no
+hunting without risk of one's own life. There is equality of risk between
+the slayer and the slain. Either the animal is killed or it kills the
+hunter. Hence, O Bharata, even royal sages betake themselves to the
+practice of hunting. By such conduct they do not become stained with sin.
+Indeed, the practice is not regarded as sinful. There is nothing, O
+delighter of the Kurus, that is equal in point of merit, either here or
+hereafter, to the practice of compassion to all living creatures. The man
+of compassion has no fear. Those harmless men that are endued with
+compassion have both this world and the next. Persons conversant with
+duty say that that Religion is worthy of being called Religion which has
+abstention from cruelty for its indication. The man of cleansed soul
+should do only such acts as have compassion for their soul. That flesh
+which is dedicated in sacrifices performed in honour of the deities and
+the Pitris is called Havi (and, as such, is worthy of being eaten). That
+man who is devoted to compassion and who behaves with compassion towards
+others, has no fear to entertain from any creature. It is heard that all
+creatures abstain from causing any fear unto such a creature. Whether he
+is wounded or fallen down or prostrated or weakened or bruised, in
+whatever state he may be, all creatures protect him. Indeed, they do so,
+under all circumstances, whether he is on even or uneven ground. Neither
+snakes nor wild animals, neither Pisachas nor Rakshasas, ever slay him.
+When circumstances of fear arise, he becomes freed from fear who frees
+others from situations of fear. There has never been, nor will there ever
+be, a gift that is superior to the gift of life. It is certain that there
+is nothing dearer to oneself than one's life. Death, O Bharata, is a
+calamity or evil unto all creatures. When the time comes for Death, a
+trembling of the whole frame is seen in all creatures. Enduring birth in
+the uterus, decrepitude and afflictions of diverse kinds, in this ocean
+of the world, living creatures may be seen to be continually going
+forward and coming back. Every creature is afflicted by death. While
+dwelling in the uterus, all creatures are cooked in the fluid juices,
+that are alkaline and sour and bitter, of urine and phlegm and
+faeces,--juices that produce painful sensations and are difficult to
+bear. There in the uterus, they have to dwell in a state of helplessness
+and are even repeatedly torn and pierced. They that are covetous of meat
+are seen to be repeatedly cooked in the uterus in such a state of
+helplessness. Attaining to diverse kinds of birth, they are cooked in the
+hell called Kumbhipaka. They are assailed and slain, and in this way have
+to travel repeatedly. There is nothing so dear to one as one's life when
+one comes to this world. Hence, a person of cleansed soul should be
+compassionate to all living creatures. That man, O king, who abstains
+from every kind of meat from his birth, without doubt, acquires a large
+space in Heaven, They who eat the flesh of animals who are desirous of
+life, are themselves eaten by the animals they eat, without doubt. Even
+this is my opinion. Since he hath eaten me, I shall eat him in
+return,--even this, O Bharata, constitutes the character as Mansa of
+Mansa.[525] The slayer is always slain. After him the eater meets with
+the same fate. He who acts with hostility towards another (in this life)
+becomes the victim of similar acts done by that other. Whatever acts one
+does in whatever bodies, one has to suffer the consequences thereof in
+those bodies.[526] Abstention from cruelty is the highest Religion.
+Abstention from cruelty is the highest self-control. Abstention from
+cruelty is the highest gift. Abstention from cruelty is the highest
+penance. Abstention from cruelty is the highest sacrifice. Abstention
+from cruelty is the highest puissance. Abstention from cruelty is the
+highest friend. Abstention from cruelty is the highest happiness.
+Abstention from cruelty is the highest truth. Abstention from cruelty is
+the highest Sruti. Gifts made in all sacrifices, ablutions performed in
+all sacred waters, and the merit that one acquires from making all kinds
+of gifts mentioned in the scriptures,--all these do not come up to
+abstention from cruelty (in point of the merit that attaches to it). The
+penances of a man that abstains from cruelty are inexhaustible. The man
+that abstains from cruelty is regarded as always performing sacrifices.
+The man that abstains from cruelty is the father and mother of all
+creatures. Even these, O chief of Kuru's race, are some of the merits of
+abstention from cruelty. Altogether, the merits that attach to it are so
+many that they are incapable of being exhausted even if one were to speak
+for a hundred years."
+
+
+
+SECTION CXVII
+
+"Yudhishthira said, 'Desiring to die or desiring to live, many persons
+give up their lives in the great sacrifice (of battle). Tell me, O
+grandsire, what is the end that these attain to. To throw away life in
+battle is fraught with sorrow for men. O thou of great wisdom, thou
+knowest that to give up life is difficult for men whether they are in
+prosperity, or adversity, in felicity or calamity. In my opinion, thou
+art possessed of omniscience. Do thou tell me the reason of this.'
+
+"Bhishma said, 'In prosperity or adversity, in happiness or woe, living
+creatures, O lord of the earth, coming into this world, live according to
+a particular tenor. Listen to me as I explain the reason to thee. The
+question thou hast asked me is excellent, O Yudhishthira! In this
+connection, O king, I shall explain to thee the old narrative of the
+discourse that took place in former times between the Island-born Rishi
+and a crawling worm. In days of old, when that learned Brahmana, viz.,
+the Island-born Krishna, having identified himself with Brahma, roamed
+over the world, he beheld, on a road over which cars used to pass, a worm
+moving speedily. The Rishi was conversant with the course of every
+creature and the language of every animal. Possessed of omniscience, he
+addressed the worm he saw in these words.'
+
+"Vyasa said, 'O worm, thou seemest to be exceedingly alarmed, and to be
+in great haste. Tell me, whither dost thou run, and whence hast thou been
+afraid.'
+
+"The worm said, 'Hearing the rattle of yonder large car I am filled with
+fear. O thou of great intelligence, fierce is the roar it makes. It is
+almost come! The sound is heard. Will it not kill me? It is for this that
+I am flying away. The sound, as it is heard from a near point, I catch,
+of the bulls I hear. They are breathing hard under the whip of the
+driver, as they are drawing the heavy burden. I hear also the diverse
+sounds made by the men who are driving the bulls. Such sounds are
+incapable of being heard by a creature that like us has taken his birth
+in the order of worms. It is for this reason that I am flying from this
+situation of great fright. Death is felt by all creatures to be fraught
+with pain. Life is an acquisition difficult to make. Hence, I fly away in
+fear, I do not wish to pass from a state of happiness to one of woe.'
+
+"Bhishma continued, 'Thus addressed, the Island-born Vyasa said, 'O worm,
+whence can be thy happiness? Thou belongest to the inter-mediate order of
+being. I think, death would be fraught with happiness to thee! Sound,
+touch, taste, scent, and diverse kinds of excellent enjoyments are
+unknown to thee, O worm! I think, death will prove a benefit to thee!'
+
+"The worm said, 'A living creature, in whatever situation he may be
+placed, becomes attached to it. In even this order of being I am happy, I
+think, O thou of great wisdom! It is for this that I wish to live. In
+even this condition, every object of enjoyment exists for me according to
+the needs of my body. Human beings and those creatures that spring from
+immobile objects have different enjoyments. In my former life I was a
+human being. O puissant one, I was a Sudra possessed of great wealth. I
+was not devoted to the Brahmanas. I was cruel, vile in conduct, and a
+usurer. I was harsh in speech. I regard cunning as wisdom. I hated all
+creatures. Taking advantage of pretexts in compacts made between myself
+and others. I was always given to taking away what belonged to others.
+Without feeding servants and guests arrived at my house, I used to fill,
+when hungry, my own stomach, under the impulse of pride, covetous of good
+food. Greedy I was of wealth, I never dedicated, with faith and
+reverence, any food to the deities and the Pitris although duty required
+me to dedicate food unto them. Those men that came to me, moved by fear,
+for seeking my protection, I sent adrift without giving them any
+protection. I did not extend my protection to those that came to me with
+prayers for dispelling their fear. I used to feel unreasonable envy at
+seeing other people's wealth, and corn, and spouses held dear by them,
+and articles of drink, and good mansions. Beholding the happiness of
+others, I was filled with envy and I always wished them poverty,
+Following that course of conduct which promised to crown my own wishes
+with fruition, I sought to destroy the virtue, wealth, and pleasures of
+other people. In that past life of mine, I committed diverse deeds
+largely fraught with cruelty and such other passions. Recollecting those
+acts I am filled with repentance and grief even as one is filled with
+grief at the loss of one's dear son. In consequence of these acts of mine
+I do not know what the fruits are of good deeds. I, however, worshipped
+my old mother and on one occasion worshipped a Brahmana. Endued with
+birth and accomplishments, that Brahmana, in course of his wanderings,
+came to my house once as a guest. I received him with reverent
+hospitality. In consequence of the merit attaching to that act, my memory
+has not forsaken me. I think that in consequence of that act I shall once
+more succeed in regaining happiness. O thou of ascetic wealth, thou
+knowest everything. Do thou in kindness tell me what is for my good."
+
+
+
+SECTION CXVIII
+
+"Vyasa said, 'It is in consequence of a meritorious act, O worm, that
+thou, though born in the intermediate order of being, art not stupefied.
+That act is mine, O worm, in consequence of which thou art not
+stupefied.[527] In consequence of the puissance of my penances, I am able
+to rescue a being of demerit by granting him a sight only of my person.
+There is no stronger might than the might that attaches to penances, I
+know, O worm, that thou hast taken birth in the order of worms through
+the evil acts of thy past life. If, however, thou thinkest of attaining
+to righteousness and merit, thou mayst again attain to it. Deities as
+well as beings crowned with ascetic success, enjoy or endure the
+consequence of acts done by them in this field of action. Amongst men
+also, when acts of merit are performed, they are performed from desire of
+fruit (and not with disregard for fruit). The very accomplishment that
+one seeks to acquire are sought from desire of the happiness they will
+bring.[528] Learned or ignorant (in a former life) the creature that is,
+in this life, destitute of speech and understanding and hands and feet,
+is really destitute of everything.[529] He that becomes a superior
+Brahmana adores, while alive, the deities of the sun and the moon,
+uttering diverse sacred Mantras. O worm, thou shalt attain to that state
+of existence. Attaining to that status, thou wilt enjoy all the elements
+converted into articles of enjoyment. When thou hast attained to that
+state, I shall impart to thee Brahma. Or, if thou wishest, I may place
+thee in any other status!' The worm, agreeing to the words of Vyasa, did
+not leave the road, but remained on it. Meanwhile, the large vehicle
+which was coming in that direction came to that spot.[530] Torn to pieces
+by the assault of the wheels, the worm gave up his life-breath. Born at
+last in the Kshatriya order through the grace of Vyasa of immeasurable
+puissance, he proceeded to see the great Rishi. He had, before becoming a
+Kshatriya, to pass through diverse orders of being, such as hedgehog and
+Iguana and boar and deer and bird, and Chandala and Sudra and Vaisya.
+Having given an account of his various transformations unto the
+truth-telling Rishi, and remembering the Rishi's kindness for him, the
+worm (now transformed into a Kshatriya) with joined palms fell at the
+Rishi's feet and touched them with his head.'
+
+"The worm said, 'My present status is that high one which is coveted by
+all and which is attainable by the possession of the ten well-known
+attributes. Indeed, I who was formerly a worm have thus attained to the
+status of a prince. Elephants of great strength, decked with golden
+chains, bear me on their backs. Unto my cars are yoked Kamvoja steeds of
+high mettle. Numerous vehicles, unto which are attached camels and mules,
+bear me. With all my relatives and friends I now eat food rich with meat.
+Worshipped by all, sleep, O highly blessed one, on costly beds in
+delightful rooms into which disagreeable winds cannot blow. Towards the
+small hours of every night, Sutas and Magadhas and encomiasts utter my
+praises even as the deities utter the agreeable praises of Indra, their
+chief. Through the grace of thyself that art firm in truth and endued
+with immeasurable energy, I who was before a worm have now become a
+person of the royal order. I bow my head to thee, O thou of great wisdom.
+Do thou command me as to what I should do now. Ordained by the puissance
+of thy penances, even this happy status hath now become mine!'
+
+"Vyasa said, 'I have today been worshipped by thee, O king, with diverse
+words expressive of reverence. Transformed into a worm, thy memory had
+become clouded. That memory has again appeared. The sin thou committed in
+a former life has not yet been destroyed,--that sin, viz., which was
+earned by thee while thou wert a Sudra covetous of wealth and cruel in
+behaviour and hostile to the Brahmanas. Thou wert able to obtain a sight
+of my person. That was an act of merit to thee while thou wert a worm. In
+consequence of thy having saluted and worshipped me thou shalt rise
+higher, for, from the Kshatriya order thou shalt rise to the status of a
+Brahmana, if only thou castest off thy life-breaths on the field of
+battle for the sake of kine or Brahmanas. O prince, enjoying much
+felicity and performing many sacrifices with copious presents, thou shalt
+attain to heaven and transformed into eternal Brahma, thou wilt have
+perfect beatitude. Those that take birth in the intermediate order (of
+animals) become (when they rise) Sudras. The Sudra rises to the status of
+the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who
+takes pride in the discharge of the duties of his order, succeeds in
+attaining to the status of a Brahmana. The Brahmana, by following a
+righteous conduct, attains to heaven that is fraught with great
+felicity.'"
+
+
+
+SECTION CXIX
+
+"Bhishma said, 'Having cast off the status of a worm and taken birth as a
+Kshatriya of great energy, the person (of whom I am speaking),
+remembering his previous transformations, O monarch, began to undergo
+severe austerities. Beholding those severe austerities of the Kshatriya
+who was well-conversant with religion and wealth, the Island-born
+Krishna, that foremost of Brahmanas, went to him.'
+
+"Vyasa said, The penances that appertain, O worm, to the Kshatriya order
+consist of the protection of all creatures. Do thou regard these duties
+of the Kshatriya order to be the penances laid down for thee. Thou shalt
+then attain to the status of a Brahmana. Ascertaining what is right and
+what is wrong, and cleansing thy soul, do thou duly cherish and protect
+all creatures, judiciously gratifying all good desires and correcting all
+that is unholy. Be thou of cleansed soul, be thou contented and be thou
+devoted to the practice of righteousness. Conducting thyself in this way,
+thou wilt then, when thou castest off thy life-breaths, become a
+Brahmana!'
+
+"Bhishma continued, 'Although he had retired into the woods, yet, O
+Yudhishthira, having heard the words of the great Rishi he began to
+cherish and protect his subjects righteously. Soon, O best of kings, that
+worm, in consequence of the due discharge of the duty of protecting his
+subjects, became a Brahmana after casting off his Kshatriya body.
+Beholding him transformed into a Brahmana, the celebrated Rishi, viz.,
+the Island-born Krishna of great wisdom, came to him.'
+
+"Vyasa said, 'O chief of Brahmanas, O blessed one, be not troubled
+(through fear of death)! He who acts righteously attains to respectable
+birth. He, on the other hand, who acts unrighteously attains to a low and
+vile birth, O thou that art conversant with righteousness, one attains to
+misery agreeably the measure of one's sin. Therefore, O worm, do not be
+troubled through fear of death. The only fear thou shouldst entertain is
+about the loss of righteousness. Do thou, therefore, go on practising
+righteousness.'
+
+"The worm said, 'Through thy grace, O holy one, I have attained from
+happy to happier positions! Having obtained such prosperity as has its
+roots in righteousness, I think, my demerits have been lost.'
+
+"Bhishma said, 'The worm having, at the command of the holy Rishi,
+attained to the status of a Brahmana that is so difficult to attain,
+caused the earth to be marked with a thousand sacrificial stakes. That
+foremost of all persons conversant with Brahma then obtained a residence
+in the region of Brahman himself. Indeed, O son of Pritha, the worm
+attained to the highest status, viz., that of eternal Brahma, as the
+result of his own acts done in obedience to the counsels of Vyasa. Those
+bulls among Kshatriyas, also, who have cast off their life-breaths (on
+the field of Kurukshetra) exerting their energy the while, have all
+attained to a meritorious end. Therefore O king, do not mourn on their
+account.'"
+
+
+
+SECTION CXX
+
+"Yudhishthira said, 'Which amongst these three is superior, viz.,
+knowledge, penances, and gifts? I ask thee, O foremost of righteous
+persons! Do tell me this, O grandsire!'
+
+"Bhishma said, 'In this connection is cited the old narrative of the
+conversation between Maitreya and the Island-born Krishna. Once on a
+time, the Island-born Krishna, O king, while wandering over the world in
+disguise, proceeded to Baranasi and waited upon Maitreya who belonged by
+birth to a race of Munis[531]. Seeing Vyasa arrive, that foremost of
+Rishis, viz., Maitreya, gave him a seat and after worshipping him with
+due rites, fed him with excellent food. Having eaten that good food which
+was very wholesome and which produced every kind of gratification, the
+high-souled Krishna became exceedingly delighted and as he sat there, he
+even laughed aloud. Seeing Krishna laugh, Maitreya addressed him, saying,
+'Tell me, O righteous-souled one, what the reason is of thy laughter!
+Thou art an ascetic, endued with capacity to control thy emotions. Great
+joy, it seems, has come over thee! Saluting thee, and worshipping thee
+with bent head, I ask thee this, viz., what the puissance is of my
+penances and what the high blessedness is that is thine! The acts I do
+are different from those which thou doest. Thou art already emancipated
+though still owning life-breaths. I, however, am not yet freed. For all
+that I think that there is not much difference between thee and me. I am
+again, distinguished by birth.'[532]
+
+"Vyasa said, 'This wonder that has filled me hath arisen from an
+ordinance that looks like a hyperbole, and from its paradoxical statement
+for the comprehension of the people. The declaration of the Vedas seems
+to be untrue. But why should the Vedas say an untruth? It has been said
+that there are three tracks which constitute the best vows of a man One
+should never injure; one should always tell the truth; and one should
+make gifts. The Rishis of old announced this, following the declarations
+of the Vedas. These injunctions were heard in days of old,--they should
+certainly be followed by us even in our times. Even a small gift, made
+under the circumstances laid down, produces great fruits[533]. Unto a
+thirsty man thou hast given a little water with a sincere heart. Thyself
+thirsty and hungry, thou hast, by giving me such food, conquered many
+high regions of felicity, O puissant one, as, one does by many
+sacrifices. I am exceedingly delighted with thy very sacred gift, as also
+with thy penances. Thy puissance is that of Righteousness: Thy appearance
+is that of Righteousness. The fragrance of Righteousness is about thee. I
+think that all thy acts are performed agreeably to the ordinance, O son,
+superior to ablutions in sacred waters superior to the accomplishment of
+all Vedic vows, is gift. Indeed, O Brahmana, gift is more auspicious than
+all sacred acts. If it be not more meritorious than all sacred acts,
+there can be no question about its superiority. All those rites laid down
+in the Vedas which thou applaudest do not come up to gift, for gift
+without doubt, is as I hold, fraught with very superior merit. The track
+that has been made by those men who make gifts is the track that is
+trodden by the wise. They who make gifts are regarded as givers of even
+the life-breaths. The duties that constitute Righteousness are
+established in them. As the Vedas when well-studied, as the restraining
+of the senses, as a life of universal Renunciation, even so is gift which
+is fraught with very superior merit. Thou, O son, wilt rise from joy to
+greater joy in consequence of thy having betaken thyself to the duty of
+making gifts The man of intelligence (who practises this duty) certainly
+rises from joy to greater joy. We have without doubt, met with many
+direct instances of this. Men endued with prosperity succeed in acquiring
+wealth, making gifts, performing sacrifices, and earning happiness as the
+result thereof. It is always observed, O thou of great wisdom, to happen
+naturally that happiness is followed by misery and misery is followed by
+happiness.[534] Men of wisdom nave said that human beings in this world
+have three kinds of conduct. Some are righteous, some are sinful: and
+some are neither righteous nor sinful. The conduct of the person who is
+devoted to Brahma is not regarded either way. His sins are never regarded
+as sins. So also the man who is devoted to the duties laid down for him
+is regarded as neither righteous nor sinful (for the observance of those
+duties). Those men that are devoted to sacrifices, gifts, and penances,
+are regarded as righteous. These, however, that injure other creatures
+and are unfriendly to them, are regarded as sinful. There are some men
+who appropriate what belongs to others. These certainly fall into Hell
+and meet with misery. All other acts that men do are indifferent, being
+regarded as neither righteous nor sinful. Do thou sport and grow and
+rejoice and make gifts and perform sacrifices. Neither men of knowledge
+nor those endued with penances will then be able to get the better of
+thee!'"
+
+
+
+SECTION CXXI
+
+"Bhishma said, 'Thus addressed by Vyasa, Maitreya, who was a worshipper
+of acts, who had been born in a race endued with great prosperity, who
+was wise and possessed of great learning said unto him these words'.
+
+"Maitreya said, 'O thou of great wisdom, without doubt it is as thou hast
+said, O puissant one, with thy permission I desire to say something.'
+
+"Vyasa said, 'Whatever thou wishest to say, O Maitreya, do thou say, O
+man of great wisdom, for I wish to hear thee.
+
+"Maitreya said. 'Thy words on the subject of Gift are faultless and pure.
+Without doubt, thy soul has been cleansed by knowledge and penances. In
+consequence of thy soul being cleansed, even this is the great advantage
+I reap from it. With the aid of my understanding I see that thou art
+endued with high penances. As regards ourselves we succeed in acquiring
+prosperity through only a sight of personages like thee I think, that is
+due to thy grace and flows from the nature of my own acts.[535] Penances,
+knowledge of the Vedas, and birth in a pure race,--these are the causes
+of the status which one acquires of a Brahmana. When one has these three
+attributes, then does he come to be called a regenerate person. If the
+Brahmana be gratified, the Pitris and the deities are also gratified.
+There is nothing superior to a Brahmana possessed of Vedic lore. Without
+the Brahmana, all would be darkness. Nothing would be known. The four
+orders would not exist. The distinction between Righteousness and
+Unrighteousness. Truth and Falsehood, would cease. On a well-tilled
+field, an abundant harvest can be reaped. Even so, one may reap great
+merit by making gifts unto a Brahmana possessed of great learning. If
+there were no Brahmanas endued with Vedic lore and good conduct for
+accepting gifts, the wealth possessed by wealthy people would be useless.
+The ignorant Brahmana, by eating the food that is offered to him,
+destroys what he eats (for it produces no merit to him who gives it). The
+food that is eaten also destroys the eater (for the eater incurs sin by
+eating what is offered to him). That ought to be properly termed an
+eatable which is given away to a deserving man, in all other cases, he
+that takes it makes the donor's gift thrown away and the receiver is
+likewise ruined for his improperly accepting it. The Brahmana possessed
+of learning becomes the subjugator of the food that he eats. Having eaten
+it, he begets other food. The ignorant who eats the food offered to him
+loses his right to the children he begets, for the latter become his
+whose food has enabled the progenitor to beget them. Even this is the
+subtle fault that attaches to persons eating other people's food when
+they have not the puissance to win that food. The merit which the giver
+acquires by making the gift, is equal to what the taker acquires by
+accepting the food. Both the giver and the acceptor depend equally upon
+each other. Even this is what the Rishis have said. There where Brahmanas
+exist, possessed of Vedic lore and conduct, people are enabled to earn
+the sacred fruits of gifts and to enjoy them both here and hereafter.
+Those men who are of pure lineage, who are exceedingly devoted to
+penances, and who make gifts, and study the Vedas, are regarded as worthy
+of the most reverent worship. It is those good men that have chalked out
+the path by treading on which one does not become stupefied. It is those
+men that are the leaders of others to heaven. They are the men who bear
+on their shoulders the burden of sacrifices and live for eternity."
+
+
+
+SECTION CXXII
+
+
+
+"Bhishma said, 'Thus addressed, the holy one replied unto Maitreya,
+saying 'by good luck, thou art endued with knowledge. By good luck, thy
+understanding is of this kind! They that are good highly applaud all
+righteous attributes. That personal beauty and youth and prosperity do
+not succeed in overwhelming thee is due to good luck. This favour done to
+thee is due to the kindness of the deities. Listen to me as I discourse
+to thee upon what is even superior (in efficacy) to gift. Whatever
+scriptures and religious treatises there are, whatever (righteous)
+inclinations are observable in the world, they have flowed in their due
+order, agreeably with the lead of the Vedas, according to their due
+order. Following them I applaud gift. Thou praisest penances and Vedic
+lore. Penances are sacred. Penances are the means by which one may
+acquire the Vedas and heaven also. With the aid of penances and of
+knowledge, one attains to the highest fruits, we have heard. It is by
+penances that one destroys one's sins and all else that is evil. It has
+been heard by us that with whatever purpose in view one undergoes
+penances, one attains the fruition thereof in consequence of those
+penances. The same may be said of knowledge. Whatever is difficult to
+accomplish, whatever is difficult to conquer, what is difficult to
+attain, and whatever is difficult to cross, can all be achieved with the
+aid of penances. Of all things, penances are possessed of very superior
+might. The man who drinks alcohol, or he that takes by force what belongs
+to others, or he that is guilty of foeticide, or he that violates the bed
+of his preceptor, succeeds in crossing with the aid of penances. Indeed,
+one becomes cleansed of all these sins through penances. One possessed of
+all knowledge and, therefore, having true vision, and an ascetic of
+whatever kind, are equal. One should always bow unto these two[536]. All
+men who have the Vedas for their wealth should be worshipped. Similarly,
+all men endued with penances deserve to be worshipped. Those who make
+gifts obtain happiness hereafter and much prosperity here. Righteous men
+of this world, by making gifts of food obtain both this world and that of
+Brahman himself with many other regions of superior felicity. Those men
+who are adored by all, themselves adore him who makes gifts. Those men
+that are honoured everywhere themselves honour him who make gifts.
+Wherever the giver goes, he bears himself praised, He who does acts and
+he who omits to do them gets each what is proportionate to his acts and
+omissions. Whether one dwells in the upper regions or in the nether, one
+always attains to those places to which one becomes entitled by one's
+acts. As regards thyself, thou wilt certainly obtain whatever food and
+drink thou mayst covet, Tot thou art endued with intelligence, good
+birth, Vedic lore, and compassion! Thou art possessed of youth, O
+Maitreya! Thou art observant of vows. Be thou devoted to Righteousness.
+Do thou take instructions from me regarding those duties which thou
+shouldst first follow,--the duties, viz., of householders. In that house
+in which the husband is gratified with his wedded wife, and the wife
+gratified with her husband, all auspicious results ensue. As filth is
+washed away from the body with water, as darkness is dispelled by the
+splendour of fire even so is sin washed off by gifts and penances. Bless
+thee, O Maitreya, let mansions be thine! I depart hence in peace. Do thou
+keep in mind what I have said. Thou shalt then be able to reap many
+advantages! Maitreya then walked round his illustrious guest and bowed
+his head unto him, and joining his hands in reverence said, 'Let blessing
+be to thee also, O holy one!"
+
+
+
+SECTION CXXIII
+
+
+
+"Yudhishthira said, 'O thou that art conversant with all duties, I desire
+to hear, in detail, what the excellent behaviour is of good and chaste
+women. Do thou, O grandsire, discourse to me on this.'
+
+"Bhishma said, 'Once on a time, in the celestial regions, a lady named
+Sumana of Kekaya's race addressing Sandili possessed of great energy and
+conversant with the truth relating to everything and endued with
+omniscience, said, 'By what conduct, O auspicious lady, by what course of
+acts, hast thou succeeded in attaining to heaven, purged of every sin?
+Thou blazest forth with thy own energy like a flame of fire. Thou seemest
+to be a daughter of the Lord of stars, come to heaven in thy own
+effulgence. Thou wearest vestments of pure white, and art quite cheerful
+and at thy ease. Seated on that celestial chariot, thou shinest, O
+auspicious dame, with energy multiplied a thousandfold. Thou hast not, I
+ween, attained to this region of happiness by inconsiderable penances and
+gifts and vows. Do thou tell me the truth'. Thus questioned sweetly by
+Sumana, Sandili of sweet smiles, addressing her fair interrogatrix, thus
+answered her out of the hearing of others, I did not wear yellow robes;
+nor barks of trees. I did not shave my head; nor did I keep matted locks
+on my head. It is not in consequence of these acts that I have attained
+to the status of a celestial. I never, in heedlessness, addressed any
+disagreeable or evil speech to my husband. I was always devoted to the
+worship of the deities, the Pitris, and the Brahmanas. Always heedful I
+waited upon and served my mother-in-law and father-in-law. Even this was
+my resolution that I should never behave with deceit. I never used to
+stay at the door of our house nor did I speak long with anybody. I never
+did any evil act; I never laughed aloud; I never did any injury. I never
+disclosed any secret. Even thus did I bear myself always. When my
+husband, having left home upon any business, used to come back, I always
+served him by giving him a seat, and worshipped him with reverence. I
+never ate food of any kind which was unknown to my husband and at which
+my husband was not pleased. Rising at early dawn I did and caused to be
+done whatever was brought about and required to be accomplished for the
+sake of relatives and kinsmen. When my husband leaves home for going to a
+distant place on any business, I remain at home engaged in diverse kinds
+of auspicious acts for blessing his enterprise. Verily, during the
+absence of my husband I never use collyrium, or ornaments; I never wash
+myself properly or use garlands and unguents, or deck my feet with
+lac-dye, or person with ornaments. When my husband sleeps in peace I
+never awake him even if important business required his attention. I was
+happy to sit by him lying asleep. I never urged my husband to exert more
+energetically for earning wealth to support his family and relatives. I
+always kept secrets without disclosing them to others. I used to keep
+always our premises clean. That woman who with concentrated attention,
+adheres to this path of duty, becomes the recipient of considerable
+honours in heaven like a second Arundhati.'
+
+''Bhishma continued, 'The illustrious and highly blessed Sandili, of
+righteous conduct, having said these words unto Sumana on the subject of
+woman's duties towards her husband, disappeared there and then. That man,
+O son of Pandu, who reads this narrative at every full moon and new moon,
+succeeds in attaining to heaven and enjoying great felicity in the woods
+of Nandana."
+
+
+
+SECTION CXXIV
+
+"Yudhishthira said, 'Which is of superior efficacy, Conciliation or
+Gifts? Tell me, O chief of Bharata's race, which of these two is superior
+in point of efficacy.'
+
+'Bhishma said, 'Some become gratified by conciliation, while others are
+gratified by gifts. Every man, according to his own nature, affects the
+one or the other. Listen to me, O king, as I explain to thee the merits
+of conciliation, O chief of Bharata's race, so that the most furious
+creatures may be appeased by it. In this connection is cited the ancient
+narrative of how a Brahmana, who had been seized in the forest by a
+Rakshasa, was freed (with the aid of conciliation). A certain Brahmana,
+endued with eloquence and intelligence, fell into distress, for he was
+seized in a lone forest by a Rakshasa who wished to feed on him. The
+Brahmana, possessed of understanding and learning, was not at all
+agitated.' Without suffering himself to be stupefied at the sight of that
+terrible cannibal, he resolved to apply conciliation and see its effect
+on the Rakshasa. The Rakshasa, respectfully saluting the Brahmana so far
+as words went, asked him this question, 'Thou shalt escape, but tell me
+for what reason I am pale of hue and so lean!' Reflecting for a brief
+space of time, the Brahmana accepted the question of the Rakshasa and
+replied in the following well-spoken words'.
+
+"The Brahmana said, 'Dwelling in a place that is distant from thy abode,
+moving in a sphere that is not thy own, and deprived of the companionship
+of thy friends and kinsmen, thou art enjoying vast affluence. It is for
+this that thou art so pale and lean. Verily, O Rakshasa, thy friends,
+though well-treated by thee, are still not well-disposed towards thee in
+consequence of their own vicious nature. It is for this that thou art
+pale and lean. Thou art endued with merit and wisdom and a well-regulated
+soul. Yet it is thy lot to see others that are destitute of merit and
+wisdom honoured in preference to thyself. It is for this that thou art
+pale and lean. Persons possessed of wealth and affluence much greater
+than thine but inferior to thee in point of accomplishments are, verily,
+disregarding thee. It is for this that thou art pale and lean. Though
+distressed through want of the means of support, thou art led by the
+highness of thy soul to disregard such means as are open to thee for
+drawing thy sustenance. It is for this that thou art pale and lean. In
+consequence of thy righteousness thou hadst stinted thyself for doing
+good to another, This other, O righteous Rakshasa, thinks thee deceived
+and subjugated (by his superior intelligence). It is for this that thou
+art pale and lean. I think, thou art grieving for those persons who with
+souls overwhelmed by the lust and wrath are suffering misery in this
+world. It is for this that thou art pale and lean. Though graced with the
+possession of wisdom, thou art ridiculed by others who are entirely
+destitute of it. Verily, persons of wicked conduct are condemning thee.
+It is for this that thou art pale and lean. Verily, some enemy of thine,
+with a friendly tongue, coming to thee behaved at first like a righteous
+person and then has left thee, beguiling thee like a knave. It is for
+this that thou art pale and lean. Thou art well-conversant with the
+course of world's affairs. Thou art well-skilled in all mysteries. Thou
+art endued with capacity. Those who know thee to be such do not yet
+respect and praise thee. It is for this that thou art pale and lean.
+Staying in the midst of bad men engaged together in some enterprise, thou
+hadst discoursed to them, dispelling their doubts. For all that they did
+not admit thy superior merits. It is for this that thou art pale and
+lean. Verily, though destitute of wealth and intelligence and Vedic lore,
+thou desirest yet, with the aid of thy energy alone, to accomplish
+something great. It is for this that thou art pale and lean. It seems
+that although thou art resolved to undergo severe austerities by retiring
+into the forest, yet thy kinsmen art not favourably inclined towards this
+project of thine. It is this for that thou art pale and lean. Some
+neighbour of thine, possessed of great wealth and endued with youth and
+handsome features, verily, covets thy dear spouse. It is for this that
+thou art pale and lean. The words spoken by thee, even when excellent, in
+the midst of wealthy men, are not regarded by them as wise or well-timed.
+It is for this that thou art pale and lean. Some dear kinsman of thine,
+destitute of intelligence though repeatedly instructed in the scriptures,
+has become angry. Thou hast not succeeded in pacifying him. It is for
+this that thou art pale and lean. Verily, some-body, having first set
+thee to the accomplishment of some object desirable to thee is now
+seeking to snatch the fruit thereof from thy grasp. It is for this that
+thou art pale and lean. Verily, though possessed of excellent
+accomplishments and worshipped by all on that account, thou art yet
+regarded by thy kinsmen as worshipped for their sake and not for thy own.
+It is for this that thou art pale and lean. Verily, through shame thou
+art unable to give out some purpose in thy heart, moved also by the
+inevitable delay that will occur in its accomplishment. It is for this
+that thou art pale and lean. Verily, thou desirest, with the aid of thy
+intelligence, to bring under thy influence, diverse persons with diverse
+kinds of understandings and inclinations. It is for this that thou art
+pale and lean.[537] Destitute of learning, without courage, and without
+much wealth, thou seekest such fame as is won by knowledge and prowess
+and gifts. Verily, it is for this that thou hast been pale and lean. Thou
+hast not been able to acquire something upon which thou hast set thy
+heart for a long time. Or, that which thou seekest to do is sought to be
+undone by somebody else. It is for this that thou art pale and lean.
+Verily, without being able to see any fault on thy part, thou hast been
+cursed by somebody. It is for this that thou art pale and lean.[538]
+Destitute of both wealth and accomplishments thou seekest in vain to
+dispel the grief of thy friends and the sorrows of sorrowing men. It is
+for this that thou art pale and lean. Beholding righteous persons the
+domestic mode of life, unrighteous persons living according to the forest
+mode, and emancipated persons attached to domesticity and fixed abodes,
+thou hast become pale and lean. Verily, thy acts connected with
+Righteousness, with Wealth, and with Pleasure, as also the well-timed
+words spoken by thee, do not bear fruit. It is for this that thou art
+pale and lean. Though endued with wisdom, yet desirous of living, thou
+livest with wealth obtained by thee in gift from somebody of evil
+conduct. It is for this that thou art pale and lean. Beholding
+unrighteousness increasing on every side and righteousness languishing,
+thou art filled with grief. It is for this that thou art pale and lean.
+Urged by time thou seekest to please all thy friends even when they are
+disputing and ranged on sides opposite to one another. It is for this
+that thou art pale and lean. Beholding persons possessed of Vedic lore
+engaged in improper acts, and persons of learning unable to keep their
+senses under control, thou art filled with grief. It is for this that
+thou art pale and lean.' Thus praised, the Rakshasa worshipped that
+learned Brahmana in return, and making him his friend and bestowing
+sufficient wealth upon him in gift, let him off (without devouring him).'"
+
+
+
+SECTION CXXV
+
+"Yudhishthira said, 'Tell me, O grandsire, how a poor man, desirous of
+achieving his own good, should bear himself after having acquired the
+status of humanity and come into this region of acts that is so difficult
+to attain. Tell me also what is the best of all gifts, and what should be
+given under what circumstances. Tell me, O son of Ganga, who art truly
+deserving of honour and worship. It behoveth thee to discourse to us on
+these mysteries.'
+
+"Vaisampayana continued, 'Thus questioned by that famous monarch, viz.,
+the son of Pandu, Bhishma explained (in these words) unto that king these
+high mysteries appertaining to duty.'
+
+"Bhishma said, 'Listen to me with concentrated attention, O king, as I
+explain to thee, O Bharata, these mysteries appertaining to duties, after
+the same manner in which the holy Vyasa had explained them to me in days
+of yore. This subject is a mystery to the very deities, O monarch. Yama
+of stainless deeds, with the aid of vows well-observed and Yoga
+meditation, had acquired the knowledge of these mysteries as the high
+fruits of his penances.[539] What pleases what deity, what pleases the
+Pitris, the Rishis, the Pramathas (associates of Mahadeva), the goddess
+Sri, Chitragupta (the recording assistant of Yama), and the mighty
+Elephants at the cardinal points of the compass, what constitutes the
+religion of the Rishis--the religion, which has many mysteries and which
+is productive of high fruits,--the merits of what are called great gifts,
+and the merits that attach to all the sacrifices, he who knows these, O
+sinless one, and knowing acts according to his knowledge, becomes freed
+from stains if he has stains and acquires the merits indicated. Equal to
+ten butchers is one oilman. Equal to ten oilmen is one drinker of
+alcohol. Equal to ten drinkers of alcohol is one courtezan. Equal to ten
+courtezans is a single (territorial) chief.[540] A great king is said to
+be equal to half of these all. Hence, one should not accept, gifts from
+these. On the other hand, one should attend to the science, that is
+sacred and that has righteousness for its indications, of the aggregate
+of three (viz., Religion, Wealth, and Pleasure). Amongst these, Wealth
+and Pleasure are naturally attractive. Hence, one should, with
+concentrated attention, listen to the sacred expositions of Religion (in
+particular), for the fruits are very great of listening to the mysteries
+of Religion. One should certainly hear every topic connected with
+Religion as ordained by the deities themselves. In it is contained the
+ritual in respect of the Sraddha in which have been declared the
+mysteries connected with the Pitris. The mysteries connected with all the
+deities have also been explained there. It comprehends the duties and
+practices, productive of great merit, of the Rishis also, together with
+the mysteries attaching to them. It contains an exposition of the merits
+o f great sacrifices and those that attach to all kinds of gifts. Those
+men who always read the scriptures bearing on these topics, those who
+bear them properly in their mind, and he who, having listened to them,
+follows them in practice, are all regarded to be as holy and sinless as
+the puissant Narayana himself. The merits that attach to the gift of
+kine, those that belong to the performance of ablutions in sacred waters,
+those that are won by the performance of sacrifices,--all these are
+acquired by that man who treats guests with reverence. They who listen to
+these scriptures, they who are endued with faith, and they who have a
+pure heart, it is well-known, conquer many regions of happiness. Those
+righteous men who are endued with faith, become cleansed of all stains
+and no sin can touch them. Such men always increase in righteousness and
+succeed in attaining to heaven. Once on a time, a celestial messenger,
+coming to the court of Indra of his own accord, but remaining invisible,
+addressed the chief of the deities in these words, 'At the command of
+those two deities who are the foremost of all physicians, and who are
+endued with every desirable attribute, I have come to this place where I
+behold human beings and Pitris and the deities assembled together. Why,
+indeed, is sexual congress interdicted for the man who performs a Sraddha
+and for him also who eats at a Sraddha (for the particular day)? Why are
+three rice-balls offered separately at a Sraddha? Unto whom should the
+first of those balls be offered? Unto whom should the second one be
+offered? And whose has it been said is the third or remaining one? I
+desire to know all this.' After the celestial messenger had said these
+words connected with righteousness and duty, the deities who were seated
+towards the east, the Pitris also, applauding that ranger of the sky,
+began as follows.'
+
+"The Pitris said, 'Welcome art thou, and blessings upon thee! Do thou
+listen, O best of all rangers of the sky! The question thou hast asked is
+a high one and fraught with deep meaning. The Pitris of that man who
+indulges in sexual congress on the day he performs a Sraddha, or eats at
+a Sraddha have to lie for the period of a whole month on his vital seed.
+As regards the classification of the rice-balls offered at a Sraddha, we
+shall explain what should be done with them one after another. The first
+rice-ball should be conceived as thrown into the waters. The second ball
+should be given to one of the wives to eat. The third ball should be cast
+into the blazing fire. Even this is the ordinance that has been declared
+in respect of the Sraddha. Even this is the ordinance that is followed in
+practice according to the rites of religion. The Pitris of that man who
+act according to this ordinance become gratified with him and remain
+always cheerful. The progeny of such a man increases and inexhaustible
+wealth always remains at his command.'
+
+"The celestial messenger said, 'Thou hast explained the division of the
+rice-balls and their consignment one after another to the three (viz.,
+water, the spouse, and the blazing fire), together with the reasons
+thereof.[541] Whom does that rice-tall which is consigned to the waters
+reach? How does it, by being so consigned, gratify the deities and how
+does it rescue the Pitris? The second ball is eaten by the spouse. That
+has been laid down in ordinance. How do the Pitris of that man (whose
+spouse eats the ball) become the eaters thereof? The last ball goes into
+the blazing fire. How does that ball succeed in finding its way to thee,
+or who is he unto whom it goes? I desire to bear this,--that is, what are
+the ends attained by the rice-balls offered at Sraddhas when thus
+disposed of by being cast into the water, given to the spouse, and thrown
+into the blazing fire!
+
+"The Pitris said, 'Great is this question which thou hast asked. It
+involves a mystery and is fraught with wonder. We have been exceedingly
+gratified with thee, O ranger of the sky! The very deities and the Munis
+applaud acts done in honour of the Pitris. Even they do not know what the
+certain conclusions are of the ordinances in respect of the acts done in
+honour of the Pitris. Excepting the high souled, immortal, and excellent
+Markandeya, that learned Brahmana of great fame, who is ever devoted to
+the Pitris, none amongst them is conversant with the mysteries of the
+ordinances in respect of the Pitris. Having heard from the holy Vyasa
+what the end is of the three rice-balls offered at the Sraddha, as
+explained by the Pitris themselves in reply to the question of the
+celestial messenger, I shall explain the same to thee. Do thou hear, O
+monarch, what the conclusions are with respect to the ordinances about
+the Sraddha. Listen with rapt attention, O Bharata, to me as I explain
+what the end is of the three rice-balls. That rice-ball which goes into
+water is regarded as gratifying the deity of the moon. That deity, thus
+gratified, O thou of great intelligence, gratifies in return the other
+deities and the Pitris also with them. It has been laid down that the
+second rice-ball should be eaten by the spouse (of the man that performs
+the Sraddha). The Pitris, who are ever desirous of progeny, confer
+children on the woman of the house. Listen now to me as I tell thee what
+becomes of the rice-ball that is cast into the blazing fire. With that
+ball the Pitris are gratified and as the result thereof they grant the
+fruition of all wishes unto the person offering it. I have thus told thee
+everything about the end of the three rice-balls offered at the Sraddha
+and consigned to the three (viz., water, the spouse, and the fire). That
+Brahmana who becomes the Ritwik at a Sraddha constitutes himself, by that
+act, the Pitri of the person performing the Sraddha. Hence, he should
+abstain that day from sexual intercourse with even his own spouse[542]. O
+best of all rangers of the sky, the man who eats at Sraddha should bear
+himself with purity for that day. By acting otherwise, one surely incurs
+the faults I have indicated. It cannot be otherwise. Hence, the Brahmana
+who is invited to a Sraddha for eating the offerings should eat them
+after purifying himself by a bath and bear himself piously for that day
+by abstaining from every kind of injury or evil. The progeny of such a
+person multiply and he also who feeds him reaps the same reward.'
+
+"Bhishma continued, 'After the Pitris said so, a Rishi of austere
+penances, named Vidyutprabha, whose form shone with splendour like that
+of the sun, spoke. Having heard those mysteries of religion as propounded
+by the Pitris, he addressed Sakra, saying, 'Stupefied by folly, men slay
+numerous creatures born in the intermediate orders, such as worms and
+ants and snakes and sheep and deer and birds. Heavy is the measure of sin
+they incur by these acts. What, however, is the remedy? When this
+question was asked, all the gods and Rishis endued with wealth of
+penances and the highly blessed Pitris, applauded that ascetic.'
+
+"Sakra said, 'Thinking in one's mind of Kurukshetra and Gaya and Ganga
+and Prabhasa and the lakes of Pushkara, one should dip one's head in
+water. By so doing one becomes cleansed of all one's sins like Chandramas
+freed from Rahu. One should bathe in this way for three days in
+succession and then fast for every day. Besides this, one should touch
+(after bathing) the back of a cow and bow one's head to her tail.
+Vidyutprabha, after this, once more addressing Vasava, said, 'I shall
+declare a rite that is more subtle. Listen to me, O thou of a hundred
+sacrifices. Rubbed with the astringent powder of the hanging roots of the
+banian and anointed with the oil of Priyangu, one should eat the
+Shashtika paddy mixed with milk. By so doing one becomes cleansed of all
+one's sins[543]. Listen now to another mystery unknown to many but which
+was discovered by the Rishis with the aid of meditation. I heard it from
+Vrihaspati while he recited it in the presence of Mahadeva. O chief of
+the deities, do thou hear it with Rudra in thy company, O lord of Sachi!
+If a person, ascending a mountain, stands there on one foot, with arms
+upraised and joined together, and abstaining from food looks at a blazing
+fire, he acquires the merits of severe penances and obtains the rewards
+that attach to fasts. Heated by the rays of the sun, he becomes cleansed
+of all his sins. One who acts in this way in both the summer and the
+winter seasons, becomes freed from every sin. Cleansed of every sin, one
+acquires a splendour of complexion for all time. Such a man blazes with
+energy like the Sun or shines in beauty like the Moon!' After this, the
+chief of the deities, viz., he of a hundred sacrifices, seated in the
+midst of the gods, then sweetly addressed Vrihaspati, saying these
+excellent words, 'O holy one, do thou duly discourse on what those
+mysteries of religion are that are fraught with happiness to human
+beings, and what the faults are which they commit, together with the
+mysteries that attach to them!'
+
+"Vrihaspati said, 'They who pass urine, facing the sun, they who do not
+show reverence for the wind, they who do not pour libations on the
+blazing fire, they who milk a cow whose calf is very young, moved by the
+desire of obtaining from her as much milk as possible, commit sins. I
+shall declare what those faults are, O lord of Sachi! Do thou listen to
+me. The Sun, Wind, the bearer of sacrificial oblations, O Vasava, and
+kine who are the mothers of all creatures, were created by the Self born
+himself, for rescuing all the worlds, O Sakra! These are the deities of
+human beings. Listen all of ye to the conclusions of religion. Those
+wicked men and wicked women who pass urine facing the sun, live in great
+infamy for six and eighty years. That man, O Sakra, who cherishes no
+reverence for the wind, gets children that fall away prematurely from the
+womb of his spouse. Those men who do not pour libations on the blazing
+fire find that the fire, when they do ignite it for such rites as they
+wish to perform, refuses to eat their libations[544]. Those men who drink
+the milk of kine whose calves are very young, never get children for
+perpetuating their races.[545] Such men see their children, die and their
+races shrink. Even these are the consequences of the acts referred to, as
+observed by regenerate persons venerable for age in their respective
+races. Hence, one should always avoid that which has been interdicted,
+and do only that which has been directed to be done, if one is desirous
+of achieving prosperity. This that I say unto thee is very true.' After
+the celestial preceptor had said this, the highly blessed deities, with
+the Maruts, and the highly blessed Rishis questioned the Pitris, saying,
+'Ye Pitris, at what acts of human beings, who are generally endued with
+little understanding, do ye become gratified? What gifts, made in course
+of such rites as are gone through for improving the position of deceased
+persons in the other world, become inexhaustible in respect of their
+efficacy?[546] By performing what acts can men become freed from the debt
+they owe to the Pitris? We desire to hear this. Great is the curiosity we
+feel.'
+
+"The Pitris said, 'Ye highly blessed ones, the doubt existing in your
+minds has been properly propounded. Listen as we declare what those acts
+are of righteous men that gratify us. Bulls endued with blue complexion
+should be set free. Gifts should be made to us, on the day of the new
+moon, of sesame seeds and water. In the season of rains, lamps should be
+lighted. By these acts of men, they can free themselves from the debt
+they owe to the Pitris.[547] Such gifts never become vain. On the other
+hand, they become inexhaustible and productive of high fruits. The
+gratification we derive from them is regarded to be inexhaustible. Those
+men who, endued with faith, beget offspring, rescue their deceased
+ancestors from miserable Hell'. Hearing these words of the Pitris,
+Vriddha-Gargya, possessed of wealth of penances and high energy, became
+filled with wonder so that the hair on his body stood erect. Addressing
+them he said, 'Ye that are all possessed of wealth of penances, tell us.
+what the merits are that attach to the setting free of bulls endued with
+blue complexion. What merits, again, attach to the gift of lamps in the
+season of rains and the gift of water with sesame seeds?'
+
+"The Pitris said, 'If a bull of blue complexion, upon being set free,
+raises a (small) quantity of water with its tail, the Pitris (of the
+person that has set that bull free) become gratified with that water for
+full sixty thousand years. The mud such a bull raises with its horns from
+the banks (of a river or lake), succeeds, without doubt, in sending the
+Pitris (of the person that sets the animal free) to the region of Soma.
+By giving lamps in the season of rains, one shines with effulgence like
+Soma himself. The man who gives lamps is never subject to the attribute
+of Darkness. Those men who make gifts, on the day of the new moon, of
+sesame seeds and water, mixed with honey and using a vessel of copper, O
+thou that art possessed of wealth of penances, are regarded as duly
+performing a Sraddha with all its mysteries. These men get children of
+sound health and cheerful minds. The merit acquired by the giver of the
+Pinda (to the Pitris) takes the form of the growth of his race. Verily,
+he who performs these acts with faith, becomes freed from the debt he
+owes to the Pitris. Even thus has been laid down the proper time for the
+performance of the Sraddha, the ordinance in respect of the rites to be
+observed, the proper person that should be fed at the Sraddha, and the
+merits that attach to it. I have declared everything to thee in due
+order.'
+
+
+
+SECTION CXXVI
+
+"Bhishma said, 'The chief of the deities, Indra, after the Pitri has
+ceased to speak, addressed the puissant Hari, saying, 'O Lord, what are
+those acts by which thou becomest gratified? How, indeed, do men succeed
+in gratifying thee?'
+
+"Vishnu said, "That which I greatly hate is the detraction of Brahmanas;
+without doubt, if the Brahmanas are worshipped, I regard myself
+worshipped. All superior Brahmanas should always be saluted with
+reverence, after feeding them with hospitality. One should reverence
+one's own feet also (in the evening). I am gratified with men who act in
+this way, as also with those who worship and make offerings to the whirl
+that is noticeable on cowdung (when it first drops from the cow)[548].
+They who behold a Brahmana that is a dwarf in stature, or a boar that has
+just risen from water and that bears on his head a quantity of mud taken
+up from the bank, have never to meet with any evil. They become freed
+from every sin. That man who worships every day the Aswattha (Ficus
+religiosa) and the substance called Gorochana and the cow, is regarded as
+worshipping the whole universe with the deities and Asuras and human
+beings. Verily, staying within these, I accept, in my own form, the
+worship that is offered to them. The worship that is offered to these is
+the worship offered to me. This has been so as long as the worlds have
+been created. Those men of little understanding that worship me in a
+different way worship me in vain, for the worship of that kind I never
+accept. Verily, the worship of other kinds is not at all gratifying to
+me.'
+
+"Indra said, 'Why dost thou applaud the circular marks on cowdung, the
+feet, the boar, the Brahmana that is a dwarf in stature, and mud raised
+up from the soil? It is thou who createst and it is thou who destroyest
+them. Thou art the eternal nature of all mortal or transitory things:'
+
+"Bhishma continued, 'Hearing these words of Indra. Vishnu smiled a little
+and then said, 'It was with my circular disc that the Daityas were slain.
+It was with my two feet that the world was covered. Assuming the form of
+a boar I slew Hiranyaksha. Assuming the form of a dwarf I conquered (the
+Asura) king Vali. Those high-souled men who worship these gratify me.
+Verily, they who worship me in these forms never meet with discomfiture.
+If one beholding a Brahmana leading the Brahmacharya mode of life arrived
+at one's house, offers unto him the first portion of one's food that
+belongs as of right to a Brahmana, and eats what remains thereafter, one
+is regarded as eating Amrita. If one, after adoring the morning twilight,
+stands with face directed towards the sun, one reaps the merit that
+attaches to the performance of ablutions in all tirthas and becomes
+cleansed of all sins. Ye Rishis possessed of wealth of penances, I have
+told you in details what constitutes a great mystery. On what else shall
+I discourse unto you? Tell me your doubts.'
+
+"Baladeva said, 'Listen now to another great mystery that is fraught with
+happiness to men. Ignorant persons, unacquainted with it, meet with much
+distress at the hands of other creatures. That man who, rising at early
+dawn, touches a cow, ghee, and curds, as also mustard seeds and the
+larger variety thereof called Priyangu, becomes cleansed of all sins. As
+regards Rishis possessed of wealth of penances, they always avoid all
+creatures both before and behind, as also all that is impure while
+performing Sraddhas.[549]
+
+"The deities said, 'If a person, taking a vessel of copper, filling it
+with water, and facing the east, resolves upon a fast or the observance
+of a particular vow, the deities become gratified with him and all his
+wishes become crowned with success. By observing fasts, or vows in any
+other way, men of little understandings gain nothing.[550] In uttering
+the resolution about the observance of fasts and in making offerings to
+the deities, the use of a vessel of copper is preferable. In presenting
+the offerings to the deities, in (giving and accepting) alms, in
+presenting the ingredients of the Arghya and in offering oblations of
+water mixed with sesame seeds to the Pitris, a vessel of copper should be
+used. By doing these acts in any other way, one acquires little merit.
+Even these mysteries have been laid down relating to how the deities are
+gratified.'
+
+"Dharma said, 'The offerings made in all rites in honour of the deities
+and in those in honour of the Pitris should never be given away to a
+Brahmana that has accepted service under the king, or that rings the bell
+or attends to subsidiary duties in acts of worship or at Sraddhas, or
+that keeps kine, or that is engaged in trade, or that follows some art as
+a profession, or that is an actor, or that quarrels with friends or that
+is destitute of Vedic studies, or that marries a Sudra woman[551]. The
+performer of the Sraddha who gives away such offerings unto such a
+Brahmana falls away from prosperity and multiplies not his race. He
+fails, again, to gratify his Pitris by doing such an act. From the house
+of that person whence a guest returns unsatisfied, the Pitris, the
+deities, and the sacred fires, all return disappointed in consequence of
+such treatment of the guest. That man who does not discharge the duties
+of hospitality towards the guest arrived at his abode, comes to be
+regarded as equally sinful with those that are slayers of women or of
+kine, that are ungrateful towards benefactors, that are slayers of
+Brahmanas, or that are violators of the beds of their preceptors.'
+
+"Agni said, 'Listen ye with concentrated attention. I shall recite the
+demerits of that man of wicked understanding who lifts up his feet for
+striking therewith a cow or a highly blessed Brahmana or a blazing fire.
+The infamy of such a man spreads throughout the world and touches the
+confines of heaven itself. His Pitris become filled with fear. The
+deities also become highly dissatisfied on his account. Endued with great
+energy, Fire refuses to accept the libations poured by him. For a hundred
+lives he has to rot in hell. He is never rescued at any time. One should,
+therefore, never touch a cow with one's feet, or a Brahmana of high
+energy, or a blazing fire, if one is endued with faith and desires one's
+own good. These are the demerits declared by me of one who lifts up one's
+feet towards these three.'
+
+"Viswamitra said, 'Listen to a high mystery that is unknown to the
+generality of men and that is connected with religion. He who offers the
+Pitris rice boiled in sugared milk, sitting with face directed to the
+south at noontide in the shade caused by an elephant's body, in the month
+of Bhadrapada, under the constellation Magha, acquires great merits.
+Listen to what those merits are. The man who makes such an offering to
+the Pitris under such circumstances, is regarded as performing a great
+Sraddha each year for thirteen years in succession.'[552]
+
+"The kine said, 'That man becomes cleansed of all his sins who adores a
+cow with these Mantras, viz., 'O Vahula, O Samanga, O thou that art
+fearless everywhere, O thou that art forgiving and full of
+auspiciousness, O friend, O source of all plenty, in the region of
+Brahman, in days of yore, thou wert present with thy calf in the
+sacrifice of Indra, the wielder of the thunderbolt. Thou tookest thy
+station in the firmament and in the path of Agni. The deities with Narada
+among them adored thee on that occasion by calling thee Sarvamsaha. Such
+man attains to the region of Purandara. He acquires, besides, the merits
+that attach to kine, and the splendour of Chandramas also. Such a man
+becomes freed from every sin, every fear, every grief. At the end, he
+obtains residence in the happy region of the Thousand-eyed Indra!'
+
+"Bhishma continued, 'After this, the highly blessed and celebrated seven
+Rishis, with Vasishtha at their head, rose and circumambulating the
+Lotus-born Brahman, stood around him with hands joined in reverence.
+Vasishtha, that foremost of all persons conversant with Brahma, became
+their spokesman and asked this question that is beneficial to every
+creature, but especially so to Brahmanas and Kshatriyas, 'By doing what
+acts may men of righteous conduct who are, however, destitute of the good
+of this world, succeed in acquiring merits attaching to sacrifices?'
+Hearing this question of theirs, the Grandsire Brahman began to say what
+follows.'
+
+"Brahman said, 'Excellent is this question, ye highly blessed ones! It is
+at once auspicious and high and fraught with a mystery. This question
+that ye have put is subtil and is fraught with high benefit to mankind.
+Ye Rishis possessed of wealth of penances, I shall recite everything to
+you in detail. Do ye listen with attention to what I say as to how men
+acquire the merits attaching to sacrifices (even when they are unable to
+perform them through poverty.) In the lighted fortnight of the month of
+Pausha, when the constellation Rohini is in conjunction, if one,
+purifying oneself by a bath, lies under the cope of heaven, clad in a
+single piece of raiment, with faith and concentrated attention, and
+drinks the rays of the moon, one acquires the merits that attach to the
+performance of great sacrifices. Ye foremost of regenerate persons, this
+is a high mystery that I declare unto you in reply to your questions, ye
+that are possessed of insight into the subtil truths of all topics of
+enquiry.'"
+
+
+
+SECTION CXXVII
+
+"Vibhavasu (otherwise called Surya) said, 'There are two offerings. One
+of those consists of a palmful of water and the other called Akshata
+consists of rice-grains with ghee. One should, on the day of the full
+moon, stand facing that bright orb and make unto him the two offerings
+mentioned, viz., a palmful of water and the rice-grains with ghee called
+Akshata. The man who presents these offerings is said to adore his sacred
+fire. Verily, he is regarded as one that has poured libations on the
+three (principal) fires. That man of little understanding who cutteth
+down a large tree on the day of the new moon, becomes stained with the
+sin of Brahmanicide. By killing even a single leaf one incurs that sin.
+That foolish man who chews a tooth-brush on the day of the new moon is
+regarded as injuring the deity of the moon by such an act. The Pitris of
+such a person become annoyed with him.[553] The deities do not accept the
+libations poured by such a man on days of the full moon and the new moon.
+His Pitris become enraged with him, and his race and the family become
+extinct.'
+
+"Sree said, 'That sinful house, in which eating and drinking vessels and
+seats and beds lie scattered, and in which women are beaten, the deities
+and Pitris leave in disgust. Verily, without accepting the offerings made
+unto them by the owners of such houses, the deities and the Pitris fly
+away from such a sinful habitation.'
+
+"Angiras said, 'The offspring of that man increase who stands every night
+for a full year under a Karanjaka tree with a lamp for lighting it, and
+holds besides in his hand the roots of the Suvarchala plant.'[554]
+
+"Gargya said, 'One should always do the duties of hospitality to one's
+guests. One should give lamps in the hall or shed where sacrifices are
+performed. One should avoid sleep during the day, and abstain from all
+kinds of flesh or food. One should never injure kine and Brahmanas. One
+should always recite names of the Pushkara lakes and the other sacred
+waters. Such a course of duty, is the foremost. Even this constitutes a
+high religion with its mysteries. If observed in practice, it is sure to
+produce great consequences. If a person performs even a hundred
+sacrifices, he is doomed to see the exhaustion of the merits attaching to
+the libations poured therein. The duties, however, which I have mentioned
+are such that when observed by a person endued with faith, their merit
+becomes inexhaustible. Listen now to another high mystery concealed from
+the view of many. The deities do not accept the libations (poured upon
+the fire) on the occasion of Sraddhas and rites in their honour or on the
+occasion of those rites that are performable on ordinary lunar days or on
+the especially sacred days of the full moon and the new moon, if they
+behold a woman in her season of impurity or one that is the daughter of a
+mother afflicted with leprosy. The Pitris of the man who allows such a
+woman to come near the place where the Sraddha is being performed by him,
+do not become gratified with him for thirteen years. Robed in raiment of
+white, and becoming pure in body and mind, one should invite Brahmanas
+and cause them to utter their benedictions (when one performs the
+Sraddha). On such occasions one should also recite the Bharata. It is by
+observing all these that the offerings made at Sraddhas become
+inexhaustible.'
+
+"Dhaumya said, 'Broken utensils, broken bedsteads, cocks and, dogs, as
+also such trees as have grown within the dwelling houses, are all
+inauspicious objects. In a broken utensil is Kali himself, while in a
+broken bedstead is loss of wealth. When a cock or a dog is in sight, the
+deities do not eat the offerings made to them. Under the roots of a tree
+scorpions and snakes undoubtedly find shelter. Hence, one should never
+plant a tree within one's abode.'[555]
+
+"Jamadagni said, 'That man whose heart is not pure is sure to go to Hell
+even if he adores the deities in a Horse-sacrifice or in a hundred
+Vajapeya sacrifices, or if he undergoes the severest austerities with
+head downmost. Purity of heart is regarded as equal to sacrifices and
+Truth. A very poor Brahmana, by giving only a Prastha of powdered barley
+with a pure heart unto a Brahmana, attained to the region of Brahman
+himself. This is a sufficient proof (of the importance of purity of
+heart).'"
+
+
+
+SECTION CXXVIII
+
+"Vayu said, 'I shall recite some duties the observance of which is
+fraught with happiness to mankind. Do ye listen also with concentrated
+attention to certain transgressions with the secret causes upon which
+they depend. That man who offers for the four months of the rainy season
+sesame and water (unto the Pitris), and food, according to the best of
+his power, unto a Brahmana well-conversant with the duties, who duly
+pours libations on the sacred fire, and makes offerings of rice boiled in
+sugared milk, who gives lamps in honour of the Pitris, with sesame and
+water,--verily he who does all this with faith and concentrated attention
+acquires all the merits that attach to a hundred sacrifices in which
+animals are offered to the deities. Listen to this other high mystery
+that is unknown to all. That man who thinks it all right when a Sudra
+ignites the fire upon which he is to pour libations or who does not see
+any fault when women who are incompetent to assist at Sraddhas and other
+rites are allowed to assist at them, really becomes stained with
+sin[556]. The three sacrificial fires become enraged with such a person.
+In his next life he has to take birth as a Sudra. His Pitris, together
+with the deities are never gratified with him. I shall now recite what
+the expiations are which one must go through for cleansing oneself from
+such sins. Listen to me with attention. By performing those expiatory
+acts, one becomes happy and free from fever. Fasting all the while, one
+should, for three days, with concentrated attention, pour libation, on
+the sacred fire, of the urine of the cow mixed with cowdung and milk and
+ghee. The deities accept the offerings of such a man on the expiration of
+a full year. His Pitris also, when the time comes for him for performing
+the Sraddha, become gratified with him. I have thus recited what is
+righteous and what is unrighteous, with all their unknown details, in
+respect of human beings desirous of attaining to heaven. Verily, men who
+abstain from these transgressions or who having committed them undergo
+the expiatory rites indicated, succeed, in attaining to heaven when they
+leave this world."
+
+
+
+SECTION CXXIX
+
+"Lomasa said, 'The Pitris of those men who, without having wedded wives
+of their own, betake themselves to the wives of other people, become
+filled with disappointment when the time for the Sraddhas comes. He who
+betakes himself to the wives of other people, he who indulges in sexual
+union with a woman that is barren, and he who appropriates what belongs
+to a Brahmana, are equally sinful. Without doubt, the Pitris of such
+people cut them off without desiring to have any intercourse with them.
+The offerings they make fail to gratify the deities and the Pitris.
+Hence, one should always abstain from sexual congress with women that are
+the wedded wives of others, as also with women that are barren. The man
+who desires his own good should not appropriate what belongs to a
+Brahmana. Listen now to another mystery, unknown to all with regard to
+religion. One should, endued with faith, always do the bidding of one's
+preceptor and other seniors. On the twelfth lunar day, as also on the day
+of the full moon, every month, one should make gifts unto Brahmanas of
+ghee and the offerings that constitute Akshata. Listen to me as I say
+what the measure is of the merit that such a person acquires. By such an
+act one is said to increase Soma and the Ocean. Vasava, the chief of the
+celestials, confers upon him a fourth part of the merits that attach to a
+Horse-sacrifice. By making such gifts, a person becomes endued with great
+energy and prowess. The divine Soma, well-pleased with him, grants him
+the fruition of his wishes. Listen now to another duty, together with the
+foundation on which it rests, that is productive of great merit. In this
+age of Kali, that duty, if performed, brings about much happiness to men.
+That man who, rising at early dawn and purifying himself by a bath,
+attires himself in white robes and with the concentrated attention makes
+gifts unto Brahmanas of vessels full of sesame seeds, who makes offerings
+unto the Pitris of water with sesame seeds and honey, and who gives lamps
+as also the food called Krisara acquires substantial merits. Listen to me
+as I say what those merits are. The divine chastiser of Paka has ascribed
+these merits to the gift of vessels of copper and brass filled with
+sesame seeds. He who makes gifts of kine, he who makes gifts of land that
+are productive of eternal merit, he who performs the Agnishtoma sacrifice
+with copious presents in the form of Dakshina to the Brahmanas, are all
+regarded by the deities as acquiring, merits equal to those which one
+acquires by making gifts of vessels filled with sesame seeds. Gifts of
+water with sesame seeds are regarded by the Pitr is as productive of
+eternal gratification to them. The grandsires all become highly pleased
+with gifts of lamps and Krisara. I have thus recited the ancient
+ordinance, laid down by the Rishis, that is highly applauded by both the
+Pitris and the deities in their respective regions.'"
+
+
+
+SECTION CXXX
+
+"Bhishma said, 'The Rishis there assembled, together with the Pitris and
+the deities, then, with concentrated attention, questioned Arundhati (the
+spouse of Vasishtha) who was endued with great ascetic merit. Possessed
+of abundant wealth of penances, Arundhati was equal to her husband, the
+high-souled Vasishtha in energy for in both vows and conduct she was her
+husband's equal. Addressing her they said, 'We desire to hear from thee
+the mysteries of duty and religion. It behoveth thee, O amiable lady, to
+tell us what thou regardest as a high mystery.'
+
+"Arundhati said, 'The great progress I have been able to achieve in
+penances is due to your consideration for me in thus remembering my poor
+self. With your gracious permission I shall now discourse on duties that
+are eternal, on duties that are high mysteries. I shall discourse thereon
+with the causes on which they depend. Listen to me as I discourse to you
+elaborately. A knowledge of these should be imparted unto him only that
+is possessed of faith or that has a pure heart. These four, viz., he that
+is bereft of faith, he that is full of pride, he that is guilty of
+Brahmanicide, and he that violates the bed of his preceptor, should never
+be talked to. Religion and duty should never be communicated unto them.
+The merits acquired by a person who gives away a Kapila cow every day for
+a period of two and ten years, or by a person who adores the deities
+every month in a sacrifice, or by him who gives away hundreds of
+thousands of kine in the great Pushkara, do not come up to those that are
+his with whom a guest is gratified. Listen now to another duty whose
+observance is fraught with happiness to mankind. It should be observed
+with its secret ritual by a person endued with faith, Its merits are
+certainly high. Listen to what they are. If a person, rising at early
+dawn and taking with him a quantity of water and a few blades of Kusa
+grass, proceeds into a cow-pen and arriving there washes a cow's horns by
+sprinkling thereon that water with those blades of Kusa grass and then
+causes the water to drip down on his own head, he is regarded, in
+consequence of such a bath, as one that has performed his ablutions in
+all the sacred waters that the wise have heard to exist in the three
+worlds and that are honoured and resorted to by Siddhas and Charanas.'
+After Arundhati had said these words, all the deities and Pitris
+applauded her, saying, 'Excellent, Excellent,' Indeed, all the beings
+there were highly gratified and all of them worshipped Arundhati.'
+
+"Brahman said, 'O highly blessed one, excellent is the duty that thou
+hast enunciated, together with its secret ritual. Praise be to thee! I
+grant thee this boon, viz., that thy penances will continually increase!'
+
+"Yams said, 'I have heard from thee an excellent and agreeable discourse.
+Listen now to what Chitragupta has said and what is agreeable to me.
+Those words relate to duty with its secret ritual, and are worthy of
+being heard by the great Rishis, as also by men endued with faith and
+desirous of achieving their own good. Nothing is lost of either piety or
+sin that is committed by creatures. On days of the full moon and the new
+moon, those acts are conveyed to the sun where they rest. When a mortal
+goes into the region of the dead, the deity of the sun bears witness to
+all his acts. He that is righteous acquires the fruits of his
+righteousness there. I shall now tell you of some auspicious duties that
+are approved by Chitragupta. Water for drink, and lamps for lighting
+darkness, should always be given, as also sandals and umbrellas and
+Kapila kine with due rites. In Pushkara especially should one make the
+gift of a Kapila cow unto a Brahmana conversant with the Vedas. One
+should also always maintain one's Agnihotra with great care. Here is
+another duty which was proclaimed by Chitragupta. It behoveth them that
+are the best of creatures to listen to what the merits are of that duty
+separately. In course of time, every creature is destined to undergo
+dissolution. They that are of little understanding meet with great
+distress in the regions of the dead, for they become afflicted by hunger
+and thirst. Indeed, they have to rot there, burning in pain. There is no
+escape for them from such calamity. They have to enter into a thick
+darkness. I shall now tell you of those duties by performing which one
+may succeed in crossing such calamity. The performance of those duties
+costs very little but is fraught with great merit. Indeed, such
+performance is productive of great happiness in the other world. The
+merits that attach to the gift of water for drink are excellent. In the
+next world in especial, those merits are very high. For them that make
+gifts of water for drink there is ordained in the other world a large
+river full of excellent water. Indeed, the water contained in that river
+is inexhaustible and cool and sweet as nectar. He who makes gifts of
+water in this world drinks from that stream in the world hereafter when
+he goes thither. Listen now to the abundant merits that attach to the
+giving of lamps. The man who gives lamps in this world has never to even
+behold the thick darkness (of Hell). Soma and Surya and the deity of fire
+always give him their light when he repairs to the other world. The
+deities ordain that on every side of such a person there should be
+blazing light. Verily, when the giver of lights repairs to the world of
+the dead, he himself blazes forth in pure effulgence like a second Surya.
+Hence, one should give lights while here and water for drink in especial.
+Listen now to what the merits are of the person who makes the gift of a
+Kapila cow to a Brahmana conversant with the Vedas, especially if the
+gift be made in Pushkara. Such a man is regarded as having made a gift of
+a hundred kine with a bull, a gift that is productive of eternal merit.
+The gift of a single Kapila cow is capable of cleansing whatever sins the
+giver may be guilty of even if those sins be as grave. Brahmanicide, for
+the gift of a single Kapila cow is regarded as equal in point of merit to
+that of a hundred kine. Hence, one should give away a Kapila cow at that
+Pushkara which is regarded as the senior (of the two Tirthas known by
+that name) on the day of the full moon in the month of Karttika. Men that
+succeed in making such a gift have never to encounter distress of any
+kind, or sorrow, or thorns giving pain. That man who gives away a pair of
+sandals unto a superior Brahmana that is deserving of the gift, attains
+to similar merits. By giving away an umbrella a person obtains
+comfortable shade in the next world. (He will not have to be exposed to
+the sun). A gift made to a deserving person is never lost. It is certain
+to produce agreeable consequences to the giver.' Hearing these opinions
+of Chitragupta, Surya's hairs stood on their ends. Endued with great
+splendour, he addressed all the deities and the Pitris, saying 'Ye have
+heard the mysteries relating to duty, as propounded by the high-souled
+Chitragupta. Those human beings who, endued with faith, make these gifts
+unto high-souled Brahmanas, become freed from fear of every kind. These
+five kinds of men, stained with vicious deeds, have no escape. Verily, of
+sinful behaviour and regarded as the worst of men, they should never be
+talked to. Indeed they should always be avoided. Those five are he who is
+the slayer of a Brahmana, he who is the slayer of a cow, he who is
+addicted to sexual congress with other people's wives, he who is bereft
+of faith (in the Vedas), and he who derives his sustenance by selling the
+virtue of his wife. These men of sinful conduct, when they repair to the
+region of the dead, rot in hell like worms that live upon pus and blood.
+These five are avoided by the Pitris, the deities, the Snataka Brahmanas,
+and other regenerate persons that are devoted to the practice of
+penances.'"
+
+
+
+SECTION CXXXI
+
+"Bhishma said, 'Then all the highly blessed deities and the Pitris, and
+the highly blessed Rishis also, addressing the Pramathas, said,[557] 'Ye
+are all highly blessed beings. Ye are invisible wanderers of the night.
+Why do you afflict those men that are vile and impure and that are
+unclean? What acts are regarded as impediments to your power? What,
+indeed, are those acts in consequence of which ye become incompetent to
+afflict men? What are those acts that are destructive of Rakshasas and
+that prevent you from asserting your power over the habitations of men?
+Ye wanderers of the night, we desire to hear all this from you.'
+
+"The Pramathas said, 'Men are rendered unclean by acts of sexual
+congress. They who do not purify themselves after such acts, they who
+insult their superiors, they who from stupefaction eat different kinds of
+meat, the man also who sleeps at the foot of a tree, he who keeps any
+animal matter under his pillow while lying down for sleep, and he who
+lies down or sleeps placing the head where his feet should be placed or
+his feet where the head should be placed,--these men are regarded by us
+as unclean. Verily, these men have many holes. Those also are numbered in
+the same class who throw their phlegm and other unclean secretions into
+the water. Without doubt these men deserve to be slain and eaten up by
+us. Verily, we afflict those human beings who are given to such conduct.
+Listen now to what those acts are which are regarded as antidotes and in
+consequence of which we fail to do any injury to men. Those men upon
+whose persons occur streaks of Gorochana, or who hold Vachas in their
+hands, or who make gifts of ghee with those ingredients that go by the
+name of Akshata, or who place ghee and Akshata on their heads, or those
+who abstain from meat are incapable of being afflicted by us. That man in
+whose house the sacred fire burns day and night without being ever put
+out, or who keeps the skin or teeth of a wolf in his abode or a
+hill-tortoise, or from whose habitation the sacrificial smoke is seen to
+curl upwards, or who keeps a cat or a goat that is either tawny or black
+in hue, is free from our power. Verily, those householders who keep these
+things in their houses always find them free from the inroads of even the
+fiercest spirits that live on carrion. Those beings also, that like us
+range through different worlds in pursuit of pleasure, are unable to do
+any injury to such houses. Hence, ye deities, should men keep such
+articles in their houses,--articles that are destructive of Rakshasas
+(and other beings of the kind). We have thus told you everything about
+that respecting which ye had great doubts.'"
+
+
+
+SECTION CXXXII
+
+"Bhishma said, 'After this, the Grandsire Brahman, sprang from the
+primeval lotus and resembling the lotus (in agreeableness and fragrance),
+addressed the deities with Vasava, the lord of Sachi, at their
+head,--Yonder sits the mighty Naga who is a resident of the nether
+regions. Endued with great strength and energy, and with great prowess
+also, his name is Renuka. He is certainly a great being. Those mighty
+elephants endued with great energy and power, who hold the entire earth
+with her hills, waters, and lakes should be interviewed by this Renuka at
+your request. Let Renuka go to them and ask them about the mysteries of
+religion or duty.--Hearing these words of the Grandsire, the deities,
+with well-pleased minds commissioned (the elephant) Renuka to where those
+upholders of the world are.'"
+
+"Renuka, proceeding to where those elephants are, addressed them, saying,
+'Ye mighty creatures, I have been commanded by the deities and the Pitris
+to question you about the mysteries of religion and duty. I desire to
+bear you discourse on that subject in detail. Ye highly blessed ones, do
+ye discourse on the subject as your wisdom may dictate.'
+
+"The (eight) elephants standing in the eight quarters said, 'On the
+auspicious eighth day of the dark fortnight in the month of Karttika when
+the constellation Aslesha is in the ascendant, one should make gifts of
+treacle and rice. Casting aside wrath, and living on regulated diet, one
+should make these offerings at a Sraddha, uttering these mantras the
+while--Let Valadeva and other Nagas possessed of great strength, let
+other mighty snakes of huge bodies that are indestructible and eternal,
+and let all the other great snakes that have taken their birth in their
+race, make Vali offerings to me for the enhancement of my strength and
+energy. Verily, let my strength be as great as that of the blessed
+Narayana when he raised the submerged Earth!--Uttering these mantras, one
+should make Vali offerings upon an ant-hill. When the maker of day
+retires to his chambers in the west, upon the ant-hill selected should
+offerings be made of raw sugar and rice. The ant-hill should previously
+be scattered with Gajendra flowers, Offerings should also be made of blue
+cloths and fragrant unguents. If offerings are made in this way, those
+beings that live in the nether regions, bearing the weight of the upper
+regions upon their heads or shoulders, become well-pleased and gratified.
+As regards ourselves, we also do not feel the labour of upholding the
+Earth, in consequence of such offerings being made to us. Afflicted with
+the burden we bear, even this is what we think (beneficial for men),
+without the slightest regard for selfish concerns. Brahmanas and
+Kshatriyas and Vaisyas and Sudras, by observing this rule for a full
+year, fasting on each occasion, acquire great merits from such gifts. We
+think that the making of such Vali offerings on the ant-hill is really
+fraught with very superior merits. By making such offerings, one is
+regarded as doing the duties of hospitality for a hundred years to all
+the mighty elephants that exist in the three worlds.' Hearing these words
+of the mighty elephants, the deities and the Pitris and the highly
+blessed Rishis, all applauded Renuka."
+
+
+
+SECTION CXXXIII
+
+"Maheswara said, 'Searching your memories, excellent are the duties ye
+all have recited. Listen all of you now to me as I declare some mysteries
+relating to religion and duty. Only those persons whose understanding has
+been set on religion and who are possessed of faith, should be instructed
+in respect of those mysteries of duty and religion that are fraught with
+high merits. Hear what the merits are that become his who, with heart
+free from anxiety, gives food everyday, for a month, to kine and contents
+himself with one meal a day throughout such period. The kine are highly
+blessed. They are regarded as the most sacred of all sacred things.
+Verily, it is they that are upholding the three worlds with the deities,
+the Asuras, and human beings. Respectful services rendered to them are
+fraught with high merit and grave consequences. That man who every day
+gives food to kine advances every day in religious merit. Formerly, in
+the Krita age I had expressed my approval of these creatures. Afterwards
+Brahman, born of the primeval lotus, solicited me (to show kindness
+towards kine).[558] It is for this reason that a bull to this day stands
+as the device on my standard overhead. I always sport with kine. Hence
+should kine be worshipped by all. Kine are possessed of great power. They
+are givers of boons. If worshipped, they would grant boons. That person
+who gives food to kine even for a single day receives from those
+beneficent creatures for that act a fourth part of the merits he may win
+by all his good acts in life.'"
+
+
+
+SECTION CXXXIV
+
+"Skanda said, 'I shall now declare a duty that is approved of by me. Do
+ye listen to it with concentrated attention. That person who takes a
+little earth from the horns of a bull of blue complexion, smears his body
+therewith for three days, and then performs his ablutions, acquires great
+merits. Hear what those merits are. By such an act he would wash away
+every stain and evil, and attain to sovereign sway hereafter. As many
+times he takes his birth in this world, so many times does he become
+celebrated for his heroism. Listen now to another mystery unknown to all.
+Taking a vessel of copper and placing therein some cooked food after
+having mixed it with honey, one should offer it as Vali unto the rising
+moon on the evening of the day when that luminary is at full. Do ye
+learn, with faith, what the merits are of the person that acts in this
+way. The Sadhyas, the Rudras, the Adityas, the Viswedevas, the twin
+Aswins, the Maruts, and the Vasus, all accept that offering. By such an
+offering Soma increases as also the ocean, that vast receptacle of
+waters. This duty that is declared by me and that is unknown to all, if
+performed, is certainly fraught with great happiness.'
+
+"Vishnu said, 'That person who, endued with faith and freed from malice,
+listens every day with concentrated attention to the mysteries in respect
+of religion and duty that are preserved by the high-souled deities and
+those mysteries also of the same kind that are preserved by the Rishis,
+has never to succumb to any evil. Such a person becomes also freed from
+every fear. That man who, with his senses under thorough control, reads
+these sections which treat of these auspicious and meritorious duties,
+together with their mysteries,--duties that have been declared (by the
+previous speakers), acquires all the merits that attach to their actual
+performance. Sin can never overmaster him. Verily, such a man can never
+be stained with faults of any kind. Indeed, one wins abundant merits by
+reading these mysteries (as declared), or by reciting them to others, or
+by hearing them recited. The deities and the Pitris eat, for ever the
+Havya and the Kavya offered by such a creature. Both these, in
+consequence of the virtues of the offerer become inexhaustible. Even such
+is the merit that attaches to the person who, with concentrated
+attention, recites these mysteries to foremost of Brahmanas on days of
+the full moon or the new moon. Such a person, in consequence of such an
+act, becomes steady in the observance of all duties. Beauty of form and
+prosperity also become his. He succeeds, besides this, in becoming the
+favourite, for all time, of the Rishis and the deities and the Pitris. If
+a person becomes guilty of all sins save those which are classed as grave
+or heinous, he becomes cleansed of them all by only listening to the
+recitation of these mysteries about religion and duty.'
+
+"Bhishma continued, 'Even these, O king of men, are the mysteries in
+respect of religion and duty dwelling in the breasts of the deities. Held
+in high respect by all the gods and promulgated by Vyasa, they have now
+been declared by me for thy benefit. One who is conversant with religion
+and duty thinks that this excellent knowledge is superior (in value) to
+even the whole earth full of riches and wealth. This knowledge should not
+be imparted to one that is bereft of faith, or to one that is an atheist,
+or to one that has fallen away from the duties of his order, or to one
+that is destitute of compassion, or to one that is devoted to the science
+of empty disputations, or to one that is hostile to one's preceptors, or
+to one that thinks all creatures to be different from oneself.'"
+
+
+
+SECTION CXXXV
+
+"Yudhishthira said, 'Who are those persons, O Bharata, from whom a
+Brahmana in this world may accept his food? From whom may a Kshatriya, a
+Vaisya, and a Sudra take their food respectively?'
+
+"Bhishma said, 'A Brahmana may take his food from another Brahmana or
+from a Kshatriya or a Vaisya, but he must never accept food from a Sudra.
+A Kshatriya may take his food from a Brahmana, a Kshatriya or a Vaisya.
+He must, however, eschew food given by Sudras who are addicted to evil
+ways and who partake of all manner of food without any scruple. Brahmanas
+and Kshatriyas can partake of food given by such Vaisyas as tend the
+sacred fire every day, as are faultless in character, and as perform the
+vow of Chaturmasya. But the man who takes food from a Sudra, swallows the
+very abomination of the earth, and drinks the excretions of the human
+body, and partakes of the filth of all the world. He partakes of the very
+filth of the earth who takes his food thus from a Sudra. Verily, those
+Brahmanas that take their food from Sudras, take the dirt of the earth.
+If one engages in the service of a Sudra, one is doomed to perdition
+though one may duly perform all the rites of one's order. A Brahmana, a
+Kshatriya, or a Vaisya, so engaging, is doomed, although devoted to the
+due performance of religious rites. It is said that a Brahmana's duty
+consists in studying the Vedas and seeking the welfare of the human race;
+that a Kshatriya's duty consists in protecting men, and that a Vaisya's
+in promoting their material prosperity. A Vaisya lives by distributing
+the fruits of his own acts and agriculture. The breeding of kine and
+trade are the legitimate work in which a Vaisya may engage without fear
+of censure. The man who abandons his own proper occupation and betakes
+himself to that of a Sudra, should be considered as a Sudra and on no
+account should any food be accepted from him. Professors of the healing
+art, mercenary soldiers, the priest who acts as warder of the house, and
+persons who devote a whole year to study without any profit, are all to
+be considered as Sudras. And those who impudently partake of food offered
+at ceremonials in a Sudra's house are afflicted with a terrible calamity.
+In consequence of partaking such forbidden food they lose their family,
+strength, and energy, and attain to the status of animals, descending to
+the position of dogs, fallen in virtue and devoid of all religious
+observances. He who takes food from a physician takes that which is no
+better than excrement; the food of a harlot is like urine; that of a
+skilled mechanic is like blood. If a Brahmana approved by the good, takes
+the food of one who lives by his learning, he is regarded as taking the
+food of a Sudra. All good men should forego such food. The food of a
+person who is censured by all is said to be like a draught from a pool of
+blood. The acceptance of food from a wicked person is considered as
+reprehensible as the slaying of a Brahmana. One should not accept food if
+one is slighted and not received with due honours by the giver. A
+Brahmana, who does so, is soon overtaken by disease, and his race soon
+becomes extinct. By accepting food from the warder of a city, one
+descends to the status of the lowest outcaste. If a Brahmana accepts food
+from one who is guilty of killing either a cow or a Brahmana or from one
+who has committed adultery with his preceptor's wife or from a drunkard,
+he helps to promote the race of Rakshasas. By accepting food from a
+eunuch, or from an ungrateful person, or from one who has misappropriated
+wealth entrusted to his charge, one is born in the country of the Savaras
+situated beyond the precincts of the middle country. I have thus duly
+recited to thee the persons from whom food may be accepted and from whom
+it may not. Now tell me, O son of Kunti, what else thou wishest to hear
+from me today.'"
+
+
+
+SECTION CXXXVI
+
+"Yudhishthira said, 'Thou hast told me in full of those from whom food
+may be accepted and of those from whom it should not be taken. But I have
+grave doubts on one point. Do thou, O sire, enlighten me, do thou tell me
+what expiation a Brahmana should make (for the sin he incurs) upon
+accepting the different kinds of food, those especially offered in honour
+of the gods and the oblations made to the manes.'
+
+"Bhishma said, 'I shall tell thee, O prince, how high-souled Brahmanas
+may be absolved from all sin incurred by accepting food from others. In
+accepting clarified butter, the expiation is made by pouring oblations on
+the fire, reciting the Savitri hymn. In accepting sesamum, O
+Yudhishthira, the same expiation has to be made. In accepting meat, or
+honey, or salt, a Brahmana becomes purified by standing till the rising
+of the sun. If a Brahmana accepts gold from any one, he becomes cleansed
+of all sins by silently reciting the great Vedic prayer (Gayatri) and by
+holding a piece of iron in his hand in the presence of the public. In
+accepting money or clothes or women or gold, the purification is the same
+as before. In accepting food, or rice boiled in milk and sugar, or
+sugarcane juice, or sugar-cane, or oil, or any sacred thing, one becomes
+purified by bathing thrice in the course of the day, viz., at morn, noon
+and eve. If one accepts, paddy, flowers, fruits, water, half-ripe barley,
+milk, or curdled milk, or anything made of meal or flour, the expiation
+is made by reciting the Gayatri prayer a hundred times. In accepting
+shoes or clothes at obsequial ceremonies, the sin is destroyed by
+reciting devoutly the same hymn a hundred times. The acceptance of the
+gift of land at the time of an eclipse or during the period of impurity,
+is expiated by observing a fast during three successive nights. The
+Brahmana who partakes of oblations offered to deceased ancestors, in
+course of the dark fortnight, is purified by fasting for a whole day and
+night. Without performing his ablutions a Brahmana should not say his
+evening prayers, nor betake himself to religious meditation, nor take his
+food a second time. By so doing he is purified. For this reason, the
+Sraddha of deceased ancestors has been ordained to be performed in the
+afternoon and then the Brahmana who has been invited beforehand should be
+feasted, The Brahmana who partakes of food at the house of a dead person
+on the third day after the death, is purified by bathing three times
+daily for twelve days. After the expiration of twelve days, and going
+through the purification ceremonies duly, the sin is destroyed by giving
+clarified butter to Brahmanas. If a man takes any food in the house of a
+dead person, within ten days after the death, he should go through all
+the expiations before mentioned, and should recite the Savitri hymn and
+do the sin-destroying Ishti and Kushmanda penances. The Brahmana who
+takes his food in the house of a dead person for three nights, becomes
+purified by performing his ablutions thrice daily for seven days, and
+thus attains all the objects of his desire, and is never troubled by
+misfortunes. The Brahmana who takes his food in the company of Sudras is
+purged from all impurity by duly observing the ceremonies of
+purification. The Brahmana who takes his food in the company of Vaisyas
+is absolved from sin by living on alms for three successive nights. If a
+Brahmana takes his food with Kshatriyas, he should make expiation by
+bathing with his clothes on. By eating with a Sudra from off the same
+plate the Sudra loses his family respectability; the Vaisya by eating
+from off the same plate with a Vaisya, loses his cattle and friends. The
+Kshatriya loses his prosperity, and the Brahmana his splendour and
+energy. In such cases, expiations should be made, and propitiatory rites
+should be observed, and oblations offered to the gods. The Savitri hymn
+should be recited and the Revati rites and Kushmanda penances should be
+observed with the view of destroying the sin. If any of the above four
+classes partake of food partly eaten by a person of any other class, the
+expiation is undoubtedly made by smearing the body with auspicious
+substances like Rochana, Durva grass, and turmeric.'"
+
+
+
+SECTION CXXXVII
+
+"Yudhishthira said, 'O Bharata, of the two things charity and devotion,
+do thou condescend to tell me, O sire, which is the better in this world?
+Do thou, by this, remove a great doubt from my mind.'
+
+"Bhishma said, 'Do thou, listen to me as I recite the names of the
+princes who having been devoted to virtue, and having cleansed their
+hearts by penances and practised gifts and other acts of piety,
+undoubtedly attained to the different celestial regions. The Rishi Atreya
+revered by all, attained, O monarch, to the excellent celestial regions,
+by imparting the knowledge of the unconditional Supreme Being to his
+pupils. King Sivi, the son of Usinara, by offering the life of his dear
+son, for the benefit of a Brahmana, was translated from this world to
+heaven. And Pratardana, the king of Kasi, by giving his son to a
+Brahmana, secured to himself unique and undying fame in this as well as
+in the other world. Rantideva, the son of Sankriti, attained to the
+highest heaven by duly making gifts to the high-souled Vasishtha.
+Devavriddha too went to heaven by giving a hundred-ribbed and excellent
+golden umbrella to a Brahmana for a sacrifice. The worshipful Amvarisha
+too has attained to the region of the gods, by making a gift of all his
+kingdom to a Brahmana of great power. King Janamejaya of the solar race,
+went to the highest heaven by making a gift of ear-rings, fine vehicles,
+and cows to Brahmanas. The Royal sage Vrishadarbhi went to heaven by
+making gifts of various jewels and beautiful houses to Brahmanas. King
+Nimi of Vidarva, attained to heaven with his sons, friends and cattle, by
+giving his daughter and kingdom to the high-souled Agastya. The far-famed
+Rama, the son of Jamadagni, attained to the eternal regions, far beyond
+his expectation, by giving lands to Brahmanas. Vasishtha, the prince of
+Brahmanas, preserved all the creatures at a time of great drought when
+the god Parjjanya did not bestow his grateful showers upon the earth, and
+for this act he has secured eternal bliss for himself. Rama, the son of
+Dasaratha, whose fame is very high in this world, attained to the eternal
+regions by making gifts of wealth at sacrifices. The far-famed royal sage
+Kakshasena, went to heaven by duly making over to the high-souled
+Vasishtha the wealth which he had deposited with him. Marutta, the son of
+Parikshita and the grandson of Karandhama, by giving his daughter in
+marriage to Angiras, immediately went to heaven. The highly devout king
+of Panchalal Brahmadatta, attained the blessed way by giving away a
+precious conch-shell. King Mitrasaha, by giving his favourite wife
+Madayanti to the high-souled Vasishtha, ascended to heaven. Sudyumna, the
+son of Manu, by causing the proper punishment to be inflicted upon the
+high-souled Likhita, attained to the most blessed regions. The celebrated
+royal sage Saharachitta went to the blessed regions, by sacrificing his
+dear life for the sake of a Brahmana. The king Satadyumna went to heaven
+by giving to Maudgaya a golden mansion replete with all the objects of
+desire. In ancient times, king Sumanyu by giving to Sandilya heaps of
+food looking like a hill, proceeded to heaven. The Salwa prince Dyutimat
+of great splendour attained to the highest regions by giving his kingdom
+to Richika. The Royal sage Madiraswa by giving his slender-waisted
+daughter to Hiranyahasta went to the region of the gods. The lordly
+Lomapada attained all the vast objects of his desire by giving his
+daughter Santa in marriage to Rishyasringa. The royal sage Bhagiratha, by
+giving his famous daughter Hansi in marriage to Kautsa, went to the
+eternal regions. King Bhagiratha by giving hundreds and thousands of kine
+with their young ones to Kohala attained to the most blessed regions.
+These and many other men, O Yudhishthira, have attained to heaven, by the
+merit of their charities and penances and they have also returned from
+thence again and again. Their fame will endure as long as the world will
+last. I have related to thee, O Yudhishthira, this story of those good
+householders who have attained to eternal regions by dint of their
+charities and penances. By their charities and by performing sacrifices
+and by procreating offspring, these people have attained to the heavenly
+regions. O foremost scion of Kuru's race, by always performing acts of
+charity, these men applied their virtuous intellects to the performance
+of sacrifices and charities. O mighty prince, as night has approached I
+shall explain to thee in the morning whatever doubts may arise in thy
+mind.'"
+
+
+
+SECTION CXXXVIII
+
+"Yudhishthira said, 'I have heard from thee, O sire, the names of those
+kings that have ascended to heaven. O thou whose power is great in the
+observance of the vow of truth by following the religion of gift. How
+many kinds of gift are there that should be given? What are the fruits of
+the several kinds of gifts respectively? For what reasons, what kinds of
+gifts, made to what persons are productive of merits? Indeed, unto what
+persons should what gifts be made? For what reasons are how many kinds of
+gifts to be made? I desire to hear all this in detail.'"
+
+"Bhishma said, 'Listen, O son of Kunti, in detail to me, O sinless one as
+I discourse on the subject of gifts. Indeed, I shall tell you, O Bharata,
+how gifts should be made unto all the orders of men. From desire of
+merit, from desire of profit, from fear, from free choice, and from pity,
+gifts are made, O Bharata! Gifts, therefore, should be known to be of
+five kinds. Listen now to the reasons for which gifts are thus
+distributed in five classes. With mind freed from malice one should make
+gifts unto Brahmanas, for by making gifts unto the one acquires fame here
+and great felicity hereafter. (Such gifts are regarded as made from
+desire of merit.) He is in the habit of making gifts; or he has already
+made gifts to me. Hearing such words from solicitors one gives away all
+kinds of wealth unto a particular solicitor. (Such gifts are regarded as
+made from desire of profit.) I am not his, nor is he mine. If
+disregarded, he may injure me. From such motives of fear even a man of
+learning and wisdom may make gifts unto an ignorant wretch. (Such gifts
+are regarded as made from fear.) This one is dear to me, I am also dear
+to him. Influenced by considerations like these, a person of
+intelligence, freely and with alacrity, make gifts unto a friend. (Such
+gifts are regarded as made from free choice.) The person that solicits me
+is poor. He is, again, gratified with a little. From considerations such
+as these, one should always make gifts unto the poor, moved by pity.
+(Gifts made from such considerations are regarded as made from pity.)
+These are the five kinds of gift. They enhance the giver's merits and
+fame. The Lord of all creatures (Brahman himself) has said that one
+should always make gifts according to one's power.'"
+
+
+
+SECTION CXXXIX
+
+"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom.
+Indeed, thou art fully conversant with every branch of learning. In our
+great race thou art the only individual that swellest with all the
+sciences. I desire to hear from thee discourses that are interwoven with
+Religion and Profit, that lead to felicity hereafter, and that are
+fraught with wonder unto all creatures. The time that has come is fraught
+with great distress. The like of it does not generally come to kinsmen
+and friends. Indeed, save thee, O foremost of men, we have now none else
+that can take the place of an instructor. If, O sinless one, I with my
+brothers deserve the favour, it behoveth thee to answer the question I
+desire to ask thee. This one is Narayana who is endued with every
+prosperity and is honoured by all the kings. Even he waits upon thee,
+showing thee every indulgence and honouring thee greatly. It behoveth
+thee to discourse unto me, through affection, for my benefit as also for
+that of my brothers, in the presence of Vasudeva himself and of all these
+kings.'"
+
+"Vaisampayana continued, 'Hearing these words of king Yudhishthira,
+Bhishma, the son of the river called after Bhagiratha, filled with joy in
+consequence of his affection for the monarch and his brothers, said what
+follows.'[559]
+
+"Bhishma said, 'I shall certainly recite to thee discourses that are
+delightful, on the subject, O king, of the puissance of this Vishnu as
+displayed in days of yore and as I have heard (from my preceptors).
+Listen to me also as I describe the puissance of that great god who has a
+bull for his device. Listen to me as I narrate also the doubt that filled
+the mind of the spouse of Rudra and that of Rudra himself. Once on a time
+the righteous souled Krishna observed a vow extending for ten and two
+years. For beholding him who had gone through the rite of initiation for
+the observance of his great vow, there came to that place Narada and
+Parvata, and the Island-born Krishna, and Dhaumya, that foremost of
+silent reciters, and Devala, and Kasyapa, and Hastikasyapa. Other Rishis
+also, endued with Diksha and self-restraint, followed by their disciples
+and accompanied by many Siddhas and many ascetics of great merit, came
+there. The son of Devaki offered them such honours of hospitality as are
+deserving of the highest praise and as are offered unto the gods alone.
+Those great Rishis sat themselves down upon seats some of which were
+green and some endued with the colour of gold and some that were fraught
+with the plumes of the peacock and some that were perfectly new and
+fresh. Thus seated, they began to converse sweetly with one another on
+subjects connected with Religion and duty as also with many royal sages
+and deities. At that time the energy, in the form of fire, Narayana,
+rising from the fuel that consisted of the rigid observance of his vow,
+issued out of the mouth of Krishna of wonderful feats. That fire began to
+consume those mountains with their trees and creepers and little plants,
+as also with their birds and deer and beasts of prey and reptiles. Soon
+the summit of that mountain presented a distressing and pitiful
+appearance, Inhabited by animals of diverse kinds which began to utter
+cries of woe and pain, the summit soon became bereft of every living
+creature. That fire of mighty flames, having consumed everything without
+leaving a remnant at last came back to Vishnu and touched his feet like a
+docile disciple. That crusher of foes, viz., Krishna, beholding that
+mountain burnt, cast a benignant look upon it and thereby brought it back
+to its former condition. That mountain thereupon once more became adorned
+with flowering trees and creepers, and once more echoed with the notes
+and cries of birds and deer and animals of prey and reptiles. Seeing that
+wonderful and inconceivable sight, all the ascetics became amazed. Their
+hairs stood on end and their vision was blurred with tears. That foremost
+of speakers, Narayana, beholding those Rishis thus filled with wonder,
+addressed them in these sweet and refreshing words, 'Why, indeed, has
+wonder filled the hearts of this assemblage of Rishis, these ascetics
+that are always free from attachment of every kind, that are divested of
+the idea of meum, and that are fully conversant with every sacred
+science? It behoveth these Rishis possessed of wealth of penances and
+freed from every stain to explain to me truly this doubt that has arisen
+in my mind.'"
+
+"The Rishis said, 'It is thou that createst all the worlds, and it is
+thou that destroyest them again. It is thou that art Winter, it is thou
+that art Summer, and it is thou that art the season of rains. Of all the
+creatures, mobile and immobile, that are found on the earth, thou art the
+father, thou art the mother, thou art the master, and thou art the
+origin! Even this, O slayer of Madhu, is a matter of wonder and doubt
+with us. O source of all auspiciousness, it behoveth Thee to resolve to
+us that doubt, viz., the issue of fire from Thy mouth. Our fears being
+dispelled we shall then, O Hari, recite to thee what we have heard and
+seen.'"
+
+"Vasudeva said, 'The fire that issued from my mouth and that resembles
+the all-consuming Yuga-fire in splendour, and by which this mountain has
+been crushed and scorched, is nothing else than the energy of Vishnu. Ye
+Rishis, ye are persons that have subjugated wrath, that have brought your
+senses under complete control, that are endued with wealth of penances,
+and that are very gods in puissance. Yet ye have suffered yourselves to
+be agitated and distressed! I am now engaged wholly with the observances
+relating to rigid vow. Verily, in consequence of my observing the vows of
+an ascetic, a fire issued from my mouth. It behoves you not to suffer
+yourselves to be agitated. It is for observing a rigid vow that I came to
+this delightful and auspicious mountain. The object that has brought me
+here is to acquire by the aid of penances a son that would be my equal in
+energy. In consequence of my penances, the Soul existing in my body
+became transformed into fire and issued out of my mouth. That fire had
+repaired to behold the boon-giving Grandsire of all the universe. The
+Grandsire, ye foremost of ascetics, told my soul that half the energy of
+the great god having the bull for his device would take birth as my son.
+That fire returning from its mission, has come back to me and approached
+my feet like a disciple desirous of serving me dutifully. Indeed, casting
+off its fury it has come back to me to its own proper nature. I have thus
+told you, in brief, a mystery appertaining to Him who has the lotus for
+his origin and who is endued with great intelligence. Ye Rishis possessed
+of wealth of penances, ye should not give way to fear! Ye are endued with
+far-reaching vision. Ye can proceed to every place without any
+impediment. Blazing with vows observed by ascetics, ye are adorned with
+knowledge and science. I now ask you to tell me something that is highly
+wonderful which you have heard of or seen on earth or in heaven. I feel
+an eager desire to taste the honey of that speech which will drop from
+your lips, the honey that will, I am sure, be as sweet as a jet of nectar
+itself. If I behold anything on earth or in heaven, which is highly
+delightful and of wonderful aspect but which is unknown to all of you, ye
+Rishis that look like so many gods, I say that that is in consequence of
+my own Supreme Nature which is incapable of being obstructed by anything.
+Anything wonderful whose knowledge dwelleth in me or is acquired by my
+own inspiration ceases to appear wonderful to me. Anything, however, that
+is recited by pious persons and that is heard from those that are good,
+deserves to be accepted with respect and faith. Such discourses exist on
+earth for a long time and are as durable as characters engraved on rocks.
+I desire, therefore, to hear, at this meeting something dropping from the
+lips of persons that are good and that cannot fail to be productive of
+good to men.' Hearing these words of Krishna all those ascetics became
+filled with surprise. They began to gaze at Janardana with those eyes of
+theirs that were as beautiful and large as the petals of the lotus. Some
+of them began to glorify him and some began to worship him with
+reverence. Indeed, all of them then hymned the praises of the slayer of
+Madhu with words whose meanings were adorned with the eternal Riks. All
+those ascetics then appointed Narada, that foremost of all persons
+conversant with speech, to gratify the request of Vasudeva.'
+
+"The ascetics said, 'It behoveth thee, O Narada, to describe, in full,
+from the beginning, unto Hrishikesa, that wonderful and inconceivable
+incident which occurred, O puissant one, on the mountains of Himavat and
+which, O ascetic, was witnessed by those of us that had proceeded thither
+in course of our pilgrimage to the sacred waters. Verily, for the benefit
+of all the Rishis here assembled, it behoveth thee to recite that
+incident.' Thus addressed by those ascetics, the celestial Rishi, viz.,
+the divine Narada, then recited the following story whose incidents had
+occurred some time before.'"
+
+
+
+SECTION CXL
+
+"Bhishma said, 'Then Narada, that holy Rishi, that friend of Narayana,
+recited the following narrative of the discourse between Sankara and his
+spouse Uma.'
+
+"Narada said, 'Once on a time the righteous-souled lord of all the
+deities, viz., Mahadeva with the bull for his device, practised severe
+penances on the sacred mountains of Himavat that are the resort of
+Siddhas and Charanas. Those delightful mountains are overgrown with
+diverse kinds of herbs and adorned with various species of flowers. At
+that time they were peopled by the different tribes of Apsaras and crowds
+of ghostly beings. There the great god sat, filled with joy, and
+surrounded by hundreds of ghostly beings who presented diverse aspects to
+the eye of the beholder. Some of them were ugly and awkward, some were of
+very handsome features, and some presented the most wonderful
+appearances. Some had faces like the lion's, some like the tiger's and
+some like the elephant's. In fact, the faces of those ghostly creatures
+presented every variety of animal faces. Some had faces resembling that
+of the jackal, some whose faces resembled the pard's; some like the
+ape's, some like the bull's. Some of them had faces like the owl's; some
+like the hawk's; some had faces like those of deer of diverse varieties.
+The great god was also surrounded by Kinnaras and Yakshas and Gandharvas
+and Rakshasas and diverse other created beings. The retreat to which
+Mahadeva had betaken himself also abounded with celestial flowers and
+blazed with celestial rays of light. It was perfumed with celestial
+sandal, and celestial incense was burnt on every side. And it echoed with
+the sounds of celestial instruments. Indeed, it resounded with the beat
+of Mridangas and Panavas, the blare of conchs, and the sound of drums. It
+teemed with ghostly beings of diverse tribes that danced in joy and with
+peacocks also that danced with plumes outspread. Forming as it did the
+resort of the celestial Rishis, the Apsaras danced there in joy. The
+place was exceedingly agreeable to the sight. It was exceedingly
+beautiful, resembling Heaven itself. Its entire aspect was wonderful and,
+indeed, it is indescribable in respect of its beauty and sweetness.
+Verily, with the penances of that great deity who sleeps on mountain
+breasts, that prince of mountains shone with great beauty. It resounded
+with the chant of the Vedas uttered by learned Brahmanas devoted to Vedic
+recitation. Echoing with the hum of bees, O Madhava, the mountain became
+incomparable in beauty. The ascetics, beholding the great deity who is
+endued with a fierce form and who looks like a great festival, became
+filled, O Janardana, with great joy. All the highly blessed ascetics, the
+Siddhas who have drawn in their vital seed, the Maruts, the Vasus, the
+Sadhyas, the Viswedevas, Vasava himself, the Yakshas, the Nagas, the
+Pisachas, the Regents of the world, the several sacred Fires, the Winds,
+and all the great creatures dwelt on that mountain with minds
+concentrated in Yoga. All the Seasons were present there and scattered
+those regions with all kinds of wonderful flowers. Diverse kinds of
+blazing herbs illuminated the woods and forests on that mountain. Various
+species of birds, filled with joy, hopped about and sang merrily on the
+delightful beast of that mountain. Those birds were exceedingly lovable
+in consequence of the notes they uttered. The high-souled Mahadeva sat,
+displayed in beauty, on one of the peaks that was adorned with excellent
+minerals, as if it served the purposes of a fine bedstead. Round his
+loins was a tiger-skin, and a lion-skin formed his upper garments. His
+sacred thread consisted of a snake. His arms were decked with a pair of
+red Angadas, His beard was green. He had matted locks on his head. Of
+terrible features, he it is that inspires with fear the hearts of all the
+enemies of the gods. It is he, again, that assures all creatures by
+dispelling their fears. He is adored by his worshippers as the deity
+having the bovine bull for his device. The great Rishis, beholding
+Mahadeva, bowed to him by touching the ground with their heads. Endued
+with forgiving souls, they all became (in consequence of the sight they
+had obtained of the great deity) freed from every sin and thoroughly
+cleansed. The retreat of that lord of all creatures with many terrible
+forms, shone with a peculiar beauty. Abounding with many large snakes, it
+became unapproachable and unbearable (by ordinary beings). Within the
+twinkling of the eye. O slayer of Madhu, everything there became
+exceedingly wonderful. Indeed, the abode of that great deity having the
+bovine bull for his device began to blaze with a terrible beauty. Unto
+Mahadeva seated there, came his spouse, the daughter of Himavat,
+surrounded by the wives of the ghostly beings who are the companions of
+the great deity. Her attire was like that of her lord and the vows she
+observed were like those of his. She held a jar on her loins that was
+filled with the waters of every Tirtha, and was accompanied by the
+presiding deities (of her own sex) of all the mountain streams. Those
+auspicious ladies walked in her train. The goddess approached raining
+flowers on every side and diverse kinds of sweet perfumes. She who loved
+to reside on the breast of Himavat advanced in this guise towards her
+great lord. The beautiful Uma, with smiling lips and desirous of playing
+a jest, covered from behind, with her two beautiful hands, the eyes of
+Mahadeva. As soon as Mahadeva's eyes were thus covered, all the regions
+became dark and life seemed to be extinct everywhere in the universe. The
+Homa rites ceased. The universe became suddenly deprived of the sacred
+Vashat also. All living creatures became cheerless and filled with fear.
+Indeed, when the eyes of the lord of all creatures were thus closed, the
+universe seemed to become sunless. Soon, however, that overspreading
+darkness disappeared. A mighty and blazing flame of fire emanated from
+Mahadeva's forehead. A third eye, resembling another sun, appeared (on
+it). That eye began to blaze forth like the Yuga-fire and began to
+consume that mountain. The large-eyed daughter of Himavat, beholding what
+occurred, bowed her head unto Mahadeva endued with that third eye which
+resembled a blazing fire. She stood there with gaze fixed on her lord.
+When the mountain forests burned on every side, with their Was and other
+trees of straight Trunks, and their delightful sandals and diverse
+excellent medicinal herbs, herds of deer and other animals, filled with
+fright, came with great speed to the place where Hara sat and sought his
+protection. With those creatures almost filling it, the retreat of the
+great deity blazed forth with a kind of peculiar beauty. Meanwhile, that
+fire, swelling wildly, soared up to the very heavens and endued with the
+splendour and unsteadiness of lightning and looking like a dozen suns in
+might and effulgence, covered every side like the all-destroying
+Yuga-fire. In a moment, the Himavat mountains were consumed, with their
+minerals and summits and blazing herbs. Beholding Himavat crushed and
+consumed, the daughter of that prince of mountains sought the protection
+of the great deity and stood before him her hands joined in reverence.
+Then Sarva, seeing Uma overcome by an accession of womanly mildness and
+finding that she was unwilling to behold her father Himavat reduced to
+that pitiable plight, cast benignant looks upon the mountain. In a moment
+the whole of Himavat was restored to his former condition and became as
+beautiful to look at as ever. Indeed, the mountain put forth a cheerful
+aspect. All its trees became adorned with flowers. Beholding Himavat to
+his natural condition, the goddess Uma, divested of every fault,
+addressed her lord, that master of all creatures, the divine Maheswara,
+in these words.'
+
+"Uma said, 'O holy one, O lord of all creatures, O deity that art armed
+with the trident, O thou of high vows, a great doubt has filled my mind.
+It behoveth thee to resolve that doubt for me. For what reason has this
+third eye appeared in thy forehead? Why also was the mountain consumed
+with the woods and all that belonged to it? Why also, O illustrious
+deity, hast thou restored the mountain to its former condition? Indeed,
+having burnt it once, why hast thou again caused it to be covered with
+trees?'
+
+"Maheswara said, 'O goddess without any fault, in consequence of thy
+having covered my eyes through an act of indiscretion the universe became
+in a moment devoid of light. When the universe became sunless and,
+therefore, all became dark, O daughter of the prince of mountains, I
+created the third eye desirous of protecting all creatures. The high
+energy of that eye crushed and consumed this 'mountain. For pleasing
+thee, however, O goddess, I once more made Himavat what he was by
+repairing the injury.'
+
+"Uma said, 'O holy one, why are those faces of thine which are on the
+east, the north, and the west, so handsome and so agreeable to look at
+like the very moon? And why is that face of thine which is on the south
+so terrible? Why are thy matted locks tawny in hue and so erect? Why is
+thy throat blue after the manner of the peacock's plumes? Why, O
+illustrious deity, is the Pinaka always in thy hand? Why art thou always
+a Brahmacharin with matted locks? O lord, it behoves thee to explain all
+these to me. I am thy spouse who seeks to follow the same duties with
+thee. Further, I am thy devoted worshipper, O deity, having the bull for
+thy mark!'
+
+"Narada continued, 'Thus addressed by the daughter of the prince of
+mountains, the illustrious wielder of Pinaka, the puissant Mahadeva,
+became highly gratified with her. The great god then addressed her
+saying, 'O blessed lady, listen to me as I explain, with the reasons
+thereof, why my forms are so.'"
+
+
+
+SECTION CXLI
+
+"The blessed and holy one said, 'In days of yore, a blessed woman was
+created by Brahman, called Tilottama, by culling grains of beauty from
+every beautiful object in the universe. One day, that lady of beautiful
+face, unrivalled in the universe for beauty of form, came to me, O
+goddess, for circumambulating me but really impelled by the desire of
+tempting me. In whatever direction that lady of beautiful teeth turned, a
+new face of mine instantly appeared (so eager did I become to see her).
+All those faces of mine became agreeable to look at. Thus, in consequence
+of the desire of beholding her, I became four-faced, through
+Yoga-puissance, Thus, I showed my high Yoga-power in becoming four-faced.
+With that face of mine which is turned towards the east, I exercise the
+sovereignty of the universe, With that face of mine which is turned
+towards the north, I sport with thee, O thou of faultless features! That
+face of mine which is turned towards the west is agreeable and
+auspicious. With it I ordain the happiness of all creatures. That face of
+mine which is turned towards the south is terrible. With it I destroy all
+creatures. I live as a Brahmacharin with matted locks on my head,
+impelled by the desire of doing good to all creatures. The bow Pinaka is
+always in my hand for accomplishing the purposes of the deities. In days
+of yore, Indra, desirous of acquiring my prosperity, had hurled his
+thunderbolt at me. With that weapon my throat was scorched. For this
+reason I have become blue-throated.'
+
+"Uma said, 'When, O foremost of all creatures, there are so many
+excellent vehicles endued with great beauty, why is it that thou hast
+selected a bovine bull for thy vehicle?'
+
+"Maheswara said, 'In the days of yore, the Grandsire Brahma created the
+celestial cow Surabhi yielding abundant milk. After her creation there
+sprang from her a large number of kine all of which yielded copious
+quantities of milk sweet as nectar. Once on a time a quantity of froth
+fell from the mouth of one of her calves on my body. I was enraged at
+this and my wrath scorched all the kine which thereupon became
+diversified in hue. I was then pacified by the Master of all the worlds,
+viz., Brahma, conversant with all topics. It was he who gave me this bull
+both as a vehicle for bearing me and as a device on my banner.'
+
+"Uma said, 'Thou hast many abodes in heaven, of diverse forms and
+possessed of every comfort and luxury. Why, O holy one, dost thou reside
+in the crematorium, abandoning all those delightful mansions? The
+crematorium is full of the hair and bones (of the dead), abounds with
+vulture and jackals, and is strewn with hundreds of funeral pyres. Full
+of carrion and muddy with fat and blood, with entrails and bones strewn
+all over it, and always echoing with the howls of jackals, it is
+certainly an unclean place.'
+
+"Maheswara said, 'I always wander over the whole earth in search of a
+sacred spot. I do not, however, see any spot that is more sacred than the
+crematorium. Hence, of all abodes, the crematorium pleases my heart most,
+shaded that it generally is by branches of the banian and adorned with
+torn garlands of flowers. O thou of sweet smiles, the multitudes of
+ghostly beings that are my companions love to reside in such spots. I do
+not like, O goddess, to reside anywhere without those ghostly creatures
+being by my side. Hence, the crematorium is a sacred abode to me. Indeed,
+O auspicious lady, it seems to me to be the very heaven. Highly sacred
+and possessed of great merit, the crematorium is much applauded by
+persons desirous of having holy abodes.'
+
+"Uma said, 'O holy one, O lord of all creatures, O foremost of all
+observers of duties and religious rites, I have a great doubt, O wielder
+of Pinaka, O giver of boons. These ascetics, O puissant lord, have
+undergone diverse kinds of austerities. In the world are seen ascetics
+wandering everywhere under diverse forms and clad in diverse kinds of
+attire. For benefiting this large assemblage of Rishis, as also myself,
+do thou kindly resolve, O chastiser of all foes, this doubt of mine. What
+indications has Religion or Duty been said to possess? How, indeed, do
+men become unacquainted with the details of Religion or Duty to succeed
+in observing them? O puissant lord, O thou that art conversant with
+Religion, do thou tell me this.'
+
+"Narada continued, 'When the daughter of Himavat put this question,
+conclave of Rishis there present worshipped the goddess and adored her
+with words adorned with Riks and with hymns fraught with deep import.'
+
+"Maheswara said, 'Abstention from injury, truthfulness of speech,
+compassion towards all beings, tranquillity of soul, and the making of
+gifts to the best of one's power, are the foremost duties of the
+householder. Abstention from sexual congress with the spouses of other
+men, protection of the wealth and the woman committed to one's charge,
+unwillingness to appropriate what is not given to one, and avoidance of
+honey and meat,--these are the five chief duties. Indeed, Religion or
+Duty has many branches all of which are fraught with happiness. Even
+these are the duties which these embodied creatures who regard duty as
+superior should observe and practise. Even these are the sources of
+merit.'
+
+"Uma said, O holy one, I wish to ask thee another question about which I
+have great doubts. It behoveth thee to answer it and dispel my doubts.
+What are the meritorious duties of the four several orders? What duties
+appertain to the Brahmana? What to the Kshatriya? What are the
+indications of those duties that appertain to the Vaisya? And what kind
+of duties appertain to the Sudra?'
+
+"The holy one said, 'O highly blessed lady, the question thou hast asked
+is a very proper one. Those persons that belong to the regenerate order
+are regarded as highly blessed, and are, indeed, gods on earth. Without
+doubt, the observance of fasts (i.e., subjugation of the senses) is
+always the duty of the Brahmana. When the Brahmana succeeds in properly
+observing all his duties, he attains to identity with Brahma.[560] The
+proper observance of the duties of Brahmacharya, O goddess, are his
+ritual. The observance of vows and the investiture with the sacred thread
+are his other duties. It is by these that he becomes truly regenerate. He
+becomes a Brahmana for worshipping his preceptors and other seniors as
+also the deities. Verily, that religion which has for its soul the study
+of the Vedas is the source of all piety. Even that is the religion which
+those embodied creatures who are devoted to piety and duty should observe
+and practise.'
+
+"Uma said, 'O holy one, my doubts have not been dispelled. It behoveth
+thee to explain in detail what the duties are of the four respective
+orders of men.'
+
+"Maheswara said, 'Listening to the mysteries of religion and duty,
+observance of the vows indicated in the Vedas, attention to the sacred
+fire, and accomplishment of the business of the preceptor, leading a
+mendicant life, always bearing the sacred thread, constant recitation of
+the Vedas, and rigid observance of the duties of Brahmacharya, are the
+duties of the Brahmana. After the period of study is over, the Brahmana,
+receiving the command of his preceptor, should leave his preceptor's
+abode for returning to his father's house. Upon his return he should duly
+wed a wife that is fit for him. Another duty of the Brahmana consists in
+avoiding the food prepared by the Sudra. Walking along the path of
+righteousness, always observing fasts and the practices of Brahmacharya,
+are his other duties.[561] The householder should keep up his domestic
+fire for daily worship. He should study the Vedas. He should pour
+libations in honour of the Pitris and the deities. He should keep his
+senses under proper control. He should eat what remains after serving
+gods and guests and all his dependants. He should be abstemious in food,
+truthful in speech, and pure both externally and internally. Attending to
+guests is another duty of the householder, as also the keeping up of the
+three sacrificial fires. The householder should also attend to the
+ordinary sacrifices that go by the name of Ishti and should also dedicate
+animals to the deities according to the ordinances. Indeed, the
+performance of sacrifices is his highest duty as also a complete
+abstention from injury to all creatures. Never to eat before serving the
+deities and guests and dependants is another duty of the householder. The
+food that remains after serving gods and guests and dependants is called
+Vighasa. The householder should eat Vighasa. Indeed, to eat after the
+members of one's family including servants and other dependants, is
+regarded as one of the special duties of the regenerate householder, who
+should, be conversant with the Vedas. The conduct of husband and wife, in
+the case of householder, should be equal. He should every day make
+offerings of flowers and other articles unto those deities that preside
+over domesticity. The householder should take care that his house is
+every day properly rubbed (with cowdung and water). He should also
+observe fasts every day. Well-cleaned and well-rubbed, his house should
+also be every day fumigated with the smoke of clarified butter poured on
+his sacred fire in honour of the deities and the Pitris. Even these are
+the duties appertaining to the householder's mode of life as observable
+by a regenerate person. Those duties really uphold the world. Verily,
+those duties always and eternally flow from those righteous persons among
+the Brahmanas that lead a life of domesticity. Do thou listen to me with
+concentrated attention, O goddess, for I shall now tell thee what the
+duties are which appertain to the Kshatriya and about which thou hast
+asked me. From the beginning it has been said that the duty of the
+Kshatriya is to protect all creatures. The king is the acquirer of a
+fixed share of the merits earned by his subjects. By that means the king
+becomes endued with righteousness. That ruler of men who rules and
+protects his subjects righteously, acquires, by virtue of the protection
+he offers to others, many regions of felicity in the world to come. The
+other duties of a person of the kingly order consist of self-restraint
+and Vedic study, the pouring of libations on the sacred fire, the making
+of gifts, study, the bearing of the sacred thread, sacrifices, the
+performance of religious rites, the support of servants and dependants,
+and perseverance in acts that have been begun. Another duty of his is to
+award punishments according to the offences committed. It is also his
+duty to perform sacrifices and other religious rites according to the
+ordinances laid down in the Vedas. Adherence to the practice of properly
+judging the disputes of litigants before him, and a devotion to
+truthfulness of speech, and interference for aiding the distressed, are
+the other duties by discharging which the king acquires great glory both
+here and hereafter. He should also lay down his life on the field of
+battle, having displayed great prowess on behalf of kine and Brahmanas.
+Such a king acquires in Heaven such regions of felicity as are capable of
+being won by the performance of Horse-sacrifices. The duties of the
+Vaisya always consist of the keeping of cattle and agriculture, the
+pouring of libations on the sacred fire, the making of gifts, and study.
+Trade, walking in the path of righteousness, hospitality, peacefulness,
+self-restraint, welcoming of Brahmanas, and renouncing things (in favour
+of Brahmanas), are the other eternal duties of the Vaisya. The Vaisya,
+engaged in trade and walking in the path of righteousness, should never
+sell sesame and perfumery and juices or liquid substances. He should
+discharge the duties of hospitality towards all. He is at liberty to
+pursue religion and wealth and pleasure according to his means and as
+much as is judicious for him. The service of the three regenerate classes
+constitutes the high duty of the Sudra. That Sudra who is truthful in
+speech and who has subdued his senses is regarded as having acquired
+meritorious penances. Verily, the Sudra, who having got a guest,
+discharges the duties of hospitality towards him, is regarded as
+acquiring the merit of high penances. That intelligent Sudra whose
+conduct is righteous and who worships the deities and Brahmanas, becomes
+endued with the desirable rewards of righteousness. O beautiful lady, I
+have thus recited to thee what the duties are of the four orders. Indeed,
+O blessed lady, I have told thee what their respective duties are. What
+else dost thou wish to hear?'
+
+"Uma said, 'Thou has recited to me what the respective duties are of the
+four orders, auspicious and beneficial for them. Do thou now tell me, O
+holy one, what the common duties are of all the orders.'
+
+"Maheswara said, 'The foremost of all beings in the universe viz., the
+Creator Brahma, ever desirous of righteous accomplishments, created the
+Brahmanas for rescuing all the worlds. Among all created beings, they
+are, verily, gods on earth. I shall at the outset tell thee what the
+religious acts are which they should do and what the rewards are which
+they win through them. That religion which has been ordained for the
+Brahmanas is the foremost of all religions. For the sake of the
+righteousness of the world, three religions were created by the Self-born
+One. Whenever the world is created (or re-created), those religions are
+created by the Grandsire. Do thou listen. These are the three eternal
+religions. The religion that is propounded in the Vedas is the highest;
+that which is propounded in the Smritis is the next in the order of
+importance; the third in importance is that which is based upon the
+practices of those who are regarded as righteous. The Brahmans possessed
+of learning should have the three Vedas. He should never make the study
+of the Vedas (or recitation of the scriptures) the means of his
+living.[562] He should devote himself to the three well-known acts (of
+making gifts, studying the Vedas, and performing sacrifices). He should
+transcend' the three (viz., lust, wrath, and covetousness). He should be
+the friend of all creatures. A person that possesses these attributes is
+called a Brahmans. The lord of the universe declared these six acts for
+the observance of Brahmanas. Listen to those eternal duties. The
+performance of sacrifices, officiating at the sacrifices of others, the
+making of gifts, the acceptance of gifts, teaching, and study, are the
+six acts by accomplishing which a Brahmans wins religious merit. Verily,
+the daily study of the Vedas is a duty. Sacrifice is (another) eternal
+duty. The making of gifts according to the measure of his power and
+agreeable to the ordinance, is, in his case, much applauded. Tranquillity
+of mind is a high duty that has always been current among them that are
+righteous. Householders of pure mind are capable of earning very great
+merit. Indeed, he who cleanses his soul by the performance of the five
+sacrifices, who is truthful in speech, who is free from malice, who makes
+gifts, who treats with hospitality and honour all regenerate guests, who
+lives in well-cleaned abodes, who is free from pride, who is always
+sincere in his dealings, who uses sweet and assuring words towards
+others, who takes pleasure in serving guests and others arrived at his
+abode, and who eats the food that remains after the requirements have
+been gratified of all the members of his family and dependants, wins
+great merit. That man who offers water to his guests for washing their
+feet and hands, who presents the Arghya for honouring the recipient, who
+duly gives seats, and beds, and lamps for lighting the darkness, and
+shelter to those that come to his abode, is regarded as highly righteous.
+That householder who rises at dawn and washes his mouth and 'face and
+serves food to his guests, and having honoured them duly dismisses them
+from his abode and follows them (as a mark of honour) for a little
+distance, acquires eternal merit. Hospitality towards all, and the
+pursuit of the aggregate of three, are the duties of the householder. The
+duties of the Sudra consist in the pursuit of the aggregate of three. The
+Religion ordained for the householder is said to have Pravritti for its
+chief indication. Auspicious, and beneficial to all creatures, I shall
+expound it to thee. The householder should always make gifts according to
+the measure of his power. He should also perform sacrifices frequently
+after the same manner. Indeed, he who wishes to achieve his own good
+should always achieve meritorious acts. The householder, should acquire
+wealth by righteous means. The wealth thus acquired should be carefully
+divided into three portions, keeping the requirements of righteousness in
+view. With one of those portions he should accomplish all acts of
+righteousness. With another he should seek to gratify his cravings for
+pleasure. The third portion he should lay out for increasing. The
+Religion of Nivritti is different. It exists for emancipation (from
+re-birth by absorption into Brahman). I shall tell thee the conduct that
+constitutes it. Listen to me in detail, O goddess. One of the duties
+inculcated by that religion is compassion towards all creatures. The man
+that follows it should not reside in one place for more than one day.
+Desirous of achieving emancipation, the followers of this Religion free
+themselves from the bonds of hope (or desire). They have no attachment to
+habitation, to the Kamandalu they bear for keeping water, to the robes
+that cover their loins, or the seat whereupon they rest, or the triple
+stick they bear in their hands, or the bed they sleep on, or the fire
+they want, or the chamber that houses them. A follower of this Religion
+sets his heart upon the workings of his soul. His mind is devoted to
+Supreme Brahman. He is filled with the idea of attaining to Brahman. He
+is always devoted to Yoga and the Sankhya Philosophy. He desires no other
+shelter than the foot of a tree. He houses himself in empty abodes of
+men. He sleeps on the banks of rivers. He takes pleasure in staying by
+such banks. He is freed from every attachment, and from every tie of
+affection. He merges the existence of his own soul into the Supreme Soul.
+Standing like a stake of wood, and abstaining from all food he does only
+such acts as point to Emancipation. Or, he may wander about, devoted to
+Yoga. Even these are the eternal duties of a follower of the Religion of
+Nivritti. He lives aloof from his species. He is freed from all
+attachments. He never resides in the same place for more than a day.
+Freed from all bonds he roves over the world. Emancipated from all ties,
+he never sleeps on even the same river-bank for more than a day. Even
+this is the religion of persons conversant with Emancipation as declared
+in the Vedas. Even this is the righteous path that is trodden by the
+righteous. He who follows in this track leaves no vestige behind.
+Bhikshus (or followers of the religion of Emancipation) are of four
+kinds. They are Kutichakas, Vahudakas, Hansas, and Paramahansas. The
+second is superior to the first, the third to the second, and the fourth
+to the third. There is nothing superior to the Paramahansa; nor is there
+anything inferior to it or beside it or before it. It is a condition that
+is divested of sorrow and happiness; that is auspicious and freed from
+decrepitude and death and that knows no change.'[563]
+
+"Uma said, 'Thou halt recited the religion of the householders, that of
+Emancipation, and that which is based upon the observances of the
+righteous. These paths are high and exceedingly beneficial to the world
+of living creatures. O thou that art conversant with every religion, I
+desire now to hear what is the high religion of the Rishis. I always have
+a liking for those that dwell in ascetic retreats. The perfume that
+emanates from the smoke of the libations of clarified butter poured on
+the sacred fire seems to pervade the entire retreats and make them
+delightful. Marking this, O great god, my heart becomes always filled
+with delight. O puissant deity, I have doubts regarding the religion of
+the ascetics. Thou art conversant with the details of all religions. Do
+thou enlighten me, O god of gods, in detail, respecting this topic truly
+about which I have asked thee, O great deity!'
+
+"The blessed and holy one said, 'Yes, I shall recite to thee the high and
+excellent religion of the ascetics. By following the dictates of that
+religion, O auspicious lady, the ascetics attain to success through the
+severe penances they practise. O highly blessed one, do thou hear, from
+the beginning, what the duties are of those righteous Rishis that are
+conversant with every duty and that are known by the name of Phenapas.
+The Grandsire Brahma (during the days he devoted to the observance of
+penances) drank some nectar (in the form of water). That water had flowed
+in heaven from a great sacrifice. The froth of that water is highly
+auspicious and (in consequence of Brahma's having drunk it) it partook of
+His own nature. Those Rishis that subsist upon the measure of froth that
+thus issued (from the water indicated) are called Phenapas
+(Froth-eaters). Even this is the conduct of those pure-souled Rishis, O
+lady, possessed of wealth of penances! Listen now to me as I explain to
+thee who the Valkhilyas are. The Valkhilyas are ascetics that have won
+success by their penances. They reside in the solar disc. Adopting the
+means of subsistence that is followed by the birds, those Rishis,
+conversant with every duty of righteousness, live according to the Unchha
+mode. Their attire consists of deer-skins or barks of trees. Freed from
+every pair of opposites, the Valkhilyas, possessed of wealth of penances,
+walk in this track of righteousness. They are as big as a digit of the
+thumb. Distributed into classes, each class lives in the practice of the
+duties assigned to it. They desire only to practise penance. The merits
+they win by their righteous conduct are very high. They are regarded as
+having attained to an equality with the gods and exist for the
+accomplishment of the purposes of the gods. Having burnt off all their
+sins by severe penances, they blaze forth in effulgence, illuminating all
+the points of the compass. Others, called Chakracharas, are endued with
+cleansed souls and devoted to the practice of compassion. Righteous in
+their conduct and possessed of great sanctity, they live in the region of
+Soma. Thus residing near enough to the region of the Pitris, they duly
+subsist by drinking the rays of Soma. There are others called
+Samprakshalas and Asmkuttas and Dantolukhalas.[564] These live near the
+Soma-drinking deities and others that drink flames of fire. With their
+wedded spouses, and with passions under complete control, they too
+subsist upon the rays of Soma. They pour libations of clarified butter on
+the sacred fire, and adore the Pitris under proper forms. They also
+perform the well-known sacrifices. Even this is said to constitute their
+religion. The religion of the Rishis, O goddess, is always observed by
+those who are houseless and who are free to rove through every region
+including that of the gods. There are, again, other classes about whom I
+shall speak presently. Do thou listen. It is necessary that they who
+observe the different religions of the Rishis, should subjugate their
+passions and know the Soul. Indeed, in my opinion, lust and wrath should
+be completely conquered. With corn (wealth) acquired by the Unchha mode,
+they should discharge the following duties, viz., the pouring of
+libations on the sacred fire, occupying a fixed seat employing oneself
+the while in the sacrifice called Dharmaratri, performance of she
+Soma-sacrifice, acquisition of especial knowledge, the giving of
+sacrificial presents which forms the fifth, the daily performance of
+sacrifices, devotion to the worship of the Pitris and the deities,
+hospitality towards all. Abstention from all luxurious viands prepared
+from cow's milk, taking a pleasure in tranquillity of heart, lying on
+bare rocks or the earth, devotion to Yoga, eating potherbs and leaves of
+trees, and subsisting upon fruits and roots and wind and water and moss,
+are some of the practices of the Rishis by which they attain to the end
+that belongs to persons unsubjugated (by the world). When the smoke has
+ceased to curl upwards from a house, when the husking machine has ceased
+to ply, when the hearth-fire has been extinguished, when all the inmates
+have taken their food, when dishes are no longer carried from room to
+room, when mendicants have ceased to walk the streets, it is then that
+the man who is devoted to the religion of truth and tranquillity of soul,
+desiring to have a guest (but finding his desire ungratified), should eat
+what remnant of food may still occur in the house. By acting in this way,
+one becomes a practiser of the religion of the Munis. One should not be
+arrogant, nor proud, nor cheerless and discontented; nor should one
+wonder at anything. Indeed, one should behave equally towards friends and
+foes. Verily, one who is the foremost of all persons conversant with
+duties should also be friendly towards all creatures."
+
+
+
+SECTION CXLII
+
+"Uma said, 'Forest recluses reside in delightful regions, among the
+springs and fountains of rivers, in bowers by the sides of streams and
+rills, on hills and mountains, in woods and forests, and in sacred spots
+full of fruits and roots. With concentrated attention and observant of
+vows and rules, they dwell in such places. I desire, O Sankara, to hear
+the sacred ordinances which they follow. These recluses, O god of all
+gods, are persons that depend, for the protection of their bodies, upon
+themselves alone.'[565]
+
+Maheswara said, 'Do thou hear with concentrated attention what the duties
+are of forest recluses. Having listened to them with one mind, O goddess,
+do thou set thy heart upon righteousness. Listen then to what the acts
+are that should be practised by righteous recluses crowned with success,
+observant of rigid vows and rules, and residing in woods and forests.
+Performing ablutions thrice a day, worshipping the Pitris and the
+deities, pouring libations on the sacred fire, performing those
+sacrifices and rites that go by the name of Ishti-homa, picking up the
+grains of Nivara-paddy, eating fruit and roots, and using oil that is
+pressed out from Inguda and castor-seeds are their duties. Having gone
+through the practices of Yoga and become crowned with (ascetic) success
+and freed from lust and wrath, they should seat themselves in the
+attitude called Virasana. Indeed, they should reside in those places
+which are inaccessible to cowards.[566] Observant of the excellent
+ordinances relating to Yoga, sitting in summer in the midst of four fires
+on four sides with the sun overhead, duly practising what is called
+Manduka Yoga, and always seated in the attitude called Virasana, and
+lying on bare rocks or the earth, these men, with hearts set upon
+righteousness, must expose themselves to cold and water and fire. They
+subsist upon water or air or moss. They use two pieces of stones only for
+husking their corn. Some of them use their teeth only for such a purpose.
+They do not keep utensils of any kind (for storing anything for the day
+to come). Some of them clothe themselves with rags and barks of trees or
+deer-skins. Even thus do they pass their lives for the measure of time
+allotted to them, according to the ordinances (set forth in the
+scriptures). Remaining in woods and forests, they wander within woods and
+forests, live within them, and are always to be found within them.
+Indeed, these forest recluses entering into woods and forests live within
+them as disciples, obtaining a preceptor, live with him. The performance
+of the rites of Homa is their duty, as also the observance of the five
+sacrifices. A due observance of the rules about distribution (in respect
+of time) of the fivefold sacrifices as laid down in the Vedas, devotion
+to (other) sacrifices, forming the eighth, observance of the Chaturmasya,
+performance of the Paurnamasya, and other sacrifices, and performance of
+the daily sacrifices, are the duties of these men dissociated from wives,
+freed from every attachment, and cleansed from every sin. Indeed, they
+should live even thus in the forest. The sacrificial ladle and the
+water-vessel are their chief wealth. They are always devoted to the three
+fires. Righteous in their conduct and adhering to the path of virtue,
+they attain to the highest end. These Munis, crowned with (ascetic)
+success and ever devoted to the religion of Truth, attain to the highly
+sacred region of Brahman or the eternal region of Soma. O auspicious
+goddess, I have thus recited to thee, in brief, the outlines of the
+religion that is followed by forest recluses and that has many practices
+in detail.'
+
+"Uma said, 'O holy one, O lord of all creatures, O thou that art
+worshipped by all beings, I desire to hear what the religion is of those
+Munis that are followers of the scriptures treating of ascetic success.
+Do thou recite it to me. Residing in woods and forests and
+well-accomplished in the scriptures of success, some amongst them live
+and act as they like, without being restrained by particular practices;
+others have wives. How, indeed, have their practices been laid down?'
+
+"Mahadeva said, 'O goddess, the shaving of the head and the wearing of
+the brown robes are the indications of those recluses that rove about in
+freedom; while the indications of those that sport with wedded wives
+consist in passing their nights at home. Performing ablutions there times
+a day is the duty of the classes, while the Homa, with water and fruits
+from the wilderness, belongs to the wedded recluses as performed by the
+Rishis in general. Absorption, Yoga-meditation, and adherence to those
+duties that constitute piety and that have been laid down as such (in the
+scriptures and the Vedas) are some of the other duties prescribed for
+them. All those duties also of which I have spoken to thee before as
+appertaining to recluses residing in forests, are the duties of these
+also. Indeed, if those duties are observed, they that observe them,
+attain to the rewards that attach to severe penances. Those forest
+recluses that lead wedded lives should confine the gratification of their
+senses to these wedded wives of theirs. By indulging in sexual congress
+with their wives at only those times when their seasons come, they
+conform to the duties that have been laid down for them. The religion
+which these virtuous men are to follow is the religion that has been laid
+down and followed by the Rishis. With their eyes set upon the acquisition
+of righteousness, they should never pursue any other object of desire
+from a sense of unrestrained caprice. That man who makes the gift unto
+all creatures of an assurance of perfect harmlessness or innocence, freed
+as his soul becomes from the stain of malice or harmfulness, becomes
+endued with righteousness. Verily, that person who shows compassion to
+all creatures, who adopts as a vow a behaviour of perfect sincerity
+towards al creatures, and who constitutes himself the soul of all
+creatures, becomes endued with righteousness. A bath in all the Vedas,
+and a behaviour of sincerity towards all creatures, are looked upon as
+equal in point of merit; or, perhaps, the latter is a little
+distinguished above the other in point of merit. Sincerity, it has been
+said, is Righteousness; while insincerity or crookedness is the reverse.
+That man who conducts himself with sincerity becomes endued with
+Righteousness. The man who is always devoted to sincerity of behaviour,
+succeeds in attaining to a residence among the deities. Hence, he who
+wishes to achieve the merit of righteousness should become endued with
+sincerity. Possessed of a forgiving disposition and of self-restraint,
+and with wrath under complete subjection, one should transform oneself
+into an embodiment of Righteousness and become freed from malice. Such a
+man, who becomes devoted, besides, to the discharge of all the duties
+Religion, becomes endued with the merit of Righteousness. Freed from
+drowsiness and procrastination, the pious person, who adheres to the path
+of Righteousness to the best of his power, and becomes possessed of pure
+conduct, and who is venerable in years, comes to be regarded as equal to
+Brahma himself.'
+
+"Uma said. By what course of duties, O god, do those ascetics who are
+attached to their respective retreats and possessed of wealth of
+penances, succeed in becoming endued with great splendour? By what acts
+again, do kings and princes who are possessed of great wealth, and others
+who are destitute of wealth, succeed in obtaining high rewards? By what
+acts, O god, do denizens of the forest succeed in attaining to that place
+which is eternal and in adorning their persons with celestial
+sandal-paste? O illustrious god of three eyes, O destroyer of the triple
+city, do thou dispel this doubt of mine connected with the auspicious
+subject of the observance of penances by telling everything in detail.'
+
+"The illustrious deity said, 'Those who observe the vows relating to
+fasts and restrain their senses, who abstain from injury of any kind to
+any creature, and who practise truthfulness of speech, attain to success
+and ascending to Heaven sport in felicity with the Gandharvas as their
+companions, freed from every kind of evil. The righteous souled man who
+lies down in the attitude which appertains to Manduka-Yoga, and who
+properly and according to the ordinance performs meritorious acts after
+having taken the Diksha, sports in felicity in the next world in the
+company of the Nagas. That man who lives in the company of deer and
+subsists upon such grass and vegetables as fall off from their mouths,
+and who has undergone the Diksha and attends to the duties attached to
+it, succeeds in attaining to Amaravati (the mansions of Indra). That man
+who subsists upon the moss he gathers and the fallen leaves of trees that
+he picks up, and endures all the severities of cold, attains to very high
+place. That man who subsists upon either air or water, or fruits and
+roots, attains in after life to the affluence that belongs to the Yakshas
+and sports in felicity in the company of diverse tribes of Apsaras.
+Having practised for two and ten years, according to the rites laid down
+in the ordinances, the vow relating to the endurance of the five fires in
+the summer season, one becomes in one's next life a king. That man who,
+having observed vows with respect to food, practises penances for two and
+twelve years, carefully abstaining from all interdicted food, taken at
+forbidden hours, during the periods becomes in his next life a ruler of
+earth.[567] That man who sits and lies on the bare ground with the cope
+of the firmament alone for his shelter, observes the course of duties
+that attach to Diksha, and then casts off his body by abstaining from all
+food, attains to great felicity in Heaven. The rewards of one who sits
+and lies down upon the bare ground (with the welkin alone for his
+shelter) are said to be excellent vehicles and beds, and costly mansions
+possessed of the resplendence of the moon, O lady! That man who, having
+subsisted upon abstemious diet and observed diverse excellent vows, lives
+depending upon his own self and then casts off his body by abstaining
+from all food, succeeds in ascending to heaven and enjoying all its
+felicity. That man who, having lived in entire dependence upon his own
+self, observes for two and ten years the duties that appertain to Diksha,
+and at last casts off his body on the great ocean, succeeds in attaining
+to the regions of Varuna after death. That man who, living in entire
+dependence upon his own self observes the duties that attach to Diksha
+for two and ten years, and pierces his own feet with a sharp stone,
+attains to the felicity of the region that belongs to the Guhyakas. He
+who cultivates self with the aid of self, who frees himself from the
+influence of all pairs of opposites (such as heat and cold, joy and
+sorrow, etc), who is freed from every kind of attachment, and who
+mentally observes for two and ten years such a course of conduct after
+Diksha, attains to Heaven and enjoys every happiness with the deities as
+his companions. He who lives in entire dependence upon his own self and
+observes for two and ten years the duties that attach to Diksha and
+finally casts off his body on the fire as an oblation to the deities,
+attains to the regions of Brahman and is held in high respect there. That
+regenerate man, O goddess, who having properly gone through the Diksha
+keeps his senses under subjugation, and placing his Self on Self frees
+himself from the sense of meum, desirous of achieving righteousness, and
+sets out, without a covering for his body, after the due observance of
+the duties of Diksha for two and ten years and after having placed his
+sacred fire on a tree, and walks along the path that belongs to heroes
+and lies down (when need for lying down comes) in the attitude of heroes,
+and conducts himself always after the manner of heroes, certainly attains
+to the end that is reserved for heroes.[568] Such a man repairs to the
+eternal region of Sakra where he becomes crowned with the fruition of all
+his wishes and where he sports in joy, his person decked with garlands of
+celestial flowers and celestial perfumes. Indeed, that righteous souled
+person lives happily in Heaven, with the deities as his companions. The
+hero, observant of the practices of heroes and devoted to that Yoga which
+belongs to heroes, living in the practice of Goodness, having renounced
+everything, having undergone the Diksha and subjugated his senses, and
+observing purity of both body and mind, is sure to attain to that path
+which is reserved for heroes. Eternal regions of happiness are his.
+Riding on a car that moves at the will of the rider, he roves through all
+those happy regions as he likes. Indeed, dwelling in the region of Sakra,
+that blessed person always sports in joy, freed from every calamity."
+
+
+
+SECTION CXLIII
+
+"Uma said, 'O holy one, O thou that didst tear off the eyes of Bhaga and
+the teeth of Pushan, O destroyer of the sacrifice of Daksha, O three-eyed
+deity, I have a great doubt. In days of yore, the Self-born One created
+the four orders. Through the evil consequence of what acts cloth a Vaisya
+become a Sudra? Through what acts doth a Kshatriya become a Vaisya and a
+regenerate person (Brahmana) becomes a Kshatriya? By what means may such
+degradation of castes be prevented? Through what acts does a Brahmana
+take birth in his next life, in the Sudra order? Through what acts, O
+puissant deity, does a Kshatriya also descend to the status of Sudra? O
+sinless one, O lord of all created beings, do thou, O illustrious one,
+dispel this doubt of mine. How, again, can the three other orders
+naturally succeed in attaining to the status of Brahmanhood?'
+
+"The illustrious one said, 'The status of a Brahmana, O goddess, is
+exceedingly difficult to attain. O auspicious lady, one becomes a
+Brahmana through original creation or birth. After the same manner the
+Kshatriya, the Vaisya, and the Sudra, all become so through original
+creation. Even this is my opinion[569]. He, however, that is born a
+Brahmana falls away from his status through his own evil acts. Hence, the
+Brahmana, after having attained to the status of the first order, should
+always protect it (by his acts). If one, who is a Kshatriya or Vaisya,
+lives in the practice of those duties that are assigned to the Brahmana,
+after the manner of a Brahmana he becomes (in his next life) a Brahmana.
+That Brahmana who casts off the duties of his order for following those
+assigned for the Kshatriya, is regarded as one that has fallen away from
+the status of a Brahmana and that has become a Kshatriya. That Brahmana
+of little understanding, who, impelled by cupidity and folly, follows the
+practices assigned to Vaisyas forgetful of his status as a Brahmana that
+is exceedingly difficult to attain, comes to be regarded as one that has
+become a Vaisya. Similarly, one that is a Vaisya by birth may, by
+following the practices of a Sudra, become a Sudra. Indeed, a Brahmana,
+falling away from the duties of his own order, may descend to the status
+of even a Sudra, Such a Brahmana, falling away from the order of his
+birth and turned out of it, without attaining to the region of Brahmana
+(which is his goal if he duly observes his own duties), sinks into Hell
+and in his next birth becomes born as a Sudra. A highly blessed Kshatriya
+or a Vaisya, that abandons those practices of his that are consistent
+with the duties laid down for his order, and follows the practices laid
+down for the Sudra, falls away from his own order and becomes a person of
+mixed caste. It is in this way that a Brahmana. or a Kshatriya, or a
+Vaisya, sinks into the status of a Sudra. That man who has attained to
+clearness of vision through practice of the duties of his own order, who
+is endued with knowledge and science, who is pure (in body and mind), who
+is conversant with every duty and devoted to the practice of all his
+duties, is sure to enjoy the rewards of righteousness. I shall now recite
+to thee, O goddess, a saying uttered by Brahma (the Self-born) on this
+subject. Those that are righteous and desirous of acquiring merit always
+pursue with firmness the culture of the soul. The food that comes from
+cruel and fierce persons is censurable. So also is the food that has been
+cooked for serving a large number of persons. The same is said of the
+food that is cooked in view of the first Sraddha of a deceased person. So
+also is the food that is stained in consequence of the usual faults and
+the food that is supplied by a Sudra. These should never be taken by a
+Brahmana at any time[570]. The food of a Sudra, O goddess, is always
+disapproved of by the high-souled deities. Even this, I think, is the
+authority enunciated by the Grandsire with his own mouth. If a Brahmana,
+who has set up the sacred fire and who performs sacrifices, were to die
+with any portion of a Sudra's food remaining undigested in his stomach,
+he is sure to take birth in his next life as a Sudra. In consequence of
+those remains of a Sudra's food in his stomach, he falls away from the
+status of a Brahmana. Such a Brahmana becomes invested with the status of
+a Sudra. There is no doubt in this. This Brahmana in his next life
+becomes invested with the status of that order upon whose food he
+subsists through life or with the undigested portion of whose food in his
+stomach he breathes his last.[571] That man who, having attained to the
+auspicious status of a Brahmana which is so difficult to acquire,
+disregards it and eats interdicted food, falls away from his high status.
+That Brahmana who drinks alcohol, who becomes guilty of Brahmanicide or
+mean in his behaviour, or a thief, or who breaks his vows, or becomes
+impure, or unmindful of his Vedic studies, or sinful, or characterised by
+cupidity, or guilty of cunning or cheating, or who does not observe vows,
+or who weds a Sudra woman, or who derives his subsistence by pandering to
+the lusts of other people or who sells the Soma plant, or who serves a
+person of an order below his, falls away from his status of
+Brahmanahood.[572] That Brahmana who violates the bed of his preceptor,
+or who cherishes malice towards him, or who takes pleasure in speaking
+ill of him, falls away from the status of Brahmanahood even if he be
+conversant with Brahman. By these good acts, again, O goddess, when
+performed, a Sudra becomes a Brahmana, and a Vaisya becomes a Kshatriya.
+The Sudra should perform all the duties laid down for him, properly and
+according to the ordinance. He should always wait, with obedience and
+humility, upon person of the three other orders and serve them with care.
+Always adhering to the path of righteousness, the Sudra should cheerfully
+do all this. He should honour the deities and persons of the regenerate
+orders. He should observe the vow of hospitality to all persons. With
+senses kept under subjection and becoming abstemious in food, he should
+never approach his wife except in her season. He should ever search after
+persons that are holy and pure. As regards food, he should eat that which
+remains after the needs of all persons have been satisfied. If, indeed,
+the Sudra desires to be a Vaisya (in his next life), he should also
+abstain from meat of animals not slain in sacrifices. If a Vaisya wishes
+to be a Brahmana (in his next life), he should observe even these duties.
+He should be truthful in speech, and free from pride or arrogance. He
+should rise superior to all pairs of opposites (such as heat and cold,
+joy and sorrow, etc.) He should be observant of the duties of peace and
+tranquillity. He should adore the deities in sacrifices, attend with
+devotion to the study and recitation of the Vedas, and become pure in
+body and mind. He should keep his senses under subjection, honour the
+Brahmanas, and seek the welfare of all the orders. Leading the domestic
+mode of life and eating only twice a day at the prescribed hours he
+should gratify his hunger with only such food as remains after the needs
+have been satisfied of all the members of his family with dependants and
+guests. He should be abstemious in food, and act without being impelled
+by the desire of reward. He should be free from egotism. He should adore
+the deities in the Agnihotra and pour libations according to the
+ordinance. Observing the duties of hospitality towards all persons, he
+should, as already said, eat the food that remains after serving all
+others for whom it has been cooked. He should, according to the ordinance
+laid down, worship the three fires. Such a Vaisya of pure conduct takes
+birth in his next life in a high Kshatriya family.[573] If a Vaisya,
+after having taken birth as a Kshatriya, goes through the usual
+purificatory rites, becomes invested with the sacred thread, and betakes
+himself to the observance of vows, he becomes, in his next life, an
+honoured Brahmana. Indeed, after his birth as a Kshatriya, he should make
+presents, adore the deities in great sacrifices with plentiful Dakshinas,
+study the Vedas, and desirous of attaining to Heaven should worship the
+three fires. He should interfere for dispelling the sorrows of the
+distressed, and should always righteously cherish and protect those
+subjects that own his sway. He should be truthful, and do all acts that
+have truth in them, and seek happiness in conduct like this. He should
+award punishments that are righteous, without laying aside the rod of
+chastisement for good. He should induce men to do righteous deeds. Guided
+by considerations of policy (in the matter of swaying his people), he
+should take a sixth of the produce of the fields.[574] He should never
+indulge in sexual pleasure, but live cheerfully and in independence,
+well-conversant with the science of Wealth or Profit. Of righteous soul,
+he should seek his wedded spouse only in her season. He should always
+observe fasts, keep his soul under control, devote himself to the study
+of the Vedas, and be pure in body and mind. He should sleep on blades of
+Kusa grass spread out in his fire, chamber. He should pursue the
+aggregate of Three (viz., Righteousness, Wealth, and Pleasure), and be
+always cheerful. Unto Sudras desirous of food, he should always answer
+that it is ready. He should never desire any thing from motives of gain
+or pleasure. He should worship the Pitris and gods and guests. In his own
+house he should live the life of a mendicant. He should duly adore the
+deities in his Agnihotra, morning, noon, and evening every day, by
+pouring libations agreeably to the ordinance. With his face turned
+towards the foe, he should cast off his life-breath in battle fought for
+the benefit of kine and Brahmanas. Or he may enter the triple fires
+sanctified with Mantras and cast off his body. By pursuing this line of
+conduct he takes birth in his next life as a Brahmana. Endued with
+knowledge and science, purified from all dross, and fully conversant with
+the Vedas, a pious Kshatriya, by his own acts, becomes a Brahmana. It is
+with the aid of these acts, O goddess, that a person who has sprung from
+a degraded order, viz., a Sudra, may become a Brahmana refined of all
+stains and possessed of Vedic lore, One that is a Brahmana, when he
+becomes wicked in conduct and observes no distinction in respect of food,
+falls away from the status of Brahmanahood and becomes a Sudra. Even a
+Sudra, O goddess, that has purified his soul by pure deeds and that has
+subjugated all his senses, deserves to be waited upon and served with
+reverence as a Brahmana. This has been said by the Self-born Brahmana
+himself. When a pious nature and pious deeds are noticeable in even a
+Sudra, he should, according to my opinion, be held superior to a person
+of the three regenerate classes. Neither birth, nor the purificatory
+rites, nor learning, nor offspring, can be regarded as grounds for
+conferring upon one the regenerate status. Verily, conduct is the only
+ground. All Brahmanas in this world are Brahmanas in consequence of
+conduct. A Sudra, if he is established on good conduct, is regarded as
+possessed of the status of a Brahmana. The status of Brahma, O auspicious
+lady, is equal wherever it exists. Even this is my opinion. He, indeed,
+is a Brahmana in whom the status of Brahma exists,--that condition which
+is bereft of attributes and which has no stain attached to it. The
+boon-giving Brahma, while he created all creatures, himself said that the
+distribution of human beings into the four orders dependent on birth is
+only for purposes of classification. The Brahmana is a great field in
+this world,--a field equipped with feet for it moves from place to place.
+He who plants seeds in that field, O beautiful lady, reaps the crop in
+the next world. That Brahmana who wishes to achieve his own good should
+always live upon the remains of the food that may be there in his house
+after gratifying the needs of all others. He should always adhere to the
+path of righteousness. Indeed, he should tread along the path that
+belongs to Brahma. He should live engaged in the study of the Samhitas
+and remaining at home he should discharge all the duties of a
+householder. He should always be devoted to the study of the Vedas, but
+he should never derive the means of subsistence from such study. That
+Brahmana who always conducts himself thus, adhering to the path of
+righteousness, worshipping his sacred fire, and engaged in the study of
+the Vedas, comes to be regarded as Brahma. The status of a Brahmana once
+gained, it should always be protected with care, O thou of sweet smiles,
+by avoiding the stain of contact with persons born in inferior orders,
+and by abstaining from the acceptance of gifts. I have thus told thee a
+mystery, viz., the manner in which a Sudra may become a Brahmana, or that
+by which a Brahmana falls away from his own pure status and becomes a
+Sudra."
+
+
+
+SECTION CXLIV
+
+"Uma said, 'O holy one, O Lord of all beings, O thou that art worshipped
+by the deities and Asuras equally, tell me what are the duties and
+derelictions of men. Indeed, O puissant one, resolve my doubts. It is by
+these three, viz., thought, word, and deed, that men become bound with
+bonds. It is by these same three that they become freed from those bonds.
+By pursuing what conduct, O god,--indeed, by what kind of acts,--by what
+behaviour and attributes and words, do men succeed in ascending to
+heaven?'
+
+"The god of gods said, 'O goddess, thou art well-conversant with the true
+import of duties. Thou art ever devoted to righteousness and
+self-restraint. The question thou hast asked me is fraught with the
+benefit of all creatures. It enhances the intelligence of all persons. Do
+thou, therefore, listen to the answer. Those persons that are devoted to
+the religion of Truth, that are righteous and destitute of the
+indications of the several modes of life, and that enjoy the wealth
+earned by righteous means, succeed in ascending to heaven. Those men that
+are freed from all doubts, that are possessed of omniscience, and that
+have eyes to behold all things, are never enchained by either virtue or
+sin. Those men that are freed from all attachments can never be bound by
+the chains of action. They who never injure others in thought, word, or
+deed, and who never attach themselves to anything, can never be bound by
+acts. They who abstain from taking the lives of any creature, who are
+pious in conduct, who have compassion, who regard friends and foes in an
+equal light and who are self-restrained, can never be bound by acts.
+Those men that are endued with compassion towards all beings, that
+succeed in inspiring the confidence of all living creatures, and that
+have cast off malice in their behaviour, succeed in ascending to heaven.
+Those men that have no desire to appropriate what belongs to others, that
+keep themselves aloof from the wedded wives of others, and that enjoy
+only such wealth as has been earned by righteous means, succeed in
+ascending to heaven. Those men who behave towards the wives of other
+people as towards their own mothers and sisters and daughters, succeed in
+attaining to heaven. Those men that abstain from appropriating what
+belongs to others, that are perfectly contented with what they possess,
+and that live depending upon their own destiny, succeed in ascending to
+heaven. Those men that, in their conduct, always shut their eyes against
+association with other people's spouses, that are masters of their
+senses, and that are devoted to righteous conduct, succeed in ascending
+to heaven. Even this is the path, created by the gods, that the righteous
+should follow. This is the path, freed from passion and aversion, laid
+down for the righteous to follow. Those men who are devoted to their own
+spouses and who seek them only in their seasons, and who turn themselves
+away from indulgence in sexual pleasure, succeed in ascending to Heaven
+Conduct marked by charity and penances, and characterised by
+righteousness of deeds and purity of both body and heart, should be
+followed by those that are wise for the sake of adding to their merit or
+for earning their means of subsistence. Those who wish to ascend to
+Heaven should follow in this track and not in any other.'
+
+"Uma said, 'Tell me, O illustrious deity, O sinless lord of all
+creatures, what are those words by which one becomes enchained and what
+are those words by uttering which one may be freed from one's bonds.'
+
+"Maheswara said, 'Those men who never tell lies for either themselves or
+for others, or in jest or for exciting laughter, succeed in ascending to
+Heaven. They who never tell lies for earning their subsistence or for
+earning merit or through mere caprice, succeed in ascending to Heaven.
+They who utter words that are smooth and sweet and faultless, and who
+welcome all whom they meet with sincerity, succeed in ascending to
+Heaven. They who never utter words that are harsh and bitter and cruel.
+and who are free from deceitfulness and evil of every kind, succeed in
+ascending to Heaven. Those men who never utter words that are fraught
+with deceit or that cause breach of understanding between friends, and
+who always speak what is true and what promotes good feelings, succeed in
+ascending to Heaven. Those men who avoid harsh speeches and abstain from
+quarrels with others, who are impartial in their behaviour to all
+creatures, and who have subjugated their souls, succeed in ascending to
+Heaven. They who abstain from evil speech or sinful conversation, who
+avoid such speeches as are disagreeable, and who utter only such words as
+are auspicious and agreeable, succeed in ascending to Heaven. They who
+never utter, under anger, such words as tear the hearts of other people,
+and who, even when under the influence of wrath, speak words that are
+peaceful and agreeable, succeed in ascending to Heaven. The religion, O
+goddess, appertaining to speech, should always be followed by men. It is
+auspicious and characterised by truth. They that are possessed of wisdom
+should always avoid untruth.'
+
+"Uma said, 'Do thou tell me, O god of gods, O wielder of Pinaka, O thou
+that art highly blessed, what those mental acts or thoughts are by which
+a person may be enchained.'
+
+"Maheswara said, 'Endued with merit that arises from mental acts, O
+goddess, one ascends to Heaven. Listen to me, O auspicious one, as I
+recite to thee what those acts are. Listen to me, O thou of sweet face,
+how also a mind of ill-regulated features becomes enchained by
+ill-regulated or evil thoughts. Those men who do not seek even mentally,
+to take what belongs to others even when they see it lying in a lone
+forest, succeed in ascending to Heaven. Those men who care not to
+appropriate what belongs to others even when they see it lying in a house
+or a village that has been deserted, ascend to Heaven. Those men that do
+not seek, even mentally, to associate with the wedded spouses of others
+even when they behold them in deserted places and under the influence of
+desire, succeed in ascending to Heaven. Those men who, meeting with
+friends or foes, behave in the same friendly way towards all, succeed in
+ascending to Heaven. Those men that are possessed of learning and
+compassion, that are pure in body and mind, that are firm in their
+adherence to truth, and that are contented with what belongs to them,
+succeed in ascending to Heaven. Those men that do not bear ill-will to
+any creature, that do not stand in need of labour for their subsistence,
+that bear friendly hearts towards all beings, and that entertain
+compassion towards all, succeed in ascending to Heaven. Those men that
+are endued with faith, that have compassion, that are holy, that seek the
+company of holy men, and that are conversant with the distinctions
+between right and wrong, succeed in ascending to Heaven. Those men, O
+goddess, that are conversant with what the consequences are of good and
+bad deeds, succeed in ascending to Heaven. Those men that are just in all
+their dealings, that are endued with all desirable accomplishments, that
+are devoted to the deities and the Brahmanas, and that are endued with
+perseverance in the doing of good acts, succeed in ascending to Heaven.
+All these men, O goddess, succeed in ascending to Heaven through the
+meritorious consequences of their deeds. What else dost thou wish to
+hear?'
+
+"Uma said, 'I have a great doubt, O Maheswara, on a subject connected
+with human beings. It behoveth thee to explain it to me carefully. By
+what acts does a man succeed, O puissant deity, in acquiring a long life?
+By what penances also does one acquire a long life? By what acts does one
+become shortlived on earth? O thou that art perfectly stainless, it
+behoveth thee to tell me what the consequences are of acts (in the matter
+of bestowing a long or a short life on the doer). Some are seen to be
+possessed of great good fortune and some weighted with misfortune. Some
+are of noble birth while others of ignoble birth. Some are of such
+repulsive features as if they are made of wood, while others are of very
+agreeable features at even the first sight. Some appear to be destitute
+of wisdom while others are possessed of it. Some, again, are seen endued
+with high intelligence and wisdom, enlightened by knowledge and science.
+Some have to endure little pain, while others there are that are weighted
+with heavy calamities. Even such diverse sights are seen with respect to
+men. It behoveth thee, O illustrious one, to tell me the reason of all
+this.'
+
+"The god of gods said, 'Verily, O goddess, I shall discourse to thee on
+the manifestation of the fruits of acts. It is by the rules of that
+manifestation that all human beings in this world enjoy or endure the
+consequences of their acts. That man who assumes a fierce aspect for the
+purpose of taking the lives of other creatures, who arms himself with
+stout sticks for injuring other creatures, who is seen with uplifted
+weapons, who slays living creatures, who is destitute of compassion, who
+always causes agitation to living beings, who refuses to grant protection
+to even worms and ants, who is endued with cruelty,--one who is such, O
+goddess, sinks in Hell. One who is endued with an opposite disposition
+and who is righteous in acts, is born as a handsome man. The man who is
+endued with cruelty, goes to Hell, while he that is endued with
+compassion ascends to Heaven. The man who goes to Hell has to endure
+excruciating misery. One who, having sunk in Hell, rises therefrom, take
+birth as a man endued with short life. That man who is addicted to
+slaughter and injury, O goddess, becomes, through his sinful deeds,
+liable to destruction. Such a person becomes disagreeable to all
+creatures and endued with a short life. That man who belongs to what is
+called the White class, who abstains from the slaughter of living
+creatures, who has thrown away all weapons, who never inflicts any
+chastisement on any body, who never injures any creatures, who never
+causes any body to slay creatures for him, who never slays or strikes
+even when struck or attempted to be slain, who never sanctions or
+approves an act of slaughter, who is endued with compassion towards all
+creatures, who behaves towards others as towards his own self,--such a
+superior man, O goddess, succeeds in attaining to the status of a deity.
+Filled with joy, such a man enjoys diverse kinds of luxurious articles.
+If such a person ever takes birth in the world of men, he becomes endued
+with longevity and enjoys great happiness. Even this is the way of those
+that are of righteous conduct and righteous deeds and that are blessed
+with longevity, the way that was indicated by the Self-born Brahman
+himself and that is characterised by abstention from the slaughter of
+living creatures.'"
+
+
+
+SECTION CXLV
+
+"Uma said, 'By what disposition, what conduct, what acts, and what gifts,
+does a man succeed in attaining to Heaven?'
+
+"Maheswara said, 'He who is endued with a liberal disposition, who
+honours Brahmanas and treats them with hospitality, who makes gifts of
+food and drink and robes and other articles of enjoyment unto the
+destitute, the blind, and the distressed, who makes gifts of houses,
+erects halls (for use of the public), digs wells, constructs shelters
+whence pure and cool water is distributed (during the hot months unto
+thirsty travellers), excavates tanks, makes arrangements for the free
+distribution of gifts every day, gives to all seekers what each solicits,
+who makes gifts of seats and beds and conveyances, wealth, jewels and
+gems, houses, all kinds of corn, kine, fields, and women,--verily, he who
+always makes these gifts with a cheerful heart, becomes a denizen, O
+goddess, of Heaven. He resides there for a long period, enjoying diverse
+kinds of superior articles. Passing his time happily in the company of
+the Apsaras, he sports in the woods of Nandana and other delightful
+regions. After the exhaustion of his merits he falls down from Heaven and
+takes birth in the order of humanity, in a family, O goddess, that is
+possessed of wealth in abundance and that has a large command of every
+article of enjoyments. In that life he becomes endued with all articles
+for gratifying his wishes and appetites. Indeed, blessed with the
+possession of such articles, he becomes endued with affluence and a
+well-filled treasury. The self-born Brahman himself declared it in days
+of old that it is even such persons, O goddess, that become highly
+blessed and possessed of liberal dispositions and agreeable features.
+There are others, O goddess, that are incapable of making gifts. Endued
+with small understandings, they cannot make gifts even when solicited by
+Brahmanas and possessed of abundant wealth. Beholding the destitute, the
+blind, the distressed, and mendicants, and even guests arrived at their
+abodes, those persons, always filled with the desire of gratifying the
+organ of taste, turn away, even when expressly solicited by them. They
+never make gifts of wealth or robes, or viands, or gold, or kine, or any
+kind of food. Those men who are disinclined to relieve the distress of
+others, who are full of cupidity, who have no faith in the scriptures,
+and who never make gifts,--verily, these men of little understanding, O
+goddess, have to sink in Hell. In course of time, when their sufferings
+in Hell come to an end, they take birth in the order of humanity, in
+families that are entirely destitute of wealth. Always suffering from
+hunger and thirst, excluded from all decent society, hopeless of ever
+enjoying good things, they lead lives of great wretchedness. Born in
+families that are destitute of all articles of enjoyment, these men never
+succeed in enjoying the good things of the world. Indeed, O goddess, it
+is through their acts that persons become wretched and poor. There are
+others who are full of arrogance and pride caused by the possession of
+riches. Those senseless wretches never offer seats to those that deserve
+such an offer. Endued with little understandings they do not give way to
+them that deserve such an honour.[575] Nor do they give water for washing
+the feet to persons unto whom it should be given. Indeed, they do not
+honour, agreeably to the ordinance, with gifts of the Arghya, such
+persons as deserve to be honoured therewith. They do not offer water for
+washing the mouth unto such as deserve to have that honour. They do not
+treat their very preceptors, when the latter arrive at their houses, in
+the manner in which preceptors should be treated. Living in cupidity and
+arrogance, they refuse to treat their seniors and aged men with love and
+affection, even insulting those that deserve to be honoured and asserting
+their superiority over them without showing reverence and humility. Such
+men, O goddess, sink in Hell. When their sufferings come to an end after
+a long course of years, they rise from Hell, and take birth in the order
+of humanity, in low and wretched families. Indeed. they who humiliate
+their preceptors and seniors, have to take their birth in such castes as
+those of Swapakas and Pukkasas who are exceedingly vile and bereft of
+intelligence. He who is not arrogant or filled with pride, who is a
+worshipper of the deities and Brahmanas, who enjoys the respect of the
+world, who bows to every one that deserves his reverence, who utters
+smooth and sweet words, who benefits persons of all orders, who is always
+devoted to the good of all beings, who does not feel aversion for
+anybody, who is sweet-tongued, who is an utterer of agreeable and cooling
+words, who gives way to one that deserves to have way, who adores his
+preceptors in the manner in which preceptors deserve to be adored, who
+welcomes all creatures with proper courtesy, who does not hear ill will
+towards any creature, who lives, worshipping seniors and guests with such
+honours as they deserve, who is ever bent upon securing as many guests as
+possible, and who worships all who honour his house with their presence,
+succeeds, O goddess, in ascending to Heaven. Upon the exhaustion of his
+merit, he takes birth in the order of humanity in a high and respectable
+family. In that life he becomes possessed of all articles of enjoyment in
+abundance and jewels and gems and every kind of wealth in profusion. He
+gives unto deserving persons what they deserve. He becomes devoted to the
+observance of every duty and every act of righteousness. Honoured by all
+creatures and receiving their reverence, he obtains the fruits of his own
+acts. Even such a person acquires a high lineage and birth in this world.
+This that I have recited to thee was said by the Ordainer (Brahman)
+himself in days of old. That man who is fierce in conduct, who inspires
+terror in all creatures, who injures other beings with hands or feet or
+cords or sticks, or brick-bats or clods of hard clay, or other means of
+wounding and paining, O beautiful lady, who practises diverse kinds of
+deceit for slaying living creatures or vexing them, who pursues animals
+in the chase and causes them to tremble in fear,--verily, that man, who
+conducts himself in this way, is certain to sink in Hell. If in course of
+time he takes birth in the order of humanity, he is obliged to be born in
+a low and wretched race or family that is afflicted with impediments of
+every kind on every side. He becomes an object of aversion to all the
+world. Wretched among men, he becomes so through the consequence of his
+own acts. Another, who is possessed of compassion, casts his eye on all
+creatures. Endued with a friendly vision, behaving towards all creatures
+as if he were their father, divested of every hostile feeling, with all
+his passions under complete control, he never vexes any creature and
+never inspires them with fear by means of his hands or feet which are
+always under his control. He inspires the confidence of all beings. He
+never afflicts any creature with either cords or clubs or brick-bats or
+clods of hard earth or weapons of any kind. His deeds are never fierce or
+cruel, and he is full of kindness. One who is endued with such practices
+and conduct certainly ascend to Heaven. There he lives like a god in a
+celestial mansion abounding with every comfort. If, upon the exhaustion
+of his merit, he has to take birth in the order of humanity, he becomes
+born as a man that has not to fight with difficulties of any kind or to
+encounter any fear. Indeed, he enjoys great happiness. Possessed of
+felicity, without the obligation of undergoing distressing labour for his
+subsistence, he lives freed from every kind of anxiety. Even this, O
+goddess, is the path of the righteous. In it there are no impediments or
+afflictions.'
+
+"Uma said, 'In the world some men are seen well-versed in inferences and
+the premises leading to them. Indeed, they are possessed of science and
+knowledge, have large progeny, and are endued with learning and wisdom.
+Others, O god, are destitute of wisdom, science, and knowledge, and are
+characterised by folly. By what particular acts does a person become
+possessed of wisdom? By what acts, again, does one become possessed of
+little wisdom and distorted vision? Do thou dispel this doubt of mine, O
+thou that art the foremost of all beings conversant with duties. Others
+there are, O god, that are blind from the moment of their birth. Others
+there are that are diseased and afflicted and impotent. Do thou, O god,
+tell me the reason of this.'
+
+"Maheswara said, 'Those men that always enquire, about what is for their
+benefit and what is to their detriment, Brahmanas learned in the Vedas,
+crowned with success, and conversant with all duties, that avoid all
+kinds of evil deeds and achieve only such deeds as are good, succeed in
+ascending to Heaven after departing from this world and enjoy great
+happiness as long as they live here. Indeed, upon the exhaustion of their
+merit when they take birth in the order of humanity, they become born as
+men possessed of great intelligence. Every kind of felicity and
+auspiciousness becomes theirs in consequence of that intelligence with
+which they are born. Those men of foolish understandings who cast wicked
+eyes upon the wedded spouses of other men, become cursed with congenital
+blindness in consequence of that sinfulness of theirs. Those men who,
+impelled by desire in their hearts, cast their eyes on naked women, those
+men of wicked deeds take birth in this world to pass their whole lives in
+one continuous disease. Those men of foolish and wicked deeds who indulge
+in sexual congress with women of orders different from their own,--those
+men of little wisdom,--have to take birth in their next lives as persons
+destitute of virility. Those men who cause animals to be slain, and those
+who violate the beds of their preceptors, and those who indulge
+promiscuously in sexual congress, have to take birth in their next lives
+as persons destitute of the virile power.'
+
+"Uma said, 'What acts, O foremost of the deities, are faulty, and what
+acts are faultless? What, indeed, are those acts by doing which a man
+succeeds in attaining to what is for your highest good?'
+
+"Maheswara said, 'That man who is desirous of ascertaining what is
+righteousness, and who wishes to acquire prominent virtues and
+accomplishments, and who always puts questions to the Brahmanas with a
+view to find out the path that leads to his highest good, succeed in
+ascending to Heaven. If (after exhaustion of his merit) he takes birth in
+the order of humanity, he becomes endued with intelligence and memory and
+great wisdom. This, O goddess, is the line of conduct that the righteous
+are to follow and that is fraught with great benefit. I have told thee of
+it for the good of human beings.'
+
+"Uma said, 'There are men who hate righteousness and who are possessed of
+little understanding. They never wish to approach Brahmanas conversant
+with the Vedas. There are others who are observant of vows and who are
+devoted to the duty of performing Sraddhas. Others, again, are destitute
+of all vows. They are unmindful of observance and are like Rakshasas in
+conduct. Some there are who are devoted to the performance of sacrifices
+and some who are unmindful of the Homa. Through the consequences of what
+acts do men become possessed of These different natures?'
+
+"Maheswara said, 'Through the Vedas, the limits have been assigned of all
+the acts of human beings. Those men that conduct themselves according to
+the authority of the Vedas, are seen (in their next lives) to become
+devoted to the observance of vows. Those men, however, who having become
+subject to the sway of folly accept unrighteousness for its reverse,
+become destitute of vows, transgress all restraints, and come to be
+regarded as Brahmarakshasas. Indeed, it is these men that become
+unmindful of the Homa, that never utter the Vashat and other sacred
+Mantras, and that come to be regarded as the lowest and vilest of men
+Thus, O goddess, have I explained to thee the entire ocean of duties in
+respect of human beings for the sake of removing thy doubts, not omitting
+the sins of which they become guilty.'"
+
+
+
+SECTION CXLVI
+
+"Narada said, 'Having said these words, the puissant Mahadeva himself
+became desirous of hearing (instead of talking), and with that view he
+questioned his dear spouse who was seated by his side and she was fully
+inclined to act up to his desire.'
+
+"Mahadeva said, 'Thou, O goddess, art conversant with what is Supreme and
+what is not.[576] Thou art acquainted with all duties, O thou that lovest
+to reside in the retreats of ascetics. Thou art endued with every virtue,
+possessed of beautiful eyebrows and hair ending in the fairest curls, O
+daughter of Himavat, the king of mountains! Thou art skilled in every
+work. Thou art endued with self-restraint and thou lookest impartially
+upon all creatures. Divested of the sense of meum, thou art devoted to
+the practice of all the duties. O thou of beautiful features, I desire to
+ask thee about something. I wish that, asked by me, thou wilt discourse
+to me on that topic. Savitri is the chaste wife of Brahma. The chaste
+Sachi is the wife of Indra. Dhumrorna is the spouse of Markandeya, and
+Riddhi of (king) Vaisravana. Varuna has Gauri for his spouse, and Surya
+has Suvarchala. Rohini is the chaste wife of Sasin, and Swaha of
+Vibhavasu. Kasyapa has Aditi. All these regard their husbands as their
+gods. Thou hast, O goddess, conversed and associated with all of them
+every day. It is for this reason, O thou that art conversant with every
+duty, that I desire to question thee about the duties of women, O thou
+whose words are always consistent with righteousness. I desire to hear
+thee discourse on that subject from the beginning. Thou practisest all
+the duties of righteousness with me. Thy conduct is exactly like mine,
+and the vows thou observest are the same that are observed by me. Thy
+puissance and energy are equal to mine, and thou hast undergone the
+austerest penances. The subject, when discoursed upon by thee, will
+become endued with great merit. Indeed, that discourse will then become
+authoritative in the world. Women, in especial, are the highest refuge of
+women. O thou of beautiful hips, among human beings that course of
+conduct which thou wilt lay down will be followed from generation to
+generation.[577] Half of my body is made up of half thy body. Thou art
+always engaged in doing the work of the deities, and it is thou that art
+the cause of the peopling of the earth, O auspicious lady, all the
+eternal duties of women are well-known to thee. Do thou, therefore, tell
+me in detail what are the duties of thy sex.'
+
+"Uma said, 'O holy one, O lord of all created things, O source of all
+that is past, present, and future, it is through thy grace that the words
+I am uttering are taking their rise in my mind. All these Rivers (that
+are of my sex), O god of gods, endued with the waters of all the Tirthas,
+are approaching thy presence for enabling thee to perform thy ablutions
+in them.[578] After consulting them I shall discourse on the topic named,
+in due order. That person who, though competent, is still free from
+egotism, is rightly called a Purusha.[579] As regards woman, O lord of
+all beings, she follows persons of her sex. By consulting these foremost
+of Rivers, they will be honoured by me. The sacred Saraswati is the
+foremost river of all rivers. She courses towards the ocean and is truly
+the first of all streams. Vipasa also here, and Vitasta, and
+Chandrabhaga, and Iravati, and Satadru, and the river Devika, and
+Kausiki, and Gomati.[580] and this celestial River who has in her all the
+sacred Tirthas, viz., the goddess Ganga, who having her rise in Heaven
+hath descended on the Earth and is regarded as the foremost of all
+streams; Having said this, the spouse of that god of gods, that foremost
+of all righteous persons, smilingly addressed all those Rivers of her
+sex. Indeed, the spouse of the great god, devoted to the performance of
+all duties, questioned those individuals of her sex about the duties of
+women. Verily, those foremost of rivers having Ganga for their first are
+all conversant with the duties of women.'
+
+"Uma said, 'The illustrious god has asked a question relating to the
+duties of women. I desire to answer Sankara after having consulted with
+you. I do not see any branch of knowledge on Earth or Heaven that is
+capable of being mastered by any unaided individual. Ye rivers that run
+towards the ocean, it is for this that I seek your opinions! It was in
+this way that those foremost of Rivers, all of whom were auspicious and
+highly sacred, were questioned by Siva's spouse. Then the celestial River
+Ganga, who worshipped the daughter of the prince of mountains in return,
+was selected for answering the question. Verily, she of sweet smiles is
+held as swelling with diverse kinds of understanding and well-conversant
+with the duties of women. The sacred goddess, capable of dispelling all
+fear of sin, possessed of humility in consequence of her intelligence,
+well acquainted with all duties, and enriched with an intelligence
+exceedingly comprehensive, sweetly smiling, uttered these, words, 'O
+goddess, thou art always devoted to the due performance of all duties.
+Thou hast favoured me highly by thus questioning me! O sinless one, thou
+art honoured by the entire universe, yet thou askest me that am but a
+river. That person who, though himself competent (to discourse on a
+topic) yet asks another, or who pays a graceful tribute to another,
+certainly deserves, I think, to be regarded as righteous-souled. Verily,
+such a person deserves to be called learned and wise. That person never
+falls into disgrace who asks such speakers as are endued with knowledge
+and science and as are well-conversant with premises and inferences. A
+proud man, even when enriched with intelligence, by speaking in the midst
+of an assembly otherwise (that is, by relying upon his own powers alone
+and without reference to or consultation with others), finds himself
+uttering only words of weak import. Thou art possessed of spiritual
+insight, Thou art the foremost of all denizens in Heaven. Thou hast taken
+thy rise accompanied by diverse kinds of excellent merit. Thou, O
+goddess, art fully competent to discourse on the duties of women! In this
+way, the goddess Uma was worshipped by Ganga and honoured with the
+ascription of many high merits. The beautiful, goddess, thus praised,
+then began to discourse upon all the duties of women in full.'
+
+"Uma said, 'I shall, according to the ordinance, discourse on the subject
+of women's duties as far as they are known to me. Do ye all listen with
+concentrated attention! The duties of women arise as created at the
+outset by kinsmen in the rites of wedding. Indeed, a woman becomes, in
+the presence of the nuptial fire, the associate of her lord in the
+performance of all righteous deeds.[581] Possessed of a good disposition,
+endued with sweet speech, sweet conduct, and sweet features, and always
+looking at the face of her husband and deriving as much joy from it as
+she does from looking at the face of her child, that chaste woman who
+regulates her acts by observing the prescribed restraints, comes to be
+regarded as truly righteous in her conduct. Listening (with reverence) to
+the duties of wedded life (as expounded in the scriptures), and
+accomplishing all those auspicious, duties, that woman who regards
+righteousness as the foremost of all objects of pursuit, who observes the
+same vows as those that are observed by her husband, who adorned with
+chastity, looks upon her spouse as a god, who waits upon and serves him
+as if he is a god, who surrenders her own will completely to that of her
+lord, who is cheerful, who observes excellent vows, who is endued with
+good features, and whose heart is completely devoted to her husband so
+much that she never thinks even of any other man, is regarded as truly
+righteous in conduct. That wife who, even when addressed harshly and
+looked upon with angry eyes by her lord, presents a cheerful aspect to
+him, is said to be truly devoted to her husband. She who does not cast
+her eyes upon the Moon or the Sun or a tree that has a masculine name,
+who is adored by her husband and who is possessed of beautiful features,
+is regarded as truly righteous. That woman who treats her husband with
+the affection which she shows towards her child, even when he (the
+husband) happens to be poor or diseased or weak or worn out with the toil
+of travelling, is regarded as truly righteous in her conduct. That woman
+who is endued with self-control, who has given birth to children, who
+serves her husband with devotion, and whose whole heart is devoted to
+him, is regarded as truly righteous in her conduct. That woman who waits
+upon and serves her lord with a cheerful heart, who is always cheerful of
+heart, and who is possessed of humility, is regarded as truly righteous
+in her conduct. That woman who always supports her kinsmen and relatives
+by giving them food, and whose relish in gratifying her desires or for
+articles of enjoyment, or for the affluence of which she is possessed, or
+for the happiness with which she is surrounded, falls short of her relish
+for her husband, is regarded as truly righteous in her conduct. That
+woman who always takes a pleasure in rising at early down, who is devoted
+to the discharge of all household duties, who always keeps her house
+clean, who rubs her house daily with cowdung, who always attends to the
+domestic fire (for pouring libations upon it), who never neglects to make
+offerings of flowers and other articles to the deities, who with her
+husband gratifies the deities and guests and all servants and dependants
+of the family with that share of food which is theirs by the ordinances,
+and who always takes, according to the ordinance, for herself, what food
+remains in the house after the needs have been met of gods and guests and
+servants, and who gratifies all people who come in contact with her
+family and feed them to their fill, succeeds in acquiring great merit.
+That woman who is endued with accomplishments, who gratifies the feet of
+her father-in-law and mother-in-law, and who is always devoted to her
+father and mother, is regarded as possessed of ascetic wealth. That woman
+who supports with food Brahmanas that are weak and helpless, that are
+distressed or blind or destitute, comes to be regarded as entitled to
+share the merit of her husband. That woman who always observes, with a
+light heart vows that are difficult of observance, whose heart is devoted
+to her lord, and who always seeks good of her lord, is regarded as
+entitled to share the merits of her husband. Devotion to her lord is
+woman's merit; it is her penance; it is her eternal Heaven. Merit,
+penances, and Heaven become hers who looks upon her husband as her all in
+all, and who, endued with chastity, seeks to devote herself to her lord
+in all things. The husband is the god which women have. The husband is
+their friend, The husband is their high refuge. Women have no refuge that
+can compare with their husbands, and no god that can compare with him.
+The husband's grace and Heaven, are equal in the estimation of a woman;
+or, if unequal, the inequality is very trivial. O Maheswara, I do not
+desire Heaven itself if thou are not satisfied with me. If the husband
+that is poor, or diseased or distressed or fallen among foes, or
+afflicted by a Brahmana's curse, were to command the wife to accomplish
+anything that is improper or unrighteous or that may lead to destruction
+of life itself, the wife should, without any hesitation, accomplish it,
+guided by the code whose propriety is sanctioned by the law of Distress.
+I have thus, O god, expounded, at thy command, what the duties of women
+are, Verily, that woman who conducts herself in this way becomes entitled
+to a share of the merits won by her husband,'
+
+"Narada continued, 'Thus addressed, the great god applauded the daughter
+of the prince of mountains and then dismissed all persons that had
+assembled there, together with all his own attendants. The diverse tribes
+of ghostly beings, as also all the embodied Rivers, and the Gandharvas
+and Apsaras, all bowed their heads unto Mahadeva and departed for
+returning to the places whence they had come."
+
+
+
+SECTION CXLVII
+
+"The Rishis said, 'O wielder of Pinaka, O tearer of the eyes of Bhaga, O
+thou that art worshipped by all the universe, we desire to hear the glory
+of Vasudeva.'
+
+"Maheswara said, 'Hari is superior to the Grandsire himself. He is the
+Eternal Purusha. Otherwise called Krishna, he is endued with the
+splendour of gold, and shines with effulgence like a second sun.
+Possessed of ten arms, he is endued with great energy, and is the slayer
+of the foes of the gods. Having a whorl on his breast, he has curly locks
+of hair on his head. He is worshipped by all the deities. Brahman has
+risen from his abdomen. I have sprung from his head, All the luminaries
+in the firmament have sprung from his hair. From the bristles on his body
+have sprung all the gods and Asuras. From his body have sprung the Rishis
+as also all the eternal worlds. He is the veritable abode of the
+Grandsire and the abode of all the gods besides. He is the Creator of
+this whole Earth, and He is the Lord of the three worlds He is also the
+Destroyer of all creatures mobile and immobile. He is verily the foremost
+of all the deities. He is their master. He is the chastiser of all foes.
+He is possessed of omniscience. He exists in everything. He is capable of
+going everywhere. He is of universal extent (pervading as he does
+everything). He is the Supreme Soul. He is the urger of all the senses.
+He covers the universe. He is the Supreme Lord. There is nothing in the
+three worlds that is superior to him. He is Eternal. He is the slayer of
+Madhu, and is otherwise called Govinda. The giver of honours, He will
+cause all the kings of Earth to be slain in battle, for achieving the
+purposes of the deities, taking birth in a human form. The deities,
+abandoned by Him, are unable to accomplish their purposes on earth.
+Without obtaining him as their leader they cannot do anything. He is the
+leader of all creatures and is adored by all the gods[582]. Within the
+abdomen of this Master of the gods who is ever devoted to the
+accomplishment of their purposes, of this one who is identical with
+Brahma and who is always the refuge of the regenerate Rishis, resides
+Brahma (the Grandsire). Indeed, the latter dwells happily in Hari's body
+which is the abode. I myself, that am called Sarva, also reside happily
+in that happy abode of mine. All the deities too reside in happiness in
+His body. Endued with great effulgence, he has eyes that resemble the
+petals of the lotus. Sri dwells within Him and He dwells always
+associated with her. The bow called Saranga and the discus (called
+Sudarsana) are his weapons, together with a sword. He has the enemy of
+the snakes (viz., Garuda) sitting on his standard. He is distinguished by
+excellent conduct, by purity (of both body and mind), by self-restraint,
+by prowess, by energy, by the handsomest form, by tallness and
+well-proportioned limbs, by patience, by sincerity, by affluence, by
+compassion, by excellence of form, and by might. He shines, endued with
+all celestial weapons of wonderful form and make. He has Yoga for his
+illusion. He is possessed of a thousand eyes. He is free from every stain
+or fault. He is high-minded. He is endued with heroism. He is an object
+of pride with all his friends. He is dear to all his kinsmen and
+relatives and they are dear to him. He is endued with forgiveness. He is
+free from pride or egotism. He is devoted to the Brahmanas and is their
+leader. He dispels the fears of all persons afflicted with fear. He
+enhances the joys of all his friends. He is the refuge of all creatures.
+He is ever engaged in protecting and cherishing the distressed. Possessed
+of a thorough acquaintance with all the scriptures, and every kind of
+affluence, He is worshipped by all beings. Con-versant with all duties,
+He is a great benefactor of even enemies when they seek His protection.
+Conversant with policy and endued with policy, He is an utterer of Brahma
+and has all His senses under perfect control. For doing good to the
+deities, Govinda will take birth in the race of the high-souled Manu.
+Verily, endued with high intelligence, He will take birth in the
+auspicious and righteous race of that Prajapati. Manu will have a son of
+the name of Anga. After Anga will come Antardhaman. From Antardhaman will
+spring Havirdhaman, that lord of all creatures, free from every stain.
+Havirdhaman will have an illustrious son of the name of Rachinavarhi. He
+will have ten sons having Prachetas for their first. Prachetas will have
+a son named Daksha who will be regarded as a Prajapati. Daksha will beget
+a daughter who will be named Dakshayani. From Dakshayani will spring
+Aditya, and from Aditya will spring Manu. From Manu will spring a
+daughter named Ila and a son to be named Sudyumna. Ila will have Vudha
+for her husband, and from Vudha will spring Pururavas. From Pururavas
+will spring Ayu. From Ayu will spring Nahusha, and Nahusha will beget a
+son named Yayati. From Yayati will spring a mighty son of the name of
+Yadu, Yadu will beget Kroshtri. Kroshtri will beget a mighty son to be
+named Vrijinivat. From Vrijinivat will spring Ushadgu the unvanquished.
+Ushadgu will beget a son of the name of Chitraratha. Chitraratha will
+have a younger son of the name of Sura. Indeed, in the race of these
+mighty men, of energy celebrated over all the world, possessed of
+excellent conduct and diverse accomplishments, devoted to the performance
+of sacrifices and pure in behaviour,--in the pure race honoured by the
+Brahmanas, Sura will take his birth. He will be a foremost Kshatriya,
+endued with great energy, and possessed of great fame. Sura, that giver
+of honours, will beget a son, the spreader of his race, of the name of
+Vasudeva, otherwise called Anakadundhuvi. Vasudeva will have a son of the
+name of Vasudeva. He will have four hands. He will be exceedingly
+liberal, and will honour the Brahmanas greatly. Identical with Brahma, he
+will like and love the Brahmanas, and the Brahmanas will like and love
+him, that scion of Yadu's race will liberate many kings immured in the
+prison of the ruler of the Magadhas, after vanquishing that ruler named
+Jarasandha in his capital buried among mountains. Endued with great
+energy, he will be rich with the jewels and gems of all the rulers of the
+earth. Indeed, in energy he will be unrivalled on earth, possessed of
+great prowess, he will be the king of all kings of the earth. Foremost
+among all the Surasenas, the puissant one, residing at Dwaraka, will rule
+and protect the whole earth after vanquishing all her lords, conversant
+as he will be with the science of polity. Assembling together, do ye all
+adore Him, as ye adore the Eternal Brahman, with speech, floral wreaths,
+and excellent incense and perfumes. He who wishes to see me or the
+Grandsire Brahma should first see the illustrious Vasudeva of great
+puissance, If He is seen I am seen, as also the Grandsire Brahman, that
+foremost of all the gods. In this I do not deem there is any difference.
+Know this, ye Rishis of ascetic wealth! That person with whom the
+lotus-eyed Vasudeva becomes gratified, all the deities with Brahma
+amongst them will also become gratified with. That man who will seek the
+protection of Kesava will succeed in earning great achievements and
+victory and Heaven. He will be an instructor in religion and duties, and
+will earn, great religious merit. All persons conversant with religion
+and duties should, with great alacrity, bow down unto that Lord of all
+the gods. By adoring that puissant one, one will acquire great merit.
+Endued with great energy, that god, with the desire of benefiting all
+creatures, created millions of Rishis for the sake of righteousness.
+Those millions of Rishis, thus created by that great Ordainer are no
+residing on the mountains of Gandhamadana, headed by Sanatkumara and
+engaged in the observance of penances. Hence, ye foremost of regenerate
+ones, that foremost of all eloquent persons, the righteous Vasudeva
+should be adored by all. The illustrious Hari, the puissant Narayana, is
+verily, the foremost of all beings in Heaven. Adored, he adores, and
+honoured he honours; unto them that make offerings to him, he makes
+offerings in return. Worshipped, he worships in return, if seen always,
+he sees the seers always. If one seeks His refuge and protection, He
+seeks the seeker as his refuge in return. Ye foremost of all righteous
+ones, if adored and worshipped, He adores and worships in return. Even
+this is the high practice of the faultless Vishnu. Even this is the vow
+that is practised by all righteous people, of that first of all deities,
+that puissant Lord of all creatures. He is always worshipped in the
+world. Verily, that Eternal Being is worshipped by even the deities.
+Those persons that are devoted to Him with the steadiness of a vow become
+liberated from calamity and fear in proportion to his devotion. The
+regenerate ones should always worship Him in thought, word, and deed. The
+son of Devaki should be seen by them with reverence and in order to see
+Him with reverence they should address themselves to the performance of
+penances. Ye foremost of ascetics, even this is the path that I show unto
+you. By beholding Him, ye will have behold all the foremost of deities, I
+too bow my head in reverence unto that Lord of the universe, that
+Grandsire of all the worlds, that mighty and vast boar. By beholding Him
+one beholds the Trinity. Ourselves, i.e., all the deities, reside in Him.
+He will have an elder brother who will become known over all the world as
+Vala. Having a plough for his weapon, in form he will look like a white
+hill. In fact, he will be endued with might capable of uplifting the
+whole earth. Upon the car of that divine person a tall palmyra,
+three-headed and made of gold, will form his proud standard. The head of
+that mighty-armed hero, that Lord of all the worlds, will be shaded by
+many high-souled snakes of vast bodies. All weapons of attack and defence
+will also come to him as soon as he will think of them. He is called
+Ananta (Infinite) Verily, that illustrious one is identical with the
+immutable Hari. Once on a time the mighty Garuda, the son of Kasyapa, was
+addressed by the deities in these words, 'Do thou, O puissant one, see if
+this one has any end!' Though possessed of great energy and might,
+Garuda, however, failed to find out the end of this illustrious one who
+is identical with the Supreme Soul. Supporting the whole earth on his
+head, he resides in the nether regions. He roves through the universe as
+Sesha, filled with great joy. He is Vishnu, He is the illustrious Ananta.
+He is the supporter of the earth. He that is Rama is Hrishikesa. He that
+is Achyuta is Ananta, the bearer of the earth. Both of those foremost of
+all creatures are celestial and endued with celestial prowess. One of
+them is armed with the discus and the other with the plough. They deserve
+every honour and should be seen, I have, through my kindness for you,
+have thus declared to you the nature of Vasudeva. Even this, ye ascetics
+possessed of wealth of penances, is Righteousness, I have declared all
+this to you so that ye may, with reverence and care, worship Krishna,
+that foremost one of Yadu's race."
+
+
+
+SECTION CXLVIII
+
+"Narada said, 'At the conclusion of Mahadeva's speech, loud roars were
+heard in the firmament. Thunders bellowed, with flashes of lightening.
+The welkin was enveloped with blue and thick clouds. The deity of the
+clouds then poured pure water like to what he does in the season of
+rains. A thick darkness set in. The points of the compass could no longer
+be distinguished. Then on that delightful, sacred, and eternal breast of
+that celestial mountain, the assembled Rishis no longer saw the multitude
+of ghostly beings that associate with Mahadeva. Soon, however, the welkin
+cleared. Some of the Rishis set out for the sacred waters. Others
+returned whence they came. Verily, beholding that wonderful and
+inconceivable sight, they became filled with amazement. The discourse too
+between Sankara and Uma had been heard by them with the feelings. That
+foremost of all Beings, of whom the high-souled Sankara spoke to us on
+that mountain, art Thou. Verily, thou art identical with Eternal Brahma.
+Some time also Mahadeva burnt Himavat with his energy. Thou too hast
+shown us a similar sight of wonder. Indeed, we have been put in
+remembrance of that fact by what we have witnessed today. O mighty-armed
+Janardana, I have thus, O puissant one, recited to thee the glory of that
+god of gods, viz., him that is called Kapardin or Girisa!'
+
+"Bhishma continued, 'Thus addressed by those denizens of ascetic
+retreats, Krishna, the delighter of Devaki paid due honours unto all
+those Rishis. Filled with delight, those Rishis once more addressed
+Krishna, saying, 'O slayer of Madhu, do Thou repeatedly show Thyself to
+us at all times! O puissant one, Heaven itself cannot rejoice us so much
+as a right of Thyself Everything that was said by the illustrious Bhava
+(regarding Thyself) is true. O crusher of foes, we have told Thee all
+about that mystery. Thou art Thyself conversant with the truth of every
+topic. Since, however, asked by us, it pleased Thee to ask us in return,
+we have, for that reason, recited everything (about the discourse of
+Bhava with Uma) to Thee for only pleasing Thee. There is nothing in the
+three worlds that is unknown to Thee. Thou art fully conversant with the
+birth and origin of all things, indeed, with everything that operates as
+a cause (for the production of other objects). In consequence of the
+lightness of our character, we are unable to bear (within ourselves the
+knowledge of) any mystery (without disclosing it).[583] Indeed, in Thy
+presence, O puissant one, we indulge in incoherences from the lightness
+of our hearts. There is no wonderful thing that is unknown to Thee!
+Whatever is on earth, and whatever is in heaven, all is known to Thee! We
+take our leave of Thee, O Krishna, for returning to our respective abodes
+Mayst Thou increase in intelligence and prosperity! O sire, Thou wilt
+soon get a son like unto Thee or even more distinguished than Thyself. He
+will be endued with great energy and splendour. He will achieve great
+feats, and become possessed of puissance as great as Thine!'[584]
+
+"Bhishma continued, 'After this, the great Rishis bowed unto that god of
+gods, that scion of Yadu's race, that foremost of all Beings. They then
+circumambulated Him and taking His leave, departed. As regards Narayana,
+who is endued with prosperity and blazing effulgence, He returned to
+Dwaraka after having duly observed that vow of His. His spouse Rukmini
+conceived, and on the expiration of the tenth month a son was born of
+her, possessed of heroism and honoured by all for his highly wonderful
+accomplishments. He is identical with that Kama (Desire) which exists in
+every creature and which pervades every existent condition. Indeed, he
+moves within the hearts of both gods and Asuras. This Krishna is that
+foremost of all persons. Even he, endued with the hue of the clouds is
+that four-handed Vasudeva. Through affection He has attached himself to
+the Pandavas, and you also, ye sons of Pandu, have attached yourselves to
+Him. Achievements, Prosperity, Intelligence, and the path that leads to
+heaven, are all there where this one, viz., the illustrious Vishnu of
+three steps, is. He is the three and thirty gods with Indra at their
+head. There is no doubt in this. He is the one Ancient God. He is the
+foremost of all gods. He is the refuge of all creatures. He. is without
+beginning and without destruction. He is unmanifest. He is the
+high-souled slayer of Madhu. Endued with mighty energy, He has taken
+birth (among men) for accomplishing the purpose of the gods. Verily, this
+Madhava is the expounder of the most difficult truths relating to Profit
+or Wealth, and he is also their achiever. O son of Pritha, the victory
+thou hast obtained over thy enemies, thy unrivalled achievements, the
+dominion thou hast acquired over the whole earth, are all due to thy side
+having been taken up by Narayana. The fact of thy having got the
+inconceivable Narayana for thy protector and refuge, enabled thee to
+become an Adharyu (chief sacrificer) for pouring multitudes of kings as
+libations on the blazing fire of battle. This Krishna was thy great
+sacrificial ladle resembling the all-destroying fire that appears at the
+end of the Yuga. Duryodhana, with his sons, brothers and kinsmen, was
+much to be pitied inasmuch as, moved by wrath, he made war with Hari and
+the wielder of Gandiva. Many sons of Diti, many foremost of Danavas, of
+huge bodies and vast strength, have perished in the fire of Krishna's
+discus like insects in a forest conflagration. How incapable then must
+human beings be of battling against that Krishna,--human beings who, O
+tiger among men, are destitute of strength and might! As regards Jaya, he
+is a mighty Yogin resembling the all-destroying Yuga-fire in energy.
+Capable of drawing the bow equally with both hands, he is always in the
+van of fight. With his energy, O king, he has slain all the troops of
+Suyodhana. Listen to me as I tell thee what Mahadeva having the bovine
+bull for the device on his standard had recited unto the ascetics on the
+breast of the Himavat. His utterances constitute a Purana. The
+advancement of greatness, energy, strength, prowess, puissance, humility,
+and lineage that are in Arjuna can come up to only a third part of the
+measure in which those attributes reside in Krishna. Who is there that
+can transcend Krishna in these attributes? Whether that is possible or
+not, listen (and judge). There where the illustrious Krishna is, there is
+unrivalled Excellence.[585] As regards ourselves, we are persons of
+little understanding. Dependent upon the will of others, we are
+exceedingly unfortunate. Knowingly we betook ourselves to the eternal
+path of death. Thou, however, art devoted to sincerity of conduct. Having
+formerly pledged thyself against taking thy kingdom, thou didst not take
+it, desirous of maintaining thy pledge.[586] O king, thou makest too much
+of the slaughter of thy kinsmen and friends in battle (brought about, as
+thou believest, by thyself). Thou shouldst remember, however, O chastiser
+of foes, that it is not right to violate a pledge.[587] All those who
+have fallen on the field of battle have really been slain by Time.
+Verily, all of us have been slain by Time. Time is, indeed, all-powerful.
+Thou art fully conversant with the puissance of Time. Afflicted by Time,
+it does not behove thee to grieve. Know that Krishna Himself, otherwise
+called Hari, is that Time with blood-red eyes and with club in hand. For
+these reasons, O son of Kunti, it does not behove thee to grieve for thy
+(slain) kinsfolk. Be thou always free, O delighter of the Kurus, from
+grief. Thou hast heard of the glory and greatness of Madhava as recited
+by me. That is sufficient for enabling a good man to understand Him.
+Having heard the words of Vyasa as also of Narada endued with great
+intelligence, I have discoursed to thee on the adorableness of Krishna. I
+have myself added; from my own knowledge, something to that discourse.
+Verily, I have discoursed also on the surpassing puissance of Krishna as
+recited by Mahadeva, unto that conclave of Rishis (on the breast of the
+Himavat). The discourse too between Maheswara and the daughter of
+Himavat, O Bharata, has been recited by me to thee. He who will bear in
+mind that discourse when emanating from a foremost person, he who will
+listen to it, and he who will recite it (for other people's hearing), is
+sure to win what is highly beneficial. That man will find all his wishes
+fulfilled. Departing from this world he will ascend to Heaven. There is
+no doubt in this. That man who, desirous of obtaining what is beneficial
+for himself, should devote himself to Janardana. O king of the Kurus, it
+behoves thee also to always bear in mind those incidents of duty and
+righteousness which were declared by Maheswara. if thou conduct thyself
+according to those precepts, if thou bear the rod of chastisement
+rightly, if thou protect thy subjects properly, thou mayst be sure of
+attaining to heaven. It behoves thee, O king, to protect thy subjects
+always according to the dictates of righteousness. The stout rod of
+chastisement which the king bears has been said to be the embodiment of
+his righteousness or merit.[588] Hearing this discourse, fraught with
+righteousness, between Sankara and Uma, that I have recited in the
+presence of this righteous conclave, one should worship with reverence
+that god having the bovine bull for the device on his banner. One that
+becomes even desirous of listening to that discourse should worship
+Mahadeva with reverence. Verily, the person that wishes to obtain what is
+beneficial for him, should adore Mahadeva with a pure heart. Even this is
+the command of the faultless and high-souled Narada. Even he has
+commanded such worship of the great god, O son of Pandu, do thou obey
+that command of Narada. O puissant king, even these are the wonderful
+incidents that occurred on the sacred breast of the Himavat respecting
+Vasudeva and Sthanu, O son of Kunti. Those occurrences flowed from the
+very nature of those high-souled deities. Vasudeva, accompanied by the
+wielder of Gandiva, practised eternal penances in the retreat of Vadari
+for ten thousand years.[589] Verily, Vasudeva and Dhananjaya, both of
+eyes like lotus-petals, underwent severe austerities for the duration of
+three whole Yugas. I have learnt this from Narada and Vyasa, O king. The
+lotus-eyed and mighty-armed Vasudeva, while yet a child (in human form)
+achieved the great feat of slaying Kansa for the relief of his kinsmen. I
+do not venture, O son of Kunti, to enumerate the feats of this Ancient
+and Eternal Being, O Yudhishthira. Without doubt, O son, high and great
+benefits will be reaped by thee who ownest that foremost of all persons,
+viz., Vasudeva, for thy friend. I grieve for the wicked Duryodhana in
+respect of even the next world to which he has gone. It was for him that
+the whole earth has been depopulated with her seeds and elephants.
+Indeed, through the fault of Duryodhana, of Karna, of Sakuni, and of
+Duhsasana numbering the fourth, that the Kurus have perished.
+
+"Vaisampayana continued, 'While that foremost of men, viz., the son of
+Ganga, addressed him in this strain, the Kuru king (Yudhishthira)
+remained entirely silent in the midst of those high-souled persons (who
+had assembled together for listening to the discourses of Bhishma). All
+the kings with Dhritarashtra amongst them became filled with wonder upon
+hearing the words of the Kuru grandsire. In their minds they worshipped
+Krishna and then turned towards him with hands joined in reverence. The
+Rishis also with Narada at their head, accepted and applauded the words
+of Bhishma and approved of them joyfully. These were the wonderful
+discourses recited by Bhishma which Pandu's son (Yudhishthira) with all
+his brothers heard with joy. Some time after, when king (Yudhishthira)
+saw that Ganga's son who had given away abundant wealth as presents unto
+the Brahmanas in the sacrifices performed by him, had rested and become
+refreshed, the intelligent king once more asked him as follows.'"
+
+
+
+SECTION CXLIX
+
+"Vaisampayana said, 'Having heard all the duties in their entirety and
+all those sacred acts and objects that cleanse human beings of their
+sins. Yudhishthira once more addressed the son of Santanu in the
+following words.'
+
+"Yudhishthira said, "Who may be said to be the one god in the world? Who
+may be said to be the one object which is our sole refuge? Who is he by
+worshipping whom or hymning whose praises human being would get what is
+beneficial? What religion is that which, according to thy judgment, is
+the foremost of all religions? What are those Mantras by reciting which a
+living creature becomes freed from the bonds of birth and life?'
+
+"Bhishma said, 'One should always, with alacrity and throwing away all
+languor, hymn the praises of that Lord of the universe, that god of gods
+(viz., Vasudeva), who is Infinite and the foremost of all Beings, by
+uttering His thousand names. By always worshipping with reverence and
+devotion that immutable Being, by meditating on him, by hymning His
+praises and bowing the head unto Him, and by performing sacrifices unto
+Him, indeed by always praising Vishnu, who is without beginning and
+without end or destruction, who is the Supreme Lord of all the worlds,
+and who is the Master and Controller of the universe, one can succeed in
+transcending all sorrow. Verily, He is devoted to the Brahmanas,
+conversant with all duties and practices, the enhancer of the fame and
+achievement of all persons, the master of all the worlds, exceedingly
+wonderful, and the prime cause of the origin of all creatures. Even this,
+in my judgment, is the foremost religion of all religions, viz., one
+should always worship and hymn the praises of the lotus-eyed Vasudeva
+with devotion. He is the highest Energy. He is the highest Penance. He is
+the highest Brahma. He is the highest refuge. He is the most holy of all
+holies, the most auspicious of all auspicious objects. He is the god of
+all the gods and He is the immutable father of all creatures. On the
+advent of the primal Yuga, all creatures spring from Him. On the
+expiration, again of a Yuga, all things disappear in Him.[590] Hear, O
+king, the thousand names, possessed of great efficacy in destroying sins,
+of that foremost one in all the worlds that Master of the universe, viz.,
+Vishnu. All those names derived from His attributes, secret and
+well-known, of the high-souled Vasudeva which were sung by Rishis, I
+shall recite to thee for the good of all. They are, Om! He that enters
+all things, besides Himself, He that covers all things, He unto whom
+sacrificial libations are poured, the Lord of the Past, the Present, and
+the Future, the Creator (or Destroyer) of all existent things, the
+upholder of all existent things, the Existent, the Soul of all, the
+Originator of all things (I--IX); of cleansed Soul, the Supreme Soul, the
+highest Refuge of all emancipated persons, the Immutable, He that lies
+enclosed in a case, the Witness, He that knows the material case in which
+He resides, the Indestructible (X--XVII);[591] He upon whom the mind
+rests during Yoga-abstraction, the Guide or leader of all persons
+conversant with Yoga, the Lord of both Pradhana (or Prakriti) and
+Purusha. He that assumed a human form with a leonine head, He of handsome
+features and equipments, He of beautiful hair, the foremost of Purushas
+(XVIII--XXIV);[592] the embodiment of all things, the Destroyer of all
+things, He that transcends the three attributes of Sattwa, Rajas and
+Tamas, the Motionless, the Beginning of all things, the Receptacle into
+which all things sink at the universal Dissolution, the Immutable, He who
+takes birth at his own will, He who causes the acts of all living
+creatures to fructify (in the form of weal or woe) the Upholder of all
+things, the Source from which the primal elements have sprung, the
+Puissant One, He in whom is the unbounded Lordship over all things
+(XXV--XXXVII);[593] the Self-born, He that gives happiness to His
+worshippers, the presiding Genius (of golden form) in the midst of the
+Solar disc, the Lotus-eyed, Loud-voiced, He that is without beginning and
+without end. He that upholds the universe (in the form of Ananta and
+others), He that ordains all acts and their fruits, He that is superior
+to the Grandsire Brahma (XXXVIII--XLVI);[594] the Immeasurable, the Lord
+of the senses (or He that has curled locks), He from whose navel the
+primeval lotus sprang, the Lord of all the deities, the Artificer of the
+universe, the Mantra, He that weakens or emaciates all things, He that is
+vast, the Ancient one, He that is enduring (XLVII--LVI).[595] He that is
+incapable of being seized (by either the senses or the mind), the Eternal
+One, Krishna, the Red-eyed, He that kills all creatures at the time of
+the universal dissolution, He that is vast for knowledge and puissance
+and other attributes of the kind, He that resides in three parts (above,
+middle, and below) of every, creature. That which cleanses, is
+auspicious, and high (LVII--LXIV).[596] He that urges all creatures in
+respect of all their acts. He that causes the life-breaths to act. He
+that causes all living creatures to live, the Eldest, the Foremost of all
+those that are regarded as the Lords of all creatures, He that has gold
+in his abdomen, He that has the Earth for his abdomen, the Lord of Sri or
+Lakshmi, the Slayer of Madhu (LXV--LXXII)[597]: the Omnipotent, He that
+is endued with great prowess, He that is armed with the bow, He that is
+Possessed of a mind capable of bearing the contents of all treatises, He
+that roves through the universe, riding on Garuda. He that is well suited
+to the offerings made unto Him and that has the power to enjoy them
+properly, the Unrivalled, He that is incapable of being discomfited, He
+that knows all acts that are done, He that is identical with all acts, He
+that rests on His own true self (LXXIV--LXXXIV)[598] the Lord of all the
+deities, He that is the Refuge of all, the embodiment of the highest
+felicity, He whose seed is the universe, He that is the source of all
+things, the day (in consequence of His awakening Jiva who is steeped in
+the sleep of Nescience), the Year, the Snake (owing to His being
+incapable of being seized), the embodiment of Conviction, He that sees
+all things (LXXXV--XCIV):[599] the Unborn, the Lord of all creatures, He
+that has achieved success, He that is Success itself, He that is the
+beginning of all things (in consequence of His being the cause of all
+things), He that is above deterioration, He that is Righteousness in the
+form of the bovine bull and the great boar that raised the submerged
+Earth, He that is of immeasurable soul, He that stands aloof from all
+kinds of union (XCV--CIII);[600] He that is Pauaka among the deities
+called Vasus (or, He that dwells in His worshippers). He that is liberal
+soul, being freed from wrath and hatred and pride and other evil
+passions. Truth whose soul is equable in consequence of His thorough
+impartiality, He that has been measured by His worshippers, He that is
+always equal, being above all change or modification, He that never
+refuses to grant the wishes of His worshippers, He whose eyes are like
+the petals of the lotus, He whose acts are always characterised by
+Righteousness (or He who is always engaged in granting the wishes of
+those that are devoted to Him), He that is of the form of Righteousness
+(CIV--CXIII); He that destroys all creatures (or their pains), the Many
+headed, He that upholds the universe, He that is the source of the
+universe, He who is of pure or spotless fame, the Immortal One He that is
+Eternal and Fixed, He that is possessed of beautiful limbs, (or, He the
+ascension unto whom is the best of all acts), He who has such knowledge
+having penance for its indication that He is able to agitable Prakriti
+for evolving the universe out of her (CXIV--CXXII); He that goes
+everywhere (in the sense of pervading all things as their cause), the
+Omniscient One, He that blazes forth in unmodified effulgence, He whose
+troops are everywhere (in the form of devoted associates), (or He at
+whose very sight the Danava troops are scattered in all directions). He
+that is coveted (or sought) by all (or, He that grinds all His foes), He
+that is the Veda, He that is conversant with the Veda, He that is
+conversant with all the limbs (or branches) of the Veda, He that
+represents the limbs (or branches) of the Veda (i.e., all the subsidiary
+sciences), He that settles the interpretations of the Vedas, He that has
+no superior in wisdom (CXXIII--CXXXIII); He that is the master of all the
+worlds, He that is the master of the deities, He that is the Supervisor
+of both Righteousness and Unrighteousness (for giving the fruits thereof
+to those that seek the one or the other), He that is both Effect and
+Cause, (or, He whose life has not been determined by acts achieved on any
+previous occasion in consequence of His transcending Prakriti). He that
+is four-souled (in consequence of His four forms of Aniruddha, Pradyumna,
+Sankarshana and Vasudeva). He that is known by four forms (as above), He
+that has four horns (which appeared on Him when He had assumed a human
+form with a lion's head for slaying the Asura chief Hiranya-Kasipu), He
+that has four arms (for holding the conch, discus, mace, and lotus)
+(CXXXIV--CXLI); He that blazes forth in effulgence, He that is the giver
+of food and cherishes those that are good; He that does not bear or put
+up with those that are wicked, (or, He that puts up with the occasional
+transgressions of his devotees); He that existed before the universe
+started into life; He that is stainless; He that is ever victorious; He
+that vanquishes the very deities; He that is the material cause of the
+universe; He that repeatedly resides in material causes (CXLII--CL); He
+that is the younger brother of Indra, (or He that transcends Indra in
+accomplishments and attributes). He that took birth as a dwarf (from
+Aditi by her husband Kasyapa in order to beguile the Asura king Vali of
+the sovereignty of the three worlds, and bestow the same upon Indra who
+had been dispossessed of it), He that is tall (in allusion to the vast
+universal form of His which He assumed at the sacrifice of Vali for
+covering Heaven, Earth, and the Nether regions with three steps of His).
+He whose acts are never futile, He that cleanses (those that worship Him,
+those that hear of Him and those that think of Him), He that is endued
+with pre-eminent energy and strength, He that transcends Indra in all
+attributes, He that accepts all His worshippers, He that is the Creation
+itself in consequence of His being the Causes thereof, He that upholds
+His self in the same form without being ever subject to birth, growth, or
+death, He that sustains all creatures in their respective functions in
+the 'universe, He that controls the hearts of all creatures (CLI--CLXII);
+He that deserves to be known by those who wish to achieve what is for
+their highest good; He who is the celestial physician in the form of
+Dhanwantari, (or He who cures that foremost of all diseases, viz., the
+bonds that bind one to the world); He that is always engaged in Yoga; He
+that slays great Asuras for establishing Righteousness; He that is the
+Lord of that Lakshmi who sprang from the ocean when it was churned by the
+deities and the Asuras, (or, He that cherishes both the goddesses of
+prosperity and learning); He that is honey (in consequence of the
+pleasure He gives to those that succeed in having a taste of him); He
+that transcends the senses (or is invisible to those that turn away from
+Him); He that is possessed of great powers of illusion (manifested in His
+beguiling Mahadeva and the deities on many occasions); He that puts forth
+great energy (in achieving mighty feats); He that transcends all in might
+(CLXIII--CLXXII); He that transcends all in intelligence; He that
+transcends all in puissance; He that transcends all in ability; He that
+discovers the universe by the effulgence emanating from his body; He
+whose body is incapable of being ascertained by the eye (or any other
+sense organ of knowledge); He that is possessed of every beauty; He whose
+soul is incapable of being comprehended by either deities or men; He that
+held on his back, in the form of the vast tortoise, the huge mountain,
+Mandara, which was made the churning staff by the deities and the Asuras
+when they set themselves to churn the great ocean for obtaining therefrom
+all the valuables hid in its bosom; (or, He who held up the mountains of
+Govardhana in the woods of Brinda for protecting the denizens of that
+delightful place, who were especial objects of His kindness, from the
+wrath of Indra who poured incessant showers for days together with a view
+to drowning every thing) (CLXXIII--CLXXX); He that can shoot His shafts
+to a great distance, piercing through obstruction of every kind; He that
+raised the submerged Earth, having assumed the form of the mighty Boar;
+He on whose bosom dwells the goddess of Prosperity; (or He that is
+identical with Kama, the lord of Rati); He that is the Refuge of those
+that are righteous; He that is incapable of being won without thorough
+devotion; (or, He that is incapable of being immured or restrained by any
+one putting forth his powers); He that is the delight of the deities, or,
+He that is the embodiment of fullness of joy; He that rescued the
+submerged Earth; (or He that understands the hymns addressed to him by
+His devotees); He that is the Master of ell eloquent persons (or He that
+dispels the calamities of all those who know him) (CLXXXL--CLXXXVIII); He
+that is full of blazing effulgence) He that suppressed the afflictions of
+His adorers; (or, He that assumes the form of Yama, the universal
+Destroyer, for chastising all persons that fall away from their duties);
+He that assumed the form of a Swan for communicating the Vedas to the
+Grandsire Brahman; (or, He that enters into the bodies of all persons);
+He that has Garuda, the prince of the feathery denizens of the welkin,
+for His vehicle; He that is the foremost of snakes in consequence of His
+identity with Sesha or Ananta who upholds on his head the vast Earth,
+(or, He that has the hood of the prince of snakes for His bed while He
+lies down to sleep on the vast expansion of water after the dissolution
+of the universe); He whose navel is as beautiful as gold; He that
+underwent the severest austerities in the form of Narayana at Vadari on
+the breast of Himavat; He whose navel resembles a lotus; (or, He from
+whose navel sprang the primeval lotus in which the Grandsire Brahma was
+born); He that is the Lord of all creatures (CLXXXIX--CXCVII); He that
+transcends death; (or, He that wards off Death from those that are
+devoted to him); He that always casts a kind eye on His worshippers; (or,
+He that sees all things in the universe); He that destroys all things;
+(or, He that drenches with nectar all those that worship Him with
+single-minded devotion); He that is the Ordainer of all ordainers; (or,
+He that unites all persons with the consequences of their acts); He that
+himself enjoys and endures the fruits of all acts, (or, He that assumed
+the form of Rama, the son of Dasaratha, and going into exile at the
+command of His sire made a treaty with Sugriva the chief of the Apes for
+aiding him in the recovery of his kingdom from the grasp of his elder
+brother Vali in return for the assistance which Sugriva promised Him for
+recovering from Ravana His wife Sita who had been ravished by that
+Rakshasa and borne away to his island home in Lanka), He that is always
+of the same form; (or, He that is exceedingly affectionate unto His
+worshippers); He that is always moving; (or, He that is of the form of
+Kama who springs up in the heart of every creature); He that is incapable
+of being endured by Danavas and Asuras (or, He that rescued His wife Sita
+after slaying Ravana, or, He that shows compassion towards even Chandalas
+and members of other low castes when they approach Him with devotion, in
+allusion to His friendship, in the form of Rama, for Guhaka the chief of
+the Chandalas, inhabiting the country known by the name of
+Sringaverapura); He that chastises the wicked; (or, He that regulates the
+conduct of all persons by the dictates of the Srutis and the Smritis); He
+whose soul has true knowledge for its indication; (or, He that destroyed
+Ravana, the foe of the gods, having assumed the form of Rama that was
+full of compassion and other amiable virtues); He that destroys the foes
+of the deities (or, He that slays those who obstruct or forbid the giving
+of presents unto deserving persons) (CXCVII--CCVIII); He that is the
+instructor in all sciences and the father of all; He that is the
+instructor of even the Grandsire Brahma; He that is the abode or resting
+place of all creatures; He that is the benefactor of those that are good
+and is free from the stain of falsehood; He whose prowess is incapable of
+being baffled; He that never casts his eye on such acts as are not
+sanctioned or approved by the scriptures; He that casts his eye on such
+acts as are sanctioned or approved by the scriptures; (or, He whose eye
+never winks or sleeps); He that wears the unfading garland of victory
+called by the name of Vaijayanti; He that is the Lord of speech and that
+is possessed of great liberality insomuch that He rescued the lowest of
+the low and the vilest of the vile by granting them His grace
+(CCLX--CCXVIII); He that leads persons desirous of Emancipation to the
+foremost of all conditions, viz., Emancipation itself; (or, He that
+assumes the form of a mighty Fish and scudding through the vast expanse
+of waters that cover the Earth when the universal dissolution comes, and
+dragging the boat tied to His horns, leads Manu and others to safety); He
+that is the leader of all creatures; (or, He that sports in the vast
+expanse of waters which overwhelm all things at the universal
+dissolution); He whose words are the Veda and who rescued the Vedas when
+they were submerged in the waters at the universal dissolution; He that
+is the accomplisher of all functions in the universe; He that assumes the
+form of the wind for making all living creatures act or exert themselves;
+(or, He whose motions are always beautiful, or, who wishes His creatures
+to glorify Him); He that is endued with a thousand heads; He that is the
+Soul of the universe and as such pervades all things; He that has a
+thousand eyes and a thousand legs; (CCXIX--CCXXVI); He that causes the
+wheel of the universe to revolve at His will; He whose soul is freed from
+desire and who transcends those conditions that invest Jiva and to which
+Jiva is liable; He that is concealed from the view of all persons that
+are attached to the world; (or, He that has covered the eyes of all
+persons with the bandage of nescience); He that grinds those that turn
+away from him; He that sets the days a-going in consequence of His being
+identical with the Sun; He that is the destroyer of all-destroying Time
+itself; He that conveys the libations poured on the sacred fire unto
+those for whom they are intended; (or, He that bears the universe,
+placing it on only a minute fraction of His body); He that has no
+beginning; (or, He that has no fixed habitation) He that upholds the
+Earth in space (in the form of Sesha, or, rescues her in the form of the
+mighty boar or supports her as a subtil pervader) (CCXXVII--CCXXXV); He
+that is exceedingly inclined to grace, insomuch that He grants happiness
+to even foes like Sisupala; He that has been freed from the attributes of
+Rajas (passion) and Tamas (darkness) so that He is pure or stainless
+Sattwa by itself; (or, He that has obtained the fruition of all His
+wishes); He that supports the universe; He that feeds (or enjoys the
+universe); He that is displayed in infinite puissance; He that honours
+the deities, the Pitris, and His own worshippers; He that is honoured or
+adored by those that are themselves honoured or adored by others; (or, He
+whose acts are all beautiful and enduring); He that accomplishes the
+purposes of others; (or, He that is the benefactor of others); He that
+withdraws all things unto Himself at the universal dissolution; (or, He
+that destroys the foes of the deities or of His worshippers); He that has
+the waters for his home; (or, He that is the sole Refuge of all creatures
+or He that destroys the ignorance of all creatures (CCXXXVI--CCXLVI); He
+that is distinguished above all, He that cherishes the righteous, He that
+cleanses all the worlds, He that crowns with fruition the desires of all
+creatures, He whose wishes are always crowned with fruition, He that
+gives success to all, He that bestows success upon those that solicit Him
+for it (CCXLVII--CCLVI); He that presides over all sacred days; (or, He
+that overwhelms Indra himself with His own excellent attributes), He that
+showers all objects of desire upon His worshippers, He that walks over
+all the universe, He that offers the excellent flight of steps
+constituted by Righteousness (unto those that desire to ascend to the
+highest place); He that has Righteousness in His abdomen; (or, He that
+protects Indra even as a mother protects the child in her womb); He that
+aggrandises (His worshippers), He that spreads Himself out for becoming
+the vast universe, He that is aloof from all things (though pervading
+them); He that is the receptacle of the ocean of Srutis (CCLVII--CCLXIV);
+He that is possessed of excellent arms (i.e., arms capable of upholding
+the universe); He that is incapable of being borne by any creature, He
+from whom flowed the sounds called Brahman (or Veda), He that is the Lord
+of all Lords of the universe, He that is the giver of wealth, He that
+dwells in His own puissance, He that is multiform, He that is of vast
+form, He that resides in the form of Sacrifice in all animals, He that
+causes all things to be displayed (CCLXV--CCLXXIV), He that is endued
+with great might, energy, and splendour; He that displays Himself in
+visible forms to His worshippers, He that scorches the unrighteous with
+His burning energy, He that is enriched with the sixfold attributes (of
+affluence, etc.), He that imparted the Veda to the Grandsire Brahma, He
+that is of the form of the Samans, Riks, and Yajuses (of the Veda); He
+that soothes His worshippers burning with the afflictions of the world
+like the rays of the moon cooling all living creatures of the world, He
+that is endued with blazing effulgence like the sun (CCLXXV--CCLXXXII);
+He from whose mind has sprung the moon, He that blazes forth in His own
+effulgence, He that nourishes all creatures even like the luminary marked
+by the hare, He that is the Master of the deities, He that is the great
+medicine for the disease of worldly attachment, He that is the great
+causeway of the universe, He that is endued with knowledge and other
+attributes that are never futile and with prowess that is incapable of
+being baffled (CCLXXXIII--CCLXXXIX); He that is solicited by all
+creatures at all times, viz., the Past, the Present, and the Future; He
+that rescues his worshippers by casting kind glances upon them, He that
+sanctifies even them that are sacred; He that merges the life-breath in
+the Soul; (or, He that assumes diverse forms for protecting both the
+Emancipated and the Unemancipated); He that kills the desires of those
+that are Emancipated; (or, He that prevents evil desires from arising in
+the minds of His worshippers); He that is the sire of Kama (the principle
+of desire or lust); He that is most agreeable, He that is desired by all
+creatures, He that grants the fruition of all desires, He that has the
+ability to accomplishing all acts (CCXC--CCXCIX); He that sets the four
+Yugas to begin their course; He that causes the Yugas to continually
+revolve as on a wheel, He that is endued with the diverse kinds of
+illusion (and, therefore, the cause from which spring the different kinds
+of acts that distinguish the different Yugas); He that is the greatest of
+eaters (in consequence of His swallowing all things at the end of every
+Kalpa); He that is incapable of being seized (by those that are not His
+worshippers); He that is manifest (being exceedingly vast); He that
+subjugates thousands of foes (of the deities); He that subjugates
+innumerable foes (CCC--CCCVIII); He that is desired (by even the
+Grandsire and Rudra, or He that is adored in sacrifices); He that is
+distinguished above all; He that is desired by those that are endued with
+wisdom and righteousness; He that has an ornament of (peacock's) feathers
+on His headgear; He that stupefies all creatures with His illusion; He
+that showers His grace on all His worshippers; He that kills the wrath of
+the righteous; He that fills the unrighteous with wrath; He that is the
+accomplisher of all acts; He who holds the universe on his arms; He that
+upholds the Earth (CCCIX--CCCXVIII); He that transcends the six
+well-known modifications (of inception, birth or appearance growth,
+maturity, decline, and dissolution); He that is endued with great
+celebrity (in consequence of His feats); He that causes all living
+creatures to live (in consequence of His being the all-pervading soul);
+He that gives life; the younger brother of Vasava (in the form of Upendra
+or the dwarf); He that is the receptacle of all the waters in the
+universe; He that covers all creatures (in consequence of His being the
+material cause of everything); He that is never heedless (being always
+above error); He that is established on His own glory (CCCXIX--CCCXXVII);
+He that flows in the form of nectar; (or, He that dries up all things);
+He upholds the path of righteousness; He that bears the burden of the
+universe; He that gives desirable boons unto those that solicit them: He
+that causes the winds to blow; He that is the son of Vasudeva; (or, He
+that covers the universe with His illusions and sports in the midst of
+it); He that is endued with extraordinary lustre; He that is the
+originating cause of the deities; He that pierces all hostile towns
+(CCCXXVIII--CCCXXXVI); He that transcends all sorrow and grief; He that
+leads us safely across the ocean of life or the world; He that dispels
+from the hearts of all His worshippers the fear of rebirth; He that is
+possessed of infinite courage and prowess; He that is an offspring of
+Sura's race; He that is the master of all living creatures; He that is
+inclined to show His grace unto all; He that has come on earth for a
+hundred times (for rescuing the good, destroying the wicked, and
+establishing righteousness); He that holds a lotus in one of his hands;
+He whose eyes resemble the petals of the lotus (CCCXXXVII--CCCXLVI); He
+from whose navel sprang the primeval lotus; (or, He that is seated upon a
+lotus); He that is endued with eyes resembling the petals of the lotus;
+He that is adored by even worshippers as one seated within the lotus of
+His hearts; He that assumed the form of embodied Jiva (through His own
+illusion); He that is endued with puissance of every kind; He that grows
+in the form of the five primal elements; the Ancient Soul; He that is
+endued with vast eyes; He that has Garuda sitting on the standard of His
+car (CCCXLVII--CCCCLV); He that is incomparable; the Sarabha (the
+lion-killing animal); He that strikes the wicked with terror; He that
+knows everything that has occurred in Time; He that accepts, in the forms
+of the deities, the butter poured on the sacrificial fire; He that is
+known by all kinds of evidence or proof; He upon whose breast sits
+Prosperity always; He that is victorious in every battle
+(CCCLVI--CCCLXIV); He that is above destruction; He that assumes a red
+form; (or, becomes wrathful unto the enemies of His worshippers); He that
+is an object of search with the righteous; He that is at the root of all
+things; He that has the mark of the string around his abdomen (for Yasoda
+had bound Him with a cord while He was Krishna); He that bears or
+forgives all injuries; He that upholds the Earth in the form of her
+mountains; He that is the foremost of all objects of worship; He that is
+endued with great speed; He that swallows vast quantities of food
+(CCCLXV--CCCLXXIV); He that caused the creation to start into life; He
+that always agitates both Prakriti and Purusha; He that shines with
+resplendence; (or, sports in joy); He that has puissance in his stomach;
+He that is the Supreme Master of all; He that is the material out of
+which the universe has been made; He that is the cause or Agent who has
+made the universe: He that is independent of all things; He that ordains
+variety in the universe; He that is incapable of being comprehended; He
+that renders Himself invisible by the screen of illusion
+(CCCLXXV--CCCLXXXV); He that is Chit divested of all attributes; He on
+whom all things rest; He in whom all things reside when the universal
+dissolution comes; He that assigns the foremost place to those that
+worship Him; He that is durable; He that is endued with the highest
+puissance; He that has been glorified in the Vedanta; He that is
+contented; He that is always full; He whose glance is auspicious
+(CCCLXXXVI--CCCXCV); He that fills all Yogins with delight; He that is
+the end of all creatures (for it is in Him that all things merge at the
+universal dissolution); He that is the faultless Path; He that in the
+form of Jiva, leads to Emancipation; He that leads (Jiva to
+Emancipation); He that has none to lead Him; He that is endued with great
+might; He that is the foremost of all beings possessed of might; He that
+uphold He that is the foremost of all Beings conversant with duty and
+religion (CCCXCVI--CDIV); He that joins, at the time of creation, the
+disunited elements for forming all objects; He that resides in all
+bodies; He that causes all creatures to act in the form of Kshetrajna; He
+that creates all creatures after destroying them at the universal
+dissolution; He unto whom every one bows with reverence; He that is
+extended over the entire universe; He that owns the primeval golden egg
+as his abdomen (whence, as from the female uterus), everything proceeds;
+He that destroys the foes of the deities; He that overspreads all things
+(being the material cause whence they spring); He that spreads sweet
+perfumes; He that disregards the pleasures of the senses (CDV--CDXV); He
+that is identifiable with the seasons; He at whose sight alone all
+worshippers succeed in obtaining the great object of their wish; He that
+weakens all creatures; He that dwells in the firmament of the heart,
+depending upon His own glory and puissance; He that is capable of being
+known everywhere (in consequence of His omnipresence); He that inspires
+everyone with dread; He in whom all creatures dwell; He that is clever in
+accomplishing all acts; He that constitutes the rest of all creatures
+(being, as He is, the embodiment of Emancipation); He that is endued with
+competence greater than that of other Beings (CDXVI--CDXXV); He in whom
+the whole Universe is spread out? He that is Himself immobile and in whom
+all things rest for ever; He that is an object of proof; He that is the
+Indestructible and unchanging seed; He that is sought by all (in
+consequence of His being happiness); He that has no desire (in
+consequence of all His desires having been gratified); He that is the
+great cause (which covers the universe): He that has all sorts of things
+to enjoy; He that has great wealth wherewith to secure all objects of
+desire (CDXXVI--CDXXXIV); He that is above despair; He that exists in the
+form of Renunciation; He that is without birth; He that is the stake unto
+which Righteousness is tethered; He that is the great embodiment of
+sacrifice; He who is the nave of the starry wheel that revolves in the
+firmament;[601] He that is the Moon among the constellations; He that is
+competent to achieve every feat; He that stays in His own soul when all
+things disappear He that cherishes the desire for Creation
+(CDXXXV--CDXLIV); He that is the embodiment of all sacrifices; He that is
+adored in all sacrifices and religious rites; He that is the most
+adorable of the deities present in the sacrifices that men perform; He
+that is the embodiment of all such sacrifices in which animals are
+offered up according to the ordinance; He that is adored by persons
+before they take any food;[602] He that is the Refuge of those that seek
+emancipation; He that beholds the acts and omissions of all creatures; He
+whose soul transcends all attributes; He that is possessed of
+omniscience; He that is identical with knowledge that is unacquired,
+unlimited, and capable of accomplishing everything (CDXLV--CDLIV); He
+that is observant of excellent vows (chief amongst which is the granting
+of favour unto one that solicits it with a pure heart); He that has a
+face always full of delight; He that is exceedingly subtle; He that
+utters the most agreeable sounds (in the form of the Veda or as Krishna
+playing on the lute); He that gives happiness (to all His worshippers);
+He that does good to others without expecting any return; He that fills
+all creatures with delight; He that has subdued wrath; He that has mighty
+arms (so mighty that He has slain as if in sport the mightiest of
+Asuras); He that tears those that are unrighteous (CDLV--CDLXIV); He that
+causes those persons who are destitute of knowledge of the soul to be
+steeped in the deep sleep of His illusion; He that relies on Himself
+(being entirely independent of all persons and things); He that
+overspreads the entire universe; He that exists in infinite forms; He
+that is engaged in vocations infinite in number; He that lives in
+everything; He that is full of affection towards all His worshippers; He
+that is the universal father (all living creatures of the universe being
+as calves sprung from Him); He that holds, in the form of the vast Ocean,
+all jewels and gems in His abdomen, He that is the Lord of all treasures
+(CDLXV--CDLXXIV); He that is the protector of righteousness; He that
+accomplishes all the duties of righteousness; He that is the substratum
+of righteousness; He that is existent for all time; He that is
+non-existent (in the form of the universe, for the manifested universe is
+the result of illusion); He that is destructible (in the form of the
+universe); He that is indestructible as Chit; He that is, in the form of
+Jiva, destitute of true knowledge; He that is, in the form of the Sun, is
+endued with a thousand rays; He that ordains (even all such great and
+mighty creatures as Sesha and Garuda, etc.); He that has created all the
+Sastras (CDLXXV--CDLXXXV); He that exists, in the form of the Sun, as the
+centre of innumerable rays of light; He that dwells in all creatures; He
+that is possessed of great prowess; He that is the Master of even Yama
+and others of similar puissance; He that is the oldest of the deities
+(existing as He does from the beginning); He that exists in His own
+glory, casting off all conditions; He that is the Lord of even all the
+deities; He that is the ruler of even him that upholds the deities (viz.,
+Indra) (CDLXXXVI--CDXCIII); He that transcends birth and destruction; He
+that tended and protected kine (in the form of Krishna); He that
+nourishes all creatures; He that is approachable by knowledge alone; He
+that is Ancient; He that upholds the elements which constitute the body;
+He that enjoys and endures (weal and woe, in the form of Jiva); He that
+assumed the form of a vast Boar; (or, He that, in the form of Rama, was
+the Lord of a large monkey host); He that gave plentiful presents unto
+all in a grand sacrifice performed by Him (CDXCIV--DII); He that drinks
+Soma in every sacrifice; He that drinks nectar; He that, in the form of
+Soma (Chandramas), nourishes all the herbs and plants; He that conquers
+foes in a trice when even they are infinite in number; He that is of
+universal form and is the foremost of all existent entities; He that is
+the chastiser; He that is victorious over all; He whose purposes are
+incapable of being baffled; He that deserves gifts; He that gives what
+His creatures have not and who protects what they have (DIII--DXII); He
+that holds the life-breaths; He that beholds all His creatures as objects
+of direct vision; He that never beholds anything beside His own Self; He
+that gives emancipation; He whose footsteps (three in number) covered
+Heaven, Earth, and the Nether regions; He who is the receptacle of all
+the water; He that overwhelms all Space, all Time, and all things; He
+that lies on the vast expanse of waters after the universal dissolution;
+He that causes the destruction of all things (DXIII--DXXI); He that is
+without birth; He that is exceedingly adorable; He that appears in His
+own nature; He that has conquered all foes (in the form of wrath and
+other evil passions); He that delights those that meditate on Him; He
+that is joy; He that fills others with delight; He that swells with all
+causes of delight; He that has truth and other virtues for His
+indications; He whose foot steps are in the three worlds (DXXII--DXXX);
+He that is the first of the Rishis (being conversant with the entire
+Vedas); He that is identical with the preceptor Kapila; He that is the
+knower of the Universe; He that is Master of the Earth; He that has their
+feet; He that is the guardian of the deities; He that has large horns (in
+allusion to the piscatory form in which He saved Manu on the occasion of
+the universal deluge by scudding through the waters with Manu's boat tied
+to His horns); He that exhausts all acts by causing their doers to enjoy
+or endure their fruits; (or, He that grinds the Destroyer himself)
+(DXXXI--DXXXVIII); the great Boar: He that is understood or apprehended
+by the aid of the Vedanta; He that has beautiful troops (in the form of
+His worshippers); He that is adorned with golden armlets; He that is
+concealed (being knowledge with the aid of the Upanishads only); He that
+is deep (in knowledge and puissance); He that is difficult of access; He
+that transcends both word and thought, that is armed with the discus and
+the mace (DXXXIX--DXLVII); the Ordainer; He that is the cause (in the
+form of helper of the universe); He that has never been vanquished; He
+that is the Island-born Krishna; He that is enduring (in consequence of
+His transcending decay): He that mows all things and is Himself above
+deterioration; the Varuna (the deity of the waters); the son of Varuna
+(in the form of Vasishtha or Agastya); He that is immovable as a tree; He
+that is displayed in His own true form in the lotus of the heart; He that
+creates, preserves, and destroys by only a fiat of the mind
+(DXLVIII--DLVIII); He that is possessed of the sixfold attributes (of
+sovereignty etc.); He that destroys the sixfold attributes (at the
+universal dissolution); He that is felicity (in consequence of His
+swelling with all kinds of prosperity); He that is adorned with the
+triumphal garland (called Vaijayanta); He that is armed with the plough
+(in allusion to His incarnation as Valadeva); He that took birth from the
+womb of Aditi (in the form of the dwarf that beguiled Vali); He that is
+endued with effulgence like unto the Sun's; He that endures all pairs of
+opposites (such as heat and cold, pleasure and pain, etc.); He that is
+the foremost Refuge of all things (DLIX--DLXVIII); He that is armed with
+the best of bows (called Saranga); He that was divested of His battle-axe
+(by Rama of Bhrigu's race);[603] He that is fierce; He that is the giver
+of all objects of desire; He that is so tall as to touch the very heavens
+with his head (in allusion to the form He assumed at Valis sacrifice); He
+whose vision extends over the entire universe; He that is Vyasa (who
+distributed the Vedas); He that is the Master of speech or all learning;
+He that has started into existence without the intervention of genital
+organs (DLXVIII--DLXXVI); He that is hymned with the three (foremost)
+Samans; He that is the singer of the Samans; He that is the Extinction of
+all worldly attachments (in consequence of His being the embodiment of
+Renunciation); He that is the Medicine; He that is the Physician (who
+applies the medicine); He that has ordained the fourth or last mode of
+life called renunciation (for enabling His creatures to attain to
+emancipation); He that causes the passions of His worshippers to be
+quieted (with a view to give them tranquillity of soul); He that is
+contented (in consequence of His utter dissociation with all worldly
+objects); He that is the Refuge of devotion and tranquillity of Soul
+(DLXXVII--DLXXXV); He that is possessed of beautiful limbs; He that is
+the giver of tranquillity of soul; He that is Creator; He that sports in
+joy on the bosom of the earth; He that sleeps (in Yoga) lying on the body
+of the prince of snakes, Sesha, after the universal dissolution; the
+Benefactor of kine; (or, He that took a human form for relieving the
+earth of the weight of her population); the Master of the universe; the
+Protector of the universe; He that is endued with eyes like those of the
+bull; He that cherishes Righteousness with love (DLXXXVI--DXCV): He that
+is the unreturning hero; He whose soul has been withdrawn from all
+attachments; He that reduces to a subtle form the universe at the time of
+the universal dissolution; He that does good to His afflicted
+worshippers; He whose name, as soon as heard, cleanses the hearer of all
+his sins; He who has the auspicious whorl on His breast; He in whom
+dwells the goddess of Prosperity for ever; He who was chosen by Lakshmi
+(the goddess of Prosperity) as her Lord; He that is the foremost one of
+all Beings endued with prosperity (DXCVI--DCIV); He that give prosperity
+unto His worshippers; the Master of prosperity; He that always lives with
+those that are endued with prosperity; He that is the receptacle of all
+kinds of prosperity; He that gives prosperity unto all persons of
+righteous acts according to the measure of their righteousness; He that
+holds the goddess of Prosperity on his bosom; He that bestows prosperity
+upon those that hear of, praise, and mediate on Him; He that is the
+embodiment of that condition which represents the attainment of
+unattainable happiness; He that is possessed of every kind of beauty; He
+that is the Refuge of the three worlds (DCV--DCXIV); He that is possessed
+of beautiful eye; He that is possessed of beautiful limbs; He that is
+possessed of a hundred sources of delight; He that represents the highest
+delight; He that is the Master of all the luminaries in the firmament
+(for it is He that maintains them in their places and orbits); He that
+has subjugated His soul; He whose soul is not swayed by any superior
+Being; He that is always of beautiful acts; He whose doubts have all been
+dispelled (for He is said to behold the whole universe as an Amlaka in
+His palm) (DCXV--DCXXIII); He that transcends all creatures; He whose
+vision extends in all directions: He that has no Master; He that at all
+times transcends all changes; He that (in the form of Rama) had to lie
+down on that bare ground; He that adorns the earth (by His incarnations);
+He that is puissance's self; He that transcends all grief; He that
+dispels the griefs of all His worshippers as soon as they remember His
+(DCXXIV--DCXXXII); He that is possessed of effulgence, He that is
+worshipped by all; He that is the water-pot (as all things reside within
+Him); He that is of pure soul; He that cleanses all as soon as they hear
+of him; He that is free and unrestrained; He whose car never turns away
+from battles; He that is possessed of great wealth; He whose prowess is
+incapable of being measured (DCXXXIII--DCXLI); He that is the slayer of
+the Asura named Kalanemi; He that is the Hero; He that has taken birth in
+the race of Sura; He that is the Lord of all the deities; the soul of the
+three worlds; the Master of the three worlds; He that has the solar and
+lunar rays for his hair; the slayer of Kesi; He that destroys all things
+(at the universal dissolution) (DCXLII--DCL); the Deity from whom the
+fruition of all desires is sought; He that grants the wishes of all; He
+that has desires; He that has a handsome form; He that is endued with
+thorough knowledge of Srutis and Smritis; He that is possessed of a form
+that is indescribable by attributes; He whose brightest rays overwhelm
+heaven; He that has no end; He that (in the form of Arjuna or Nara)
+acquired vast wealth on the occasion of his campaign of conquest
+(DCLI--DCLX); He who is the foremost object of silent recitation, of
+sacrifice, of the Vedas, and of all religious acts; He that is the
+creator of penances and the like; He that is the form of (the grandsire)
+Brahman, He that is the augmentor of penances; He that is conversant with
+Brahma; He that is of the form of Brahmana; He that has for His limbs Him
+that is called Brahma; He that knows all the Vedas and everything in the
+universe; He that is always fond of Brahmanas and of whom the Brahmanas
+also are fond (DCLXI--DCLXX); He whose footsteps cover vast areas; He
+whose feats are mighty; He who is possessed of vast energy; He that is
+identical with Vasuki, the king of the snakes; He that is the foremost of
+all sacrifices; He that is Japa, that first of sacrifices; He that is the
+foremost of all offerings made in sacrifices (DCLXXI--DCLXXVIII);[604] He
+that is hymned by all; He that loves to be hymned (by his worshippers);
+He that is himself the hymns uttered by His worshippers; He that is the
+very act of hymning; He that is the person that hymns; He that is fond of
+battling (with everything that is evil); He that is full in every
+respect; He that fills others with every kind of affluence; He that
+destroys all sins as soon as He is remembered; He whose acts are all
+righteous; He that transcends all kinds of disease (DCLXXIX--DCLXXXIX);
+He that is endued with the speed of the mind; He that is the creator and
+promulgator of all kinds of learning; He whose vital seed is gold; He
+that is giver of wealth (being identical with Kuvera the Lord of
+treasures); He that takes away all the wealth of the Asuras; the son of
+Vasudeva; He in whom all creatures dwell; He whose mind dwells in all
+things in thorough identity with them; He that takes away the sins of all
+who seek refuge in him (DCXC--DCXCVIII); He that is attainable by the
+righteous; He whose acts are always good; He that is the one entity in
+the universe; He that displays Himself in diverse forms; He that is the
+refuge of all those that are conversant with truth; He who has the
+greatest of heroes for his troops;[605] He that is the foremost of the
+Yadavas; He that is the abode of the righteous He that sports in joy (in
+the woods of Brinda) on the banks of Yamuna (DCXCIX--DCCVVII); He in whom
+all created things dwell; the deity that overwhelms the universe with His
+Maya (illusion); He in whom all foremost of Beings become merged (when
+they achieve their emancipation) He whose hunger is never gratified; He
+that humbles the pride of all; He that fills the righteous with just
+pride; He that swells with joy; He that is incapable of being seized; He
+that has never been vanquished (DCCVII--DCCXVI); He that is of universal
+form; He that is of vast form; He whose form blazes forth with energy and
+effulgence; He that is without form (as determined by acts); He that is
+of diverse forms; (He that is unmanifest); He that is of a hundred forms;
+He that is of a hundred faces (DCCXVII--DCCXXIV); He that is one; He that
+is many (through illusion); He that is full of felicity; He that forms
+the one grand topic of investigation; He from whom is this all; He that
+is called THAT; He that is the highest Refuge; He that confines Jiva
+within material causes; He that is coveted by all; He that took birth in
+the race of Madhu; He that is exceedingly affectionate towards His
+worshippers (DCCXXV--DCCXXXV); He that is of golden complexion; He whose
+limbs are like gold (in hue); He that is possessed of beautiful limbs; He
+whose person is decked with Angadas made with sandal-paste; He that is
+the slayer of heroes; He that has no equal; He that is like cipher (in
+consequence of no attributes being affirmable of Him); He that stands in
+need of no blessings (in consequence of His fulness); He that never
+swerves from His own nature and puissance and knowledge; He that is
+mobile in the form of wind (DCCXXXVI--DCCXLV); He that never identifies
+Himself with anything that is not-soul;[606] He that confers honours on
+His worshippers; He that is honoured by all; He that is the Lord of the
+three worlds; He that upholds the three worlds; He that is possessed of
+intelligence and memory capable of holding in His mind the contents of
+all treatises; He that took birth in a sacrifice; He that is worthy of
+the highest praise; He whose intelligence and memory are never futile; He
+that upholds the earth (DCCXLVI--DCCLV); He that pours forth heat in the
+form of the Sun; He that is the bearer of great beauty of limbs; He that
+is the foremost of all bearers of weapons; He that accepts the flowery
+and leafy offerings made to Him by His worshippers; He that has subdued
+all his passions and grinds all His foes; He that has none to walk before
+Him; He that has four horns; He that is the elder brother of Gada
+(DCCLVI--DCCLXIV); He that has four arms; He from whom the four Purushas
+have sprung; He that is the refuge of the four modes of life and the four
+orders of men; He that is of four souls (Mind, Understanding,
+Consciousness, and Memory); He from whom spring the four objects of life,
+viz., Righteousness, Wealth, Pleasure, and Emancipation; He that is
+conversant with the four Vedas; He that has displayed only a fraction of
+His puissance (DCCLXV--DCCLXXII); He that sets the wheel of the world to
+revolve round and round; He whose soul is dissociated from all worldly
+attachments; He that is incapable of being vanquished; He that cannot be
+transcended; He that is exceedingly difficult of being attained; He that
+is difficult of being approached; He that is difficult of access; He that
+is difficult of being brought within the heart (by even Yogins); He that
+slays even the most powerful foes (among the Danavas)
+(DCCLXXIII--DCCLXXXI); He that has beautiful limbs; He that takes the
+essence of all things in the universe; He that owns the most beautiful
+warp and woof (for weaving this texture of fabric of the universe); He
+that weaves with ever-extending warp and woof; He whose acts are done by
+Indra; He whose acts are great; He who has no acts undone; He who has
+composed all the Vedas and scriptures (DCCLXXXII--DCCLXXXIX); He whose
+birth is high; He that is exceedingly handsome; He whose heart is full of
+commiseration; He that has precious gems in His navel; He that has
+excellent knowledge for His eye; He that is worthy of worship by Brahman
+himself and other foremost ones in the universe; He that is giver of
+food; He that assumed horns at the time of the universal dissolution; He
+that has always subjugated His foes most wonderfully; He that knows all
+things; He that is ever victorious over those that are of irresistible
+prowess (DCCXC--DCCXCIX); He whose limbs are like gold; He that is
+incapable of being agitated (by wrath or aversion or other passion); He
+that is Master of all those who are masters of all speech; He that is the
+deepest lake; He that is the deepest pit; He that transcends the
+influence of Time; He in whom the primal elements are established
+(DCCC--DCCCVI); He that gladdens the earth; He that grants fruits which
+are as agreeable as the Kunda flowers (Jasmim pubescens, Linn); He that
+gave away the earth unto Kasyapa (in His incarnation as Rama); He that
+extinguishes the three kinds of misery (mentioned in the Sankhya
+philosophy) like a rain-charged cloud cooling the heat of the earth by
+its downpour; He that cleanses all creatures; He that has none to urge
+Him; He that drank nectar; He that has an undying body; He that is
+possessed of omniscience; He that has face and eyes turned towards every
+direction (DCCCVIII--DCCCXVI); He that is easily won (with, that is, such
+gifts as consist of flowers and leaves); He that has performed excellent
+vows; He that is crowned with success by Himself; He that is victorious
+over all foes; He that scorches all foes; He that is the ever-growing and
+tall Banian that overtops all other trees; He that is the sacred fig tree
+(Ficus glomerata, Willd); He that is the Ficus religiosa; (or, He that is
+not durable, in consequence of His being all perishable forms in the
+universe even as he is all the imperishable forms that exist); He that is
+the slayer of Chanura of the Andhra country (DCCCXVII--DCCCXXV); He that
+is endued with a thousand rays; He that has seven tongues (in the forms
+of Kali, Karali, etc.); He that has seven flames (in consequence of His
+being identical with the deity of fire); He that has seven horses for
+bearing His vehicle; (or, He that owns the steed called Sapta); He that
+is formless; He that is sinless: He that is inconceivable; He that
+dispels all fears; He that destroys all fears (DCCCXXVI--DCCCXXXIV); He
+that is minute; He that is gross; He that is emaciated; He that is
+adipose; He that is endued with attributes; He that transcends all
+attributes; He that is unseizable; He that suffers Himself to be easily
+seized (by His worshippers); He that has an excellent face; He that has
+for His descendants the people of the accidental regions; He that extends
+the creation consisting of the fivefold primal elements
+(DCCCXXXV--DCCCXLVI); He that bears heavy weights (in the form of
+Ananta); He that has been declared by the Vedas; He that is devoted to
+Yoga; He that is the lord of all Yogins; He that is the giver of all
+wishes; He that affords an asylum to those that seek it; He that sets
+Yogins to practise Yoga anew after their return to life upon the
+conclusion of their life of felicity in heaven; He that invests Yogins
+with puissance even after the exhaustion of their merits; He that has
+goodly leaves (in the form of the Schhandas of the Vedas, Himself being
+the tree of the world); He that causes the winds to blow
+(DCCCXLVII--DCCCLVI); He that is armed with the bow (in the form of
+Rama); He that is conversant with the science of arms; He that is the rod
+of chastisement; He that is chastiser; He that executes all sentences of
+chastisement; He that has never been vanquished; He that is competent in
+all acts; He that sets all persons to their respective duties; He that
+has none to set Him to any work; He that has no Yama to slay Him
+(DCCLVII--DCCCLXVI); He that is endued with heroism and prowess; He that
+has the attribute of Sattwa (Goodness); He that is identical with Truth;
+He that is devoted to Truth and Righteousness; He that is sought by those
+who are resolved to achieve emancipation; (or, He towards whom the
+universe proceeds when the dissolution comes); He that deserves to have
+all objects which His worshippers present unto Him; He that is worthy of
+being adored (with hymns and flowers and other offering of reverence); He
+that does good to all; He that enhances the delights of all
+(DCCCLXVII--DCCCLXV); He whose track is through the firmament; He that
+blazes forth in His own effulgence; He that is endued with great beauty;
+He that eats the offerings made on the sacrificial fire; He that dwells
+everywhere and is endued with supreme puissance; He that sucks the
+moisture of the earth in the form of the Sun; He that has diverse
+desires; He that brings forth all things; He that is the parent of the
+universe; He that has the Sun for His eye (DCCCLXXVI--DCCCLXXXV); He that
+is Infinite; He that accepts all sacrificial offerings; He that enjoys
+Prakriti in the form of Mind; He that is giver of felicity; He that has
+taken repeated births (for the protection of righteousness and the
+righteous); He that is First-born of all existent things; He that
+transcends despair (in consequence of the fruition of all His wishes); He
+that forgives the righteous when they trip; He that is the foundation
+upon which the universe rests; He that is most wonderful
+(DCCCLXXXVI--DCCCXCV); He that is existent from the beginning of Time; He
+that has been existing from before the birth of the Grandsire and others;
+He that is of a tawny hue; (or, He that discovers or illumines all
+existent things by His rays); He that assumed the form of the great Boar;
+He that exists even when all things are dissolved; He that is the giver
+of all blessings; He that creates blessings; He that is identifiable with
+all blessings; He that enjoys blessings; He that is able to scatter
+blessings (DCCCXXI--CMV); He that is without wrath; He that lies
+ensconced in folds (in the form of the snake Sesha); (or, He that is
+adorned with ear-rings); He that is armed with the discus; He that is
+endued with great prowess; He whose sway is regulated by the high
+precepts of the Srutis and the Smritis; He that is incapable of being
+described by the aid of speech; He whom the Vedantas have striven to
+express with the aid of speech; He that is the dew which cools those who
+are afflicted with the three kinds of grief; He that lives in all bodies,
+endued with the capacity of dispelling darkness (CMVI--CMXIV); He that is
+divested of wrath; He that is well-skilled in accomplishing all acts by
+thought, word, and deed; He that can accomplish all acts within the
+shortest period of time; He that destroys the wicked; He that is the
+foremost of all forgiving persons; He that is foremost of all persons
+endued with knowledge; He that transcends all fear; He whose names and
+feats, heard and recited, lead to Righteousness (CMXV--CMXXII), He that
+rescues the Righteous from the tempestuous ocean of the world; He that
+destroys the wicked; He that is Righteousness; He that dispels all evil
+dreams; He that destroys all bad paths for leading His worshippers to the
+good path of emancipation; He that protects the universe by staying in
+the attribute of Sattwa; He that walks along the good path; He that is
+Life; He that exists overspreading the universe (CMXXIII--CMXXXI); He
+that is of infinite forms; He that is endued with infinite prosperity; He
+that has subdued wrath; He that destroys the fears of the righteous; He
+that gives just fruits, on every side, to sentient beings according to
+their thoughts and acts; He that is immeasurable Soul; He that bestows
+diverse kinds of fruits on deserving persons for their diverse acts; He
+that sets diverse commands (on gods and men); He that attaches to every
+act its proper fruit (CMXXXII--CMXL); He that has no beginning; He that
+is the receptacle of all causes as well as of the earth; He that has the
+goddess of Prosperity ever by his side; He that is the foremost of all
+heroes; He that is adorned with beautiful armlets; He that produces all
+creatures; He that is the original cause of the birth of all creatures;
+He that is the terror of all the wicked Asuras; He that is endued with
+terrible prowess (CMXLI--CMXLIX); He that is the receptacle and abode of
+the five primal elements; He that gulps down His throat all creatures at
+the time of the universal dissolution; He whose smile is as agreeable as
+the sight of flowers; (or, He who laughs in the form of flowers); He that
+is always wakeful; He that stays at the head of all creatures; He whose
+conduct consists of those acts which the Righteous do; He that revives
+the dead (as in the case of Parikshit and others); He that is the initial
+syllable Om; He that has ordained all righteous acts (CML--CMLVIII); He
+that displays the truth about the Supreme Soul; He that is the abode of
+the five life-breaths and the senses; He that is the food which supports
+the life of living creatures; He that causes all living creatures to live
+with the aid of the life-breath called Prana; He that is the great topic
+of every system of philosophy; He that is the One Soul in the universe;
+He that transcends birth, decrepitude, and death (CMLIX--CMLXV); He that
+rescues the universe in consequence of the sacred syllable Bhuh, Bhuvah,
+Swah, and the others with which Homa offerings are made; He that is the
+great rescuer; He that is the sire of all; He that is the sire of even
+the Grandsire (Brahman); He that is of the form of Sacrifice; He that is
+the Lord of all sacrifices (being the great deity that is adored in
+them); He that is the sacrificer; He that has sacrifices for his limbs;
+He that upholds all sacrifices (CMLXXVI--CMLXXXV); He that protects
+sacrifices; He that has created sacrifices; He that is the foremost of
+all performers of sacrifices; He that enjoys the rewards of all
+sacrifices; He that causes the accomplishment of all sacrifices; He that
+completes all sacrifices by accepting the full libation at the end; He
+that is identical with such sacrifices as are performed without desire of
+fruit; He that is the food which sustains all living creatures; He that
+is also the eater of that food (CMLXXVI--CMLXXXIV); He that is Himself
+the cause of His existence; He that is self-born; He that penetrated
+through the solid earth (and repairing to the nether regions slew
+Hiranyaksha and others); He that sings the Samans; He that is the
+delighter of Devaki; He that is the creator of all; He that is the Lord
+of the earth; He that is the destroyer of the sins of his worshippers
+(CMLXXXV--CMXXCII); He that bears the conch (Panchajanya) in His hands;
+He that bears the sword of knowledge and illusion; He that sets the cycle
+of the Yugas to revolve ceaselessly; He that invests Himself with
+consciousness and senses; He that is endued with the mace of the most
+solid understanding. He that is armed with a car-wheel; He that is
+incapable of being agitated; He that is armed with all kinds of weapons
+(CMXCIII--M). Om, salutations to Him!
+
+'Even thus have I recited to thee, without any exception, the thousand
+excellent names of the high-souled Kesava whose glory should always be
+sung That man who hears the names every day or who recites them every
+day, never meets with any evil either here or hereafter. If a Brahmana
+does this he succeeds in mastering the Vedanta; if a Kshatriya does it,
+he becomes always successful in battle. A Vaisya, by doing it, becomes
+possessed of affluence, while a Sudra earns great happiness. If one
+becomes desirous of earning the merit of righteousness, one succeeds in
+earning it (by hearing or reciting these names). If it is wealth that one
+desires, one succeeds in earning wealth (by acting in this way). So also
+the man who wishes for enjoyments of the senses succeeds in enjoying all
+kinds of pleasures, and the man desirous of offspring acquires offspring
+(by pursuing this course of conduct). That man who with devotion and
+perseverance and heart wholly turned towards him, recites these thousand
+names of Vasudeva every day, after having purified himself, succeeds in
+acquiring great fame, a position of eminence among his kinsmen, enduring
+prosperity, and lastly, that which is of the highest benefit to him
+(viz., emancipation itself). Such a man never meets with fear at any
+time, and acquires great prowess and energy. Disease never afflicts him;
+splendour of complexion, strength, beauty, and accomplishments become
+his. The sick become hale, the afflicted become freed from their
+afflictions; the affrighted become freed from fear, and he that is
+plunged in calamity becomes freed from calamity. The man who hymns the
+praises of that foremost of Beings by reciting His thousand names with
+devotion succeeds in quickly crossing all difficulties. That mortal who
+takes refuge in Vasudeva and who becomes devoted to Him, becomes freed of
+all sins and attains to eternal Brahma. They who are devoted to Vasudeva
+have never to encounter any evil. They become freed from the fear of
+birth, death, decrepitude, and disease. That man who with devotion and
+faith recites this hymn (consisting of the thousand names of Vasudeva)
+succeeds in acquiring felicity of soul, forgiveness of disposition,
+Prosperity, intelligence, memory, and fame. Neither wrath, nor jealousy,
+nor cupidity, nor evil understanding ever appears in those men of
+righteousness who are devoted to that foremost of beings. The firmament
+with the sun, moon and stars, the welkin, the points of the compass, the
+earth and the ocean, are all held and supported by the prowess of the
+high-souled Vasudeva. The whole mobile and immobile universe with the
+deities, Asuras, and Gandharvas, Yakshas, Uragas and Rakshasas, is under
+the sway of Krishna. The senses, mind, understanding, life, energy,
+strength and memory, it has been said, have Vasudeva for their soul.
+Indeed, this body that is called Kshetra, and the intelligent soul
+within, that is called the knower of Kshetra, also have Vasudeva for
+their soul. Conduct (consisting of practices) is said to be the foremost
+of all topics treated of in the scriptures. Righteousness has conduct for
+its basis. The unfading Vasudeva is said to be the lord of righteousness.
+The Rishis, the Pitris, the deities, the great (primal) elements, the
+metals, indeed, the entire mobile and immobile universe, has sprung from
+Narayana. Yoga, the Sankhya Philosophy, knowledge, all mechanical arts,
+the Vedas, the diverse scriptures, and all learning, have sprung from
+Janardana. Vishnu is the one great element or substance which has spread
+itself out into multifarious forms. Covering the three worlds, He the
+soul of all things, enjoys them all. His glory knows no diminution, and
+He it is that is the Enjoyer of the universe (as its Supreme Lord). This
+hymn in praise of the illustrious Vishnu composed by Vyasa, should be
+recited by that person who wishes to acquire happiness and that which is
+the highest benefit (viz., emancipation). Those persons that worship and
+adore the Lord of the universe, that deity who is inborn and possessed of
+blazing effulgence, who is the origin or cause of the universe, who knows
+on deterioration, and who is endued with eyes that are as large and
+beautiful as the petals of the lotus, have never to meet with any
+discomfiture.'"
+
+
+
+SECTION CL
+
+"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that art
+conversant with all branches of knowledge, what is that subject of silent
+recitation by reciting which every day one may acquire the merit of
+righteousness in a large measure? What is that Mantra for recitation
+which bestows success if recited on the occasion of setting out on a
+journey or in entering a new building, or at the commencement of any
+undertaking, or on the occasion of sacrifices in honour of the deities or
+of the Pitris? It behoveth thee to tell me what indeed, what Mantra it
+is, which propitiates all malevolent influences, or leads to prosperity
+or growth, or protection from evil, or the destruction of foes, or the
+dispelling of fears, and which, at the same time, is consistent with the
+Vedas.'
+
+"Bhishma said, 'Hear, O king, with concentrated, attention, what that
+Mantra is which was declared by Vyasa. It was ordained by Savitri and is
+possessed of great excellence. It is capable of cleansing a person
+immediately of all his sins. Hear, O sinless one, as I recite to thee the
+ordinances in respect of that Mantra. Indeed, O chief of the sons of
+Pandu, by listening to those ordinances, one becomes cleansed of all
+one's sins. One who recites this Mantra day and night becomes never
+stained by sin. I shall now declare it to thee what that Mantra is. Do
+thou listen with concentrated attention. Indeed, the man that hears it
+becomes endued with long life, O prince, and attaining to the fruition of
+all his wishes, sports in felicity both here and hereafter. This Mantra,
+O king, was daily recited by the foremost of royal sages devoted to the
+practice to Kshatriya duties and steadily observant of the vow of truth.
+Indeed, O tiger among kings, those monarchs who, with restrained senses
+and tranquil soul, recite this Mantra every day, succeed in acquiring
+unrivalled prosperity--Salutations to Vasishtha of high vows after having
+bowed with reverence unto Parasara, that Ocean of the Vedas! Salutations
+to the great snake Ananta, and salutations to all those who are crowned
+with success, and who are of unfading glory! Salutations to the Rishis,
+and unto Him that is the Highest of the High, the god of gods, and the
+giver of boons unto all those that are foremost. Salutations unto Him of
+a thousand heads, Him that is most auspicious, Him that has a thousand
+names, viz., Janardana! Aja. Ekapada, Ahivradhna, the unvanquished
+Pinakin, Rita Pitrirupa, the three-eyed Maheswara, Vrishakapi, Sambhu,
+Havana, and Iswara--these are the celebrated Rudras, eleven in number,
+who are the lords of all the worlds. Even these eleven high-souled ones
+have been mentioned as a hundred in the Satarudra (of the Vedas). Ansa,
+Bhaga, Mitra, Varuna the lord of waters, Dhatri, Aryaman, Jayanta,
+Bhaskara, Tvashtri, Pushan, Indra and Vishnu, are said to comprise a tale
+of twelve. These twelve are called Adityas and they are the sons of
+Kasyapa as the Sruti declares. Dhara, Dhruva, Some, Savitra. Anila,
+Anala, Pratyusha, and Prabhava, are the eight Vasus named in the
+scriptures, Nasataya and Dasra are said to be the two Aswins. They are
+the sons of Martanda born of his spouse Samjna, from whose nostrils they
+came out. After this I shall recite the names of those who are the
+witnesses of all acts in the worlds. They take note of all sacrifices, of
+all gifts, of all good acts. Those lords among the deities behold
+everything although they are invisible. Indeed, they behold all the good
+and bad acts of all beings. They are Mrityu, Kala, the Viswedevas, the
+Pitris endued with forms, the great Rishis possessed of wealth of
+penances, the Munis, and others crowned with success and devoted to
+penances and emancipation. These of sweet smiles, bestow diverse benefits
+upon those men that recite their names. Verily, endued with celestial
+energy, they bestow diverse regions of felicity created by the Grandsire
+upon such men. They reside in all the worlds and attentively note all
+acts. By reciting the names of those lords of all living creatures, one
+always becomes endued with righteousness and wealth and enjoyments in
+copious measure. One acquires hereafter diverse regions of auspiciousness
+and felicity created by the Lord of the universe. These three and thirty
+deities, who are the lords of all beings as also Nandiswara of huge body,
+and that pre-eminent one who has the bull for the device on his banner,
+and those masters of all the worlds, viz., the followers and associates
+of him called Ganeswara, and those called Saumyas, and called the Rudras,
+and those called the Yogas, and those that are known as the Bhutas, and
+the luminaries in the firmament, the Rivers, the sky, the prince of birds
+(viz., Garuda), all those persons on earth who have become crowned with
+success in consequence of their penances and who are existing in an
+immobile or mobile form, the Himavat, all the mountains, the four Oceans,
+the followers and associates of Bhava who are possessed of prowess equal
+to that of Bhava himself, the illustrious and ever-victorious Vishnu, and
+Skanda, and Ambika,--these are the great souls by reciting whose name
+with restrained senses, one becomes cleansed of all sins. After this I
+shall recite the names of those foremost Rishis who are known as Manavas.
+They are Yavakrita, and Raibhya, and Arvavasu, and Paravasu, and Aushija,
+and Kakshivat, and Vala the son of Angiras. Then comes Kanwa the son of
+the Rishi Medhatithi, and Varishada. All these are endued with the energy
+of Brahma and have been spoken of (in the scriptures) as creators of the
+universe. They have sprung from Rudra and Anala and the Vasus. By
+reciting their names people obtain great benefits. Indeed, by doing good
+deeds on earth, people sport in joy in heaven, with the deities. These
+Rishis are the priests of Indra. They live in the east. That man who,
+with rapt attention, recites the names of these Rishis, succeeds in
+ascending to the regions of Indra and obtaining great honours there.
+Unmachu, Pramchu, Swastyatreya of great energy, Dridhavya, Urdhvavahu,
+Trinasoma, Angiras, and Agastya of great energy, the son of
+Mitravaruna,--these seven are the Ritwiks of Yama the king of the dead,
+and dwell in the southern quarter. Dridheyu and Riteyu, and Pariyadha of
+great fame, and Ekata, and Dwita, and Trita--the last three endued with
+splendour like that of the sun,--and Atri's son of righteous soul, viz.,
+the Rishi Saraswata,--these seven who had acted as Ritwiks in the great
+sacrifice of Varuna--have taken up their abodes in the western quarter.
+Atri, the illustrious Vasishtha, the great Rishi Kasyapa, Gotama,
+Bharadwaja, Viswamitra, the son of Kusika, and Richika's fierce son
+Jamadagni of great energy,--these seven are the Ritwiks of the Lord of
+treasures and dwell in the northern quarter. There are seven other Rishis
+that live in all directions without being confined to any particular one.
+They, it is, who are the inducers of fame and of all this beneficial to
+men, and they have been sung as the creators of the worlds. Dharma, Kama,
+Kala, Vasu, Vasuki, Ananta, and Kapila,--these seven are the upholders of
+the world. Rama, Vyasa, Drona's son Aswatthaman, are the other Rishis
+(that are regarded as the foremost). These are the great Rishis as
+distributed into seven groups, each group consisting of seven. They are
+the creators of that peace and good that men enjoy. They are said to be
+the Regents of the several points of the compass. One should turn one's
+face to that direction in which one of these Rishis live if one wishes to
+worship him. Those Rishis are the creators of all creatures and have been
+regarded as the cleansers of all. Samvarta, Merusavarna, the righteous
+Markandeya, and Sankhya and Yoga, and Narada and the great Rishi
+Durvasa,--these are endued with severe penance and great self-restraint,
+and are celebrated over the three worlds. There are others who are equal
+to Rudra himself. They live in the region of Brahman. By naming them with
+reverence a sonless man obtains a son, and a pool man obtains wealth.
+Indeed, by naming them, one acquires success in religion, and wealth and
+pleasure. One should also take the name of that celebrated king who was
+Emperor of all the earth and equal to a Prajapati, viz., that foremost of
+monarchs, Prithu, the son of Vena. The earth became his daughter (from
+love and affection). One should also name Pururavas of the Solar race and
+equal unto Mahendra himself in prowess. He was the son of Ila and
+celebrated over the three worlds. One should, indeed, take the name of
+that dear son of Vudha. One should also take the name of Bharata, that
+hero celebrated over the three worlds. He also who in the Krita age
+adored the gods in a grand Gomedha sacrifice, viz., Rantideva of great
+splendour, who was equal unto Mahadeva himself, should be named. Endued
+with penances, possessed of every auspicious mark, the source of every
+kind of benefit to the world, he was the conqueror of the universes. One
+should also take the name of the royal sage Sweta of illustrious fame. He
+had gratified the great Mahadeva and it was for his sake that Andhaka was
+slain. One should also take the name of the royal sage Bhagiratha of
+great fame, who, through the grace of Mahadeva, succeeded in bringing
+down the sacred river from heaven (for flowing over the earth and
+cleansing all human beings of their sins). It was Bhagiratha who caused
+the ashes of the sixty thousand sons of Sagara to be overflowed with the
+sacred waters of Ganga and thereby rescued them from their sin. Indeed,
+one should take the names of all these that were endued with the blazing
+effulgence of fire, great beauty of person, and high energy. Some of them
+were of awe-inspiring forms and great might. Verily, one should take the
+names of these deities and Rishis and kings, those lords of the
+universe,--who are enhancers of fame. Sankhya, and Yoga which is highest
+of the high, and Havya and Kavya and that refuge of all the Srutis, viz.,
+Supreme Brahma, have been declared to be the sources of great benefit to
+all creatures. These are sacred and sin-cleansing and have been spoken of
+very highly. These are the foremost of medicines for allaying all
+diseases, and are the inducers of the success in respect of all deeds.
+Restraining one's senses, one should, O Bharata, take the names of these,
+morning and evening. It is these that protect. It is these that shower
+rain. It is these that shine and give light and heat. It is these that
+blow. It is these that create all things. These are regarded as the
+foremost of all, as the leaders of the universe, as highly clever in the
+accomplishment of all things, as endued with forgiveness, as complete
+masters of the senses. Indeed, it has been said that they dispel all the
+evils to which human beings are subject. These high-souled ones are the
+witnesses of all good and bad deeds. Rising up in the morning one should
+take their names, for by this, one is sure to acquire all that is good.
+He who takes the names of them becomes freed from the fear of fires and
+of thieves. Such a man never finds his way obstructed by any impediment.
+By taking the names of these high-souled ones, one becomes free from bad
+dreams of every kind. Cleared from every sin, such men take birth in
+auspicious families. That regenerate person who, with restrained senses,
+recites these names on the occasions of performing the initiatory rites
+of sacrifices and other religious observances, becomes, as the
+consequence thereof, endued with righteousness, devoted to the study of
+the soul, possessed of forgiveness and self-restraint, and free from
+malice. If a man that is afflicted with disease recites them, he becomes
+freed from his sin in the form of disease. By reciting them within a
+house, all evils are dispelled from the inmates. By reciting them within
+a field, the growth is helped of all kinds of crops. Reciting them at the
+time of setting out on a journey, or while one is away from one's home,
+one meets with good fortune. These names lead to the protection of one's
+own self, of one's children and spouses, of one's wealth, and of one's
+seeds, and plants. The Kshatriya who recites these names at the time of
+joining a battle sees destruction overtake his foes and good fortune
+crown him and his party. The man who recites these names on the occasions
+of performing the rites in honour of the deities or the Pitris, helps the
+Pitris and deities eat the sacrificial Havya and Kavya. The man that
+recites them becomes freed from fear of diseases and beasts of prey, of
+elephants and thieves. His load of anxiety becomes lightened, and he
+becomes freed from every sin. By reciting these excellent Savitri Mantras
+on board a vessel, or in a vehicle, or in the courts of kings, one
+attains to high success. There where these Mantras are recited, fire does
+not burn wood. There children do not die, nor snakes dwell. Indeed, at
+such places, there can be no fear of the king, nor of Pisachas and
+Rakshasas.[607] Verily, the man who recites these Mantras ceases to have
+any fear of fire or water or wind or beasts of prey. These Savitri
+Mantras, recited duly, contribute to the peace and well-being of all the
+four orders. Those men who recite them with reverence become freed from
+every sorrow and at last attain to a high end. Even these are the results
+achieved by them that recite these Savitri Mantras which are of the form
+of Brahma. That man who recites these Mantras in the midst of kine sees
+his kine become fruitful. Whether when setting out on a journey, or
+entering a house on coming back, one should recite these Mantras on every
+occasion. These Mantras constitute a great mystery of the Rishis and are
+the very highest of those which they silently recite. Even such are these
+Mantras unto them who practise the duty of recitation and pour libations
+on the sacrificial fire. This that I have said unto thee is the excellent
+opinion of Parasara. It was recited in former days unto Sakra himself.
+Representing as it does Truth or Eternal Brahman. I have declared it in
+full to thee. It constitutes that heart of all creatures, and is the
+highest Sruti. All the princes of the race of Soma and of Surya, viz.,
+the Raghavas and the Kauravas, recite these Mantras every day after
+having purified themselves, These constitute the highest end of human
+creatures. There is rescue from every trouble and calamity in the daily
+recitation of the names of the deities of the seven Rishis, and of
+Dhruva. Indeed, such recitation speedily frees one from distress. The
+sages of olden times, viz., Kasyapa, Gotama, and others, and Bhrigu
+Angiras and Atri and others, and Sukra, Agastya, and Vrihaspati, and
+others, all of whom are regenerate Rishis, have adored these Mantras.
+Approved of by the son of Bharadwaja, these Mantras were attained by the
+sons of Richika. Verily, having acquired them again from Vasishtha, Sakra
+and the Vasus went forth to battle and succeeded in subjugating the
+Danavas. That man who makes a present of a hundred kine with their horns
+covered with plates of gold unto a Brahmana possessed of much learning
+and well-conversant with the Vedas, and he who causes the excellent
+Bharata story to be recited in his house every day, are said to acquire
+equal merits. By reciting the name of Bhrigu one's righteousness becomes
+enhanced. By bowing to Vasishtha one's energy become enhanced. By bowing
+unto Raghu, one becomes victorious in battle. By reciting the praises of
+the Aswins, one becomes freed from diseases. I have thus, O king, told
+thee of the Savitri Mantras which are identical with eternal Brahman. If
+thou wishest to question me on any other topic thou mayst do so. I shall,
+O Bharata, answer thee.'"
+
+
+
+SECTION CLI
+
+"Yudhishthira said, 'Who deserve to be worshipped? Who are they unto whom
+we should bow? How, indeed, should we behave towards whom? What course of
+conduct, O grandsire, towards what classes of persons is regarded
+faultless?'
+
+"Bhishma said, 'The humiliation of Brahmanas would humiliate the very
+deities. By bowing unto Brahmanas one does not, O Yudhishthira, incur any
+fault. They, deserve to be worshipped. They deserve to have our
+Salutations. Thou shouldst behave towards them as if they are thy sons.
+Indeed, it is those men endued with great wisdom that uphold all the
+worlds. The Brahmanas are the great causeways of Righteousness in respect
+of all the worlds. Their happiness consists in renouncing all kinds of
+wealth. They are devoted to the vow of restraining speech. They are
+agreeable to all creatures, and observant of diverse excellent vows. They
+are the refuge of all creatures in the universe. They are the authors of
+all the regulations which govern the worlds. They are possessed of great
+fame Penances are always their great wealth. Their power consists in
+speech. Their energy flows from the duties they observe. Conversant with
+all duties, they are possessed of minute vision, so that they are
+cognizant of the subtlest considerations. They are of righteous desires.
+They live the observance of well-performed duties. They are the causeways
+of Righteousness. The four kinds of living creatures exist, depending
+upon them as their refuge. They are the path or road along which all
+should go. They are the guides of all. They are the eternal upholders of
+all the sacrifices. They always uphold the heavy burdens of sires and
+grandsires. They never droop under heavy weights even when passing along
+difficult-roads like strong cattle. They are attentive to the
+requirements of Piths and deities and guests. They are entitled to eat
+the first portions of Havya and Kavya. By the very food they eat, they
+rescue the three worlds from great fear. They are as it were, the Island
+(for refuge) for all worlds. They are the eyes of all persons endued with
+sight. The wealth they possess consists of all the branches of knowledge
+known by the name of Siksha and all the Srutis. Endued with great skill,
+they are conversant with the most subtle relations of things. They are
+well-acquainted with the end of all things, and their thoughts are always
+employed upon the science of the soul. They are endued with the knowledge
+of the beginning, the middle, and the end of all things, and they are
+persons in whom doubts no longer exist in consequence of feeling certain
+of their knowledge. They are fully aware of the distinctions between what
+is superior and what is inferior. They it is who attain to the highest
+end. Freed from all attachments, cleansed of all sins, transcending all
+pairs of opposites (such as heat and cold, happiness and misery, etc.),
+they are unconnected with all worldly things. Deserving of every honour,
+they are always held in great esteem by persons endued with knowledge and
+high souls. They cast equal eyes on sandal-paste and filth or dirt, on
+what is food and what is not rood. They see with an equal eye their brown
+vestments of coarse cloth and fabrics of silk and animal skins. They
+would live for many days together without eating any food, and dry up
+their limbs by such abstention from all sustenance. They devote
+themselves earnestly to the study of the Vedas, restraining their senses.
+They would make gods of those that are not gods, and not gods of those
+that are gods. Enraged, they can create other worlds and other Regents of
+the worlds than those that exist. Through the course of those high-souled
+ones, the ocean became so saline as to be undrinkable. The fire of their
+wrath yet burns in the forest of Dandaka, unquenched by time. They are
+the gods of the gods, and the cause of all cause. They are the authority
+of all authorities. What man of intelligence and wisdom is there that
+would seek to humiliate them? Amongst them the young and the old all
+deserve honours. They honour one another (not in consequence of
+distinctions of age but) in consequence of distinctions in respect of
+penances and knowledge. Even the Brahmana that is destitute of knowledge
+is a god and is a high instrument for cleansing others. He amongst them,
+then, that is possessed of knowledge is a much higher god and like unto
+the ocean when full (to the brim). Learned or unlearned, Brahmana is
+always a high deity. Sanctified or unsanctified (with the aid of
+Mantras), Fire is ever a great deity. A blazing fire even when it burns
+on a crematorium, is not regarded as tainted in consequence of the
+character of the spot whereon it burns. Clarified butter looks beautiful
+whether kept on the sacrificial altar or in a chamber. So, if a Brahmana
+be always engaged in evil acts, he is still to be regarded as deserving
+of honour. Indeed, know that the Brahmana is always a high deity.'"
+
+
+
+SECTION CLII
+
+"Yudhishthira said, 'Tell us, O king, what is that reward attached to the
+worship of Brahmanas, seeing which thou worshippest them, O thou of
+superior intelligence! Indeed, what is that success, flowing from their
+worship, guided by which thou worshippest them?'
+
+"Bhishma said, 'In this connection is cited this old narrative of a
+conversation between Pavana and Arjuna, O Bharata! Endued with a thousand
+arms and great beauty the mighty Kartavirya, in days of yore, became the
+lord of all the world. He had his capital in the city of Mahishmati. Of
+unbaffled prowess, that chief of the Haihaya race of Kshatriyas swayed
+the whole earth with her belt of seas, together with all her islands and
+all her precious mines of gold and gems. Keeping before him the duties of
+the Kshatriya order, as also humility and Vedic knowledge, the king made
+large gifts of wealth unto the Rishi Dattatreya. Indeed, the son of
+Kritavirya thus adored the great ascetic who, becoming pleased with him,
+asked him to solicit three boons. Thus requested by the Rishi in respect
+of boons, the king addressed him, saying, 'Let me become endued with a
+thousand arms when I am in the midst of my troops. While, however, I
+remain at home let me have, as usual only two arms! Indeed, let
+combatants, when engaged in battle, behold me possessed of a thousand
+arms, observant also of high vows, let me succeed in subjugating the
+whole earth by dint of my prowess. Having acquired the earth righteously,
+let me sway her with vigilance. There is a fourth boon which, O foremost
+of regenerate persons, I solicit thee to grant. O faultless one, in
+consequence of the disposition to favour me, it behoveth thee to grant it
+to me. Dependent that I am on thee, whenever I may happen to go wrong,
+let the righteous come forth to instruct and set me right! Thus
+addressed, the Brahmana replied unto the king, saying, 'So let it be!'
+Even thus were those boons acquired by that king of blazing effulgence.
+Riding then on his car whose splendour resembled that of fire or the Sun,
+the monarch, blinded by his great prowess, said, 'Who, indeed, is there
+that can be regarded as my equal in patience and energy, in fame and
+heroism, in prowess and strength?' After he had uttered these words, an
+invisible voice in the welkin said, 'O ignorant wretch, dost thou not
+know that the Brahmana is superior to the Kshatriya? The Kshatriya,
+assisted by the Brahmana rules all creatures!'
+
+"Arjuna said, 'When gratified, I am able to create many creatures. When
+angry, I am able to destroy all. In thought, word, and deed, I am the
+foremost. The Brahmana is certainly not above me!' The first proposition
+here is that the Brahmana is superior to the Kshatriya. The
+counter-proposition is that the Kshatriya is superior. Thou hast said, O
+invisible being that the two are united together (in the act upon which
+the Kshatriya's superiority is sought to be based). A distinction,
+however, is observable in this. It is seen that Brahmanas take refuge
+with Kshatriyas. The Kshatriyas never seek the refuge of Brahmanas.
+indeed, throughout the earth, the Brahmanas, accepting such refuge under
+the pretence of teaching the Vedas, draw their sustenance from the
+Kshatriyas. The duty of protecting all creatures is vested in Kshatriyas.
+It is from the Kshatriyas that the Brahmanas derive their sustenance. How
+then can the Brahmana be superior to the Kshatriyas? Well, I shall from
+today, bring under my subjection, your Brahmanas who are superior to all
+creatures but who have mendicancy for their occupation and who are so
+self-conceited! What the virgin Gayatri has said from the welkin is not
+true. Robed in skins, the Brahmanas move about in independence. I shall
+bring those independent wights under my subjection. Deity or man, there
+is none in the three worlds who can hurl me from the sovereignty I enjoy.
+Hence, I am certainly superior to the Brahmanas. This world that is now
+regarded as having Brahmanas for its foremost denizens shall soon be made
+such as to have Kshatriyas for its foremost denizens. There is none that
+is capable of bearing my might in battle! Hearing these words of Arjuna,
+the welkin-ranging goddess became agitated. Then the god of wind,
+addressing the king from the sky, said, 'Cast off this sinful attitude.
+Bow unto the Brahmanas. By injuring them thou wilt bring about troubles
+on thy kingdom. The Brahmanas will either slay thee, king though thou
+art, or, endued with great might that they are, they will drive thee away
+from thy kingdom, despoiling thee of thy energy!' The king, hearing this
+speech, addressed the speaker, saying, Who, indeed, art thou?' The god of
+wind answered, 'I am the god of wind and the messenger of the deities! I
+say unto thee what is for thy benefit.'
+
+"Arjuna said, 'Oh, I see that thou hast today shown thy devotion and
+attachment to the Brahmanas. Tell me now what kind of earthly creature is
+the Brahmana! Tell me, does a superior Brahmana resemble the Wind in any
+respect? Or, is he like Water, or Fire, or the Sun, or the Firmament?'"
+
+
+
+SECTION CLIII
+
+"The god of wind said, 'Hear, O deluded man, what the attributes are that
+belong to Brahmanas all of whom are endued with high souls. The Brahmana
+is superior to all those which, O king, thou hast named! In days of yore,
+the earth, indulging in a spirit of rivalry with the kind of the Angas,
+forsook her character as Earth. The regenerate Kasyapa caused destruction
+to overtake her by actually paralysing her. The Brahmanas are always
+unconquerable, O king, in heaven as also on earth. In days of yore, the
+great Rishi Angiras, through his energy, drank off all the waters. The
+high-souled Rishi, having drank off all the waters as if they were milk,
+did not feel yet his thirst to be slaked. He, therefore, once more caused
+the earth to be filled with water by raising a mighty wave. On another
+occasion, when Angiras became enraged with me, I fled away, leaving the
+world, and dwelt for a long time concealed in the Agnihotra of the
+Brahmanas through fear of that Rishi. The illustrious Purandara, in
+consequence of his having coveted the body of Ahalya, was cursed by
+Gautama, yet, for the sake of Righteousness and wealth, the Rishi did not
+destroy outright the chief of the deities. The Ocean, O king, that was
+full in former days of crystal water, cursed by the Brahmanas, became
+saline in taste.[608] Even Agni who is of the complexion of gold, and who
+blazes with effulgence when destitute of smoke, and whose flames uniting
+together burn upwards, when cursed by the angry Angiras, became divested
+of all these attributes.[609] Behold, the sixty thousand sons of Sagara,
+who came here to adore the Ocean, have all been pulverised by the
+Brahmana. Kapila of golden complexion. Thou art not equal to the
+Brahmanas. Do thou, O king, seek thy own good. The Kshatriya of even
+great puissance bows to Brahmana children that are still in their
+mothers' wombs. The large kingdom of the Dandakas was destroyed by a
+Brahmana. The mighty Kshatriya Talajangala was destroyed by a single
+Brahmana. viz., Aurva. Thou too hast acquired a large kingdom, great
+might, religious merit, and learning, which are all difficult of
+attainment, through the grace of Dattatreya. Why dost thou, O Arjuna,
+worship Agni everyday who is a Brahmana? He is the bearer of sacrificial
+libations from every part of the universe. Art thou ignorant of this
+fact? Why, indeed, dost thou suffer thyself to be stupefied by folly when
+thou art not ignorant of the fact that a superior Brahmana is the
+protector of all creatures in the world and is, indeed, the creator of
+the living world? The Lord of all creatures, Brahman, unmanifest, endued
+with puissance, and of unfading glory, who created this boundless
+universe with its mobile and immobile creatures (is a Brahman). Some
+persons there are, destitute of wisdom, who say that Brahman was born of
+an Egg. From the original Egg, when it burst forth, mountains and the
+points of the compass and the waters and the earth and the heavens all
+sprang forth into existence. This birth of the creation was not seen by
+any one. How then can Brahman be said to have taken his birth from the
+original Egg, when especially he is declared as Unborn? It is said that
+vast uncreate Space is the original Egg. It was from this uncreate Space
+(or Supreme Brahman) that the Grandsire was born. If thou askest,
+'Whereon would the Grandsire, after his birth from uncreate Space, rest,
+for there was then nothing else?' The answer may be given in the
+following words, 'There is an existent Being of the name of
+Consciousness. That mighty Being is endued with great energy. There is no
+Egg. Brahman, however, is existent. He is the creator of the universe and
+is its king! Thus addressed by the god of wind, king Arjuna remained
+silent.'"[610]
+
+
+
+SECTION CLIV
+
+"The god of wind said, 'Once on a time, O king, a ruler of the name of
+Anga desired to give away the whole earth as sacrificial present unto the
+Brahmanas. At this, the earth became filled with anxiety. 'I am the
+daughter of Brahman. I hold all creatures. Having obtained me, alas, why
+does this foremost of kings wish to give me away unto the Brahmanas?
+Abandoning my character as the soil, I shall now repair to the presence
+of my sire. Let this king with all his kingdom meet with destruction?
+Arrived at this conclusion, she departed for the region of Brahman The
+Rishi Kasyapa, beholding goddess Earth on the point of departing, himself
+immediately entered the visible embodiment of the goddess, casting off
+his own body, by the aid of Yoga. The earth thus penetrated by the spirit
+of Kasyapa, grew in prosperity and became full of all kinds of vegetable
+produce. Indeed, O king for the time that Kasyapa pervaded the earth,
+Righteousness became foremost everywhere and all fears ceased. In this
+way, O king, the earth remained penetrated by the spirit of Kasyapa for
+thirty thousand celestial years, fully alive to all those functions which
+it used to discharge while it was penetrated by the spirit of Brahman's
+daughter. Upon the expiry of this period, the goddess returned from the
+region of Brahman and arrived here bowed unto Kasyapa and from that time
+became the daughter of that Rishi, Kasyapa is a Brahmana. Even this was
+the feat, O king, that a Brahmana did. Tell me the name of the Kshatriya
+who can be held to be superior to Kasyapa! Hearing these words, king
+Arjuna remained silent. Unto him the god of wind once more said, 'Hear
+now, O king, the story of Utathya who was born in the race of Angiras.
+The daughter of Soma, named Bhadra, came to be regarded as unrivalled in
+beauty. Her sire Soma regarded Utathya to be the fittest of husbands for
+her. The famous and highly blessed maiden of faultless limbs, observing
+diverse vows, underwent the severest austerities from the desire of
+obtaining Utathya for her lord. After a while, Soma's father Atri,
+inviting Utathya to his house, bestowed upon him the famous maiden.
+Utathya, who used to give away sacrificial presents in copious measure,
+duly received the girl for his wife. It so happened, however, that the
+handsome Varuna had, from a long time before, coveted the girl. Coming to
+the woods where Utathya dwelt, Varuna stole away the girl when she had
+plunged into the Yamuna for a bath. Abducting her thus, the Lord of the
+waters took her to his own abode. That mansion was of a wonderful aspect.
+It was adorned with six hundred thousand lakes. There is no mansion that
+can be regarded more beautiful than that palace of Varuna. It was adorned
+with many palaces and by the presence of diverse tribes of Apsaras and of
+diverse excellent articles of enjoyment. There, within that palace, the
+Lord of waters; O king, sported with the damsel. A little while after,
+the fact of the ravishment of his wife was reported to Utathya. Indeed,
+having heard all the facts from Narada, Utathya addressed' the celestial
+Rishi, saying, 'Go, O Narada, unto Varuna and speak with due severity
+unto him. Ask him as to why he has abducted my wife, and, indeed, tell
+him in my name that he should yield her up. Thou mayst say to him
+further, 'Thou are a protector of the worlds, O Varuna, and not a
+destroyer! Why then hast thou abducted Utathya's wife bestowed upon him
+by Soma?' Thus requested by Utathya, the celestial Rishi Narada repaired
+to where Varuna was and addressing him, said, 'Do thou set free the wife
+of Utathya. Indeed, why hast thou abducted her?' Hearing these words of
+Narada, Varuna replied unto him, saying, 'This timid girl is exceedingly
+dear to me. I dare not let her go!' Receiving this reply, Narada repaired
+to Utathya and cheerlessly said, 'O great ascetic, Varuna has driven me
+out from his house, seizing me by the throat. He is unwilling to restore
+to thee thy spouse. Do thou act as thou pleasest.' Hearing these words of
+Narada, Angiras became inflamed with wrath. Endued with wealth of
+penances, he solidified the waters and drank them off, aided by his
+energy. When all the waters were thus drunk off, the Lord of that element
+became very cheerless with all his friends and kinsfolk. For all that, he
+did not still give up Utathya's wife. Then Utathya, that foremost of
+regenerate persons, filled with wrath, commanded Earth, saying, 'O
+amiable one, do thou show land where there are at present the six hundred
+thousand lakes.' At these words of the Rishi, the Ocean receded from the
+spot indicated, and land appeared which was exceedingly sterile. Unto the
+rivers that flowed through that region, Utathya said, 'O Saraswati, do
+thou become invisible here. Indeed, O timid lady, leaving this region, go
+thou to the desert! O auspicious goddess, let this region, destitute of
+thee, cease to become sacred.' When that region (in which the lord of
+waters dwelt) became dry, he repaired to Angiras, taking with him
+Utathya's spouse, and made her over to him. Getting back his wife,
+Utathya became cheerful. Then, O chief of the Haihaya race, that great
+Brahmana rescued both the universe and the Lord of waters from the
+situation of distress into which he had brought them. Conversant with
+every duty, the Rishi Utathya of great energy, after getting back his
+spouse, O king, said so unto Varuna, 'I have recovered my wife, O Lord of
+waters, with the aid of my penances and after inflicting such distress on
+thee as made thee cry aloud in anguish! Having said this, he went home,
+with that wife of his. Even such, O king, was Utathya, that foremost of
+Brahmanas. Shall I go on? Or, will you yet persist in thy opinion? What,
+is there a Kshatriya that is superior to Utathya?'
+
+
+
+SECTION CLV
+
+"Bhishma said, "Thus addressed, king Arjuna remained silent. The god of
+wind once more spoke to him, 'Listen now, O king, to the story of the
+greatness of the Brahmana Agastya. Once on a time, the gods were
+subjugated by the Asuras upon which they became very cheerless. The
+sacrifices of the deities were all seized, and the Swadha of the Pitris
+was also misappropriated. Indeed, O Chief of the Haihayas, all the
+religious acts and observances of human beings also were suspended by the
+Danavas. Divested of their prosperity, the deities wandered over the
+earth as we have heard. One day, in course of their wandering they met
+Agastya of high vows, that Brahmana, O king, who was endued with great
+energy and splendour which was as blazing as that of the sun. Saluting
+him duly, the deities made the usual enquiries of politeness. They then,
+O King, said these words unto that high-souled one, 'We have been
+defeated by the Danavas in battle and have, therefore, fallen off from
+affluence and prosperity. Do thou, therefore, O foremost of ascetics,
+rescue us from this situation of great fear.' Thus informed of the plight
+to which the deities had been reduced, Agastya became highly incensed
+(with the Danavas). Possessed of great energy, he at once blazed forth
+like the all-consuming fire at the time of the universal dissolution.
+With the blazing rays that then emanated from the Rishi, the Danavas
+began to be burnt. Indeed, O king, thousands of them began to drop down
+from the sky. Burning with the energy of Agastya, the Danavas, abandoning
+both heaven and earth, fled towards the southern direction. At that time
+the Danava king Vali was performing a Horse-sacrifice in the nether
+regions. Those great Asuras who were with him in those regions or who
+were dwelling in the bowels of the earth, were not burnt. The deities,
+upon the destruction of their foes, then regained their own regions,
+their fears entirely dispelled. Encouraged by what he accomplished for
+them, they then solicited the Rishi to destroy those Asuras who had taken
+refuge within the bowels of the earth or in the nether regions. Thus
+solicited by the gods, Agastya replied unto them, saying, 'Yes, I am
+fully competent to consume those Asuras that are dwelling underneath the
+earth; but if I achieve such a feat, my penances will suffer a
+diminution. Hence, I shall not exert my power.' Even thus, O king, were
+the Danavas consumed by the illustrious Rishi with his own energy. Even
+thus did Agastya of cleansed soul, O monarch, accomplish that feat with
+the aid of his penances. O sinless one, even so was Agastya as described
+by me! Shall I continue? Or, will you say anything in reply? Is there any
+Kshatriya who is greater than Agastya?'
+
+"Bhishma continued, 'Thus addressed, king Arjuna remained silent. The god
+of wind once more said, 'Hear, O king, one of the great feats of the
+illustrious Vasishtha. Once on a time the deities were engaged in
+performing a sacrifice on the shores of the lake Vaikhanasa. Knowing of
+his puissance, the sacrificing gods thought of Vasishtha and made him
+their priest in imagination. Meanwhile, seeing the gods reduced and
+emaciated in consequence of the Diksha they were undergoing, a race of
+Danavas, of the name of Khalins, of statures as gigantic as mountains,
+desired to slay them. Those amongst the Danavas that were either disabled
+or slain in the fight were plunged into the waters of the Manasa lake and
+in consequence of the boon of the Grandsire they instantly came back to
+vigour and life. Taking up huge and terrible mountain summits and maces
+and trees, they agitated the waters of the lake, causing them to swell up
+to the height of a hundred yojanas. They then ran against the deities
+numbering ten thousand. Afflicted by the Danavas, the gods then sought
+the protection of their chief, Vasava-Sakra, however, was soon afflicted
+by them. In his distress he sought the protection of Vasishtha. At this,
+the holy Rishi Vasishtha assured the deities, dispelling their fears.
+Understanding that the gods had become exceedingly cheerless, the ascetic
+did this through compassion. He put forth his energy and burnt, without
+any exertion, those Danavas called Khalins. Possessed of wealth of
+penances, the Rishi brought the River Ganga, who had gone to Kailasa, to
+that spot. Indeed, Ganga appeared, piercing through the waters of the
+lake. The lake was penetrated by that river. And as that celestial
+stream, piercing through the waters of the lake, appeared, it flowed on,
+under the name of Sarayu. The place whereon those Danavas fell came to be
+called after them. Even thus were the denizens of Heaven, with Indra at
+their head, rescued from great distress by Vasishtha, It was thus that
+those Danavas, who had received boons from Brahman, were slain by that
+high-souled Rishi. O sinless one, I have narrated to thee the feat which
+Vasishtha accomplished. Shall I go on? Or, will you say anything! Was
+there a Kshatriya who could be said to surpass the Brahmana Vasishtha?'
+
+
+
+SECTION CLVI
+
+"Bhishma said, 'Thus addressed, Arjuna remained silent. The god of wind
+once more addressed him, saying, 'Hear me, O foremost one of the
+Haihayas, as I narrate to thee the achievement of the high-souled Atri.
+Once on a time as the gods and Danavas were fighting each other in the
+dark, Rahu pierced both Surya and Soma with his arrows. The gods,
+overwhelmed by darkness, began to fall before the mighty Danavas, O
+foremost of kings! Repeatedly struck by the Asuras, the denizens of
+heaven began to lose their strength. They then beheld the learned
+Brahmana Atri, endued with wealth of penances, engaged in the observance
+of austerities. Addressing that Rishi who had conquered all his senses
+and in whom wrath had been extinguished, they said 'Behold, O Rishi,
+these two, viz., Soma and Surya, who have both been pierced by the Asuras
+with their arrows! In consequence of this, darkness has overtaken us, and
+we are being struck down by the foe. We do not see the end of our
+troubles! Do thou, O lord of great puissance, rescue us from this great
+fear.'
+
+"The Rishi said, 'How, indeed, shall I protect you? They answered,
+saying, 'Do thou thyself become Chandramas. Do thou also become the sun,
+and do thou begin to slay these robbers!' Thus solicited by them, Atri
+assumed the form of the darkness-destroying Soma. Indeed, in consequence
+of his agreeable disposition, he began to look as handsome and delightful
+as Soma himself. Beholding that the real Soma and the real Surya had
+become darkened by the shafts of the foe, Atri, assuming the forms of
+those luminaries, began to shine forth in splendour over the field of
+battle, aided by the puissance of his penances. Verily Atri made the
+universe blaze forth in light, dispelling all its darkness. By putting
+forth his puissance, he also subjugated the vast multitudes of those
+enemies of the deities. Beholding those great Asuras burnt by Atri, the
+gods also, protected by Atri's energy, began to despatch them quickly.
+Putting forth his prowess and mastering all his energy, it was even in
+this way that Atri illumined the god of day, rescued the deities, and
+slew the Asuras! Even this was the feat that regenerate one, aided by his
+sacred fire,--that silent reciter of Mantras, that one clad in
+deer-skins,--accomplished! Behold, O royal sage, that act achieved by
+that Rishi who subsisted upon fruits only! I have thus narrated to thee,
+in detail, the feat of the high-souled Atri. Shall I go on! Or, will you
+say anything? Is there a Kshatriya that is superior to this regenerate
+Rishi?'
+
+"Thus addressed, Arjuna remained silent. The god of wind once more spake
+unto him, 'Hear, O king, the feat achieved by the high-souled Chyavana
+(in days of old). Having passed his promise to the twin Aswins, Chyavana
+addressed the chastiser of Paka, saying, 'Do thou make the Aswins
+drinkers of Soma with all other deities!'
+
+"Indra said, 'The Aswins have been cast away by us. How then, can they be
+admitted into the sacrificial circle for drinking Soma with the others?
+They are not numbered with the deities. Do not, therefore, tell us so! O
+thou of great vows, we do not wish to drink Soma in the company of the As
+wins. Whatever other behest thou mayst be pleased to utter, O learned
+Brahmana, we are ready to accomplish.'
+
+"Chyavana said, 'The twin Aswins shall drink Soma with all of you! Both
+of them are gods, O chief of the deities, for they are the sons of Surya.
+Let the gods do what I have said. By acting according to those words, the
+gods will reap great advantage. By acting otherwise, evil will overtake
+them.'
+
+"Indra said, 'I shall not, O foremost of regenerate persons, drink Soma
+with the Aswins! Let others drink with them as they please! As regards
+myself, I dare not do it.'
+
+"Chyavana said, 'If, O slayer of Vala, thou wilt not obey my words, thou
+shalt, this very day, drink Soma with them in sacrifice, compelled by me!
+
+"The god of wind said, 'Then Chyavana, taking the Aswins with him,
+commenced a great religious rite for their benefit. The gods all became
+stupefied by Chyavana with his Mantras. Beholding that feat commenced by
+Chyavana, Indra became incensed with wrath. Taking up a huge mountain he
+ran against that Rishi. The chief of the deities was also armed with the
+thunderbolt. Then the illustrious Chyavana, endued with penances, cast an
+angry glance upon Indra as he advanced. Throwing a little water at him,
+he paralysed the chief of the deities with his thunderbolt and mountain.
+As the result of the religious rite he had commenced, he created a
+terrible Asura hostile to Indra. Made of the libations he had poured on
+the sacred fire, that Asura was called Mada, of mouth gaping wide. Even
+such was the Asura that the great ascetic created with the aid of
+Mantras. There were a thousand teeth in his mouth, extending for a
+hundred yojanas. Of terrible mien, his fangs were two hundred yojanas in
+length. One of his cheeks rested on the earth and the other touched the
+heavens. Indeed, all the gods with Vasava seemed to stand at the root of
+that great Asura's tongue, even as fishes when they enter into the wide
+open mouth of a leviathan. While standing within the mouth of Mada, the
+gods held a quick consultation and then addressing Indra, said, 'Do thou
+soon bend thy head in reverence unto this regenerate personage! Freed
+from every scruple, we shall drink Soma with the Aswins in our company!
+Then Sakra, bowing down his head unto Chyavana, obeyed his behest. Even
+thus did Chyavana make the Aswins drinkers of Soma with the other gods.
+Calling back Mada, the Rishi then assigned him the acts he was to do.
+That Mada was commanded to take up his residence in dice, in hunting, in
+drinking, and in women. Hence, O king, those men that betake themselves
+to these, meet with destruction, without doubt. Hence, one should always
+cast off these faults to a great distance. Thus, O king, I have narrated
+to thee the feat achieved by Chyavana. Shall I go on? Or, will you say
+anything in reply? Is there a Kshatriya that is higher than the Brahmana
+Chyavana?'"
+
+
+
+SECTION CLVII
+
+"Bhishma said, 'Hearing these words of the god of wind, Arjuna remained
+silent. At this, the god of wind once more addressed him, saying, 'When
+the denizens of heaven, with Indra at their head, found themselves within
+the mouth of the Asura Mada, at that time Chyavana took away from them
+the earth. Deprived previously of heaven and now shorn of the earth also,
+the gods became very cheerless. Indeed, those high-souled ones, afflicted
+with grief, then threw themselves unreservedly upon the Grandsire's
+protection.'
+
+"The gods said, 'O thou that art adored by all creatures of the universe,
+the earth has been taken away from us by Chyavana, while we have been
+deprived of heaven by the Kapas, O puissant one!'
+
+"Brahmana said, 'Ye denizens of heaven, do you, with Indra at your head,
+repair quickly and seek the protection of the Brahmanas. By gratifying
+them you will succeed in regaining both the regions as before.' Thus
+instructed by the Grandsire, the deities repaired to the Brahmanas and
+became suppliants for their protection. The Brahmanas replied, enquiring,
+'Whom shall we subjugate?' Thus asked, the deities said unto them, 'Do ye
+subjugate the Kapas.' The Brahmanas then said, 'Bringing them down on the
+earth first, we shall speedily subjugate them.' After this, the Brahmanas
+commenced a rite having for its object the destruction of the Kapas. As
+soon as this was heard of by the Kapas, they immediately despatched a
+messenger of theirs, named Dhanin, unto those Brahmanas. Dhanin, coming
+to them as they sat on the earth, thus delivered to them the message of
+the Kapas. The Kapas are even like you all! (They are not inferior to any
+of you). Hence, what will be the effect of these rites which you seem to
+be bent upon achieving? All of them are well-conversant with the Vedas
+and possessed of wisdom. All of them are mindful of sacrifices. All of
+them have Truth for their vow, and for these reasons all of them are
+regarded as equal to great Rishis. The goddess of Prosperity sports among
+them, and they, in their turn, support her with reverence. They never
+indulge in acts of fruitless congress with their wives, and they never
+eat the flesh of such animals as have not been killed in sacrifices. They
+pour libations on the blazing sacrificial fire (every day) and 'are
+obedient to the behests of their preceptors and seniors. All of them are
+of souls under perfect control, and never take any food without dividing
+it duly among their children. They always proceed on cars and other
+vehicles together (without any of them riding his own vehicle while
+others journey on foot). They never indulge in acts of congress with
+their spouses when the latter are in midst of their functional period.
+They all act in such a way as to attain to regions of felicity hereafter.
+Indeed, they are always righteous in their deeds. When women quick with
+child or old men have not eaten, they never eat anything themselves. They
+never indulge in play or sports of any kind in the forenoon. They never
+sleep during the day. When the Kapas have these and many other virtues
+and accomplishments, why, indeed, would you seek to subjugate them? You
+should abstain from the endeavour! Verily, by such abstention ye would
+achieve what is for your good.'
+
+"The Brahmanas said, 'Oh, we shall subjugate the Kapas! In this matter,
+we art one with the deities. Hence, the Kapas deserve slaughter at your
+hands. As regards Dhanin, he should return whence he came! After this,
+Dhanin, returning to the Kapas, said unto them, 'The Brahmanas are not
+disposed to do you any good! 'Hearing this, all the Kapas took up their
+weapons and proceeded towards the Brahmanas. The Brahmanas, beholding the
+Kapas advancing against them with the standards of their cars upraised,
+forthwith created certain blazing fires for the destruction of the Kapas.
+Those eternal fires, created with the aid of Vedic Mantras, having
+effected the destruction of the Kapas, began to shine in the firmament
+like so many (golden) clouds. The gods, having assembled together in
+battle, slew many of the Danavas. They did not know at that time that it
+was the Brahmanas who had effected their destruction. Then Narada of
+great energy, coming there, O king, informed the deities how their foes;
+the Kapas, had been really slain by the Brahmanas of mighty energy (and
+not by deities themselves). Hearing these words of Narada, the denizens
+of heaven became highly gratified. They also applauded those regenerate
+allies of theirs that were possessed of great fame. The energy and
+prowess of the deities then began to increase, and worshipped in all the
+worlds, they acquired also the boon of immortality!' After the god of
+wind had said these words, king Arjuna worshipped him duly and addressing
+him answered in these words, 'Hear, O mighty armed monarch, what Arjuna
+said.'
+
+"Arjuna said, O puissant god, always and by all means do I live for the
+Brahmanas! Devoted to them, I worship them always! Through the grace of
+Dattatreya I have obtained this might of mine! Through his grace have I
+been able to accomplish great feats in the world and achieve high merit!
+Oh, I have, with attention, heard of the achievements, O god of the wind,
+of the Brahmanas with all their interesting details as recited by thee
+truly.'
+
+"The god of wind said, 'Do thou protect and cherish the Brahmanas, in the
+exercise of those Kshatriya duties which are thine by birth. Do thou
+protect them even as thou protectest thy own senses! There is danger to
+thee from the race of Bhrigu! All that, however, will take place on a
+distant day.'"
+
+
+
+SECTION CLVIII
+
+"Yudhishthira said, 'Thou always worshippest, O king, Brahmanas of
+praiseworthy, vows. Whatever, however is that fruit seeing which thou
+worshippest them, O king? O thou of high vows, beholding what prosperity
+attaching to the worship of the Brahmanas dost thou worship them? Tell me
+all this, O thou of mighty arms!
+
+"Bhishma said, 'Here is Kesava endued with great intelligence. He will
+tell thee everything. Of high vows and endued with prosperity, even he
+will tell you what the prosperity is that attaches to the worship of
+Brahmanas. My strength, ears, speech, mind, eyes, and that clear
+understanding of mine (are all clouded today). I think, the time is not
+distant when I shall have to cast off my body. The sun seems to me to go
+very slowly.[611] Those high duties, O king, that are mentioned in the
+Puranas as observed by Brahmanas and Kshatriyas and Vaisyas and Sudras,
+have all been recited by me. Do thou, O son of Pritha, learn from Krishna
+what little remains to be learnt on that head. I know Krishna truly. I
+know who he is and what his ancient might is. O chief of the Kauravas,
+Kesava is of immeasurable soul. Whenever doubts arise, it is he who
+upholds Righteousness then.[612] It is Krishna who created the earth, and
+sky, and the heavens. Indeed, the earth has sprung from Krishna's body.
+Of terrible prowess and existing from the beginning of time, it is
+Krishna who became the mighty Boar and raised the submerged Earth. It is
+He who created all the points of the compass, together with all the
+mountains. Below Him are the welkin, heaven, the four cardinal points,
+and the four subsidiary points. It is from him that the entire creation
+has flowed. It is He who has created this ancient universe. In His navel
+appeared a Lotus. Within that Lotus sprang Brahma himself of immeasurable
+energy. It was Brahma, O son of Pritha, who rent that darkness which
+existed surpassing the very ocean (in depth and extent). In the Treta
+age, O Partha, Krishna existed (on the earth), in the form of
+Righteousness. In the Treta age, he existed in the form of Knowledge. In
+the Dwapara age, he existed in the form of might. In the Kali age he came
+to the earth in the form of unrighteousness. It is He who in days of yore
+slew the Daityas. It is He who is the Ancient God. It is He who ruled the
+Asuras in the form of their Emperor (Valin). It is He who is the Creator
+of all beings. It is He who is also the future of all created Beings. It
+is He who is also the protector of this universe fraught with the seed of
+destruction. When the cause of Righteousness languishes, this Krishna
+takes birth in the race of either the gods or among men. Staying on
+Righteousness, this Krishna of cleansed soul (on such occasion) protects
+both the higher and the lower worlds. Sparing those that deserve to be
+spared, Krishna sets himself to the slaughter of the Asura, O Partha! It
+is he who is all acts proper and improper and it is he who is the cause.
+It is Krishna who is the act done, the act to be done, and the act that
+is being done. Know that that illustrious one is Rahu and Soma and Sakra.
+It is he that is Viswakarma. It is he that is of universal form. He is
+the destroyer and he is the Creator of the universe. He is the wielder of
+the Sula (lance); He is of human form; and He is of terrible form. All
+creatures sing his praises, for he is known by his acts. Hundreds of
+Gandharvas and Apsaras and deities always accompany him. The very
+Rakshasas hymn his praise. He is the Enhancer of Wealth; He is the one
+victorious Being in the universe. In Sacrifices, eloquent men hymn His
+praises. The singers of Samans praise Him by reciting the Rathantaras.
+The Brahmanas praise Him with Vedic Mantras. It is unto Him that the
+sacrificial priests pour their libations. The deities with Indra at their
+head hymned His praise when He lifted up the Gobardhana mountains for
+protecting the cow-herds of Brindavana against the incessant showers that
+Indra poured in rage. He is, O Bharata, the one Blessing unto all
+creatures. He, O Bharata, having entered the old Brahma cave, beheld from
+that place the original cover of the world in the beginning of Time.[613]
+Agitating all the Danavas and the Asuras, this Krishna of foremost feats
+rescued the earth. It is unto Him that people dedicate diverse kinds of
+food. It is unto Him that the warriors dedicate all kinds of their
+vehicles at the time of war. He is eternal, and it is under that
+illustrious one that the welkin, earth, heaven, all things exist and
+stay. He it is who has caused the vital seed of the gods Mitra and Varuna
+to fall within a jar, whence sprang the Rishi known by the name of
+Vasishtha. It is Krishna who is the god of wind; it is He who is the
+puissant Aswins; it is He who is that first of gods, viz., the sun
+possessed of a thousand rays. It is He by whom the Asuras have been
+subjugated. It is He who covered the three worlds with three steps of
+His. He is the soul of the deities and human beings, and Pitris. It is He
+who is the Sacrifice performed by those persons that are conversant with
+the rituals of sacrifices. It is He who rises every day in the firmament
+(in the form of the sun) and divides Time into day and night, and courses
+for half the year northwards and for half the year southwards.
+Innumerable rays of light emanate from Him upwards and downwards and
+transversely and illumine the earth. Brahmanas conversant with the Vedas
+adore Him. Taking a portion of His rays the sun shines in the firmament.
+Month after month, the sacrificer ordains Him as a sacrifice. Regenerate
+persons conversant with the Vedas sing His praises in sacrifices of all
+kinds. He it is that constitutes the wheel of the year, having three
+naves and seven horses to drag it. It is in this way that He supports the
+triple mansion (of the seasons), Endued with great energy, pervading all
+things, the foremost of all creatures, it is Krishna who alone upholds
+all the worlds. He is the sun, the dispeller of all darkness. He is the
+Creator of all. Do thou, O hero, approach that Krishna! Once on a time,
+the high-souled and puissant Krishna dwelt, for a while, in the form of
+Agni in the forest of Khandava among some straw or dry grass. Soon was He
+gratified (for he consumed all the medicinal herbs in that forest).
+Capable of going everywhere at will, it was Krishna who, having
+subjugated the Rakshasas and Uragas, poured them as libations upon the
+blazing fire. It is Krishna who gave unto Arjuna a number of white
+steeds. It is He who is the creator of all steeds. This world (or, human
+life) represents his car. He it is that yokes that car for setting it in
+motion. That car has three wheels (viz., the three attributes of Sattwa,
+Rajas, and Tamas). It has three kinds of motion (for it goes upwards or
+downwards or transversely, implying superior, inferior, and intermediate
+birth as brought about by acts). It has four horses yoked to it (viz.,
+Time, Predestiny, the will of the deities, and one's own will). It has
+three naves (white, black, and mixed, implying good acts, evil acts and
+acts that are of a mixed character). It is this Krishna who is the refuge
+of the five original elements with the sky among them. It is He who
+created the earth and heaven and the space between. Indeed, it is this
+Krishna of immeasurable and blazing energy who has created the forests
+and the mountains. It is this Krishna who, desirous of chastising Sakra
+who was about to hurl his thunder at him, crossed the rivers and once
+paralysed him. He is the one great Indra that is adored by the Brahmanas
+in great sacrifices with the aid of a thousand old Riks. It was this
+Krishna, O king, who alone was able to keep the Rishi Durvasa of great
+energy as a guest for some time in his house. He is said to be the one
+ancient Rishi. He is the Creator of the universe. Indeed, He creates
+everything from His own nature. Superior to all two deities it is He who
+teaches all the deities. He scrupulously observes all ancient ordinances.
+Know, O king, that this Krishna, who is called Vishwaksena, is the fruit
+of all acts that relate to pleasure, of all acts that are founded on the
+Vedas, and of all acts that appertain to the world. He is the white rays
+of light that are seen in all the worlds. He is the three worlds. He is
+the three Regents of all the worlds. He is the three sacrificial fires.
+He is the three Vyahritis; indeed, this son of Devaki is all the gods
+together. He is the year; He is the Seasons; He is the Fortnights; He is
+the Day and the Night; He is those divisions of time which are called
+Kalas, and Kashthas, and Matras, and Muhurtas, and Lavas, and Kshanas.
+Know that this Vishwaksena is all these. The Moon and the Sun, the
+Planets, the Constellations, and the Stars, all the Parva days, including
+the day of the full moon, the conjunctions of the constellations and the
+seasons, have, O son of Pritha, flowed from this Krishna who is
+Vishwaksena. The Rudras, the Adityas, the Vasus, the Aswins, the Sadhyas,
+the Viswedevas, the diverse Maruts, Prajapati himself, the mother of the
+deities, viz., Aditi, and the seven Rishis, have all sprung from Krishna.
+Transforming Himself into the Wind, He scatters the universe. Of
+Universal form, He becomes Fire that burns all things. Changing Himself
+into Water, He drenches and submerges all, and assuming the form of
+Brahman, He creates all the diverse tribes of animate and inanimate
+creatures. He is Himself the Veda, yet he learns all the Vedas. He is
+Himself all the ordinances, yet He observes all the ordinances that have
+been laid down in matters connected with Righteousness and the Vedas and
+that force or might which rules the world. Indeed, know, O Yudhishthira,
+that this Kesava is all the mobile and immobile universe. He is of the
+form of the most resplendent light. Of universal form, this Krishna is
+displayed in that blazing effulgence. The original cause of the soul of
+all existent creatures, He at first created the waters. Afterwards He
+created this universe. Know that this Krishna is Vishnu. Know that He is
+the soul of the universe. Know that He is all the seasons; He is these
+diverse wonderful vegetations of Nature which we see; He is the clouds
+that pour rain and the lightening that flashes in the sky. He is the
+elephant Airavata. In fact, He is all the immobile and mobile universe.
+The abode of the universe and transcending all attributes, this Krishna
+is Vasudeva. When He becomes Jiva He comes to be called Sankarshana.
+Next, He transforms Himself into Pradyumna and then into Aniruddha. In
+this way, the high-souled Krishna, who has Himself for His origin divides
+(or displays) Himself in fourfold form. Desirous of creating this
+universe which consists of the fivefold primal elements. He sets himself
+to his task, and causes it to go on in the fivefold form of animate
+existence consisting of deities and Asuras and human beings and beasts
+and birds. He it is that then creates the Earth and the Wind, the Sky,
+Light, and also Water, O son of Pritha! Having created this universe of
+immobile and mobile objects distributed into four orders of being (viz.,
+viviparous, oviparous, vegetable and filth-born), he then created the
+earth with her fivefold seed. He then created the firmament for pouring
+copious showers of water on the earth.[614] Without doubt, O king, it is
+this Krishna who has created this universe. His origin is in his own
+self; it is He who causes all things to exist through his own puissance.
+He it is that has created the deities, the Asuras, the human beings, the
+world, the Rishis, the Pitris, and all creatures. Desirous of creating,
+that Lord of all creatures duly created the whole universe of life. Know
+that good and evil, mobile and immobile, have all flowed from this One
+who is Vishwaksena. Whatever exists, and whatever will spring into
+existence, all is Kesava. This Krishna is also the death that overtakes
+all creatures when their end comes. He is eternal and it is He who
+upholds the cause of Righteousness. Whatever existed in the past, and
+whatever we do not know, verily, all that also is this Vishwaksena.
+Whatever is noble and meritorious in the universe, indeed, whatever of
+good and of evil exists, all that is Kesava who is inconceivable. Hence,
+it is absurd to think of anything that is superior to Kesava. Kesava is
+even such. More than this, He is Narayana, the highest of the high,
+immutable and unfading. He is the eternal and immutable cause of the
+entire mobile and immobile universe with its beginning, middle, and end,
+as also of all creatures whose birth follows their wish.'"
+
+
+
+SECTION CLIX
+
+"Yudhishthira said, 'Do thou tell us, O slayer of Madhu, what the
+prosperity is that attaches to the worship of the Brahmanas. Thou art
+well-conversant with this topic. Verily, our grandsire knows thee.'
+
+"Vasudeva said, 'Hear, O king, with rapt attention to me, O chief of
+Bharata's race, as I recite to thee what the merits of the Brahmanas are,
+in accordance with truth, O foremost one of Kuru's race! Once on a time
+while I was seated at Dwaravati, O delighter of the Kurus, my son
+Pradyumna, enraged by certain Brahmanas, came to me and said, 'O slayer
+of Madhu, what merit attaches to the worship of the Brahmanas? Whence is
+their lordship derived both here and hereafter? O giver of honours, what
+rewards are won by constantly Worshipping the Brahmanas? Do thou kindly
+explain this clearly to me, for my mind is disturbed by doubts in respect
+of this.' When these words were addressed to me by Pradyumna, I answered
+him as follows, Do thou hear, O king, with close attention, what those
+words were, 'O child of Rukmin, listen to me as I tell thee what the
+prosperity is that one may win by worshipping the Brahmanas. When one
+sets oneself to the acquisition of the well-known aggregate of three
+(viz., Righteousness, Wealth, and Pleasure), or to the achievement of
+Emancipation, or to that of fame and prosperity, or to the treatment and
+cure of disease, or to the worship of the deities and the Pitris, one
+should take care to gratify the regenerate ones. They are each a king
+Soma (that sheds such agreeable light in the firmament.) They are
+dispensers of happiness and misery. O child of Rukmini, whether in this
+or in the next world, O son, everything agreeable has its origin in the
+Brahmanas. I have no doubt in this! From the worship of the Brahmanas
+flow mighty achievements and fame and strength. The denizens of all the
+worlds, and the Regents of the universe, are all worshippers of
+Brahmanas. How then, O son, can we disregard them, filled with the idea
+that we are lords of the earth? O mighty-armed one, do not suffer thy
+wrath to embrace the Brahmanas as its object. In this as also in the next
+world, Brahmanas are regarded as beings. They have direct knowledge of
+everything in the universe. Verily, they are capable of reducing
+everything into ashes, if angry. They are capable of creating other
+worlds and other Regents of worlds (than those that exist). Why then
+should not persons who are possessed of energy and correct knowledge
+behave with obedience and respect towards them? Formerly, in my house, O
+son, dwelt the Brahmana Durvasa whose complexion was green and tawny.
+Clad in rags, he had a stick made of the Vilwa tree.[615] His beard was
+long and he was exceedingly emaciated. He was taller in stature than the
+tallest man on earth. Wandering over all the worlds, viz., that which
+belongs to human beings and those that are for the deities and other
+superior beings, even this was the verse which he sang constantly among
+assemblies and in public squares. 'Who is there that would cause the
+Brahmana Durvasa to dwell in his house, doing the duties of hospitality
+towards him? He becomes enraged with every one if he finds even the
+slightest transgression? Hearing this regarding my disposition, who is
+there that will give me refuge? Indeed, he that would give me shelter as
+a guest should not do anything to anger me!' When I saw that no one
+ventured to give him shelter in his house. I invited him and caused him
+to take up his residence in my abode. On certain days he would eat the
+food sufficient for the needs of thousands of persons. On certain other
+days he would eat very little. On some days he would go out of my house
+and would not return. He would sometimes laugh without any ostensible
+reason and sometimes cry as causelessly. At that time there was nobody on
+earth that was equal to him in years. One day, entering the quarters
+assigned to him he burnt all the beds and coverlets and all the
+well-adorned damsels that were there for serving him. Doing this, he went
+out. Of highly praiseworthy vows, he met me shortly after this and
+addressing me, said, 'O Krishna, I wish to eat frumenty without delay!'
+Having understood his mind previously, I had set my servants to prepare
+every kind of food and drink. Indeed, many excellent viands had been kept
+ready. As soon as I was asked, I caused hot frumenty to be brought and
+offered to the ascetic. Having eaten some, he quickly said unto me, 'Do
+thou, O Krishna, take some of this frumenty and smear all thy limbs with
+it!' Without any scruple I did as directed. Indeed, with the remnant of
+that frumenty I smeared my body and head. The ascetic at that time saw
+thy mother of sweet face standing near. Laughing the while, he smeared
+her body also with that frumenty. The ascetic then caused thy mother,
+whose body was smeared over with frumenty, to be yoked unto a car without
+any delay. Ascending that car he set out of my house. Endued with great
+intelligence, that Brahmana blazed with effulgence like fire, and struck,
+in my presence, my Rukmini endued with youth, as if she were an animal
+destined to drag the cars of human beings. Beholding this, I did not feel
+the slightest grief born of malice or the desire to injure the Rishi.
+Indeed, having yoked Rukmini to the car, he went out, desirous of
+proceeding along the high road of the city. Seeing that extraordinary
+sight, some Dasarhas, filled with wrath, addressed one another and began
+to converse in this way, 'Who else is there on earth that would draw
+breath after having yoked Rukmini to a car! Verily, let the world be
+filled with Brahmanas only! Let no other orders take birth here. The
+poison of a virulent snake is exceedingly keen. Keener than poison is a
+Brahmana. There is no physician for a person that has been bitten or
+burnt by the virulent snake of a Brahmana, 'As the irresistible Durvasa
+proceeded on the car, Rukmini tottered on the road and frequently fell
+down. At this the regenerate Rishi became angry and began to urge Rukmini
+on by striking her with the whip. At last, filled with a towering
+passion, the Brahmana leapt down from the car, and fled towards the
+south, running on foot, over a pathless ground. Beholding that foremost
+of Brahmanas flying along the pathless ground, we followed him, although
+we were smeared with frumenty, exclaiming behind him, 'Be gratified with
+us, O holy one! Endued with great energy, the Brahmana, seeing me, said,
+'O mighty-armed Krishna, thou hast subdued wrath by the strength of thy
+nature? O thou of excellent vows, I have not found the slightest fault in
+thee! O Govinda, I have been highly gratified with thee. Do thou solicit
+the fruition of such wishes as thou pleasest! Behold duly, O son, what
+the puissance is of myself when I become gratified with any one. As long
+as deities and human beings will continue to entertain a liking for food,
+so long will every one among them cherish the same liking for thee that
+they cherish for their food! As long, again, as there will be
+Righteousness in the several world, so long will the fame of thy
+achievements last! Indeed, thy distinction will last so long in the three
+worlds! O Janardana, agreeable thou shalt be to all persons! Whatever
+articles of thine have been broken or burnt or otherwise destroyed (by
+me), thou shalt see restored, O Janardana, to their former state or they
+will reappear even in a better form! As long, again, O thou of unfading
+glory, as thou wilt wish to live, so long wilt thou have no fear of death
+assailing thee through such parts of thy body as have been smeared with
+the frumenty I gave thee! O son, why didst thou not smear that frumenty
+on the soles of thy feet as well? By not doing it, thou have acted in a
+way that is not approved by me! Even these were the words that he said,
+well-pleased with me on that occasion. After he had ceased speaking, I
+saw that my body became endued with great beauty and splendour. Unto
+Rukmini also, the Rishi, well-pleased with her, said, 'O beautiful lady,
+thou shalt be the foremost one of thy sex in fame, and great glory and
+achievements will be thine. Decrepitude or disease or loss of complexion
+will never be thine! Every one will see thee engaged in waiting upon
+Krishna, possessed as thou already art with a fragrant odour which is
+always present in thee. Thou shalt become the foremost of all spouses,
+numbering sixteen thousand, O Kesava. At last, when the time comes for
+thy departure from the world, thou shalt attain to the inseparable
+companionship of Krishna hereafter!' Having said these words unto thy
+mother, the Rishi once more addressed me and uttering following words,
+left the spot. Indeed, the Rishi Durvasa, blazing like a fire, said, 'O
+Kesava, let thy understanding be always disposed even thus towards the
+Brahmana!' Verily after uttering these words, that Brahmana disappeared
+there and then before my eyes. After his disappearance I took to the
+observance of the vow of uttering certain Mantras silently without being
+heard by anybody. Verily, from that day I resolved to accomplish whatever
+behests I should receive from the Brahmanas. Having adopted this vow, O
+son, along with thy mother, both of us, with hearts filled with joy
+re-entered our palace, Entering our house I saw that everything which the
+Rishi had broken or burnt had reappeared and become new. Beholding those
+new articles, which had besides become more durable, I became filled with
+wonder. Verily, O son of Rukmini, from that day forth I have always
+worshipped the Brahmanas in my mind! Even this, O chief of Bharata's
+race, is what I said on that occasion regarding the greatness of those
+Brahmanas who are the foremost of their order. Do thou also, O son of
+Kunti, worship the highly blessed Brahmanas every day with gifts of
+wealth and kine, O puissant one! It was in this way that I acquired the
+prosperity I enjoy, the prosperity that is born of the grace of
+Brahmanas. Whatever, again, Bhishma has said of me, O chief of the
+Bharatas, is all true!'"
+
+
+
+SECTION CLX
+
+"Yudhishthira said, 'It behoveth thee, O slayer of Madhu, to expound to
+me that knowledge which thou hast acquired through the grace of Durvasa!
+O foremost of all persons endued with intelligence, I desire to know
+everything about the high blessedness and all the names of that
+high-souled one truly and in detail![616]
+
+"Vasudeva said, 'I shall recite to thee the good that I have acquired and
+the fame that I have won through the grace of that high-souled one.
+Verily, I shall discourse to thee on the topic, after having bowed unto
+Kapardin. O king, listen to me as I recite to thee that Sata-rudriya
+which I repeat; with restrained senses, every morning after rising from
+bed. The great lord of all creatures, viz., the Grandsire Brahman
+himself, endued with wealth of penances, composed those Mantras, after
+having observed especial penances for some time. O sire it is Sankara who
+created all the creatures in the universe, mobile and immobile. There is
+no being that is higher, O monarch, than Mahadeva. Verily, he is the
+highest of all beings in the three worlds. There is no one who is capable
+of standing before that high-souled Being. Indeed, there is no Being in
+the three worlds that can be regarded as his equal. When he stands,
+filled with rage, on the field of battle, the very odour of his body
+deprives all foes of consciousness and they that are not slain tremble
+and fall down. His roars are terrible, resembling those of the clouds.
+Hearing those roars in battle, the very hearts of the deities break in
+twain. When the wielder of Pinaka becomes angry and assuming a terrible
+form merely casts his eye upon deity, Asura, Gandharva, or snake, that
+individual fails to obtain peace of mind by taking shelter in the
+recesses of even a mountain-cave. When that lord of all creatures, viz.,
+Daksha, desirous of performing a sacrifice, spread his sacrifice out, the
+dauntless Bhava, giving way to wrath (at Daksha's slight of him), pierced
+(the embodied) sacrifice, shooting his shaft from his terrible bow, he
+roared aloud. Indeed, when Maheswara became angry and suddenly pierced
+with his shaft the embodied form of sacrifice, the deities become filled
+with grief, losing happiness and tranquillity of heart. In consequence of
+the twang of his bow-string the whole universe became agitated. The
+deities and the Asuras, O son of Pritha, all became cheerless and
+stupefied. The ocean rolled in agitation and the earth trembled to her
+centre. The hills and mountains began to move from their bases and ran on
+every side. The vault of the welkin became cracked. All the worlds became
+enveloped in gloom. Nothing could be seen. The light of all the
+luminaries became darkened, along with that of the sun himself, O
+Bharata! The great Rishis, penetrated with fear and desirous of doing
+good to themselves and the universe, performed the usual rites of
+propitiation and peace. Meanwhile, Rudra of terrible prowess rushed
+against the deities. Filled with rage, he tore out the eyes of Bhaga.
+Incensed with wrath, he assailed Pushan with his foot. He tore out the
+teeth of that god as he sat employed in eating the large sacrificial ball
+(called Purodasa). Trembling with fear, the deities bent their heads to
+Sankara. Without being appeased, Rudra once more placed on his bow-string
+a sharp and blazing arrow. Beholding his prowess, the deities and the
+Rishis became all alarmed. Those foremost of gods began to pacify him!
+Joining their hands in reverence, they began to recite the Sata-rudriya
+Mantras. At last Maheswara, thus praised by the deities, became
+gratified. The deities than assigned a large share (of the sacrificial
+offerings) to him. Trembling with fear, O king, they sought his
+protection. When Rudra became gratified, the embodiment of sacrifice,
+which had been pierced in twain, became once more united. Whatever limbs
+of his had been destroyed by the shafts of Mahadeva, became once more
+whole and sound. The Asuras possessed of great energy had in days of yore
+three cities in the firmament. One of these had been made of iron, one of
+silver, and the third of gold. With all his weapons, Maghavat, the chief
+of the deities, was unable to pierce those cities. Afflicted by the
+Asuras, all the deities then sought the protection of the great Rudra.
+Assembled together the high-souled deities addressed him, saying, 'O
+Rudra, the Asuras threaten to exert their destructive influence in all
+acts! Do thou slay the Daityas and destroy their city for the protection
+of the three worlds, O giver of honours!' Thus addressed by them, he
+replied, saying, 'So be it!' and then made Vishnu his excellent
+shaft-head. He made the deity of fire his shaft-reed, and Surya's son
+Yama the wings of that shaft. He made the Vedas his bow and the goddess
+Savitri his excellent bow-string. And he made the Grandsire Brahma his
+charioteer. Applying all these, he pierced the triple city of the Asuras
+with that shaft of his, consisting of three Parvans and three
+Salyas.[617] Indeed, O Bharata, the Asuras with their cities, were all
+burnt by Rudra with that shaft of his whose complexion was like that of
+the sun and whose energy resembled that of the fire which appears at the
+end of the Yuga for consuming all things. Beholding that Mahadeva changed
+into a child with five locks of hair lying on the lap of Parvati, the
+latter asked the deities as to who he was. Seeing the child, Sakra became
+suddenly filled with jealousy and wrath and resolved to kill him with his
+thunder. The child, however, paralysed the arm, looking like a mace of
+iron, of Indra with the thunderbolt in it. The deities all became
+stupefied, and they could not understand that the child was the Lord of
+universe. Verily, all of them along with the very Regents of the world,
+found their intellects stupefied in the matter of that child who was none
+else than the Supreme Being. Then the illustrious Grandsire Brahma,
+reflecting with the aid of his penances, found out that that child was
+the foremost of all Beings, the lord of Uma, Mahadeva of immeasurable
+prowess. He then praised the Lord. The deities also began to hymn the
+praises of both Uma and Rudra. The arm (which had been paralysed) of the
+slayer of Vala then became restored to its former state. The Mahadeva,
+taking birth as the Brahmana Durvasa of great energy, resided for a long
+time at Dwaravati in my house. While residing in my abode he did diverse
+acts of mischief. Though difficult of being borne, I bore them yet from
+magnanimity of heart. He is Rudra; he is Shiva; he is Agni; he is Sarva;
+he is the vanquisher of all; he is Indra, and Vayu, and the Aswins and
+the god of lightning. He is Chandramas; he is Isana; he is Surya; he is
+Varuna; he is Time; he is the Destroyer; he is Death; he is the Day and
+the Night; he is the fortnight; he is the seasons; he is the two
+twilights; he is the year. He is Dhatri and he is Vidhatri; and he is
+Viswakarma; and he is conversant with all things. He is the cardinal
+points of the compass and the subsidiary points also. Of universal form,
+he is of immeasurable soul. The holy and illustrious Durvasa is of the
+complexion of the celestials. He sometimes manifests himself singly;
+sometimes divides himself into two portions; and sometimes exhibits
+himself in many, a hundred thousand forms. Even such is Mahadeva. He is,
+again, that god who is unborn. In even a hundred years one cannot exhaust
+his merits by reciting them.'"
+
+
+
+SECTION CLXI
+
+"Vasudeva said, 'O mighty-armed Yudhishthira, listen to me as I recite to
+thee the many names of Rudra as also the high blessedness of that
+high-souled one. The Rishis describe Mahadeva as Agni, and Sthanu, and
+Maheswara; as one-eyed, and three-eyed, of universal form, and Siva or
+highly auspicious. Brahmanas conversant with the Vedas say that that god
+has two forms. One of these is terrible, and the other mild and
+auspicious. Those two forms, again, are subdivided into many forms. That
+form which is fierce and terrible is regarded as identical with Agni and
+Lightning and Surya. The other form which is mild and auspicious is
+identical with Righteousness and water and Chandramas. Then, again, it is
+said that half his body is fire and half is Soma (or the moon). That form
+of his which is mild and auspicious is said to be engaged in the practice
+of the Brahmacharya vow. The other form of his which is supremely
+terrible is engaged in all operations of destruction in the universe.
+Because he is great (Mahat) and the Supreme Lord of all (Iswara),
+therefore he is called Maheswara. And since he burns and oppresses, is
+keen and fierce, and endued with great energy, and is engaged in eating
+flesh and blood and marrow, he is said to be Rudra. Since he is the
+foremost of all the deities, and since his dominion and acquisitions are
+very extensive, and since he protects the extensive universe, therefore
+he is called Mahadeva. Since he is of the form or colour of smoke,
+therefore he is called Dhurjati. Since by all his acts he performs
+sacrifices for all and seeks the good of every creature, therefore he is
+called Siva or the auspicious one. Staying above (in the sky) he burns
+the lives of all creatures and is, besides, fixed in a particular route
+from which he does not deviate. His emblem, again, is fixed and immovable
+for all time. He is, for these reasons, called Sthanu. He is also of
+multiform aspect. He is present, past, and future. He is mobile and
+immobile. For this he is called Vahurupa (of multiform aspect). The
+deities called Viswedevas reside in his body. He is, for this, called
+Viswarupa (of universal form). He is thousand-eyed; or, he is
+myriad-eyed; or, he has eyes on all sides and on every part of his body,
+His energy issues through his eyes. There is no end of his eyes. Since he
+always nourishes all creatures and sports also with them, and since he is
+their lord or master, therefore he is called Pasupati (the lord of all
+creatures). Since his emblem is always observant of the vow of
+Brahmacharya, all the worlds worship it accordingly. This act of worship
+is said to gratify him highly. If there is one who worship him by
+creating his image, another who worships his emblem, the latter it is
+that attains to great prosperity for ever. The Rishis, the deities, the
+Gandharvas, and the Apsaras, worship that emblem of his which is ever
+erect and upraised. If his emblem is worshipped, Maheswara becomes highly
+gratified with the worshipper. Affectionate towards his devotees, he
+bestows happiness upon them with a cheerful soul. This great god loves to
+reside in crematoria and there he burns and consumes all corpses. Those
+persons that perform sacrifices on such grounds attain at the end to
+those regions which have been set apart for heroes. Employed in his
+legitimate function, he it is That is regarded as the Death that resides
+in the bodies of all creatures. He is, again, those breaths called Prana
+and Apana in the bodies of all embodied beings. He has many blazing and
+terrible forms. All those forms are worshipped in the world and are known
+to Brahmanas possessed of knowledge. Amongst the gods he has many names
+all of which are fraught with grave import. Verily, the meanings of those
+names are derived from either his greatness or vastness, or his feats, or
+his conduct. The Brahmanas always recite the excellent Sata-rudriya in
+his honour, that occurs in the Vedas as also that which has been composed
+by Vyasa. Verily, the Brahmanas and Rishis call him the eldest of all
+beings. He is the first of all the deities, and it was from his mouth
+that he created Agni. That righteous-souled deity, ever willing to grant
+protection to all, never gives up his suppliants. He would much rather
+abandon his own life-breaths and incur all possible afflictions himself.
+Long life, health and freedom from disease, affluence, wealth, diverse
+kinds of pleasures and enjoyments, are conferred by him, and it is he
+also who snatches them away. The lordship and affluence that one sees in
+Sakra and the other deities are, verily his. It is he who is always
+engaged in all that is good and evil in the three worlds. In consequence
+of his fullest control over all objects of enjoyment he is called Iswara
+(the Supreme Lord or Master). Since, again, he is the master of the vast
+universe, he is called Maheswara. The whole universe is pervaded by him
+in diverse forms. It is that deity whose mouth roars and burns the waters
+of the sea in the form of the huge mare's head!'"[618]
+
+
+
+SECTION CLXII
+
+"Vaisampayana said, 'After Krishna, the son of Devaki, had said these
+words, Yudhishthira once more asked Bhishma the son of Santanu, saying,
+'O thou of great intelligence; O foremost of all persons conversant with
+duties, which, indeed, of the two, direct perception and the scriptures,
+is to be regarded as authority for arriving at a conclusion?'
+
+"Bhishma said, 'I think, there is no doubt in this. Listen to me, O thou
+of great wisdom! I shall answer thee. The question thou hast asked is
+certainly proper. It is easy to cherish doubt. But the solution of that
+doubt is difficult. Innumerable are the instances, in respect of both
+direct perception and audition (or the scriptures), in which doubts may
+arise. Certain persons, who delight in the name of logicians, verily
+imagining themselves to be possessed of superior wisdom, affirm that
+direct perception is the only authority. They assert that nothing,
+however true, is existent which is not directly perceivable; or, at least
+they doubt the existence of those objects. Indeed, such assertions
+involve an absurdity and they who make them are of foolish understanding,
+whatever may be their pride of learning. If, on the other hand, thou
+doubtest as to how the one (indivisible Brahman) could be the cause, I
+answer that one would understand it only after a long course of years and
+with the assistance of Yoga practised without idleness. Indeed, O
+Bharata, one that lives according to such means as present themselves
+(without, i.e., one's being wedded to this or that settled mode of life),
+and one that is devoted (to the solution of the question), would be
+capable of understanding it. None else, truly, is competent for
+comprehending it. When one attains to the very end of reasons (or
+reasoning processes), one then attains to that excellent and all
+comprehending knowledge--that vast mass of effulgence which illumines all
+the universe (called Brahma). That knowledge, O king, which is derived
+from reason (or inferences) can scarcely be said to be knowledge. Such
+knowledge should be rejected. It should be noted that it is not defined
+or comprehended by the word. It should, therefore, be rejected!'"[619]
+
+"Yudhisthira said, 'Tell me, O grandsire, which among these (four) is
+most authoritative, viz., direct perception, inference from observation,
+the science of Agama or scriptures, and diverse kinds of practices that
+distinguish the good.'
+
+"Bhishma said, 'While Righteousness is sought to be destroyed by wicked
+persons possessed of great might, it is capable of being protected for
+the time being by those that are good exerting themselves with care and
+earnestness. Such protection, however, avails not in the long run, for
+destruction does overtake Righteousness at the end. Then, again,
+Righteousness often proves a mask for covering Unrighteousness, like
+grass and straw covering the mouth of a deep pit and concealing it from
+the view. Hear, again, O Yudhisthira! In consequence of this, the
+practices of the good are interfered with and destroyed by the wicked.
+Those persons who are of evil conduct, who discard the Srutis--indeed,
+those wicked wights who are haters of Righteousness,--destroy that good
+course of conduct (which could otherwise be set up as a standard). Hence,
+doubts attach to direct perception, inference, and good conduct.[620]
+Those, therefore, among the good that are possessed of understanding born
+of (or cleansed by) the scriptures and that are ever contented, are to be
+regarded as the foremost. Let those that are anxious and deprived of
+tranquillity of soul, approach these. Indeed, O Yudhishthira., do thou
+pay court to them and seek of them the solutions of thy doubt![621]
+Disregarding both pleasure and wealth which always follow cupidity and
+awakened into the belief that only Righteousness should be sought, do
+thou, O Yudhishthira, wait upon and ask those persons (for enlightening
+thyself). The conduct of those persons never goes wrong or meets with
+destruction, as also their sacrifices and Vedic study and rites. Indeed,
+these three, viz., conduct as consisting of overt acts, behaviour in
+respect of (mental) purity, and the Vedas together constitute
+Righteousness.'
+
+"Yudhishthira said, 'O grandsire, my understanding is once more stupefied
+by doubt. I am on this side the ocean, employed in searching after the
+means of crossing it. I do not, however, behold the other shore of the
+ocean! If these three, viz., the Vedas, direct perception (or acts that
+are seen), and behaviour (or, mental purity) together constitute what is
+to be regarded as authority, it can be alleged that there is difference
+between them. Righteousness then becomes really of three kinds, although
+it is one and indivisible.'
+
+"Bhishma said, 'Righteousness is sometimes seen to be destroyed by wicked
+wights of great power. If thou thinkest, O king, that Righteousness
+should really be of three kinds, my reply is that thy conclusion is
+warranted by reason. The truth is that Righteousness is one and
+indivisible, although it is capable of being viewed from three different
+points. The paths (indications) of those three that constitute the
+foundation of Righteousness have each been laid down. Do thou act
+according to the instructions laid down. Thou shouldst never wrangle
+about Righteousness and then seek to have those doubts solved into which
+thou mayst arrive. O chief of the Bharatas, let no doubts like these ever
+take possession of thy mind! Do thou obey what I say without scruple of
+any kind. Follow me like a blind man or like one who, without being
+possessed of sense himself, has to depend upon that of another.
+Abstention from injury, truth, absence of wrath (or forgiveness), and
+liberality of gifts,--these four, O king, that hast no foe, do thou
+practise, for these four constitute eternal Righteousness! Do thou also,
+O mighty-armed prince, pursue that conduct towards the Brahmanas which is
+consistent with what has been observed towards them by thy sires and
+grandsires. These are the principal indications of Righteousness. That
+man of little intelligence who would destroy the weight of authority by
+denying that to be a standard which has always been accepted as such
+would himself fail to become an authority among men. Such a man becomes
+the cause of much grief in the world. Do thou reverence the Brahmanas and
+treat them with hospitality. Do thou always serve them in this way. The
+universe rests on them. Do thou understand them to be such!'
+
+"Yudhishthira said, 'Tell me, O grandsire, what the respective ends are
+of those that hate Righteousness and of those that adore and observe it!'
+
+"Bhishma said, 'Those men that hate Righteousness are said to have their
+hearts overwhelmed by the attributes of passion and darkness. Such men
+have always to go to Hell. Those men, on the other hand, O monarch, who
+always adore and observe Righteousness, those men who are devoted to
+truth and sincerity, are called good. They always enjoy the pleasures or
+felicity of heaven. In consequence of their waiting upon their preceptors
+with reverence their hearts always turn towards Righteousness. Verily,
+they who adore Righteousness attain to the regions of the deities. Those
+individuals, whether human beings or deities who divest themselves of
+cupidity and malice and who emaciate or afflict their bodies by the
+observance of austerities, succeed, in consequence of the Righteousness
+which then becomes theirs to attain to great felicity. Those that are
+gifted with wisdom have said that the Brahmanas, who are the eldest sons
+of Brahmana, represent Righteousness. They that are righteous always
+worship them, their hearts regarding them with as much love and affection
+as a hungry man's stomach entertains for ripe and delicious fruits.'
+
+"Yudhishthira said, 'What is the appearance presented by those that are
+wicked, and what are those acts which they that are called good are to
+do? Explain to me this, O holy one! Indeed, tell me what the indications
+are of the good and the wicked.'
+
+"Bhishma said, 'They that are wicked are evil in their practices,
+ungovernable or incapable of being kept within the restraints of rules,
+and foul mouthed. They, on the other hand, they are good, are always good
+in their acts. Verily, the acts these men do are regarded as the
+indications of that course of conduct which is called good. They that are
+good or righteous, O monarch, never answer the two calls of nature on the
+public road, or in the midst of a cow-pen, or on a field of paddy, After
+feeding the five they take their own food.[622] They never talk while
+eating, and never go to sleep with wet hands (i.e., without rubbing them
+dry with towels or napkins). Whenever they see any of the following, they
+circumambulate them for showing them reverence, viz., a blazing fire, a
+bull, the image of a deity, a cow-pen, a place where four roads meet, and
+an old and virtuous Brahmana. They give the way, themselves standing
+aside, unto those that are old, those that are afflicted with burdens,
+ladies, those that hold high appointments in the village or town
+administration, Brahmanas, kine, and kings. The righteous or good man is
+he that protects his guests, servants and other dependents, his own
+relatives, and all those that seek his protection. Such a man always
+welcomes these with the usual enquiries of politeness. Two times have
+been appointed by the deities for human beings to take their food, viz.,
+morning and evening. During the interval one should not eat anything. By
+following this rule about eating, one is said to observe a fast. As the
+sacred fire waits for libations to be poured upon it when the hour for
+Homa arrives, even so a woman, when her functional period is over,
+expects an act of congress with her husband. One that never approaches
+one's spouses at any other time save after the functional period, is said
+to observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and
+kine,--these three are regarded as equal. Hence, one should always
+worship, with due rites, Brahmanas and kine. One does not incur any fault
+or stain by eating the meat of animals slain in sacrifices with the aid
+of Tantras from the Yajur Veda. The flesh of the back-bone, or that of
+animals not slain in sacrifice, should be avoided even as one avoids the
+flesh of one's own son. One should never cause one's guest to go without
+food whether when one resides in one's own country or in a foreign land.
+After completing one's study one should present the Dakshina unto one's
+preceptor. When one sees one's preceptor, one should congratulate him
+with reverence and worshipping him present him a seat. By worshipping
+one's preceptor, one increases the period of one's life as also one's
+fame and prosperity. One should never censure the old, nor send them on
+any business[623]. One should never be seated when any one that is old is
+standing. By acting in this way one protects the duration of one's life.
+One should never cast one's eyes on a naked woman, nor a naked man. One
+should never indulge in sexual congress except in privacy. One should eat
+also without being seen by others. Preceptors are the foremost of
+Tirthas; the heart is the foremost of all sacred objects; knowledge is
+the foremost of all objects of search; and contentment is the foremost of
+all happiness. Morning and evening one should listen to the grave
+counsels of those that are aged. One attains to wisdom by constant
+waiting upon those that are venerable for years. While reading the Vedas
+or employed in eating, one should use one's right hand. One should always
+keep one's speech and mind under thorough control, as also one's senses.
+With well-cooked frumenty, Yavaka, Krisara, and Havi (clarified butter),
+one should worship the Pitris and the deities in the Sraddha called
+Ashtaka. The same should be used in worshipping the Planets. One should
+not undergo a shave without calling down a blessing upon oneself. If one
+sneezes, one should be blessed by those present. All that are ill or
+afflicted with disease, should be blessed. The extension of their lives
+should be prayed for.[624] One should never address an eminent person
+familiarly (by using the word Twam). Under even the great difficulties
+one should never do this. To address such a person as Twam and to slay
+him are equal, persons of learning are degraded by such a style of
+address. Unto those that are inferior, or equal, or unto disciples, such
+a word can be used. The heart of the sinful man always proclaims the sins
+he has committed. Those men who have deliberately committed sins meet
+with destruction by seeking to conceal them from the good. Indeed, they
+that are confirmed sinners seek to conceal their sinful acts from
+others.[625] Such persons think that their sins are witnessed by neither
+men nor the deities. The sinful man, overwhelmed by his sins, takes birth
+in a miserable order of being. The sins of such a man continually grow,
+even as the interest the usurer charge (on the loans he grants) increase
+from day to day. If, having committed a sin, one seeks to have it covered
+by righteousness, that sin becomes destroyed and leads to righteousness
+instead of other sins.[626] If a quantity of water be poured upon salt,
+the latter immediately dissolves away. Even so when expiation is
+performed, sin dissolves away. For these reasons one should never conceal
+a sin. Concealed, it is certain to increase. Having committed a sin, one
+should confess it in the presence of those that are good. They would
+destroy it immediately. If one does not enjoy in good time what one has
+stored with hope, the consequence is that the stored wealth finds another
+owner after the death of him who has stored it. The wise have said that
+the mind of every creature is the true test of Righteousness. Hence, all
+creatures in the world have an innate tendency to achieve Righteousness.
+One should achieve Righteousness alone or single-handed. Verily, one
+should not proclaim oneself Righteous and walk with the standard of
+Righteousness borne aloft for purpose of exhibition. They are said to be
+traders in Righteousness who practise it for enjoying the fruits it
+brings about. One should adore the deities without giving way to
+sentiments of pride. Similarly, one should serve one's preceptor without
+deceit. One should make arrangements for securing to oneself invaluable
+wealth in the hereafter which consists in gifts made here to deserving
+persons.'"
+
+
+
+SECTION CLXVIII
+
+"Yudhishthira said, 'It is seen that if a person happens to be
+unfortunate, he fails to acquire wealth, how great so ever his strength.
+On the other hand, if one happens to be fortunate, he comes to the
+possession of wealth, even if he be a weakling or a fool. When, again,
+the time does not come for acquisition, one cannot make an acquisition
+with even one's best exertion. When, however, the time comes for
+acquisition, one wins great wealth without any exertion. Hundreds of men
+may be seen who achieve no result even when they exert their best. Many
+persons, again, are seen to make acquisitions without any exertion. If,
+wealth were the result of exertion, then one could, with exertion,
+acquire it immediately. Verily, if the case were so, no man of learning
+could then be seen to take the protection for the sake of his livelihood,
+of one destitute of learning, Among men, that which is not (destined) to
+be attained, O chief of the Bharatas, is never attained. Men are seen to
+fail in achieving results even with the aid of their best exertions. One
+may be seen to seek wealth by hundreds of means (and yet failing to
+acquire it); while another, without at all seeking it, becomes happy in
+its possession. Men may be seen doing evil acts continually (for wealth)
+and yet failing to acquire it. Others are in the enjoyment of wealth
+without doing any evil act whatever. Others, again, who are observant of
+the duties assigned to them by the scriptures, are without wealth. One
+may be seen to be without any knowledge of the science of morals and
+policy even after one has studied all the treatises on that science. One,
+again, may be seen appointed as the prime minister of a king without
+having at all studied the science of morals and policy. A learned man may
+be seen that is possessed of wealth. One destitute of learning may be
+seen owning wealth. Both kinds of men, again, may be seen to be entirely
+destitute of wealth. If, by the acquisition of learning one could acquire
+the happiness of wealth, then no man of learning could be found living,
+for the very means of his subsistence, under the protection of one
+destitute of learning. Indeed, if one could obtain by the acquisition of
+learning, all desirable objects like a thirsty individual having his
+thirst slaked upon obtaining water, then none in this world would have
+shown idleness in acquiring learning. If, one's time has not come, one
+does not die even if one be pierced with hundreds of shafts. On the other
+hand, one lays down one's life, if one's hour has come, even if it be a
+blade of grass with which one is struck.'
+
+"Bhishma said, 'If one, setting oneself to undertaking involving even
+great exertions, fails to earn wealth, one should then practise severe
+austerities. Unless seeds be sown, no crops appear. It is by making gifts
+(to deserving persons in this life) that one acquires (in one's next
+life) numerous objects of enjoyment, even as one becomes possessed of
+intelligence and wisdom by waiting upon those that are venerable for
+years. The wise have said that one becomes possessed of longevity by
+practising the duty of abstention from cruelty to all creatures. Hence,
+one should make gifts and not solicit (or accept them when made by
+others). One should worship those individuals that are righteous. Verily,
+one should be sweet-speeched towards all, and always do what is agreeable
+to others. One should seek to attain to purity (both mental and
+external). Indeed, one should always abstain from doing injury to any
+creature. When in the matter of the happiness and woe of even insects and
+ants, their acts (of this and past lives) and Nature constitute the
+cause, it is meet, O Yudhishthira, that thou shouldst he tranquil!'"[627]
+
+
+
+SECTION CLXIV
+
+"Bhishma said, 'If one does acts oneself that are good or causes others
+to accomplish them, one should then expect to attain to the merits of
+righteousness. Similarly, if one does acts oneself that are evil, and
+causes others to accomplish them, one should never expect to attain to
+the merits of righteousness.[628] At all times, it is Time that, entering
+the understandings of all creatures, sets them to acts of righteousness
+or unrighteousness, and then confer felicity or misery upon them. When a
+person, beholding the fruits of Righteousness, understands Righteousness
+to be superior, it is then that he inclines towards Righteousness and
+puts faith in it. One, however, whose understanding is not firm, fails to
+put faith in it, As regards faith in Righteousness, it is this (and
+nothing else). To put faith in Righteousness is the indication of the
+wisdom of all persons. One that is acquainted with both (i.e., what
+should be done and what should not be done), with a view to
+opportuneness, should, with care and devotion, achieve what is right.
+Those Righteous men who have in this life been blessed with affluence,
+acting of their own motion, take particular care of their souls so that
+they may not, in their next lives, have to take birth as persons with the
+attribute of Passion predominating in them. Time (which is the supreme
+disposer of all things) can never make Righteousness the cause of misery.
+One should, therefore, know that the soul which is righteous is certainly
+pure (i.e., freed from the element of evil and misery). As regards
+Unrighteousness, it may be said that, even when of large proportions, it
+is incapable of even touching Righteousness which is always protected by
+Time and which shines like a blazing fire. These are the two results
+achieved by Righteousness, viz., the stainlessness of the soul and
+unsusceptibility of being touched by Unrighteousness. Verily,
+Righteousness is fraught with victory. Its effulgence is so great that it
+illumines the three worlds. A man of wisdom cannot catch hold of a sinful
+person and forcibly cause him to become righteous. When seriously urged
+to act righteously, the sinful only act with hypocrisy, impelled by fear.
+They that are righteous among the Sudras never betake themselves to such
+hypocrisy under the plea that persons of the Sudra order are not
+permitted to live according to any of the four prescribed modes. I shall
+tell thee particularly what the duties truly are of the four orders. So
+far as their bodies are concerned, the individuals belonging to all the
+four orders have the five primal elements for the constituent
+ingredients. Indeed, in this respect, they are all of the same substance.
+For all that, distinctions exist between them in respect of both
+practices relating to life or the world and the duties of righteousness.
+Notwithstanding these distinctions, sufficient liberty of action is left
+to them in consequence of which all individuals may attain to an equality
+of condition. The regions of felicity which represent the consequences or
+rewards of Righteousness are not eternal, for they are destined to come
+to an end. Righteousness, however, is eternal. When the cause is eternal,
+why is the effect not so?[629] The answer to this is as follows. Only
+that Righteousness is eternal which is not promoted by the desire of
+fruit or reward. (That Righteous, however, which is prompted by the
+desire of reward, not eternal. Hence, the reward though undesired that
+attaches to the first kind of Righteousness, viz., attainment of identity
+with Brahman, is eternal. The reward, however, that attaches to that
+Righteousness prompted by desire of fruit. Heaven is not eternal).[630]
+All men are equal in respect of their physical organism. All of them,
+again, are possessed of souls that are equal in respect of their nature.
+When dissolution comes, all else dissolve away. What remains is the
+inceptive will to achieve Righteousness. That, indeed, reappears (in next
+life) of itself.[631] When such is the result (that is, when the
+enjoyments and endurance of this life are due to the acts of a past
+life), the inequality of lot discernible among human beings cannot be
+regarded in any way anomalous. So also, it is seen that those creatures
+that belong to the intermediate orders of existence are equally subject,
+in the matter of their acts, to the influence of example.'"
+
+
+
+SECTION CLXV
+
+"Vaisampayana said, 'That perpetuator of Kuru's race, viz., Yudhishthira
+the son of Pandu, desirous of obtaining such good as is destructive of
+sins, questioned Bhishma who was lying on a bed of arrows, (in the
+following words).'
+
+"Yudhishthira said, 'What, indeed, is beneficial for a person in this
+world? What is that by doing which one may earn happiness? By what may
+one be cleansed of all one's sins? Indeed, what is that which is
+destructive of sins?'
+
+"Vaisampayana continued, 'In this connection, the royal son of Santanu, O
+foremost of men, duly recited the names of the deities unto Yudhishthira
+who was desirous of hearing.'
+
+"Bhishma said, 'O son, the following names of the deities with those of
+the Rishis, if duly recited morning, noon, and evening, become
+efficacious cleansers of all sins. Acting with the aid of one's senses
+(or knowledge and action), whatever sins one may commit by day or by
+night or by the two twilights, consciously, or unconsciously one is sure
+to be cleansed therefrom and become thoroughly pure by reciting these
+names. One that takes those names has never to become blind or deaf;
+indeed, by taking those names, one always succeeds in attaining to what
+is beneficial. Such a man never takes birth in the intermediate order of
+beings, never goes to hell, and never becomes a human being of any of the
+mixed castes. He has never to fear the accession of any calamity. When
+death comes, he never becomes stupefied. The master of all the deities
+and Asuras, resplendent with effulgence, worshipped by all creatures,
+inconceivable, indescribable, the life of all living beings, and unborn,
+is the Grandsire Brahma, the Lord of the universe. His chaste spouse is
+Savitri. Then comes that origin of the Vedas, the creator Vishnu,
+otherwise called Narayana of immeasurable puissance. Then comes the
+three-eyed Lord of Lima; then Skanda the generalissimo of the celestial
+forces; then Visakha; then Agni the eater of sacrificial libations; then
+Vayu the god of wind; then Chandramas; then Aditya the god of the sun,
+endued with effulgence; then the illustrious Sakra the lord of Sachi; and
+Yama with his spouse Dhumorna; and Varuna with Gauri; Kuvera the lord of
+treasures, with his spouse Riddhi; the amiable and illustrious cow
+Surabhi; the great Rishi Visravas; Sankalpa, Ocean, Gangs: the other
+sacred Rivers; the diverse Maruts; the Valkhilyas crowned with success of
+penances; the island-born Krishna; Narada; Parvata; Viswavasu; the Hahas;
+the Huhus; Tumvuru; Chitrasena; the celestial messenger of wide
+celebrity; the highly blessed celestial maidens; the celestial Apsaras,
+Urvasi, Menaka, Rambha; Misrakesi, Alamvusha, Viswachi, Ghritachi,
+Panchachuda, Tilottama, the Adityas, the Vasus, the Aswins, the Pitris;
+Dharma (Righteousness); Vedic lore, Penances, Diksha, Perseverance (in
+religious acts), the Grandsire, Day and Night, Kasyapa the son of
+Marichi, Sukra, Vrihaspati, Mangala the son of Earth, Vudha, Rahu,
+Sanischara, the Constellations, the Seasons, the Months, the Fortnights,
+the Year, Garuda, the son of Vinata, the several Oceans, the sons of
+Kadru, viz., the Snakes, Satadru, Vipasa, Chandrabhaga, Saraswati,
+Sindhu, Devika, Prabhasa, the lakes of Pushkara, Ganga, Mahanadi, Vena,
+Kaveri, Narmada, Kulampuna Visalya, Karatoya, Amvuvahini. Sarayu,
+Gandaki, the great river Lohita, Tamra, Aruna, Vetravati, Parnasa,
+Gautami, the Godavari, Vena, Krishnavena, Dwija, Drishadvati, Kaveri,
+Vankhu, Mandakini Prayaga, Prabhasa, the sacred Naimisha, the spot sacred
+to Visweswara or Mahadeva, viz., Kasi, that lake of crystal water,
+Kurukshetra full of many sacred waters, the foremost of oceans (viz., the
+ocean of milk), Penances, Gifts, Jamvumarga, Hiranwati, Vitasta, the
+river Plakshavati, Vedasmriti, Vedavati, Malava, Aswavati, all sacred
+spots on Earth, Gangadwara, the sacred Rishikulya, the river Chitravaha,
+the Charmanwati, the sacred river Kausiki, the Yamuna, the river
+Bhimarathi, the great river Vahuda, Mahendravani, Tridiva Nilika,
+Saraswati, Nanda, the other Nanda, the large sacred lake, Gaya,
+Phalgutirtha Dharmarayana (the sacred forest) that is peopled with the
+deities, the sacred celestial river, the lake created by the Grandsire
+Brahma which is sacred and celebrated over the three worlds, and
+auspicious and capable of cleansing all sins, the Himavat mountain endued
+with excellent herbs, the Vindhya mountain variegated with diverse kinds
+of metals, containing many Tirthas and overgrown with medicinal herbs.
+Meru, Mahendra, Malaya, Sweta endued with silver, Sringavat, Mandara,
+Nila, Nishada, Dardurna, Chitrakuta, Anjanabha, the Gandhamadana
+mountains; the sacred Somagiri, the various other mountains, the cardinal
+points of the compass, the subsidiary points, the Earth, all the trees,
+the Viswedevas, the Firmament, the Constellations, the Planets, and the
+deities,--let these all, named and unnamed, rescue and cleanse us! The
+man who takes the names of these becomes cleansed of all his sins. By
+hymning their praises and gratifying them, one becomes freed from every
+fear. Verily, the man who delights in uttering the hymns in praise of the
+deities becomes cleansed of all such sins as lead to birth in impure
+orders. After this recital of the deities, I shall name those learned
+Brahmanas crowned with ascetic merit and success and capable of cleaning
+one of every sin. They are Yavakrita and Raibhya and Kakshivat and
+Aushija, and Bhrigu and Angiras and Kanwa, and the puissant Medhatithi,
+and Varhi possessed of every accomplishment. These all belong to the
+eastern region. Others, viz., Unmuchu, Pramuchu, all highly blessed,
+Swastyatreya of great energy, Agastya of great prowess, the son of Mitra
+and Varuna; Dridhayu and Urdhavahu, those two foremost and celebrated of
+Rishis,--these live in the southern region. Listen now to me as I name
+those Rishis that dwell in the western region. They are Ushango with his
+uterine brothers, Parivyadha of great energy, Dirghatamas, Gautama,
+Kasyapa, Ekata, Dwita, Trita, the righteous-souled son of Atri (viz.,
+Durvasa), and puissant Saraswat. Listen now to me as I name those Rishis
+that worship the deities in sacrifices, dwelling in the northern region.
+They are Atri, Vasishtha, Saktri, Parasara's son Vyasa of great energy;
+Viswamitra, Bharadwaja, Jamadagni, the son of Richika, Rama, Auddalaka,
+Swetaketu, Kohala, Vipula, Devala, Devasarman, Dhaumya, Hastikasyapa,
+Lomasa, Nachiketa, Lomaharsana, Ugrasravas, and Bhrigu's son Chyavana.
+This is the tale of Rishis possessed of Vedic lore. They are primeval
+Rishis, O king, whose names, if taken, are capable of cleansing one of
+every sin. After this I shall recite the names of the principal kings.
+They are Nriga, Yayati, Nahusha, Yadu, Puru of great energy, Sagara,
+Dhundhumara, Dilipa of great prowess, Krisaswa, Yauvanaswa, Chitraswa,
+Satyavat, Dushmanta, Bharata who became an illustrious Emperor over many
+kings, Yavana, Janaka, Dhrishtaratha, Raghu, that foremost of kings,
+Dasaratha, the heroic Rama, that slayer of Rakshasas, Sasavindu.
+Bhagiratha, Harischandra, Marutta, Dridharatha, the highly fortunate
+Alarka, Aila, Karandhama, that foremost of men, Kasmira, Daksha,
+Amvarisha, Kukura, Raivata of great fame, Kuru, Samvarana, Mandhatri of
+unbaffled prowess, the royal sage Muchukunda, Jahnu who was much favoured
+by Janhavi (Ganga), the first (in point of time) of all kings, viz.,
+Prithu the son of Vena, Mitrabhanu, Priyankara, Trasadasyu, Sweta that
+foremost of royal sages, the celebrated Mahabhisha, Nimi Ashtaka, Ayu,
+the royal sage Kshupa, Kaksheyu, Pratardana, Devodasa, Sudasa,
+Kosaleswara, Aila, Nala, the royal sage Manu, that lord of all creatures,
+Havidhara, Prishadhara, Pratipa, Santanu, Aja, the senior Varhi, Ikshwaku
+of great fame, Anaranya, Janujangha, the royal sage Kakshasena, and many
+others not named (in history). That man who rising at early dawn takes
+the names of these kings at the two twilights, viz., at sunset and
+sunrise, with a pure body and mind and without distracted attention,
+acquires great religious merit. One should hymn the praises of the
+deities, the celestial Rishis, and the royal sages and say, 'These lords
+of the creation will ordain my growth and long life and fame! Let no
+calamity be mine, let no sin defile me, and let there be no opponents or
+enemies of mine! Without doubt, victory will always be mine and an
+auspicious end hereafter!'"
+
+
+
+SECTION CLXVI
+
+"Janamejaya said, 'When that foremost person among the Kauravas, viz.,
+Bhishma, was lying on a bed of arrows,--a bed that is always coveted by
+heroes,--and when the Pandavas, were sitting around him, my great
+grandsire Yudhishthira of much wisdom, heard these expositions of
+mysteries with respect to the subject of duty and had all his doubts
+solved. He heard also what the ordinance are that apply to the subjects
+of gifts, and thus had all his doubts removed with respect to the topics
+of righteousness and wealth. It behoveth thee, O learned Brahmana, to
+tell me now what else did the great Pandava king do.'
+
+"Vaisampayana said, 'When Bhishma became silent, the entire circle of
+king (who were seated around him) became perfectly silent. Indeed, they
+all sat motionless there, like figures painted on canvass. Then Vyasa the
+son of Satyavati, having reflected for a moment, addressed the royal son
+of Ganga, saying, 'O king, the Kuru chief Yudhishthira has been restored
+to his own nature, along with all brothers and followers. With Krishna of
+great intelligence by his side, he bends his head in reverence unto thee.
+It behoveth thee to give him leave for returning to the city.' Thus
+addressed by the holy Vyasa, the royal son of Santanu and Ganga dismissed
+Yudhishthira and his counsellors. The royal son of Santanu, addressing
+his grandson in a sweet voice, also said, 'Do thou return to the city, O
+king! Let fever of thy heart be dispelled. Do thou adore the deities in
+diverse sacrifices distinguished by large gifts of food and wealth, like
+Yayati himself, O foremost of kings, endued with devotion and
+self-restraint. Devoted to the practice of the Kshatriya order, do thou,
+O son of Pritha, gratify the Pitris and the deities. Thou shalt then earn
+great benefits. Indeed, let the fever of thy heart be dispelled. Do thou
+gladden all thy subjects. Do thou assure them and establish peace among
+all. Do thou also honour all thy well-wishers with such rewards as they
+deserve! Let all thy friends and well-wishers live, depending on thee for
+their means, even as birds live, depending for their means upon a
+full-grown tree charged with fruit and standing on a sacred spot. When
+the hour comes for my departure from this world, do thou come here, O
+king. The time when I shall take leave of my body is that period when the
+sun, stopping in his south-ward course, will begin to return northwards!'
+The son of Kunti answered, 'So be it!' And saluted his grandsire with
+reverence and then set out, with all his relatives and followers, for the
+city called after the elephant. Placing Dhritarashtra at the head and
+also Gandhari who was exceedingly devoted to her lord, and accompanied by
+the Rishis and Kesava, as also by the citizens and the inhabitants of the
+country and by his counsellors, O monarch, that foremost one of Kuru's
+race entered the city named after the elephant.'"
+
+
+
+SECTION CLXVII
+
+"Vaisampayana said, 'Then the royal son of Kunti, having duly honoured
+the citizens and the inhabitants of the province, dismissed them to their
+respective homes. The Pandava king then consoled these women, who had
+lost their heroic husbands and sons in the battle, with abundant gift of
+wealth. Having recovered his kingdom, Yudhishthira of great wisdom caused
+himself to be duly installed on the throne. That foremost of men then
+assured all his subjects by diverse acts of good will. That foremost of
+righteous men then set himself to earn the substantial blessing of the
+Brahmanas, of the foremost military officers, and the leading citizens.
+The blessed monarch having passed fifty nights in the capital recollected
+the time indicated by his grandsire as the hour of his departure from
+this world. Accompanied by a number of priests he then set out of the
+city named after the elephant, having seen that the sun ceasing to go
+southwards had begun to proceed in his northward course. Yudhishthira the
+son of Kunti took with him a large quantity of clarified butter and
+floral garlands and scents and silken cloths and excellent sandalwood and
+Aquilaria Agallocha and dark sloe wood, for cremating the body of
+Bhishma. Diverse kinds of costly garlands and gems also were among those
+stores. Placing Dhritarashtra ahead and queen Gandhari celebrated for her
+virtues, and his own mother Kunti and all his brothers also, Yudhishthira
+of great intelligence, accompanied by Krishna and Vidura of great wisdom,
+as also by Yuyutsu and Yuyudhana, and by his other relatives and
+followers forming a large train, proceeded, his praises hymned the while
+by eulogists and bards. The sacrificial fires of Bhishma were also borne
+in the procession. Thus accompanied, the king set out from his city like
+a second chief of the deities. Soon he came upon the spot where the son
+of Santanu was till lying on his bed of arrows. He beheld his grandsire
+waited upon with reverence by Parasara's son Vyasa of great intelligence,
+by Narada, O royal sage, by Devala and Asita, and also by the remnant of
+unslain kings assembled from various parts of the country. Indeed, the
+king saw that his high-souled grandsire, as he lay on his heroic bed, was
+guarded on all sides by the warriors appointed for that duty. Alighting
+from his car, King Yudhishthira with his brothers saluted his grandsire,
+the chastiser of all foes. They also saluted the Rishis with the
+island-born Vyasa at their head. They were saluted in return by them.
+Accompanied by his priests each of whom resembled the grandsire Brahman
+himself, as also by his brothers, Yudhishthira of unfading glory then
+approached that spot whereon Bhishma lay on his bed of arrows surrounded
+by these reverend Rishis. Then king Yudhishthira the just, at the head of
+his brothers, addressed that foremost one of Kuru's race, viz., the son
+of the River Ganga, as he lay on that bed of his, saying, 'I am
+Yudhishthira, O king! Salutations to thee, O son of the River Janhavi! If
+thou hearest me still, tell me what I am to do for thee! Bearing with me
+thy sacrificial fires, I have come here, O king, and wait upon thee at
+the hour indicated! Preceptors of all branches of learning, Brahmanas,
+Ritwiks, all my brothers, thy son, viz., king Dhritarashtra of great
+energy, are all here with my counsellors as also Vasudeva of great
+prowess. The remnant of unslain warriors, and all the denizens of
+Kurujangala, are also here. Opening thy eyes, O chief of Kuru's race, do
+thou behold them! Whatever should be done on this occasion has all been
+arranged and provided for by me. Indeed, at this hour which thou hadst
+indicated, all things have been kept ready!'
+
+"Vaisampayana continued, 'Thus addressed by Kunti's son of great
+intelligence, the son of Ganga opened his eyes and saw all the Bharatas
+assembled there and standing around him. The mighty Bhishma then, taking
+the strong hand of Yudhishthira, addressed him in a voice deep as that of
+the clouds. That thorough master of words said, 'By good luck, O son of
+Kunti, thou hast come here with all thy counsellors, O Yudhishthira! The
+thousand-rayed maker of day, the holy Surya has begun his northward
+course. I have been lying on my bed here for eight and fifty nights.
+Stretched on these sharp-pointed arrows I have felt this period to be as
+long as if it was a century. O Yudhishthira, the lunar month of Magha has
+come. This is, again, the lighted fortnight and a fourth part of it ought
+by this (according to my calculations) be over.' Having said so unto
+Yudhishthira the son of Dharma, Ganga's son Bhishma then saluted
+Dhritarashtra and said unto him as follows.'
+
+"Bhishma said, 'O king, thou art well-conversant with duties. All thy
+doubts, again, relating to the science of wealth have been well-solved.
+Thou hast waited upon many Brahmanas of great learning. The subtle
+sciences connected with the Vedas, all the duties of religion, O king,
+and the whole of the four Vedas, are well-known to thee! Thou shouldst
+not grieve, therefore, O son of Kuru! That which was pre-ordained has
+happened. It could not be otherwise. Thou hast heard the mysteries
+relating to the deities from the lips of the island-born Rishi himself.
+Yudhishthira and his brothers are morally as much thy sons as they are
+the sons of Pandu. Observant of the duties of religion, do thou cherish
+and protect them. In their turn, they are always devoted to the service
+of their seniors. King Yudhishthira the just is pure-souled. He will
+always prove obedient to thee! I know that he is devoted to the virtue of
+compassion or abstention from injury. He is devoted to his seniors and
+preceptors. Thy sons were all wicked-souled. They were wedded to wrath
+and cupidity. Overwhelmed by envy, they were all of wicked behavior. It
+behoveth thee not to grieve for them!'
+
+"Vaisampayana continued, 'Having said this much unto Dhritarashtra of
+great wisdom, the Kuru hero then addressed Vasudeva of mighty arms.'
+
+"Bhishma said, 'O holy one, O god of all gods, O thou that art worshipped
+by all the deities and Asuras, O thou that didst cover the three worlds
+with three steps of thine, salutations to thee, O wielder of the conch,
+the discus, and the mace! Thou art Vasudeva, thou art of golden body,
+thou art the one Purusha (or active agent), thou art the creator (of the
+universe), thou art of vast proportions. Thou art Jiva. Thou art subtle.
+Thou art the Supreme and eternal Soul. Do thou, O lotus-eyed one, rescue
+me, O foremost of all beings! Do thou, give me permission, O Krishna, to
+depart from this world, O thou that art Supreme felicity, O foremost of
+all beings! The sons of Pandu should ever be protected by thee. Thou art,
+indeed, already their sole refuge. Formerly, I spoke to the foolish
+Duryodhana of wicked understanding that thither is Righteousness where
+Krishna is, and that there is victory where Righteousness is. I further
+counselled him that relying on Vasudeva as his refuge, he should make
+peace with the Pandavas. Indeed, I repeatedly told him, 'This is the
+fittest time for thee to make peace! The foolish Duryodhana of wicked
+understanding, however, did not do my bidding. Having caused a great
+havoc on earth, at last, he himself laid down his life. Thee, O
+illustrious one, I know to be that ancient and best of Rishis who dwelt
+for many years in the company of Nara, in the retreat of Vadari. The
+celestial Rishi Narada told me this, as also Vyasa of austere penances.
+Even they have said unto me that. Thyself and Arjuna are the old Rishis
+Narayana and Nara born among men. Do thou, O Krishna, grant me leave, I
+shall cast off my body. Permitted by thee, I shall attain to the highest
+end!'
+
+"Vasudeva said, 'I give thee leave, O Bhishma! Do thou, O king, attain to
+the status of the Vasus, O thou of great splendour, thou hast not been
+guilty of a single transgression in this world. O royal sage, thou art
+devoted to thy sire. Thou art, therefore, like a second Markandeya! It is
+for that reason that death depends upon thy pleasure even as thy slave
+expectant of reading thy pleasure!'
+
+"Vaisampayana continued, 'Having said these words, the son of Ganga once
+more addressed the Pandavas headed by Dhritarashtra, and other friends
+and well-wishers of his, 'I desire to cast off my lifebreaths. It
+behoveth you to give me leave. Ye should strive for attaining to truth.
+Truth constitutes the highest power. Ye should always live with Brahmanas
+of righteous conduct, devoted to penances, ever abstaining from cruel
+behaviour, and who have their souls under control!' Having said these
+words unto his friends and embraced them all, the intelligent Bhishma
+once more addressed Yudhishthira, saying, 'O king, let all Brahmanas,
+especially those that are endued with wisdom, let them who are
+preceptors, let those who are priests capable of assisting as sacrifices,
+be adorable in thy estimation.'"
+
+
+
+SECTION CLXVIII
+
+"Vaisampayana said, 'Having said so unto all the Kurus, Bhishma, the son
+of Santanu, remained silent for sometime, O chastiser of foes He then
+held forth his life-breaths successively in those parts of his body which
+are indicated in Yoga. The life-breaths of that high-souled one,
+restrained duly, then rose up. Those parts of the body of Santanu's son,
+in consequence of the adoption, of Yoga, from which the life-breaths went
+up, became soreless one after another. In the midst of those high-souled
+persons, including those great Rishis with Vyasa at their head, the sight
+seemed to be a strange one, O king. Within a short time, the entire body
+of Bhishma became shaftless and soreless. Beholding it, all those
+distinguished personages with Vasudeva at their head, and all the
+ascetics with Vyasa, became filled with wonder. The life-breaths,
+restrained and unable to escape through any of the outlets, at last
+pierced through the crown of the head and proceeded upwards to heaven.
+The celestial kettle-drums began to play and floral showers were rained
+down. The Siddhas and regenerate Rishis, filled with delight, exclaimed,
+'Excellent, Excellent!' 'The life-breaths of Bhishma, piercing through
+the crown of his head, shot up through the welkin like a large meteor and
+soon became invisible. Even thus, O great king, did Santanu's son, that
+pillar of Bharata's race, united himself with eternity. Then the
+high-souled Pandavas and Vidura, taking a large quantity of wood and
+diverse kinds of fragrant scents, made a funeral pyre. Yuyutsu and others
+stood as spectators of the preparations. Then Yudhishthira and the
+high-souled Vidura wrapped Bhishma's body with silken cloth and floral
+garlands. Yuyutsu held an excellent umbrella, over it Bhimasena and
+Arjuna both held in their hands a couple of yak-tails of pure white. The
+two sons of Madri held two head-gears in their hands. Yudhishthira and
+Dhritarashtra stood at the feet of the lord of the Kurus, taking up
+palmyra fans, stood around the body and began to fan it softly. The Pitri
+sacrifice of the high-souled Bhishma was then duly performed. Many
+libations were poured upon the sacred fire. The singers of Samans sang
+many Samans. Then covering the body of Ganga's son with sandal wood and
+black aloe and the bark wood, other fragrant fuel, and setting fire to
+the same, the Kurus with Dhritarashtra and others, stood on the right
+sight of the funeral pyre. Those foremost ones of Kuru's race, having
+thus cremated the body of the son of Ganga, proceeded to the sacred
+Bhagirathi, accompanied by the Rishis. They were followed by Vyasa, by
+Narada, by Asita, by Krishna, by the ladies of the Bharata race, as also
+by such of the citizens of Hastinapore as had come to the place. All of
+them, arrived at the sacred river, duly offered oblation of water unto
+the high-souled son of Ganga. The goddess Bhagirathi, after those
+oblations of water had been offered by them unto her son, rose up from
+the stream, weeping and distracted by sorrow. In the midst of her
+lamentations, she addressed the Kurus, 'Ye sinless ones, listen to me as
+I say unto you all that occurred (with respect to my son). Possessed of
+royal conduct and disposition, and endued with wisdom and high birth, my
+son was the benefactor of all the seniors of his race. He was devoted to
+his sire and was of high vows. He could not be vanquished by even Rama of
+Jamadagni's race with his celestial weapons of great energy. Alas, that
+hero has been slain by Sikhandin. Ye kings, without doubt, my heart is
+made of adamant, for it does not break even at the disappearance of that
+son from my sight! At the Self choice at Kasi, he vanquished on a single
+car the assembled Kshatriyas and ravished the three princesses (for his
+step-brother Vichitravirya)! There was no one on earth that equalled him
+in might. Alas, my heart does not break upon hearing the slaughter of
+that son of mine by Sikhandin!' The puissant Krishna, hearing the goddess
+of the great river indulging in these lamentations consoled her with many
+soothing words. Krishna said, 'O amiable one, be comforted. Do not yield
+to grief, O thou of beautiful features! Without doubt, thy son has gone
+to the highest region of felicity! He was one of the Vasus of great
+energy. Through a curse, O thou of beautiful features, he had to take
+birth among men. It behoveth thee not to grieve for him. Agreeably to
+Kshatriya duties, he was slain by Dhananjaya on the field of battle while
+engaged in battle. He has not been slain, O goddess, by Sikhandin. The
+very chief of the celestials himself could not slay Bhishma in battle
+when he stood with stretched bow in hand. O thou of beautiful face, thy
+son has, in felicity, gone to heaven. All the gods assembled together
+could not slay him in battle. Do not, therefore, O goddess Ganga, grieve
+for that son of Kuru's race. He was one of the Vasus, O goddess! Thy son
+has gone to heaven. Let the fever of thy heart be dispelled.'
+
+"Vaisampayana continued, 'That foremost of all rivers, thus addressed by
+Krishna and Vyasa, cast off her grief, O great king, and became restored
+to equanimity. All the kings there present, headed by Krishna, O monarch,
+having honoured that goddess duly, received her permission to depart from
+her banks.'"
+
+The end of Anusasana Parva.
+
+
+
+FOOTNOTES
+
+1. The commentator explains this passage by the illustration that in the
+act of felling a tree the effect is produced by the intermediate act of
+raising the axe by some sentient agent, but that in the case of the
+burning of a forest, the fire is produced by the friction of the dry
+branches of trees without the intervention of any sentient agent.
+
+2. Even as the wind indicates the dry twigs to ignite,' adds the
+commentator.
+
+3. Literally, the releaser from bonds.
+
+4. Refers to the curse pronounced on Viswamitra by the son of Vasishtha,
+when the former acted as the priest of Trisanku. The curse was that
+Viswamitra would partake of canine flesh by officiating as the priest of
+one who himself was the partaker of such flesh. It is said that at a time
+of great scarcity, Viswamitra was obliged to resort to dog's flesh for
+food, and that as he was about to cook it, Indra pounced upon it and took
+it away.
+
+5. The constellation of the Great Bear.
+
+6. The Pole Star.
+
+7. Matanga was begotten upon a Brahmana woman by a Sudra father.
+
+8. Charu is properly an oblation or rice, barley, and pulse, boiled with
+butter and milk, for presentation to the gods in a sacrifice or ordinary
+worship.
+
+9. The meaning seems to be that if Destiny be unfavourable, there need
+not be much fear with respect to this world. But if one be wanting in
+Exertion, great must his fear be with respect to the next world, for
+happiness can never be obtained in the next world unless one acts
+righteously while here.
+
+10. The commentator explains that hitam tad vada are understood in the
+last line.
+
+11. The commentator explains that the allusion here is to the adage that
+swans in drinking milk mixed with water always drink the milk leaving out
+the water. Learned Brahmanas are like swans for in discoursing upon even
+the topics of the world they select what is good and instructive but
+reject what is evil and sinful, or, as the Commentator puts it, they know
+the difference between what is soul and what is not soul.
+
+12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti
+yavat' etc.
+
+13. i.e., one should keep oneself aloof from both Energy and Penances,
+for both these can consume, if troubled or interfered with. By 'Energy'
+is meant both physical and mental force. It belongs to the Kshatriya as
+Penances belong to the Brahmana.
+
+14. The commentator thinks that by Krishna, the Island-born Krishna or
+Vyasa is meant.
+
+15. The sense is that such a Brahmana, if his expectation be not
+gratified, is competent to consume the person that has falsely raised
+that expectation.
+
+16. Akshyayyam is fire, because it is fire that eats the food offered to
+the Pitris and makes it inexhaustible.
+
+17. The sense is that as a physician cures diverse ailments of the body,
+after the same manner, a gratified Brahmana cures diverse faults of the
+kingdom in which he continues to live honoured and gratified by the king.
+
+18. Santirishta is the rishti or benefits caused by santi. The
+commentator cites Medini for explaining that 'rishti' is 'kshema'.
+
+19. Tapasye is Tapah karishye. There being no indirect narration in
+Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns
+ten thousand ascetics for his disciples, Kanwa, the foster-father of
+Sakuntala, was a Kulapati.
+
+20. i.e. renouncing service which is the duty ordained for person of his
+order, he desired to betake himself to universal Renunciation or Sanyasa,
+without, however, the lingam or marks of that vow.
+
+21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti
+nirodha; tena upetah.
+
+22. No Brahmana, the scriptures declare, should ever assist a Sudra in
+the performance of his religious or Pitri rites. Those Brahmanas that
+violate this injunction fall away from their superior position. They are
+condemned as Sudra-yajins. Here the Rishi, by only giving directions to
+the Sudra as to how the Pitri rites were to be performed, became a
+Sudra-yajin. There are many families to this day whose status has been
+lowered in consequence of such or similar acts of indiscretion on the
+part of their ancestors.
+
+23. Atharva Veda Veda cha implies that the Atharvans were not generally
+included under the term Veda by which the first three Vedas only were
+meant.
+
+24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana
+is invited. Gifts are then made to him, and he utters benedictions in
+return upon the giver. Yudhishthira used to invite every day a large
+number of Brahmanas and make them very valuable presents for obtaining
+their benedictions.
+
+25. Or rather, superior. Guru is used to denote any senior as well as
+preceptor.
+
+26. The Diksha is that rite which one passes through by way of
+preparation for those sacrifices and vows that one seeks to perform.
+
+27. Satyanrite is equivalent to trade or barter.
+
+28. Sanguptamanoratheshu is explained by the commentator as persons who
+conceal their real sentiments by acting differently. The reference is to
+hypocrites.
+
+29. Vali (sing. of valayah) means anything offered or dedicated to the
+deities. The sense of the second line is that the goddess of prosperity
+resides in that house in which flowers are offered to the deities instead
+of animal life.
+
+30. The belief is that a man remains childless in consequence of his
+sins. If these sins can be washed away, he may be sure to obtain children.
+
+31. I give, in the affirmative form of speech, the three mental acts that
+are directed to be avoided. In the original, these are given in the
+negative form. Absence of coveting the possessions of others is the act
+that is directed to be followed. So compassion for all creatures is
+prescribed; and, lastly, the belief is directed to be entertained that
+acts have fruits, for the Vedas declare as such. He that does not believe
+that acts have fruits disbelieve the very Vedas which of course, is a
+sinful act.
+
+32. The sense is this: wealth is always agreeable to all persons but
+Vasudeva is more agreeable than wealth. This attribute of being more
+agreeable than wealth itself, that is being agreeable to all the
+universe,--is due to the favour of Mahadeva. The commentator explains it
+in an esoteric sense, coming to the conclusion that arthat
+priyataratwancha means the attribute of becoming the Soul of all things
+in the universe.
+
+33. The allusion is to Krishna's penances for gratifying Mahadeva in
+order to obtain a son. The son so obtained,--that is, as a boon from
+Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite
+spouse.
+
+34. It is not necessary to explain these names here. They have been fully
+explained in previous portions and will be explained later on in this
+very chapter.
+
+35. Such verses are explained by the esoteric school in a different way.
+Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the
+heart; adityas stand for the senses. The meaning then becomes,--'How can
+one that is merely a man comprehend Sambhu whom the senses cannot
+comprehend, for Sambhu dwells in the firmament of the heart and cannot be
+seen but by the internal vision that Yoga supplies.' Some texts read
+'nidhanamadim meaning end and beginning.'
+
+36. It is said that for obtaining a worthy son, Krishna underwent the
+austerest of penances on the breast of Himavat, with a view to gratifying
+the god Mahadeva. The son obtained as a boon from Mahadeva was Samva, as
+would appear from this and the succeeding verses. Elsewhere, however, it
+is stated that the son so obtained was Pradyumna begotten upon Rukmini.
+The inconsistency would disappear if we suppose that Krishna adored
+Mahadeva twice for obtaining sons.
+
+37. Dhava is Anogeissus latifolia. Wall, sin, Conocarpus latifolia Roxb.
+Kakubha is otherwise called Arjuna which is identified with Terminalia
+Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb.
+Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus,
+Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn.
+Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis
+trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle
+Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia
+Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta.
+Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is
+Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia
+Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata
+Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus
+integrifolia, Linn.
+
+38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she
+known by the name of Jahnavi. What is meant by Jahnavi having been always
+represent there is that the goddess always stayed there in spirit,
+desirous of conferring merit upon those that would reverence her.
+
+39. i.e., never searching for food but taking what they saw, and never
+using their hands also.
+
+40. Graha is literally a planet; here, Mandara who is likened to an evil
+planet in consequence of the mischief he did unto all.
+
+41. Yoga in verse 84 is explained by the commentator as meaning the power
+of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam.
+Similarly, by Saswatam Valam is meant that power which arises from
+Brahmavidya.
+
+42. Surabhi is the celestial cow, the original progenetrix of all kine in
+Heaven and on Earth.
+
+43. A Sanyasin is one that bears the stick as the badge of the mode of
+life he has adopted. Chatrin is the king. Kundin is one with the
+calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or
+the mendicant on the one hand and the monarch on the other.
+
+44. Every person belonging to the three superior orders bears the Upavita
+or sacred-thread as his badge. The deities also, including Mahadeva, bear
+the Upavita. Mahadeva's Upavita is made of living snakes.
+
+45. Arupa is formless, or as the commentator explains, nishkala, i.e.,
+without parts, being indivisible. Arupa is of the form of multifarious
+acts or operations or effects in the universe. Adyarupa is Hiranyagarbha.
+
+46. The commentator explains that by saying that Maheswara is in the
+heart, etc., what is stated is that he is the several cases of which Jiva
+is made up while in his unemancipate state, viz., the Annamaya kosha, the
+pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is
+meant by Yogatman is that he is the Soul or essence of Yoga of the
+Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant
+that he is Yoga or the Twam padarthah.
+
+47. The meaning seems to be this; the man that is not devoted to Mahadeva
+is sure to be subjected to misery. His distress will know no bounds. To
+think that such a man has reached the lowest depth of misery only when
+from want of food he has to live upon water or air would not be correct.
+
+48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and
+the bhava of all bhutas, i.e., all the living creatures.
+
+49. Without the Srutis, He cannot be comprehended, for he is above all
+dialectics or arguments. The object which the Sankhya system has in view,
+flows from Him, and the object also which the Yogins have in view has its
+origin in Him.
+
+50. Mahadeva, has spoken of as Brahma, first filled Space with his
+energy. Space forming, as it were, the material with which everything
+else was created. Having filled Space as it were with creative energy, he
+created the primeval egg and placed Brahma or the Grandsire of the
+universe within it.
+
+51. Tanmatras are the subtile elements, those which we perceive being
+gross ones.
+
+52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being
+that created Brahma, Vishnu, and Rudra, derived his power to create from
+Mahadeva. Thus Mahadeva is Unmanifest Brahma.
+
+53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the
+first line; the ablative is to be taken as yabartha or lyablope.
+
+54. This is an instance of crux; adhipati is a verb of incomplete
+predication, implying etya or encountering.
+
+55. Here the compassion of Mahadeva is shown. The commentator explains
+that eshu refers to these words; chatanachetanani would include all
+animate and inanimate existences. The word adi following implies heaven
+and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva;
+avyaktam aspashtam yathasyattatha muktah bhanti tirohitam
+nitya-muktatwama sya is the explanation offered. This is, no doubt
+correct. The sense then is that all this has flowed from Maheswara and
+exists for being enjoyed by Jiva.
+
+56. The allusion is thus explained by the commentator; once upon a time
+the seed of Mahadeva fell upon a blazing fire. The deity of fire removed
+it, unable to consume it. The seed, however, thus removed became
+converted into a mountain of gold. Haimagiri is not Himavat or the
+mountains of Himalayas as the Burdwan translation wrongly renders it.
+
+57. Ardhe sthita kanta refers to the transformation of Mahadeva into a
+form half of which was male and half female, the male half being the half
+of his own usual form, and the female half the form of his dear spouse
+Uma or Parvati. This transformation is known by the name of Haragauri.
+
+58. The associates of Mahadeva are called Gana. Deva is in the vocative
+case. The Burdwan translator wrongly takes deva-ganah as a compound word
+and makes a mess of the meaning.
+
+59. The Bombay reading is Vihitam karanam param. The commentator adopts
+it, and explains it as vihitam, ajnatam sat jnapitam; param karanam
+avyaktasyapi karanam. The Bengal reading, however, is not faulty.
+
+60. The Bengal reading karmayoga is vicious. The Bombay text reads
+karmayajna which, of course, is correct. By karmayajna is meant that
+sacrifice which is performed with the aid of actual offerings of flowers
+and herbs and animals and libations of ghee, meat, etc. These are opposed
+to mental sacrifices or manasa yajna. It is curious to see that the
+Burdwan translator adheres to the vicious reading and misunderstands the
+meaning. Mahadeva transcends the fruits of action, i.e., he has no body
+unto which happiness and misery may attach.
+
+61. The Bombay reading savikara-nirguna-ganam is correct. Then Bengal
+reading having gunam (and not ganam) as the last word of this compound,
+is vicious. The Burdwan translator adheres to the vicious reading and
+wrongly renders the compound. K. P. Singha skips over it. Of course,
+ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.
+
+62. Mahadeva's body is half male and half female. The male half has
+garlands of bones, the female half garlands of flowers. The male half has
+everything that is rejected by others; the female half has all things
+that are coveted by others. This particular form of Mahadeva is called
+Hara-Gauri.
+
+63. Girimala is explained by the commentator as one that sports on hills
+and mountains.
+
+64. All the texts have Bhavaghnaya. The correct reading, however, seems
+to be Bhagaghnaya, especially as the reference to Andhaka occurs
+immediately after.
+
+65. Vishnu means here the foremost of sacrifices.
+
+66. These articles must be offered to a visitor, whether he stands in
+need of them or not.
+
+67. All the texts read Kshirodasagaraschaiva. The correct reading is
+Kshirodasagarasyaiva. The nominative may be construed with the previous
+line, but the genitive would be better.
+
+68. The commentator does not explain what is meant by,
+Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably,
+what is implied is that flashes of lightning and the Thunder-fire looked
+like eyes set upon that cloud. Go may also mean jyoti or effulgence.
+
+69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.
+
+70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the
+fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The
+Bengal texts read pralaya. The Bombay reading is pranaya. The latter is
+also the reading that the commentator notices, but when he explains it to
+mean tadabhavah, i.e., the absence of joy and sorrow, I think, through
+the scribe's mistake, the l has been changed into the palatal n.
+Prabhavah is explained as aiswaryya. Saswata is eternal, i.e.,
+transcending the influence of acts.
+
+71. Thou art the adi of the ganas. By ganas is meant ganayante
+sankhyayante iti ganah, i.e., tattwah.
+
+72. The commentator explains this by saying that thou art the heavenly
+felicity which creatures earn by means of their righteous acts. Acts,
+again, are performed in course of Time whose divisions are caused by the
+Sun.
+
+73. It has been explained in previous Sections that by success in Yoga
+one may make oneself as subtile as possible or as gross as possible. One
+may also attain to the fruition of all desires, extending to the very
+creation of worlds upon worlds peopled with all kinds of creatures. That
+Yogins do not create is due to their respect for the Grandsire and their
+wish not to disturb the ordinary course of things.
+
+74. Satyasandhah is the Bengal reading. The Bombay reading is
+satrasatwah, meaning, as the commentator explains, satya-sankalpah.
+
+75. Vigraham is explained by the commentator as
+visishthanubhanbhava-rupam or nishkalam jnaptimatram.
+
+76. In verse 369 ante Upamanyu says that Krishna is to receive from
+Mahadeva sixteen and eight boons. The commentator, stretching the words
+has tried to explain them as signifying a total of eight, and eight i.e.,
+eight are to be obtained from Mahadeva, and eight from his divine spouse
+Uma. The language, however, is such that this meaning cannot be put upon
+it without doing violence to it.
+
+77. The commentator explains this as 'thou art the cleanser of all
+cleansing entities, i.e., it is in consequence of thee, Ganga and the
+others have received the power of cleansing other things and creatures.
+
+78. Adhyatma: that occupies the inner body. Adhibhuta: elements., prima,
+eyes, ears, etc.; Adhidaivata: sun, moon, etc. that control over the
+bhutas. Adhiloka--one occupying the lokas; Adhivijnana--one occupying the
+plane of consciousness; Adhiyajna--one conducting the sacrifices residing
+in the heart of the jivas.
+
+79. i.e., they attain to Emancipation when they behold thee in the
+firmament of their own hearts, or succeed in identifying their own souls
+with thee.
+
+80. The guha or cave in which Brahman is concealed is the heart of every
+living creature.
+
+81. The worlds or regions commonly enumerated are Bhu, Bhuva, Swa, Maha,
+Jana, Tapa, and Satya. The eight well-known forms of Mahadeva are Water,
+Fire, Hotri, Sun, Moon, Space, Earth and Wind. In his form of water he is
+called Bhava; in that of fire, he is called Rudra; in that of Hotri he is
+called Pasupati; in that of the Sun, he is called Isana, in that of the
+Moon, he is called Mahadeva; in that of Space, he is called Bhima; in
+that of Earth, he is called Sarva; and in that of wind, he is called
+Ugra. Compare the benediction in Kalidasa's Shakuntalam.
+
+82. The cave in which Mahadeva has been concealed is the cave of the
+Scriptures: probably, difficult texts.
+
+83. The sense is that these persons have not to make any extraordinary
+efforts for beholding thee. Their devotion is sufficient to induce thee
+to show thyself unto them.
+
+84. Devayana and Pitriyana are the two courses or paths by which the
+departed have to attain to their ends. Those going by the former reach
+the Sun; while those that go by the latter reach the Moon.
+
+85. The first is that which is according to the rites inculcated in the
+Srutis; second is according to the procedure laid down in the Smritis,
+and the third is the way or manner constituted by Dhyana or meditation.
+
+86. Vide Sankhya karika. With original Prakriti, the seven beginning with
+Mahat and Ahankara and numbering the five Tanmatras.
+
+87. Both the vernacular translators render the last verse most
+erroneously. K.P. Singha skips over every difficulty. In the Anusasana,
+this characteristic of his is more marked than in the Santi. The Burdwan
+translators very rarely skip over a verse, but they are very generally in
+the wrong. Nilakantha explains that Devesah is Brahma. The meaning,
+therefore, is that Tandi said unto me those secret names which Brahma had
+applied unto the high-souled one or Mahadeva. The Bengal reading Devesa,
+in the vocative, is incorrect.
+
+88. i.e., if recited, it destroys all fear or Rakshasas, for these either
+fly away at its sound or are even killed.
+
+89. i.e., it has the merit that is attached to either Meditation or Yoga.
+
+90. Both Sthira and Sthanu imply immutability or freedom from change.
+
+91. The commentator explains that Bhava is here used in the sense of that
+from which all things now and into which all things merge when the
+universal dissolution comes. Or, it may imply, mere existence, without
+reference, that is, to any attribute by which it is capable of being
+described or comprehended.
+
+92. i.e., Virat or vast or Infinite.
+
+93. The task of rendering these names is exceedingly difficult. In the
+original, many of these names are such that they are capable of more than
+one interpretation. The commentator often suggests more than one meaning.
+Each name would require a separate note for explaining all its bearings.
+Niyata is literally one who is observant of fasts and vows and who has
+restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic.
+Smasanu is either a crematorium, the place where dead creatures lie down,
+or, it may mean Varanasi, the sacred city of Siva, where creatures dying
+have not to take rebirth. Siva is both a resident of crematoria and of
+Varanasi.
+
+94. Or, the universe is displayed in thee.
+
+95. Probably, what is said here is that Mahadeva is the Pratyag Soul free
+from ignorance.
+
+96. By Niyama is meant purity both internal and external, contentedness,
+with whatever is got, penances, Vedic studies, meditation on the Deity,
+etc.
+
+97. Nidhi implies the largest number that can be named in Arithmetical
+notation. Hence, it implies, as the commentator correctly explains, the
+possessor of inexhaustible felicity and gladness.
+
+98. Sahasraksha is either Indra or possessor of innumerable eyes in
+consequence of Mahadeva's being identical with the universe. Visalaksha
+is one whose eyes are of vast power, because the Past and the Future are
+seen by them even as the Present. Soma implies either the Moon or the
+juice of the Soma i.e. the libations poured in the sacrificial fire. All
+righteous persons, again, become luminaries in the firmament. It is
+Mahadeva that makes them so i.e., he is the giver of glorious forms to
+those that deserve them.
+
+99. Many of these names require comments to be intelligible. Ketu is no
+plant but Hindu astronomers name the descending node of the Moon by that
+name. Hence Rahu is the ascending node of the Moon. Graha, is that which
+seizes; Grahapati is Mangala, so called for its malevolence, Varah is
+Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu
+mythology, Sukra is a male person, the preceptor of the Daityas and
+Asuras. Atri is Vudha or Mercury, represented as the sons of Atri.
+Atryahnamaskarta is Durvasas who was the son of Atri's wife, got by the
+lady through a boon of Mahadeva. Daksha's Sacrifice sought to fly away
+from Siva, but the latter pursued it and shot his arrow at it for
+destroying it downright.
+
+100. Suvarna-retas is explained by the commentator as follows: At first
+he created water and then cast his seed into it. That seed became a
+golden egg. It may also mean that Mahadeva is Agni or the deity of fire,
+for gold represents the seed of Agni.
+
+101. The sense is this: Jiva carries that seed of acts, i.e., Ignorance
+and Desire, with him. In consequence of this seed, Jiva travels from one
+world into another ceaselessly. This seed, therefore, is the conveyance
+or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called
+the rider, and the body is the car that bears the Soul on it.
+
+102. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty
+beings that wait upon Mahadeva. This make up the first hundred names. The
+commentator takes Avala and Gana together.
+
+103. Digvasas means nude. The Puranas say that for stupefying the wives
+of certain ascetics, Mahadeva became nude on one occasion. The real
+meaning, however, is that he is capable of covering and does actually
+cover even infinite space. In the sense of nude, the word means one that
+has empty space for his cover or vestments.
+
+104. The meaning is that with thee Knowledge is penance instead of actual
+physical austerities being so. This is only another way of saying that
+thou hast Jnanamayam Tapah.
+
+105. Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.
+
+106. Harikesa means one having the senses for one's rays, i.e., one who
+displays all objects before the soul through the doors of the senses. The
+meaning is that Mahadeva is he through whose puissance the mind succeeds
+in acquiring knowledge through the senses.
+
+107. Krishna is explained by the commentator thus. Krish is a word
+signifying Bhu or Existence. The letter n (the palatal one) signifies
+nivritti. Hence Krishna is anandatanmatra.
+
+108. Kaparddin is thus explained by the commentator Kam Jalam pivati iti
+kapah. So called because of the incident noted in the text, for the
+matted locks of Mahadeva had sucked up the river Ganga when it first fell
+from heaven. Then Rit means sovereignty or lordship. Riddah is one that
+gives sovereignty. Combining the two, the compound Kaparddin is formed.
+
+109. Nabhah means space which implies puissance. That Nabhah is the
+sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are
+vicious.
+
+110. The deities are said to move about during the day, while the Asuras
+and Rakshasas during the night. What is said, therefore, here is that
+thou art the deities and thou art their foes of the Daityas and others.
+
+111. Sound, only when manifested, becomes perceptible. When unmanifest
+and lying in the womb of eternal space, it is believed to have an
+existence. Unmanifest Brahman is frequently represented as anahatah
+savdah or unstruck sound.
+
+112. These four ways are as enumerated by commentator, Visva, Taijasa,
+Prajna, Sivadhyana.
+
+113. It may also mean that thou art he called Buddha who preached against
+all sacrifices.
+
+114. The commentator explains that Mahadeva's defeat at the hands of
+Krishna in the city of Vana was due to Mahadeva's kindness for Krishna,
+even as Krishna broke his own vow of never taking up arms in the battle
+of Kurukshetra, for honouring his worshipper Bhishma who had vowed that
+he would compel Krishna to take up arms.
+
+115. The sense is this: when the universal destruction cones and all
+becomes a mighty expanse of water, there appears a banian tree under
+whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.
+
+116. It may also mean that thou art he at whose approach all the Daitya
+troops fled in all directions.
+
+117. i.e., thou art Time itself. This is the implication.
+
+118. By these three names what is indicated is that Mahadeva is a
+householder, it Sanyasin and a forest-recluse. House-holders bear a tuft
+of hair on their heads, Sanyasins have bald heads, while forest recluses
+or Vanaprasthis have matted locks.
+
+119. The sense is that Brahman is felt by every one in the firmament of
+his own heart. Mahadeva, as identical with Brahman is displayed in the
+heart that is within the physical case. Hence, he may be said to take
+birth or appear in his effulgence within every one's body.
+
+120. Kalakatankatah is explained by the commentator as follows:--Kala is
+Yama. He is covered over with the illusion of the Supreme Deity. This all
+covering illusion, again, has the Supreme Deity for its cover. Thou art
+that Supreme Deity.
+
+121. Vibhaga and Sarvaga, the commentator explains, are used for
+indicating that thou art the universe as Vyashti and Samashti.
+
+122. Some editions read susaranab, meaning thou art he who well protects
+the universe.
+
+123. The golden mail being the illusion of the Supreme Deity in
+consequence of which the universe has become displayed.
+
+124. Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti.
+
+125. The commentator explains that Tarangavit, which is literally
+conversant with waves means one that is acquainted with the joys or
+pleasures that arise from the possession or enjoyment of worldly things,
+for such joys may truly be likened to waves which appear and disappear on
+the bosom of the sea or ocean of Eternity.
+
+126. The commentator explains that the binder of Asura chiefs refers to
+the Supreme Deity's form of Vishnu in which he had bound Vali, the chief
+of the Asuras. The plural form has reference to successive Kalpas.
+
+127. The sense is that thou art he that is well conversant with the
+ritual of sacrifices.
+
+128. Or, it may mean that thou art he that has no vestments, for no
+vestments can cover thy vast limbs.
+
+129. Those that uphold others are, for example, the elephants that stand
+at the different points of the compass, the snake Sesha, etc. What is
+said here is that thou art the best of all these or all such beings.
+
+130. The sense is that thou art Vishnu who is the foremost of the
+celestials and thou art Agni who is the lowest of the celestials; i.e.,
+thou art all the celestials.
+
+131. The body is as it were a pit into which the soul falls, determined
+by Desire and Ignorance.
+
+132. Vasu, the commentator explains, indicates the Wind, for it means
+that which establishes all things into itself.
+
+133. Nisachara is one acting through nisa, or Avidya, i.e., one who
+enjoys all objects, implying Jiva invested with Ignorance.
+
+134. The Soul can view the Soul or itself, if it can transcend the body
+with the aid of Yoga.
+
+135. The commentator explains that the first word means that thou art
+Hansa and that the second word means thou art Paramahansa.
+
+136. Varhaspatya is a word that is applied to a priest. The deities first
+got their priest for assisting them at their sacrifices. Human beings
+then got theirs. Those born after Vrihaspati are Vrihaspatyas.
+
+137. This word Nandivardhanah may also mean he that withdraws or takes
+away the joys previously conferred.
+
+138. The language of the Veda is divine. That of the scriptures is human.
+
+139. Literally, crown of the head.
+
+140. i.e., that succeeds in effecting his Emancipation.
+
+141. Mahanakha refers to the incarnation of Narasingha or the Man-lion
+assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada.
+Maharoman has reference to the form of the mighty or vast Boar that the
+Supreme Deity assumed for raising the submerged Earth on his tusks.
+
+142. Mahamuni may mean either one that is very mananasilah or one that is
+exceedingly taciturn.
+
+143. How the world has been likened to a tree has been explained in the
+Moksha sections of the Santi Parvan.
+
+144. This is explained in the sense of no one being able to enquire after
+Brahman unless he has a body, however subtile, with the necessary senses
+and understanding. It may also mean that the tree of the world furnishes
+evidence of the existence of the Supreme Deity.
+
+145. Both the vernacular translators have rendered many of these names
+most carelessly. The Burdwan translator takes Yaju as one name and
+Padabhuja as another. This is very absurd.
+
+146. These are the ten previously enumerated, beginning with residence in
+the mother's womb and ending with death as the tenth, with heaven the
+eleventh and Emancipation the twelfth.
+
+147. It should be remembered that Kali which is either the age of
+sinfulness or the presiding deity of that age and, therefore, a
+malevolent one, is highly propitious to Emancipation. The world being
+generally sinful, those who succeed in living righteously in this age or
+under the sway of this malevolent deity, very quickly attain to heaven if
+heaven be their object, or Emancipation if they strive for Emancipation.
+
+148. Implying that thou assumest the form of the constellation called the
+Great Bear, and moving onward in space causest the lapse of Time. This
+constellation, in Hindu astronomy, is known by the name of Sisumara
+because of its resemblance with the form of a tortoise.
+
+149. The word bhashma, meaning ashes, literally signifies anything that
+dispels, tears off all bonds, and cures every disease. Ashes are used by
+Sanyasins for rubbing their bodies as a mark of their having consumed
+every sin and cut off every bond and freed themselves from all diseases.
+
+150. Mahadeva gave a quantity of ashes to his devotees for protecting
+them from sin.
+
+151. Vide the story of Mankanaka. The Rishi of that name, beholding
+vegetable juice issuing from his body, began to dance in joy. The whole
+universe, overpowered by a sympathetic influence, began to dance with
+him. At this, for protecting the universe, Mahadeva showed himself to
+Mankanaka and, pressing his fingers, brought out a quantity of ashes,
+thus showing that his body was made of ashes.
+
+152. Anukari literally means an accessory. In the form of Vishnu or
+Krishna, the Supreme Deity addrest himself to aid Arjuna in slaying
+Bhishma.
+
+153. As Krishna the friend of Arjuna.
+
+154. In the Pauranik myth, the Earth is described as being supported in
+empty space by a mighty snake called Sesha. Mahadeva is that Sesha,
+otherwise called Ananta.
+
+155. i.e., Mahavishnu, from whose navel arose the primeval lotus within
+which was born Brahma.
+
+156. The Bombay text has a misprint. It reads Punya-chanchu for
+Punya-chunchu. In printing the commentary also, the well-known
+grammatical Sutra vrittanschanchu etc. The Burdwan translator repeats the
+misprint in his rendering. K. P. Singha avoids it.
+
+157. The word Kurukshetra or its abbreviation Kuru means the field or
+department of action. It means also the actual field, so called, on which
+king Kuru performed his penances, and which is so sacred that its very
+dust cleanses a person of all sins.
+
+158. The commentator explains that Siddharthah means Siddhantah, and that
+the following compound is its adjective.
+
+159. Literally, the Soul of real existence.
+
+160. People eat off plates of silver or gold or of other metals. Mahadeva
+has for his plate Kala or destroyer of the universe. Both the vernacular
+translators have erred in rendering this word. K. P. Singha takes the
+compound as really consisting of two names, etc.
+
+161. The sense is that Mahadeva is the foremost of Sadhakas or
+worshippers engaged in acquiring a particular object, for he has
+emaciated or reduced to nothingness all his foes in the form of all
+passions good and evil. Prakarshena tanukritah arayah kamadayo yena sah.
+
+162. Narah is thus explained by the commentator.
+
+163. The commentator explains that he who is called Suparvan in heaven is
+otherwise called Mahan.
+
+164. Sarva-sahana-samarthya pradah as the commentator explains. Hence, it
+means that Mahadeva is he who makes creatures competent to bear all
+things, i.e. all griefs and all joys, as also the influence all physical
+objects that is quietly borne without life being destroyed.
+
+165. The etymology of Hara is thus explained by the commentator; Hanti
+iti ha sulah; tam rati or adatte. This is very fanciful.
+
+166. The sense is this: a nipana is a shallow pond or ditch where cattle
+drink. The very oceans are the nipanas or Mahadeva.
+
+167. The commentator thinks that this has reference to the incarnation of
+Trivikrama i.e., the dwarf suddenly expanding his form till with two
+steps he covered Heaven and Earth and demanded space for his third step.
+
+168. i.e., thou art possessed of Yoga knowledge.
+
+169. The two together form one name.
+
+170. These are Vija, Sakti, and Kilakani. A kakud is a hump or elevated
+place in the body.
+
+171. The thin bamboo rod in the hand of the Brahmana is mightier than the
+thunderbolt of Indra. The thunder scorches all existing objects upon
+which it falls. The Brahmana's rod (which symbolizes the Brahmana's might
+in the form of his curse) blasts even unborn generations. The might of
+the rod is derived from Mahadeva.
+
+172. Sayambhuvah Tigmatejah is one name. The commentator explains that
+Brahman could not look at Mahadeva; hence this reference to his prowess.
+
+173. Brahma, after his birth within the primeval lotus, became desirous
+of seeing the end of the stalk of that lotus. He went on and on, without
+succeeding to find what he sought. The meaning of the word, therefore, by
+implication is that Mahadeva is infinite.
+
+174. Once Brahma asked Surabhi to bear evidence before Vishnu to the
+statement that Brahma has seen the foremost part of Siva. Surabhi having
+given false evidence out of fear for Brahma was cursed by Siva that her
+offspring will eat unholy substances.
+
+175. Uma is another name for Brahmavidya.
+
+176. Falling from the celestial regions, the river Ganga was held by
+Mahadeva on his head, among his matted locks. At the earnest
+solicitations of King Bhagiratha he gave her out so that flowing along
+the surface of the Earth she met the ocean, first passing over the spot
+where the ashes of Bhagiratha's ancestors, the sixty thousand sons of
+king Sagara of the solar race, lay.
+
+177. This form is called Hara-Gauri, as explained before.
+
+178. Some texts read Pritatma, implying one of contented soul. The
+reading noticed by the commentator is Pitatma, meaning gold-complexioned.
+The Burdwan translator takes Pritatma as one name. This is not correct.
+
+179. Mahadeva is represented as possessed of five heads, four on four
+sides and one above.
+
+180. Amritogovrisherwarah is one name.
+
+181. These are names for different portions of time.
+
+182. The Srutis declare that Fire is his head, the Sun and the Moon are
+his eyes, etc.
+
+183. Mahadeva has an image in the country of the Kalingas that is called
+Vyaghreswara.
+
+184. Kantah is thus explained. Kasya Sukhasya antah sima.
+
+185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah
+is bhagvat. The sense is that unless one becomes conversant with all the
+modes of worshipping Bhava, i.e., in thought, word and deed, and unless
+one has special good luck, one cannot have such devotion to Bhava.
+
+186. There are numerous instances of the gods having become alarmed at
+the penances of men and done their best to nullify those penances by
+despatching celestial nymphs for attracting them of carnal pleasures.
+
+187. I expand this verse a little for bringing out the sense clearly.
+
+188. The subject propounded by Yudhishthira is this: marriage is always
+spoken of as a union of the sexes for practising all religious duties
+together. The king asks, how can this be. Marriage, as seems to him, is a
+union sought for pleasure. If it be said that the two individuals married
+together are married for practising religious duties jointly, such
+practice is suspended by death. Persons act differently and attain to
+different ends. There is, therefore, no prospect of a reunion after
+death. When, again, one of them dies, the joint practice of duties can no
+longer take place. The other objections, urged by Yudhishthira, to the
+theory of marriage being a union of the sexes for only practising
+religious duties jointly, are plain.
+
+189. The sense is that if after returning from thy journey to that region
+thou claimest thy bride, thou mayst obtain her from me. Thy journey will
+be a sort of trial or test to which I mean to put thee.
+
+190. Kala-ratri is the Night that precedes the universal dissolution.
+
+191. The commentator thinks that uttaram means the sacred north.
+
+192. Tirtha means here a Ghat, i.e., an easy descent from the bank for
+access to the water.
+
+193. Pradhanatah is explained by the commentator to mean with foremost of
+Vedic mantras.
+
+194. Mandakini is that part of the river Ganga which flows through
+Kailasa, while Nalini is a celebrated lake owned by the king of the
+Yakshas, so called because of the lotuses which occur there in plenty.
+
+195. Divya is excellent Gandharva, meaning music and dance.
+
+196. A woman is said to destroy a family by staining it with her
+unchastity.
+
+197. Both the vernacular translators have totally misunderstood the
+second line. Asyatam is explained by the commentator as tushnim
+sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from
+ruchi or like. What the Rishi says is Asyet I do not yearn after thy
+company, for I do not like thee. Of course, if, after staying with thee
+for some time, I begin to like thee, I may then feel a yearning for thee!
+
+198. Utsaditah is explained by the commentator to mean chalitah. Here,
+however, I think it does not mean so.
+
+199. 'The last words may also mean--'Go to thy own bed and rest by
+thyself!'
+
+200. The commentator takes the words kimivottaram bhavet to imply what
+will be better for me? Shall I adhere to Vadanya's daughter or shall I
+take this girl? I think this is rather far-fetched.
+
+201. By Sakti is implied kamadidamanasamarthyam and by dhriti
+purvapraptasya atyagah. The last half of the last line of verse 25 is
+rendered erroneously by both the vernacular translators. Adhering to the
+commentator's explanation, they add their own interpretation which is
+different. This sort of jumble is very peculiar.
+
+202. Linga means signs or indications. A Lingin is one that bears signs
+and indications. Brahmanam (in both places) means one conversant with
+Brahman. The first, that is, Lingin implies either a Brahmacharin or a
+Sanyasin that always bears the marks of his order. An Alingin is one that
+is divested of such marks. Yudhishthira's question is, who, amongst
+these, should be considered worthy of gifts?
+
+203. The sense is that with respect to acts having reference to only the
+Pitris the conduct and competence of Brahmanas should be examined.
+
+204. The commentator explains that five persons are mentioned in the
+question of Yudhishthira, K. P. Singha omits one. The Burdwan translator
+repeats the words of the original without any explanation. I take
+sambandhi to mean relatives by marriage. To this day, in all India,
+people make gifts or presents unto sons-in-law, etc.
+
+205. The sense is that no sin can touch a Brahmana who observes these
+three acts. These three acts are efficacious in washing away all sins.
+The commentator points out that by this the attributes of birth and
+knowledge are referred to.
+
+206. By good conduct is implied modesty and candour.
+
+207. Anekantam is explained by the commentator as Anekaphalakaram, i.e.,
+of diverse kinds of fruits. The fruits attainable by a correct discharge
+of duties are of diverse kinds, because the objects of those duties,
+called Palms are of various kinds.
+
+208. Verse 22 contains 4 substantives in the genitive plural. All those
+are connected with vishtham in the previous verse. The commentator points
+out this clearly. Those living in the outskirts of towns and villages are
+tanners and other low castes. They who publish the acts and omissions of
+others are regarded as very vile persons, equivalent to such low caste
+men mentioned above. It is difficult to differ from the commentator, but
+it seems that genitives in the verse as are used for datives, in which
+case the meaning would be that they who give unto such persons shall also
+sink into hell. The Burdwan translator gives a ridiculous version of
+verse 22.
+
+209. The Bengal reading Brahmacharyya is better than the Bombay reading
+of that word in the accusative. Bhishma apparently gives two answers.
+These however involve three. By maryyada is meant boundaries or limits.
+The duties of men have known bounds. To transgress those bounds would be
+to transgress duty. The highest indication of Righteousness is samah or
+absence of desire for all worldly objects; hence Renunciation.
+
+210. i.e., by making gifts unto even a single such Brahmana, one rescues
+all the ancestors and descendants of one's race.
+
+211. One makes gifts unto the deities, the Pitris, and unto human beings.
+There is a time for each kind of gift. If made untimely, the gift,
+instead of producing any merit, becomes entirely futile, if not sinful.
+Untimely gifts are appropriated by Rakshasas. Even food that is taken
+untimely, does not strengthen the body but goes to nourish the Rakshasas
+and other evil beings.
+
+212. i.e., any food, a portion of which has been eaten by any of these
+persons, is unworthy of being given away. If given, it is appropriated by
+Rakshasas. One incompetent to utter Om is, of course, a Sudra.
+
+213. The speaker, by first mentioning who are unworthy, means to point
+out those that are worthy.
+
+214. Apasmara is a peculiar kind of epilepsy in which the victim always
+thinks that he is pursued by some monster who is before his eyes. When
+epilepsy is accompanied by some delusion of the sensorium, it comes to be
+called by Hindu physicians as Apasmara.
+
+215. An Agrani or Agradani is that Brahmana unto whom the food and other
+offerings to the Preta in the first Sraddha are given away. Such a person
+is regarded as fallen.
+
+216. When corpses are taken to crematoria, certain rites have to be
+performed upon them before they can be consumed. Those Brahmanas that
+assist at the performance of those rites are regarded as fallen.
+
+217. Sometimes the father of a daughter bestows her upon a bridegroom
+under the contract that the son born of that daughter by her husband
+should be the son of the daughter's father. Such a son, who is
+dissociated from the race of his own father, is called a Putrika-putra.
+
+218. Anugraham is that merit in consequence of which faults become
+neutralised and the stained person may come to be regarded as deserving.
+
+219. As Drona, Aswatthaman, Kripa, Rama and others.
+
+220. Uditastamita means one who having earned wealth spends it all in
+gifts. Astamitodita is one who though poor at first succeed in earning
+wealth afterwards; i.e., one who having become rich, keeps that wealth
+for spending it on good purposes.
+
+221. Upon the completion of a Sraddha, the Brahmana who is officiating at
+it should utter the words yukta which means well-applied. Certain other
+words such as Swadha, etc., have to be uttered. The meaning is that the
+Brahmana who assists the performer of the Sraddha by reciting the Mantras
+should, upon completion, say unto the performer that the Sraddha is
+well-performed. As the custom is, these words are still uttered by every
+Brahmana officiating at Sraddhas.
+
+222. K. P. Singha wrongly renders the word somakshayah as equivalent to
+somarasah.
+
+223. Upon the conclusion of a Sraddha or other rites, the Brahmana who
+officiates at it, addresses certain other Brahmanas that are invited on
+the occasion and says,--Do you say Punyaham--The Brahmana addressed
+say,--Om, let it be Punyaham!--By Punyaham is meant sacred day.
+
+224. The fact is, the slaughter of animals in a sacrifice leads to no sin
+but if slaughtered for nothing (i.e., for purposes of food only), such
+slaughter leads to sin.
+
+225. One is said to become impure when a birth or a death occurs among
+one's cognates of near degree. The period of impurity varies from one day
+to ten days in case of Brahmanas. Other periods have been prescribed for
+the other orders. During the period of impurity one cannot perform one's
+daily acts of worship, etc.
+
+226. In this country, to this day, there are many persons that go about
+begging, stating that they desire to go to Banaras or other places of the
+kind. Sometimes alms are sought on the ground of enabling the seeker to
+invest his son with the sacred thread or perform his father's Sraddha,
+etc. The Rishi declares such practices to be sinful.
+
+227. Literally that are afraid of thieves and others. The sense, of
+course, is that have suffered at the hands of thieves and others and are
+still trembling with fear.
+
+228. The two exceptions have been much animadverted upon by unthinking
+persons. I have shown that according to the code of morality, that is in
+vogue among people whose Christianity and civilisation are
+unquestionable, a lie may sometimes be honourable. However casuists may
+argue, the world is agreed that a lie for saving life and even property
+under certain circumstances, and for screening the honour of a confiding
+woman, is not inexcusable. The goldsmith's son who died with a lie on his
+lips for saving the Prince Chevalier did a meritorious act. The owner
+also who hides his property from robbers, cannot be regarded as acting
+dishonourably.
+
+229. By selling the Vedas is meant the charging of fees for teaching
+them. As regards the Vedas, the injunction in the scriptures is to commit
+them to memory and impart them from mouth to mouth. Hence to reduce them
+into writing was regarded as a transgression.
+
+230. In this country to this day, the act of marrying a helpless person
+with a good girl by paying all the expenses of the marriage, is regarded
+as an act of righteousness. Of course, the man that is so married is also
+given sufficient property for enabling him to maintain himself and his
+wife.
+
+231. Articles needed in marriages are, of course, girls and ornaments.
+
+232. Vapra has various meanings. I think, it means here a field. Large
+waste lands often require to be enclosed with ditches and causeways.
+Unless so reclaimed, they cannot be fit for cultivation.
+
+233. The river Chenab in the Punjab was known in former times by the name
+of Chandrabhaga. So the river Jhelum was known by the name of Vitasta.
+
+234. The sense is that one proceeds to the region of the Apsaras and
+becomes an object of respect there.
+
+235. i.e., one acquires sovereignty.
+
+236. It is difficult to understand the connection of the second line of
+verse 31. It does not mean enters the eternal region called Andhaka that
+rests on nothing. Human sacrifices were performed sometimes in former
+days.
+
+237. Nyastani has Gangayam understood after it.
+
+238. The deities are supported by the offerings made in sacrifices. These
+offerings consist of the productions of the Earth and the butter produced
+by the cow. The deities, therefore, are said to be chiefly supported by
+the Earth and the Cow. The Asuras, by afflicting the Earth and killing
+kine, used to weaken the deities.
+
+239. The river Ganga has three courses. On Earth it is called Bhagirathi
+or Ganga; in heaven it is called Mandakini; and in the nether regions it
+is known by the name of Bhogabati.
+
+240. Devesh is lit. the lord of the deities; but here it means the King
+or Emperor.
+
+241. Aranyaih is explained by the commentator as implying courses of
+conduct leading to Brahmaloka.
+
+242. The story referred to is this: King Sagara of the solar (?) race had
+sixty thousand sons, all of whom were reduced to ashes by the curse of
+Kapila. Afterwards Bhagiratha, a prince of the same race, brought down
+Ganga from heaven for their redemption.
+
+243. Identical with the universe because capable of conferring the
+fruition of every wish. Vrihati--literally, large or vast, is explained
+by the commentator as implying foremost or superior.
+
+244. Madhumatim is explained as conferring the fruits of all good actions.
+
+245. Viswam avanti iti. Here the absence of num is arsha.
+
+246. Bhuvanasya is swargasya.
+
+247. The construction of this verse is not difficult though the order of
+the words is a little involved. Both the vernacular translators have
+misunderstood it completely.
+
+248. Kurute may mean also makes. The sense is that the Brahmana grants to
+others whatever objects are desired by them. In his own case also, he
+creates those objects that he himself desires. His puissance is great and
+it is through his kindness that others get what they wish or seek.
+
+249. Ekaramah is one who sports with one's own self, i.e., who is not
+dependant on others for his joy or happiness; one who has understood the
+soul.
+
+250. Dasatirdasa is ten times hundred or one thousand Dasati, like
+Saptati, Navati, etc., means ten times ten. Both the Vernacular
+translators have erred in rendering the word.
+
+251. Teshu (Brahmaneshu) Vahumanaprah (san) kan namsvasi--this is the
+Grammar, as explained by the commentator.
+
+252. Yajanti with reference to truth and righteousness means worship, and
+with reference to land kine means give away.
+
+253. Pigeons pick up scattered grains and never store for the morrow. In
+the Sila and other vows, the picking up of scattered and cast off grains
+from the field after the crops have been taken away by the owners, is
+recommended as the means of filling the stomach.
+
+254. The aggregate of three is Righteousness, Wealth, and Pleasure.
+Persons who, in all the acts they do, keep an eye upon these three, are
+said to have their aggregate of three existing in all their acts.
+
+255. Some texts read vriddhan for Ishtan. If the former reading be
+adopted, the meaning would be that kings should worship all aged
+Brahmanas possessed of Vedic lore.
+
+256. Though really conversant with all duties, and of righteous
+behaviour, the Brahmanas, nevertheless, for concealing their real natures
+or for protecting the world, are seen to be employed in diverse kinds of
+occupations.
+
+257. The argument, therefore, is that anything given to the Brahmana to
+eat and that is eaten by him apparently, is really eaten by these deities.
+
+258. Bhutatmanah is explained by the commentator as Bhuta
+praptahvasikritahatma yaih.
+
+259. The second line of verse 18 is a crux. The commentator explains that
+prakshipya means dattwa; Kun is the Earth. Van is diptim ukrvan,
+ubhaya-loke iti seshah. Para- [This footnote appears to have been
+truncated, as the last line begins with a hyphenated word.--JBH.]
+
+260. The dark spots on the Moon were due to the curse of Daksha. The
+waters of the Ocean became saltish owing to the curse of a Rishi.
+
+261. The sense is that one becomes a Brahmana by birth alone, without the
+aid of those purificatory rites that have been laid down in the
+scriptures. When food is cooked, none else than a Brahmana is entitled in
+the first portion thereof.
+
+262. The commentator thinks that saudram karma has especial reference to
+the service of others. Hence what is interdicted for the Brahmanas is the
+service of others.
+
+263. In this country to this day, when food is prepared in view of guests
+invited to a house, no portion of such food can be offered to any one
+before it is dedicated to the deities and placed before those for whom it
+is intended. An exception, however, is made for children. What is stated
+here is that a good Brahmana can take the precedence of even children in
+the matter of such food.
+
+264. What is stated here is that those Brahmanas that do not accept gifts
+are very superior. Their energy and might are great. Bhishma directs
+Yudhishthira to be always careful of how he would treat such superior
+Brahmanas. After rakshyam, the words swakulam are understood. The Burdwan
+translator misunderstands the second line of the verse.
+
+265. The construction is Etat Brahmana-mukhat sastram, yat srutwaiha
+pravartate, prithivyam etc, etc. Both the vernacular translators have
+misunderstood the verse.
+
+266. Etat karanam seems to refer to Brahamana-mukhat sastram. The sense
+seems to be that in the encounter between the deities and the Asuras the
+power of the Brahmanas was abundantly proved, for Sukra aided the Asuras
+with his Mantras and incantations, while Vrihaspati and others aided the
+deities by the same means.
+
+267. In some of the Bengal texts for Bhumiretau the reading Bhumireto
+occurs. The fact is, the latter is a misprint or a mere clerical error.
+The etau has reference to the two mentioned in the second line. The
+Burdwan translator actually takes Bhumireto as a correct reading and
+makes nonsense of the verse.
+
+268. I expand this verse. After kriya bhavati patratwam is understood.
+Kriya includes the diverse objects for which persons solicit alms or
+gifts. Upansuvratam is maunam parivrajyam.
+
+269. It is said that food or other things, when given to an undeserving
+person, feels grief. What Yudhishthira asks is who the proper person is
+unto whom gifts may be made.
+
+270. All these acts should be performed with purity of intention and
+according to the ordinances of the scriptures. For example, sacrifices
+should not be performed with vanity or pride. The Vedas should not be
+studied without faith. Children should not be procreated from lust, etc.
+
+271. Such words are unseizable and unintelligible for their depth of
+meaning. Women are equally unseizable and unintelligible.
+
+272. The sense is this: women agitate the hearts of those that treat them
+with respect as of those that treat them with disdain. The commentator
+explains that Pujitah dhikkritahva tulyavat vikaram janayati.
+
+273. All living creatures are virtuous, for they are capable of
+progressing towards godship by their own acts.
+
+274. Pura has little force here, implying 'first'. In the first place,
+know that I have come to thee,
+
+275. Ladies spoke in Prakrita and not in Sanskrit. The latter is refined,
+the former is unrefined. Hence Indra's surprise at hearing Sanskrit words
+from the lady's lips.
+
+276. The adana ceremony was a rite in course of which friends and kinsmen
+had to make presents unto the person performing the ceremony. The
+investiture with the sacred-thread, marriage, the rite performed in the
+sixth and the ninth month of pregnancy, are all ceremonies of this kind.
+
+277. It would be curious to see how the commentator Nilakantha seeks to
+include within these five the eight forms of marriage mentioned by Manu.
+The fact is, such parts of the Mahabharata are unquestionably more
+ancient than Manu. The mention of Manu is either an instance of
+interpolation or there must have been an older Manu upon whose work the
+Manu we know has been based. The Asura and the Rakshasa forms are
+unequivocally condemned. Yet the commentator seeks to make out that the
+Rakshasa form is open to the Kshatriyas. The fact is, the Rakshasa was
+sometimes called the Paisacha. The distinction between those two forms
+was certainly of later origin.
+
+278. Thus, there was no difference, in status, in ancient times, between
+children born of a Brahmana, a Kshatriya or a Vaisya mother. The
+difference of status was of later origin.
+
+279. Nagnika is said to be one who wears a single piece of cloth. A girl
+in whom the signs of puberty have not appeared does not require more than
+a single piece of cloth to cover her. The mention of Nagnika, the
+commentator thinks, is due to an interdiction about wedding a girl of
+even ten years in whom signs of puberty have appeared.
+
+280. When a father happens to have an only daughter, he frequently
+bestows her in marriage upon some eligible youth on the understanding
+that the son born of her shall be the son, for purposes of both Sraddha
+rites and inheritance, not of the husband begetting him but of the girl's
+father. Such a contract would be valid whether expressed or not at the
+time of marriage. The mere wish of the girl's father, unexpressed at the
+time of marriage, would convert the son into a son not of the father who
+begets him but of the father of the girl herself. A daughter reserved for
+such a purpose is said to be a putrikadharmini or 'invested with the
+character of a son.' To wed such a girl was not honourable. It was in
+effect an abandonment of the fruits of marriage. Even if dead at the time
+of marriage, still if the father had, while living, cherished such a
+wish, that would convert the girl into a putrikadharmini. The repugnance
+to wedding girls without father and brothers exists to this day.
+
+281. For understanding the meanings of Sapinda and Sagotra see any work
+on Hindu law civil or canonical.
+
+282. These verses are exceedingly terse. The commentator explains that
+what is intended is that under the third and fourth circumstances the
+giver of the girl incurs no sin; under the second, the bestower of the
+girl (upon a person other than he unto whom a promise had been made)
+incurs fault. The status of wife, however, cannot attach simply in
+consequence of the promise to bestow upon the promiser of the dower. The
+relationship of husband and wife arises from actual wedding. For all
+that, when the kinsmen meet and say, with due rites, 'This girl is this
+one's wife,' the marriage becomes complete. Only the giver incurs sin by
+not giving her to the promised person.
+
+283. Hence, having promised to wed such a one, she is at liberty to give
+him over and wed another whom she likes.
+
+284. In consequence of that boon no one incurs sin by retracting promises
+of bestowing daughters upon others in view of more eligible husbands.
+
+285. Hence, no one should bestow his daughter upon a person that is not
+eligible, for the offspring of such marriage can never be good and such a
+marriage can never make the daughter's sire or kinsmen happy.
+
+286. One of the most important rites of marriage is the ceremony of
+circumambulation. The girl is now borne around the bride-groom by her
+kinsmen. Formerly, she used to walk herself. All gifts, again, are made
+with water. The fact is, when a thing is given away, the giver, uttering
+the formula, sprinkles a drop of water upon it with a blade of Kusa grass.
+
+287. Hence, what Savitri did at the bidding of her sire could not be
+against the course of duty or morality. The Burdwan translator has
+misunderstood the second line of this verse, while K.P. Singha has
+quietly dropped it.
+
+288. Dharmasya refers to the true or correct or eternal Aryan usage,
+Pradanam is khandanam, from da, to cut The sense is that the grant of
+liberty to women is an Asura practice.
+
+289. Hence, no one should wed, led by desire alone. Nor should the maiden
+be permitted to choose for herself. She may be guided in her choice by
+improper considerations connected with only carnal pleasure.
+
+290. The property is divided into five parts, two of which are taken by
+the daughter under such circumstances and three by the son.
+
+291. I expand the verse for making it intelligible, by setting forth the
+reasons urged by Hindu lawyers and noticed by the commentator.
+
+292. Valatah vasyam implies only those whose consent is obtained by
+force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna
+abducting Subhadra, are excluded from this denunciation.
+
+293. The maiden may herself accept ornaments. That would not convert the
+transaction into a sale.
+
+294. Swalpa-kaupinah literally is covered with a small piece of cloth,
+hence, capable of being easily seduced.
+
+295. i.e., he should not acquire for storing. He may acquire to spend in
+sacrifices and gifts or for maintaining himself and his family.
+
+296. i.e., if the Brahmana, led by affection for any other wife,
+disregards the wife belonging to his own order and shows preference for
+those of the other orders, he then incurs the liability of being regarded
+as a Chandala that has come to be numbered among Brahmanas.
+
+297. The sense of this verse seems to be this: If a Brahmana takes in
+succession three spouses all belonging to his own order, the son born of
+his first wife shall take the share that is allotted to the eldest; that
+born of the second wife shall take a share next in value; and that born
+of the youngest wife shall take the share allotted to the youngest. After
+such especial shares are taken, the residue of the property is to be
+distributed unto equal shares each of which shall be taken by each of the
+children. If this interpretation be correct, it would appear that the
+contention waged some years ago in Bengal, that the scriptures do not
+allow a person the liberty of taking more than one spouse from his own
+order, falls to the ground. Upon other grounds also, that contention was
+absurd, for Kshatriya kings often took more than one Kshatriya spouse.
+
+298. i.e., each order was created for performing sacrifices. The Sudra is
+competent to perform sacrifice. Only his sacrifice should be by serving
+the three other orders.
+
+299. For them there is no investiture with the sacred-thread.
+
+300. Broken earthenpots are always cast off. They are some times utilised
+by persons of the lower orders.
+
+301. The second line is exceedingly terse. The sense seems to be this:
+one who is of low birth must remain low in disposition. Absolute goodness
+may arise in his heart, but it disappears immediately without producing
+any effect whatsoever. The study of the scriptures, therefore, cannot
+raise such a person. On the other hand, the goodness which according to
+its measure has ordained for one (1) the status of humanity and (2) the
+rank in that status, is seen to manifest itself in his act.
+
+302. The son begotten upon a maiden by one who does not become her
+husband, and born after her marriage, is regarded as belonging not to the
+begetter but to the husband.
+
+303. Such a son becomes the property of the mother's husband and not of
+his begetter. If however, the begetter expresses a wish to have him and
+rear him, he should be regarded as the begetter's. The principle upon
+which he becomes the child of the mother's husband is that the begetter
+conceals himself and never wishes to have him.
+
+304. The objects of Yudhishthira's question will appear clearly from the
+answer given to it by Bhishma.
+
+305. There is no fault in kine, etc., and kine are like fire etc. The
+Hindu idea is that kine are cleansing or sanctifying. The Rishis
+discovered that the magnetism of the cow is something that is possessed
+of extraordinary virtues. Give the same kind of food to a cow and a
+horse. The horse-dung emits an unhealthy stench, while the cowdung is an
+efficacious disinfectant. Western science has not yet turned its
+attention to the subject, but there can be little doubt that the urine
+and dung of the cow possess untold virtues.
+
+306. Saptopadam mitram means that by speaking only seven words or walking
+only seven steps together, two persons, if they be good, become friends.
+
+307. Vajrasuchyagram may also mean furnished with an end like that of the
+needle with which diamonds and other hard gems are bored through.
+
+308. The ever-changing beautiful masses of afternoon or evening clouds,
+presenting diverse kinds of forms almost every minute, are regarded as
+the abodes or mansions of the Gandharvas.
+
+309. Some of these trees and creepers are identifiable. Sahakara is
+Mangifera Indica, Linn. Ketaka is a variety of Pandanus Odoratissimus,
+Linn. Uddalaka is otherwise called Vahuvara and sometimes Selu. It is the
+Cordia Myxa, Linn. It may be a misreading for Uddanaka, which is the
+well-known Cirisha or the Mimosa Sirisca of Roxburgh. Dhava is Conocarpus
+latifolia, Roxb. Asoka is Saraca Indica, Linn., syn, Jonesia Asoka, Roxb.
+Kunda is Jasminum pubescens, Linn. Atimukta is otherwise called Madhavi.
+It is Gaertinera racemosa, Roxb. Champaka is Michelia Champaca, Linn.
+Tilaka sometimes stands for Lodhra, i.e., Symplocos racemosa, Roxb. The
+word is sometimes used for the Aswattha or Ficus religiosa, Linn. Bhavya
+is Dillenia Indica, Linn. Panasa is Artocarpus integrifolia, Linn. The
+Indian Jack-tree. Vyanjula stands for the Asoka, also Vetasa (Indian
+cane), and also for Vakula, i.e., Mimusops Elengi, Linn. Karnikara is
+Pterospermum accrifolium, Linn. Cyam#a is sometimes used for the Pilu,
+i.e., Salvadora Persica, Linn. Varanapushpa or Nagapushpa or Punnaga is
+Colophyllum inophyllum, Linn. Astapadika or padika is otherwise called
+Bhardravalli. It is the Vallaris dichotoma, Wall., Syn., Echites
+dichotoma, Roxb.
+
+310. Bhringaraja is the Lanius Malabaricus. Kokila is the well-known
+Indian Koel or cuckoo. Catapatra is the wood-pecker. Koyashtika is the
+Lapwing. Kukkubhas are wild-cocks (Phasinus gallus). Datyuhas are a
+variety of Chatakas or Gallinules. Their cry resembles the words
+(phatikjal). Jivajivaka is a species of partridges. Chakora is the Greek
+partridge. Sarasa is the Indian crane. Chakravaka is the Brahmini duck or
+goose.
+
+311. In verse 39 and 40 for asmi and tapacchaitat read asi and tapasaccha.
+
+312. The Grandsire spoke of somebody becoming a Kshatriya in Bhrigu's
+race, and referred to the incident as the result of a stain that would be
+communicated to that race from Kusika's. This is the full allusion.
+
+313. The sense seems to be that Kusika wishes to know what person of
+Bhrigu's race will confer this high benefit upon his race.
+
+314. By ancestors to the seventh degree also descendants to the same
+degree are meant.
+
+315. Heaven and Hell are places of only enjoyment and endurance. There
+can be no acts there leading to merit or demerit. This world is the only
+place which is called the field of acts.
+
+316. Vrikshas are large or small trees generally. Gulma is a shrub, or
+bushy plant. Lata is a creeper, which cannot grow without a support.
+Talli is of the same variety, with this difference, perhaps, that its
+stems are more tree-like than those of creepers. Twaksara is the bamboo.
+Trina includes all kinds of grass.
+
+317. The commentator explains that the drift of Yudhishthira's query is
+this: the giver and the receiver do not meet in the next world. How then
+can an object given away return or find its way back to the giver in the
+next world or next life?
+
+318. Abhimanat is differently understood by the commentator.
+
+319. Yuktaih is the better reading, although muktaih may not be
+erroneous. Yuktain is charaih; while muktath is 'men charged with a
+commission to do a thing'.
+
+320. This sacrifice is the sacrifices of gifts. 'Spreading out a
+sacrifice' means 'spreading out the articles and placing them in proper
+order in view of the sacrifice.' 'Dadatah vartotam' means datustaya
+saryanastu.
+
+321. The sense is this: gifts made to such superior Brahmanas serve to
+free a person from the debts which he owes to the deities. The 'water of
+gifts' means the water that the giver sprinkles, with a blade of Kusa
+grass, over the article given away, saying, 'I give this away'. In the
+sacrifice constituted by gifts, such water is like the dedication of
+offerings to the Pitris. A knowledge of the ritual of sacrifice is needed
+to understand and appreciate the figures employed in such verses.
+
+322. Some texts read tathabham, meaning abhayam or fearlessness is from
+them--Tathobhayam (which I adopt) is that both, Heaven and Hell become
+one's through them if gratified, they bestow Heaven; if angry, they hurl
+into Hell.
+
+323. Yachyam is yachanarupamkarma, Anisasya is daridrasya. Abhiharam is
+tirashkaram. Yachanti bhutani means those who beg or solicit. In the
+Santi Parva, Bhishma in one place directs beggars to be driven away from
+towns and cities as annoyers of respectable people. This, however,
+applies to professional beggars, and not persons in real distress.
+
+324. Antarvedyan is within the platform; and Anrisamsyatah is vahirvedyan
+or outside the platform.
+
+325. Sacrifices are a means of giving away unto the Brahmanas.
+
+326. Weeping women means women of destitute condition and, therefore,
+unable to pay.
+
+327. The first word in the first line is not kshatam but kritam.
+
+328. The Commentator explains that because giver by one that is dear or
+given to one that is dear, therefore is she called Priyadatta.
+
+329. This is evidently a crux. Prasamsanti means generally praise. Here
+it means reproach or censure. The second line may also mean, his enemies
+dare not attack his kingdom.
+
+330. This is the utterance or declaration of the earth herself.
+
+331. Rich with every taste' the idea is that things have six tastes,
+viz., sweet, sour, etc. The quality of taste is drawn by things from the
+soil or earth. The tastes inhere in earth, for it is the same earth that
+produces the sugarcane and the tamarind.
+
+332. Sparsitam is dattam.
+
+333. The Bombay reading adityatastansha is better than the Bengal reading
+adityataptansha.
+
+334. What Yudhishthira wishes to know is what conjunctions should be
+utilized for making what particular gifts.
+
+335. Payasa is rice boiled in sugared milk. It is a sort of liquid food
+that is regarded as very agreeable.
+
+336. Vardhamana, Sarava or Saravika. It is a flat certain cup or dish.
+
+337. Phanita is the inspissated juice of the sugarcane.
+
+338. A prasanga is a basket of bamboo or other material for covering
+paddy.
+
+339. Rajamasha is a kind of bean. It is the Vinga sinensis, syn.
+Dilicheos sinensis Linn.
+
+340. There may be akama and sakama acts, i.e., acts without desires of
+fruit and acts with desires of fruit. A Sraddha with Tila or sesame
+should never be done without desire for fruit.
+
+341. When a residential house is given away unto such a Brahmana and the
+receiver resides in it, the giver reaps the reward indicated. It does not
+refer to the hospitable shelter to such a Brahmana given by one in one's
+own house.
+
+342. To this day, in Bengal at least, a tenant never performs the first
+Sraddha or a Puja (worship of the deities) without obtaining in the first
+instance the permission of the landlord. There is in Sraddhas a
+Rajavarana or royal fee payable to the owner of the earth on which the
+Sraddha is performed.
+
+343. Tasyam is explained by the commentator as kritayam.
+
+344. Kinasa is either one who tills the soil with the aid of bulls or one
+who slays cattle. Having first mentioned vadhartham, kinasa should here
+be taken for a tiller. Kasai, meaning butcher, seems to be a corruption
+of the word kinasa.
+
+345. One need not dedicate unto one's deities any other food than what
+one takes oneself. In the Ramayana it has been said that Rama offered
+unto the Pitris astringent fruits while he was in exile. The Pisachas
+dedicate carrion unto their deities for they themselves subsist upon
+carrion.
+
+346. The first line of 13 and the last line of 14 are very terse: Kalasya
+vihitam, as explained by the Commentator, is ayuh pramanam, na prapnami
+is na janami. The sense is that 'unurged by rime, I cannot allow these to
+take up my residence here.'
+
+347. i.e., invite Brahmanas to feasts in which sesame should predominate.
+
+348. In Bengal, to this day, those who can afford, particularly pious
+ladies, establish shady resting places in the month of Vaisakha (the
+hottest month of the year), by the side of the public roads, for
+travellers, where good cool drinking water, a handfull of well-drenched
+oats, and a little of raw sugar, are freely distributed. Such
+institutions, on the old Benares Road and the Grand Trunk Road,
+considerably refresh travellers. There are miles upon miles along these
+roads where good water is not at all procurable.
+
+349. What is meant by the giving of lamps is the placing of lighted lamps
+in dark places which are the resorts of men, such as roads and ghats, etc.
+
+350. Of equal name, because the word go means cow, earth, and speech.
+
+351. No particular number is intended. What is meant is--innumerable.
+
+352. The 'hence' in the last line has reference to what has been said
+before on the subject of kine, and not to the first line of the verse.
+
+353. Vitasokaih in the instrumental plural refers to Bhavanaih or some
+such substantive understood. It may also be react as a nominative plural,
+referring to Lokah.
+
+354. Very probably what is said here is that only such kine are worthy of
+being given away unto Brahmanas, and not lean animals.
+
+355. Kine produce food not only by assisting at tillage of the soil, but
+also by aiding in the performance of sacrifices. The ghee burnt in the
+sacrificial fire sustains the under-deities, who pour rain and cause
+crops to grow.
+
+356. That heat is the originating principle of the growth of many things
+was well understood by the Rishis.
+
+357. The sense seems to be this: in doing all pious acts, one should
+first take the aid of a preceptor, even if one be well-conversant with
+the ordinances one has to follow. Without the selection of a preceptor in
+the first place, there can be no pious act. In the matter, therefore, of
+making gifts of kine according to the ordinances laid down, one should
+seek the help of a preceptor as well as in the matter of every other act
+of piety.
+
+358. When consciousness of body is lost in Yoga or Samadhi, a temporary
+Moksha or Emancipation succeeds. Men with cleansed minds behold at such
+times those regions of supreme felicity to which the speaker refers. Such
+felicity, of course, is the felicity of Brahma itself.
+
+359. Govritti is imitating the cow in the matter of providing for the
+morrow. Hence, one, who never thinks of the morrow and never stores
+anything for future use, is meant.
+
+360. Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana.
+Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration
+of Etachcha.
+
+361. Homyaheth prasute implies for a child born in consequence of a Homa.
+The fact is, ascetics sometimes created children without the intervention
+of women and by efficacy of the Homa alone. At such times should people
+make gifts of kine unto such sires. The mention of Vala-samvriddhaye
+afterwards implies the birth of children in the usual course.
+
+362. Kshirapaih implies calves that are yet unweaned; that is, the cow
+should be given at such a time when she is still yielding milk; when, in
+fact, her calf has not learnt to eat or drink anything besides the milk
+or its dam.
+
+363. The correct reading of the second line is kshanene vipramuchya as in
+the Bombay text, and not kshemena vipramuchyeran. The latter reading
+yields almost no sense. The Burdwan translator, who has committed grave
+blunders throughout the Anusasana, adheres to the incorrect reading, and
+makes nonsense of the verse.
+
+364. In verse 3; vikrayartham is followed, as the Commentator rightly
+explains, by niyunkta or some such word. Vikrayartham hinsyat may mean
+'killing for sale.' This, however should be pleonastic with reference to
+what follows.
+
+365. Vratas (rendered as 'vows') and Niyamas (rendered as observances)
+differs in this respect that the former involves positive acts of worship
+along with the observance of, or abstention from, particular practices,
+while the latter involves only such observance or abstention.
+
+366. The orthodox belief is that all rituals are literally eternal. As
+eternal, they existed before anybody declared them or set them down in
+holy writ. The ritual in respect of gifts of kine sprang in this way,
+i.e., in primeval time. It was only subsequently declared or set down in
+holy writ.
+
+367. In verse 5, if instead of the reading swah, swa be adopted, the
+meaning would be knowing that he would have to die. A Rohini is a red
+cow. The words Samanga and Vahula are Vedic terms applied to the cow. The
+Sandh; in vahuleti is arsha. The formula or Mantras that should be
+uttered in actually giving away the kine occur in the scriptures.
+
+368. The Commentator explains that gavadinam in the first line refers to
+gopratindhinam. The second line is very terse. The sense is that at only
+the eight step in the homeward journey of the recipient, all the merits
+attaching to vicarious gift become his who gives an actual cow: what
+need, therefore, be said of that merit when the recipient reaches home
+and draws from the cow the means of worshipping his domestic fire,
+entertaining his guests, etc?
+
+369. Ashtami is the eighth day of the lunar fortnight. There must be two
+Ashtamis in every lunar month. A particular Ashtami is known as the Kamya
+or the Goshtha. On that day, kine are worshipped with sandalpaste,
+vermilion, floral wreaths, etc.
+
+370. Sikhi means a bull, so called from the hump it carries. The
+construction is sikhi Vrishaiva etc,
+
+371. A Kapila cow is one that gives a copious measure of milk whenever
+she is milked, and is possessed of various other accomplishments and
+virtues.
+
+372. For without ghee, which is produced from milk, there can be no
+sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.
+
+373. The idea of uchcchishta, is peculiarly Hindu and cannot be rendered
+into any other language. Everything that forms the remnant of meal after
+one has left of eating, is uchcchishta. The calf sucks its dam. The
+udders, however, are not washed before milking the dam, for the milk
+coming out of them is not held to be impure remnant.
+
+374. Swastayana is a ceremony of propitiation, productive of blessing and
+destructive of misery of every kind.
+
+375. The commentator explains that by a wet cowhide is meant a piece of
+cowhide that has been dipped in water and thus purified. Upavisya is
+understood after Charmani. The mention of bhumau implies the avoidance of
+dishes or plates or cups of white brass or other allowable metals. Gavam
+pushtim, I understand, means 'the prosperity in respect of kine.' i.e.,
+the prosperity which kine confer.
+
+376. The first line of verse 4 seems to be connected with verse 3. The
+second line of 4 seems to stand by itself. By connecting the first line
+of 4 with the second, the meaning will be--All mobile and immobile
+creatures that will give us away etc. Immobile creatures making gifts of
+kine would be utter nonsense.
+
+377. Vallaki is the Indian lute. The Nupura is an ornament for the ankles.
+
+378. Bhumidah is literally, a giver of land. King Saudasa, the
+commentator explains, was known by the name of Bhumidah in consequence of
+his liberality in the matter of giving away land unto the Brahmanas.
+
+379. These are the several names by which kine are known. The first is
+probably derived from kine bearing the plough and thus assisting the
+tillage of the soil. The second implies beauty of form. The third is
+derived from the cow being regarded as the origin of all things in the
+universe: all things, therefore, are only so many forms of the cow.
+Viswarupa implies the same thing. Matara implies mothers, kine being
+regarded as the mothers of all.
+
+380. Ghee is regarded so sacred because of its use in sacrifices. It is
+with the aid of ghee that the deities have become what they are. Itself
+sacred, it is also cleansing at the same time.
+
+381. Sri is the goddess of Prosperity. The answer of Bhishma will explain
+the question fully.
+
+382. Devendreshu is evidently a misreading for Daitendreshu.
+
+383. The commentator explains that hence, by making gifts of gold, one
+comes to be regarded as making gifts of the entire universe.
+
+384. i.e., into water, for water is identical with Agni.
+
+385. This refers to the practice of making the sacrificial fire by
+rubbing two sticks of Sami. It is a very inflammable wood and is used
+hence in all sacred rites.
+
+386. Hiranyaretas implies having gold for his vital seed.
+
+387. Vasumati implies endued with wealth, so called because the seed of
+Agni, identified with gold, is wealth of the highest kind and fell on the
+Earth who from that time began to hold it.
+
+388. Skanda is derived from Skanna or fallen out. Guha implies secret.
+The secrecy of his birth in the wilderness led to the bestowal of this
+name. He has many other names.
+
+389. Jatarupa refers to the incident of its having assumed an excellent
+form after its birth from Agni.
+
+390. The commentator explains,--Pravrittipradhanam jangamamabhut.
+
+391. Sa guna refers to Sattwa. Tejas is identical with Buddhi, because
+Buddhi, like Light, discovers all things. Sattwa, again, being of the
+nature of space, or rather being space itself, is of universal form; that
+is, Sattwa is all-pervading.
+
+392. Avasatmaka is explained by the commentator as bhranta.
+
+393. These are different names of Brahman and Mahadeva.
+
+394. The 'hence' here does not refer to what preceded immediately, but
+has reference to what has been said of the identity of Agni with Brahman
+and Rudra.
+
+395. Pravartakam implies leading to Pravritti for righteous acts or
+Chittasuddhi.
+
+396. The commentator explains that the Pitris should be worshipped on the
+day of the New moon, the deities should then be worshipped on the first
+day of the lighted fortnight. Or, on any other day of the lighted
+fortnight, the Pitri-sacrifice or Sraddha should be performed first; the
+Deva-sacrifice or Ishti should then be performed.
+
+397. Anwaharyam, the commentator explains, is paschatkartavyam, i.e.,
+subsequently performable (subsequent, i.e., to the worship of the gods).
+There is a special ordinance, however, which lays down that the Sraddha
+should be performed on the afternoon of the day of the new moon. The gods
+should be adored on the first day of the lighted fortnight. Hence, owing
+to this especial ordinance, the Sraddha must precede the worship of the
+gods, and not succeed it.
+
+398. Masha, is the Phascolus Roxburghii.
+
+399. It is difficult to understand what is meant by Vadhrinasa here. It
+means either a large bull, or a kind of bird, or a variety of the goat.
+Probably the bull is intended.
+
+400. Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as
+identical with the common potherb called Shuka or the country sorrel
+(Rumex visicarius, Linn). Some hold that it is something like the sorrel,
+Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).
+
+401. To this day the sanctity of Gaya is universally recognised by all
+Hindus. Sraddhas are performed there under the banian called the Akshaya
+or inexhaustible banian.
+
+402. All religious acts are either nitya or kamya. The former imply acts
+that are obligatory and by doing which no particular merit is acquired
+but by not doing which sin is incurred. The latter imply those optional
+acts which, if done, produce merit but which, if omitted, leads to no sin.
+
+403. Literally, 'set in motion a body of kings,' i.e., become an
+Overlord."
+
+404. When Brahmanas are fed, they are made to sit in long lines. They
+that are stained with vices are excluded from the line. Such exclusion
+from the line is regarded as equal to complete outlawry.
+
+405. i.e., who have undergone a natural circumcision
+
+406. Implying soothsayers.
+
+407. This is a common form of expression to imply the fruitlessness of an
+act. Libations should be poured on the blazing fire. If poured on the
+ashes, they lead to no merit, for only Agni in his blazing form can bear
+them to the intended places.
+
+408. The idea is that heaven is the result of one's deeds. It is attached
+to the fruits of one's acts. The man falling off from heaven is identical
+with heaven being dissociated from the fruits of his acts. Hence such a
+falling off at the man or the dissociation of heaven is likened to a
+bird's dissociation from its perch when the chain tying it to the perch
+is broken. The simile seems to be far-fetched.
+
+409. It is painful to see how very careless the Vernacular versions of
+the Anusasana have been. From want of space the numerous errors that have
+been committed have not been pointed out, At times, however, the errors
+appear to be so grave that one cannot pass them by in silence. In the
+second half of the first line, whether the reading be avapta as in the
+Bengal texts or chavapta as in the Bombay texts, the meaning is that the
+Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not
+get a share of the produce. The Burdwan translators make a mess of it,
+while K. P. Singha skips over it.
+
+410. The sense is that the calumniator, his sire, and son meet with
+destruction in consequence of such an act.
+
+411. These purificatory rites, after the usual period of mourning,
+consists in shaving and bathing and wearing new clothes.
+
+412. The act, as explained by the commentator, consisted in the father's
+doing that with reference to the son which, as the ordinance went, was
+done by sons with reference to sires.
+
+413. In one of the vernacular versions, the wrong reading Kshama is
+adopted for Akshaya.
+
+414. Ravana and other Rakshasas who spring from Pulastya's line are known
+as Brahma-Rakshasas or Rakshasas of regenerate origin.
+
+415. i.e., that fast which mortifies the body is not to be regarded as
+equivalent to penance. True penance is something else. An observer of
+such a fast is not to be regarded as an ascetic. Such fasts, again, are
+sinful instead of being meritorious.
+
+416. By Upavasa in the second line is meant abstention from food between
+the two prescribed hours for eating, and not that fast which mortifies
+the body. One may, again, eat the most luxurious food without being
+attached to it. One also, by repining at one's abstinence, may come to be
+regarded as actually enjoying the most luxurious food.
+
+417. Meat of animals slaughtered in sacrifices is allowable. By taking
+such meat, one does not become an eater of meat. In fact, one may etc.
+
+418. Prashthauhi means a cow pregnant with her second calf. Grishti means
+a cow that has brought forth only her first calf.
+
+419. 'The commentator explains that the direction about ascertaining the
+names of the Rishis and the meanings of those names proceed from the
+kings' desire of cautioning the Rakshasi lest in going to destroy them
+she might herself meet with destruction.
+
+420. In other words, Vasishtha attributes the leanness or emaciation of
+himself and his companions to the failure to discharge their daily rites
+of religious practice.
+
+421. Lotus-stalks are eaten in India and are mentioned by Charaka as
+heavy food.
+
+422. Sunahsakha implies a friend of dogs. The newcomer who had joined the
+roving Rishis had a dog with him. Hence, he is called by the name of
+Sunahsakha.
+
+423. Brahma-danda literally means the stick in the hand of a Brahmana.
+Figuratively, it implies the chastisement inflicted by a Brahmana in the
+form of a curse. As such it is more effective than the thunderbolt in the
+hands of Indra himself, for the thunderbolt blasts only those objects
+that lie within its immediate range. The Brahmana's curse, however,
+blasts even those that are unborn.
+
+424. Libations should always be poured upon a blazing fire. Fire made
+with dry grass or straw blaze up quickly and become soon extinguished. By
+pouring libations, therefore, upon such fires, one practically pours them
+upon ashes and gains no merit.
+
+425. To derive the means of sustenance from a wife was always viewed with
+feelings of aversion in this country. It seems, therefore, that the
+custom of domesticating sons-in-law was not unknown in ancient times. To
+receive acts of hospitality in return for those rendered was regarded as
+not only meanness but also destructive of merit.
+
+426. Jnatinam is an instance of the genitive in what is called Anadara.
+The meaning, therefore, is disregarded them. For a Brahmana woman to
+bring forth a son devoted to heroic deeds is a reproach.
+
+427. The scriptures declare that Righteousness loses its strength as Time
+advances. In the Krita age, it exists in entirety. In the Treta, it loses
+a quarter. In the Dwapara, another quarter is lost. In the Kali age, full
+three quarters are lost and only a quarter is all that remains.
+
+428. The Rishis think that the distinctions between the lower, the
+middling, and the higher classes of society are eternal, and nothing can
+be a greater calamity than the effacement of those distinctions. Equality
+of men, in their eyes, is an unmitigated evil.
+
+429. Forgiveness is the duty of the Brahmana. To fall off from
+forgiveness is to fall off from duty. To censure when censured and assail
+the assailer, are grave transgressions in the case of a Brahmana. The
+idea of retaliation should never enter the Brahmana's heart; for the
+Brahmana is the friend of the universe. His behaviour to friend and foe
+should be equal. To eat the flesh that attaches itself to the back-bone
+of a slaughtered animal is also a grave transgression.
+
+430. A religious mendicant should always wander over the Earth, sleeping
+where night overtakes him. For such a man to reside in a city or town is
+sinful.
+
+431. To till the soil is a transgression for a Brahmana.
+
+432. Good food should never be taken alone. It should always be shared
+with children and servants.
+
+433. A village having only one well should be abandoned by a Brahmana,
+for he should not draw water from such a well which is used by all
+classes of the population.
+
+434. The penance that is involved in standing on one foot should be
+practised, like all other penances, in the woods. To practise a penance
+on the way leading to a village so that people may be induced to make
+gifts, is a transgression of a grave kind.
+
+435. Some kine that are vicious have their hind legs tied with a rope
+while they are milked. If the rope be made of human hair, the pain felt
+is supposed to be very great. To obtain the aid of a calf belonging to
+another cow is regarded as sinful. To the cow also, the process of
+sucking cannot be agreeable. If the milk is held in a vessel of white
+brass, it becomes unfit for gods and guests.
+
+436. The discourse is called eternal and immutable because of its subject
+being so. Duties are eternal truths.
+
+437. This discourse on duties delivered by the Rishis is called a Sastra.
+Literally, anything that governs men, i.e., regulates their behaviour, is
+called a Sastra. As such, the enumeration of duties occurring in this
+Lesson, although it has been made by a reference to their breaches, is
+therefore, a Sastra.
+
+438. Literally, they who cook for dogs, i.e., keep dogs a, companions;
+meaning members of the lowest caste.
+
+439. The commentator takes Tapah or Penance as indicative of the duties
+of the four orders of life, and Dharma as indicative of compassion and
+other virtues.
+
+440. Dhupas are incenses offered to the deities. Being of inflammable
+substances, they are so made that they may burn slowly or smoulder
+silently. They are the inseparable accompaniments of a worship of the
+deities.
+
+441. Tejas is explained by the commentator, as used here for Kanti or
+beauty, and prakasam for kirti; there is no necessity, however, for
+rejecting the ordinary meaning of Tejas which is energy.
+
+442. The sense seems to be that if a man dies during that period when the
+sun is in his southward course, he is dragged through a thick darkness.
+For escaping that darkness, one should give lights at the period
+mentioned.
+
+443. What is meant by the juice of deciduous herbs is oil of mustard
+seeds and castor seeds, etc.
+
+444. Well-fried paddy, reduced to powder, is sometimes used for giving a
+coating to dishes of meat.
+
+445. It will be remembered that the only chastisement that was in vogue
+in the Krita age was the crying of 'Fie' on an offender.
+
+446. The Bombay text has vatsakah for utsavah. If the former reading he
+adopted, it would mean those rites that are performed for the prosperity
+and longevity of children. Of course, in such rites also the deities are
+worshipped and propitiated.
+
+447. For Dwijaya some text read Grahaya meaning guests.
+
+448. 'Jwalante' has 'dwipah' for its nominative understood. A twinkle
+occupies an instant of time. What is said here is that the giver of
+lights becomes endued with beauty and strength for as many years as the
+number of instants for which the lights given by him are seen to burn.
+
+449. 'Kshatrabandhu' implies a low or vile Kshatriya.
+
+450. Literally, 'Why dost thou dip such parts of thy body into a pond of
+water?'
+
+451. The study of the Vedas is regarded as equivalent in merit of gifts.
+Hence actual gifts of articles are spoken of as 'gifts of other kinds.'
+
+452. Literally 'friendship is seven-word.' Sometimes the same expression
+is understood as meaning 'seven-paced,' The sense, of course, is that if
+the righteous meet and exchange seven words (or, walk with each other for
+only seven steps), they become friends.
+
+453. The Bombay text has Somapithi and upavati instead of upayanti. The
+Bengal text reads Somavithi which seems to be inaccurate. The sense seems
+to be that of Somapithi or drinker of (sacrificial) soma.
+
+454. The Ekaratra, Pancharatra, and Ekadasaratra, sacrifices consist of
+fasts and gifts for the periods indicated by the names, viz., one night,
+five nights, and eleven nights.
+
+455. 'Golden moons' imply those well-carved and beautifully fringed discs
+of gold that are worn by Hindu ladies on the forehead and that hang by
+thin chains of gold attached to the, hair. In Bengal, ladies of
+respectable houses wear a kind of ornament called 'Chandrahara' or the
+moon-wreath. This ornament is worn round the waist, on the hip. Several
+chains of gold, from half a dozen to a dozen, having a large disc of
+well-carved gold to which they are attached, constitute this really very
+beautiful ornament. The disc is divided into two halves, attached to each
+other by hinges, so that in sitting down, the ornament produces no
+inconvenience.
+
+456. In the Santi Parva it has been explained that in ancient times kings
+sometimes performed sacrifices causing altars to be raised at small
+distances from one another. These distances were measured by hurling a
+heavy piece of wood called Sami, so that throwing the Sami from one
+altar, the next altar would be created upon the spot where it fell.
+
+457. i.e. if a sinful man mends his conduct, he succeeds in warding off
+the misery and evils to which he would otherwise be subject in
+consequence of his sins.
+
+458. What is said here is this; certain persons have the ugly habit of
+picking up little clods of earth and pound them into dust, while sitting
+on the ground and engaged in talking. The habit also of tearing the grass
+while sitting on the ground may be marked. It should be remembered that
+the people of India in ancient times used often to sit on the bare
+ground. As to cutting off the nails with the teeth, it is an ugly habit
+with many young men.
+
+459. The Brahma Muhurta is that when the sun is just below the horizon.
+
+460. The prayers said in the morning and the evening are also spoken of
+as adoring the two twilights.
+
+461. 'One should always observe the vow of Brahmacharya' means that one
+should abstain from sexual congress except with one's wedded wives and in
+the proper season.
+
+462. The Bombay text reads the second line differently. What is meant, is
+that the wounds inflicted by wordy shafts rankle and fester and lead to
+death.
+
+463. Samyava is a thin cake of unleavened bread, fried with ghee, pounded
+and again made up into an oblong form with fresh bread, sugar and spices,
+and again fried with ghee. Krisara is a kind of liquid food made of milk,
+sesame, rice, sugar, and spices. Sashkuli is a kind of pie. Payasa is
+rice boiled in sugar and milk.
+
+464. Antarddhane implies 'in darkness'; hence one should always examine
+the bed with a light before one lies down on it.
+
+465. Pranan, the commentator explains, implies the upper holes of the
+body, such as the nostrils, the ear-holes and, the eyes.
+
+466. The Brahmana is more powerful than the other two, for while the
+other two cannot injure except when they have, their foe within sight,
+the Brahmana can do so even by not seeing his enemy.
+
+467. The custom in India, with especially all orthodox Brahmanas, is to
+wear a single flower on the head, inserted into the coronal lock. This
+flower may be a red one, it is said, after the prohibition in the
+previous verse about the wearing of garlands made of red flowers.
+
+468. What is stated here is that dry perfumes should not be used, but
+those which are pounded with water and made into a paste.
+
+469. The cloth worn by a Hindu has two lateral fringes which contain a
+lesser number of threads than the body of the cloth.
+
+470. It has been said that Hinduism is a vast system of personal hygiene.
+These directions about change of attire are scrupulously observed by
+every rigid Hindu to this day. No change seems to have taken place in the
+daily habits of the people.
+
+471. Priyangu is the Aglaia Roxburghiana. Vilwa is the Egle marmelos.
+Tagara is the Taberuaemontana coronaria, Linn. Kesara is probably the
+Eclipta alba, Hassk.
+
+472. Na is the nom, sing. of Nri, implying man.
+
+473. One of the Vernacular translations takes valena as signifying child
+and para-sraddha as meaning the first or adya sraddha.
+
+474. This noise refers to that of chewing or sucking or licking, etc. It
+is an ugly habit with some people.
+
+475. Doubting, for example, as to whether he would be able to digest it
+or not, or whether what he is taking is clean or not, or whether it would
+be too much for him.
+
+476. In offering certain articles at the Sraddha, the articles are first
+placed on this part of the right hand and then offered with due Mantras
+to the Pitris.
+
+477. The achamana is not exactly washing, when one is directed to perform
+the achamana after having eaten, there it, of course, implies an act of
+washing. At the commencement, however, of religious acts, the rite of
+achamana consists in merely touching the lips and some other parts with
+water.
+
+478. The Brahmana's aid is necessary in selecting the ground, and
+settling the longitudinal and other directions of the house, as also in
+fixing the day of commencing the work of building.
+
+479. I adopt the meaning which Nilakantha points out. According to him,
+this verse forbids the killing of birds at night time and their killing
+after having fed and adopted them. Indeed, one may buy such birds killed
+by others for food. The word Dwija, however, may mean both hair and
+nails. The first part of the line, therefore, may be taken as a
+prohibition against the cutting of hair and nails after eating. The words
+na samarcha reta, in that case, would be difficult to interpret.
+Probably, it is this that has led the commentator to take Dwija here for
+a bird. Some texts read panam for na cha.
+
+480. Pravaras indicate the race in which one is born. They are named from
+the names of the Vedic Rishis.
+
+481. The commentator explains that ayonim implies of unknown birth and
+viyonim of mean birth.
+
+482. Brahmanih here refers to the rituals in the Vedas and not persons of
+the first order.
+
+483. The fact is, one is directed to bathe after a shave. One is
+considered impure after a shave until one bathes.
+
+484. Uddesa means, as the commentator explains, in brief.
+
+485. The word rendered conduct in the concluding verse of this lesson is
+acharah. It implies not only one's behaviour to one's own self and
+others, i.e., to beings inferior, equal, and superior. The word acharah,
+therefore, includes the entire body of acts that one does in this life,
+including the very sentiments that one cherishes.
+
+486. The flower of the cane cannot be plucked for being offered to the
+deities.
+
+487. An Acharya is an ordinary instructor. He is called an Upadhyaya who
+teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or
+ordinary teachers. The father, again, deserves ten times as much respect
+as is paid to the Upadhyaya. As regards the mother, again, the reverence
+due to her is greater than what is due to the father. The mother is equal
+to the whole earth.
+
+488. Many of the verses of this Lesson are from Manu. The relative
+positions of the Acharya, the Upadhyaya, the father, and the mother, as
+given in verse 15, is not consistent with Manu. verse 15 would show that
+the Upadhyaya was regarded as very much superior of the Acharya. In Manu,
+II--140-41, he is called an Acharya who taught all the Vedas, without any
+remuneration. He, on the other hand, who taught a particular Veda for a
+living, was called an Upadhyaya. The first line of verse 19 corresponds
+with Manu, II--148. The sense is that that birth which one derives from
+one's parents is subject to death; while the birth derived from the
+preceptor is true regeneration, unfading and immortal. It is a question
+whether any other nation paid such respect to persons employed in
+teaching.
+
+489. Kanchi is an ornament worn by ladies round the waist or hips. There
+is a shining disc of gold or silver, which dangles on the hip. It is
+commonly called Chandra-hara. The Nupura is an anklet of silver, with
+moving bullets placed within, so that when the wearer moves, these make
+an agreeable sound.
+
+490. In verse 3, Avaguna means Nirguna; Ekatma means alone and asamhta
+implies without associates i.e., helpless.
+
+491. A Padma is a very large number. Instead of rendering such words
+exactly, have, in some of the preceding verses, following the sense, put
+down 'millions upon millions of years.'
+
+492. Avartanani means years. Four and twelve make sixteen, Sara is arrow.
+The arrows are five in number as possessed by Kama, the deity of love.
+The number of fires also is seven. The compound saragniparimana,
+therefore, implies five and thirty. Adding this to sixteen, the total
+comes up to one and fifty.
+
+493. A countless number almost.
+
+494. Here the exact number of years is not stated.
+
+495. Some of the most beautiful ladies in Indian mythology and history
+have been of dark complexion. Draupadi, the queen of the Pandavas, was
+dark in colour and was called Krishna. As to women called Syamas, the
+description given is that their bodies are warm in winter and cold in
+summer, and their complexion is like that of heated gold.
+
+496. A very large figure is given.
+
+497. This sacrifice consisted of the slaughter of a human being.
+
+498. The exact number of years is given, consisting of a fabulous figure.
+
+499. Abhravakasasila is explained by Nilakantha as having the attribute
+of the Avakasa or place of Abhra or the clouds. Hence, as stainless as
+the ether, which, of course, is the purest of all the elements.
+
+500. Sacrifices have for their soul either the actual rites laid down in
+the scriptures or fasts of several kinds. The observance of fasts is
+equal to the performance of sacrifices, for the merits of both are equal.
+
+501. The word Tirtha as already explained (in the Santi Parva) means a
+sacred water. There can be no Tirtha without water, be it a river, a
+lake, or even a well. Bhishma, however, chooses to take the word in a
+different sense.
+
+502. The language is figurative. By Manasa is not meant the
+trans-Himalayan lake of that name, which to this day is regarded as
+highly sacred and draws numerous pilgrims from all parts of India. The
+word is used to signify the Soul. It is fathomless in consequence of
+nobody being able to discover its origin. It is pure and stainless by
+nature. It is represented here as having Truth for its waters and the
+Understanding for its lake. Probably, what is meant by this is that the
+Understanding, containing the waters of Truth, forms a part of this
+Tirtha as the lakes of Pushkara form a part of the Tirtha called by that
+name.
+
+503. Once freed from the idea of meum implies him who identifies himself
+with all creatures; him, that is, in whom the idea of self has been
+extinguished.
+
+504. Such a man, through the merit he acquires, causes his deceased
+ancestors and descendants to be freed from every kind of misery in the
+next world.
+
+505. In the Naramedha, a human being was offered up as the sacrifice.
+
+506. The sense seems to be this: One that is not possessed of much
+learning is liable to do improper acts. These acts are all done for
+another, viz., one's body and the senses and not oneself. The para here
+is, the Not-self.
+
+507. Nichayam is, as explained by the commentator Avasthitim.
+
+508. The sense is that when these leave the body, they are accompanied by
+Righteousness.
+
+509. Intermediate. i.e., between deities and human beings; hence, animals
+and birds.
+
+510. Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others,
+by birth to the regenerate order.
+
+511. Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb.
+Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is
+Linum usitattisimam, Linn.
+
+512. A Kanka is a bird of prey.
+
+513. He is repeatedly struck with the clubs and hammers and mallets. He
+is frequently impaled. He is confined with fiery vessels. He is dragged
+with forests of sword-blades. He is made to walk over heated sand. He is
+rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.
+
+514. The commentator explains that Nishpava means Rajamasha which is a
+kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed
+worm.
+
+515. A Krikara is a kind of partridge. It is spelt also as Krikala or
+Krikana. A Vartaka is a sort of quail.
+
+516. Tailapayin is, literally, one that drinks oil. That name is applied
+to a cockroach.
+
+517. Vyathitah and vyadhitah are the correct readings.
+
+518. That day is sterile or lost in which no gift is made of food.
+
+519. Kama and krodha are mentioned: but the use of cha gives by
+implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing
+them into infinite small parts, to cast them off from oneself to others.
+It is painful to see how the Burdwan translators misunderstand verses 2
+and 3. They read Hanti for Hanta and write ridiculous nonsense.
+
+520. In the first line, after Sarvabhutani, atmatwena is understood. The
+sense of this verse seems to be this; such a man leaves no trace behind
+him, for he becomes identified with Brahma, He is, therefore, said to be
+apada. The deities on the other hand, are padaishinah, for they desire a
+fixed abode such as heaven or a spot fraught with felicity.
+
+521. The sense is that when one refuses a solicitation one should think
+how one would feel if another were to refuse the solicitations one
+addressed to that other. So with regard to the rest.
+
+522. By committing a slaughter, one becomes guilty of it. By inciting
+others to it one becomes guilty. By mentally committing an act of
+slaughter, one becomes guilty of it.
+
+523. i.e. by eating meat, one feels the desire for meat increasing. A
+taste or predilection for meat is thus created. Hence, the best course is
+total abstinence.
+
+524. The sense is this: he who observes the vow of abstention from injury
+comes to be regarded as the giver of life-breaths in this world. The
+assurance given to all creatures of never injuring them on any occasion
+is the Dakshina or Sacrificial present of the great sacrifice that is
+constituted by universal compassion or abstention from injury.
+
+525. Mansa is flesh. This verse explains the etymology of the word, Mam
+(me) sa; Me he eateth, therefore, I shall eat him. The words following Me
+he should be supplied in order to get at the meaning.
+
+526. The sense is this; one, while endued with a human body injures
+another, the consequences of that injury the doer will suffer in his
+human body. One becomes a tiger and slays a deer. The consequences of
+that act one will have to endure while one becomes reborn as a tiger.
+
+527. What the sage says is that the fact of the worm's being able to
+recollect the incidents of his past life is due to some meritorious act.
+That meritorious act is the very sight of the sage which the worm has
+been fortunate to obtain.
+
+528. The sense is that among human beings also, acts are done with the
+intention of securing happiness. In other words, human beings also enjoy
+the fruits of their good acts and endure those of their evil ones.
+
+529. Literally, the verse runs,--what is that which would forsake a
+creature that is destitute of etc.,' meaning that such a creature has
+been already forsaken by everything. Hence, 'the worm that is destitute
+of speech, etc.' is destitute of everything. Its condition is really
+fraught with great misery.
+
+530. Jugupsita smritih jata is the paraphrase.
+
+531. Swairini-kule implies, as the commentator explains, the race of
+Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan
+applied to Krishna-Dwaipayana. If it be read charam it would refer to
+Maitreya.
+
+532. Prithagatman implies one whose soul is still invested with upadhis;
+Sukhatman is one whose soul has transcended all upadhis.
+
+533. This literal version of the verse yields no sense. The meaning,
+however, is this: Atichccheda or Atichcchanda implies a hyperbolic
+statement, Ativaua means a paradox. It is said that by gift of even a
+palmful of water one may attain to a place which is attainable by a
+hundred sacrifices. This ordinance, which looks like a hyperbole, and its
+statement by Vedic teachers that looks like a paradox, fill me with
+wonder. The Vedas say that no one attains to such a place without a
+hundred sacrifices. This seems to be untrue, for people do reach it by
+making even slight gifts to deserving persons at proper times.
+
+534. The sense is that those who pursue carnal pleasures meet with misery
+as the end, and those who practise austerities meet with felicity as
+their reward.
+
+535. To obtain a sight of thee is the reward or result of my own acts. A
+sight of thy person leads to prosperity, through the kindness thou
+cherishest for us.
+
+536. The sense is that an ascetic observant of penances, in whatever
+stage, and a man possessed of omniscience, are regarded as equal.
+
+537. Such an object can never be accomplished. Hence thy paleness and
+leanness.
+
+538. Though completely innocent, thou hast yet been cursed. The anxiety
+due to this has made thee so.
+
+539. Yamena praptam is the sense, as explained by the commentator.
+
+540. The sense is this; one should not accept gifts made by a butcher or
+slayer of animals. Ten butchers are equal to a single oilman. By
+accepting a gift from an oilman, therefore, one incurs ten times as much
+sin as by accepting a gift from a butcher. In this way, the measure of
+sin goes on increasing according to the ratio given. A Nripa, as
+explained by the commentator, means here a small chief. A small king is
+equal to ten thousand butchers. A great king, however, is equal to half
+of that, i.e., five thousand butchers, In other words, by accepting a
+gift from a great king, a man incurs as much sin as is a full five
+thousand times of the sin which is incurred by accepting a gift from a
+butcher.
+
+541. The reason is the declarations in the scriptures to that effect.
+
+542. The sense, as explained by the commentator, is this: the Brahmana
+who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the
+person performing the Sraddha. Hence, when his identity has been changed,
+he should, on that day, abstain from sexual congress with even his own
+spouse. By indulging in such congress, he incurs the sin of adultery.
+
+543. Batakashaya is explained by the commentator as substance that is
+named by pounding the hanging roots of the banian. The Priyangu here
+mentioned is not the Aglaia Roxburghiana but the seed called
+Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika
+paddy is that which ripens in sixty days.
+
+544. The sense seems to be that the libations, few and far between, of
+men who do not daily worship their fire are not borne by the fire to the
+destined places.
+
+545. Kshirapah means those that depend on the lacteal sustenance, hence,
+little children.
+
+546. Aurddhsadehikam danam means gifts made in course of Sraddhas and
+other rites that are observed for improving the position of a deceased
+person.
+
+547. What is meant by the gift of lamps is the lighting of lamps in the
+sky. These are placed on long poles which are fastened to the tallest
+trees.
+
+548. The commentator explains that when evening comes, one should
+respectfully salute one's own feet. This custom has certainly died out in
+Bengal. A whirl is certainly observable on cowdung when it first drops
+from the cow; but the practice of making offering to it has also died out.
+
+549. The second line seems to be unintelligible The reading I take is
+Sraddheshu and not Schidreshu.
+
+550. Vows and fasts, &c., should be observed after the Sankalpa or
+Resolution to that effect has been formally enunciated. Even a plunge in
+a piece of sacred water cannel be productive of merit unless the Sankalpa
+has been formally enunciated. The Sankalpa is the enunciation of the
+purpose for which the act is performed as also of the act that is
+intended to be performed.
+
+551. Vrishalipati literally means the husband of a Sudra woman. By
+actually marrying a woman of the lowest order, by marrying before the
+elder brother, by marrying a girl that has attained to puberty, and by
+certain other acts, a Brahmana comes to be regarded as a Vrishalipati.
+
+552. Kutapa is the hour about noontide. The shade of the elephant's body
+implies a particular instant of time that is regarded as very favourable
+for the Sraddha. The man that performs such a Sraddha is regarded as
+acquiring the merits attaching to Sraddhas regularly performed for
+thirteen years.
+
+553. In India the tooth-brush consists of a twig or a little branch. One
+end of it is chewed and softened. The softened fibres serve the purpose
+of a brush. Such a brush is used only once. It is thrown away after the
+brushing of the teeth is over.
+
+554. It is difficult to identify what plants are meant by Karanjaka and
+Suvarachala.
+
+555. Bhanda includes utensils of copper and brass such as plates and cups
+and jars and jugs. Broken utensils, to this day, are regarded
+inauspicious. They are rejected, as a rule, by every family. Kali (Evil?)
+has his abode in them, meaning that such utensils cause quarrels and
+disputes. Broken bed-steads also are regarded as capable of causing loss
+of wealth. Cocks and dogs should never be kept or reared in a house. The
+roots of trees afford shelter to scorpions and snakes and venomous
+insects and worms. One should not, therefore, plant trees or allow them
+to grow up within one's abode.
+
+556. A Brahmana's fire should never be ignited by a Sudra. Women also
+should never be allowed to assist at Sraddhas for arranging the offerings.
+
+557. Pramathas are the ghostly companions of Mahadeva. Literally, the
+name implies smiters.
+
+558. Anujnatah literally implies permitted. These creatures, i.e., the
+kine, were permitted by me, means, perhaps, that they became my
+favourites. Brahman, it is said, solicited Maheswara to accept some kine
+in gift. The latter did accept some, and adopt from that time the device
+of the bull on his flag.
+
+559. Sambhrama here means, probably, joy, or that gratification which
+shows itself in horripilation. It may also mean alacrity.
+
+560. Upavasa here, as explained by the commentator, is used for
+Indriyajaya or subjugation of the senses.
+
+561. He who takes his meals at the proper hours is said to observe fasts.
+He who avoids sexual congress with other women and associates with only
+his wedded spouse and that at her season, is said to observe Brahmacharya.
+
+562. To sell the Vedas or any kind of knowledge is a great sin.
+
+563. The correct reading of the latter half of the first line is nabaram
+natirogratah. The commentator explains, this means that 'there is nothing
+inferior to it or beside it or before it.' In the first part of the first
+line it has been said that there is nothing superior to it. The sense is
+that it includes all, being as comprehensive as Brahman.
+
+564. Samprakshalas are those Rishis who wash all their utensils daily so
+that nothing is stored for them for the next day. Asmakuttas are those
+that use only two pieces of stone for husking their grain. Dantolukhalas
+are those that use their teeth for purposes of husking the grain they eat.
+
+565. Swasarirapa-jivishu implies persons that do not stand in need of the
+services of others for the support of their bodies.
+
+566. The great forests are called Virasthana for cowards cannot enter or
+reside in them.
+
+567. Marum samsadhya implies abstention from even air and water as food
+or means of subsistence.
+
+568. It should be noted that the word Vira in the various compounds in
+which, it occurs here, does not mean heroes of war. On the other hand, it
+signifies heroes of righteousness and penances. The path of heroes is the
+forest, for cowards cannot go there. The attitude of heroes (Virasana) is
+a kind of attitude for Yogins to sit in.
+
+569. Nisargat is literally through creation or original nature, or birth.
+Of course, what is implied is that one becomes a Brahmana, or Kshatriya,
+or Vaisya or Sudra, through original creation as such, by the Self-born,
+that is, birth.
+
+570. Ugra means a fierce or cruel person. It is also applied to signify a
+person of a mixed caste whose occupation is the slaughter of animals in
+the chase. The commentator is silent. I think, the food supplied by a
+fierce or cruel person is meant here, What is said in this verse is that
+the several kinds of food spoken of here should be renounced by a good
+Brahmana.
+
+571. The sense is this: if a Brahmana dies with any portion of the food
+of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he
+has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during
+life he subsists upon food supplied to him by a Sudra, a Vaisya, or a
+Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or
+a Kshatriya.
+
+572. Kundasin means a pander. It may also imply one who eats from off the
+vessel in which the food eaten has been cooked without, that is, using
+plates or leaves.
+
+573. The sense seems to be this: a Vaisya ultimately becomes a Brahmans
+by observing the duties indicated in verses 30 to 33. As the immediate
+reward, however, of his observance of these duties, he becomes a great
+Kshatriya. What he should next do in order to become a Brahmana is said
+in the verses that follow.
+
+574. This may, besides, imply the taking of a sixth portion of the merits
+acquired by his subjects through the righteous deeds they perform.
+
+575. In India an inferior should always stand aside for letting his
+superior pass. The Kshatriya should give way to the Brahmana, the Vaisya
+to the Kshatriya, and the Sudra to the Vaisya.
+
+576. i.e. Soul (including the Supreme Soul) and Not-soul.
+
+577. Gauri is another name for Earth.
+
+578. The Nadies or Rivers are feminine. Of course, among Rivers there are
+some that are masculine, notably, the Sindhu or Indus. Tirthas are places
+with sacred waters.
+
+579. One who is free from vanity or arrogance deserves to be called
+Purusha. The absence of vanity is implied by soliciting the help of
+others even when one is competent oneself. Females follow females, such
+being their nature. It is a compliment that Parvati pays to Siva for
+Siva's questioning her when he himself is well-acquainted with the topic
+upon which she is asked to discourse.
+
+580. The word Sindhu in this verse does not imply the river Indus, but
+stands for a river in general. Grammatically, it qualifies Devika before
+it. Devika is another name of Sarayu.
+
+581. According to the Hindu scriptures, marriage is not a contract. It is
+the union of two individuals of opposite sexes into one person for better
+performance of all deeds of piety.
+
+582. Trivikrama is one who covered the three worlds with three steps of
+his. It implies Vishnu who assumed the form of a dwarf for beguiling the
+Asura king Vali.
+
+583. The sense seems to be this: Thou knowest all things, all mysteries,
+yet Thou canst bear all this knowledge within Thyself. We, however, are
+so light-minded, i.e., destitute of gravity, that we are unable to bear
+within ourselves the knowledge of a mystery. As soon as we got that
+knowledge from Mahadeva, we felt the desire of letting it out; and,
+indeed, we have let it out at thy request, and let out unto whom?--unto
+one that must be secretly laughing at us for our seeming pride.
+
+584. It is said that no person wishes to be vanquished by another in
+respect of anything. The only one whose victory or superiority, however,
+is bearable or, rather, prayed for, is the son. Hence, the Rishis wish
+unto Krishna a son even superior to him.
+
+585. The ward Pushti literally signifies growth or advancement. Hence, it
+stands generally for excellence of greatness.
+
+586. The correct reading is not pratisrayam but pratisravam which means
+promise or pledge.
+
+587. The pledge, probably, refers to the oaths taken by Bhima and others
+about the slaughter of the Kauravas.
+
+588. The sense is this: the king acquires great merit by wielding the rod
+of chastisement properly, i.e., by punishing those that deserve
+punishment. The infliction of punishment is what keeps the subjects
+within the restraints of duty. The rod of chastisement, therefore, is the
+very embodiment of the righteousness or merit of the king.
+
+589. Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had
+practised severe penances at Vadari on the breast of the Himavat for many
+thousand years. Vyasa afterwards adopted Vadari as his retreat.
+
+590. The Hindu sages never attempt to speculate on the original creation
+of the universe. Their speculations, however, are concerned with what is
+called Avantara srishti or that creation which springs forth with the
+awakening of Brahman. Creation and Destruction have occurred ceaselessly
+and will occur ceaselessly. The original creation is impossible to
+conceive as Eternity cannot have a beginning.
+
+591. Putatman means, of cleansed Soul. This implies that though He is the
+Lord or ruler of all existent objects, yet He is dissociated from them
+The Refuge of the Emancipated--Comp. Gita, 'Mamupetya tu Kaunteya
+punarjanma na vidyate,' etc., Purusha is He that lies in a pura or the
+nine-doored mansion, i.e., the body. Sakshi or Witness implies that He
+sees all things directly, without any medium obstructing His vision.
+Kshetrajna implies the Chit lying within the body and who knows the body;
+however, being inert, is not cognisant of the Chit it holds.
+
+592. He is called Yoga because of the mind resting upon Him while it is
+in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of
+Prakriti or original Nature. All things have sprung from the union of
+Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha
+and is their Lord. Narasinghavapu--He assumed the human form with a
+lion's head for slaying the Asura Hiranyakasipu, the father of Prahlada.
+
+593. Sarva implies the source of all existent and non-existent things and
+that in which all existent and non-existent things become merged at the
+universal dissolution. Sambhava signifies Him who takes birth at His own
+will. Acts cannot touch him. The birth of all other beings is determined
+by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc.
+sambhavami yuge yuge. Bhuvana means one who attaches to acts their
+respective fruits i.e., he in consequence of whom the weal and woe of all
+creatures flow as due to acts.
+
+594. Sambhu implies one whose birth has not been determined by extraneous
+circumstances, or other influences than his own wish, the birth of all
+other creatures being determined by forces extraneous to themselves.
+Aditya may also mean the foremost one among the deities especially called
+the Adityas. They are twelve in number. Dhatri may also imply one who
+upholds everything in the universe by multiplying Himself infinitely.
+Dhaturuttama may, besides, signify one who as Chit is superior to all
+elements like Earth, Water, etc., which constitute all that is not-Chit.
+
+595. Aprameya is, literally, immeasurable. Sankara thus explains it: He
+has no such attributes as sound, etc; in consequence of this He is not an
+object of direct perception by the sense; nor can He be an object of
+inference, in consequence of there being nothing to which belong the same
+attributes as His, etc. His inconceivability is the foundation of His
+immeasurableness. Hrishikesa is regarded by European scholars as a
+doubtful word. The Hindu commentators do not regard it so. It implies the
+lord of the senses i.e., One who has his sense under complete control.
+Or, it may mean One who sways the sense of others, i.e., causes them to
+exercise their functions. Sankara proposes another meaning, viz. He that
+is the form of the Sun or the Moon and as such, the rays of light
+emanating from those luminaries and gladdening all creatures, are the
+hairs on His head. Manu is another name for Mantra or sacred words having
+great efficacy.
+
+596. Krishna is one of the foremost names of the supreme God-head. It
+means One who is always in transports of joy. It is derived from krish
+which implies to be, and na meaning final Emancipation or cessation of
+existence; the compound probably means One in whom every attribute has
+been extinguished; hence, absence of change, of sorrow, of gift, etc.,
+or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being
+of the hue of polished copper. Pratardana, according to Sankara, means
+the killer of all creatures. Others take it as implying one who destroys
+the cheerlessness of his worshippers. Prabhuta is One who is Great or
+Vast in consequence of Knowledge, Puissance, Energy, and Renunciation,
+etc.; Pavitram, Mangalam, Param should be taken as one name, although
+each of them has a separate meaning.
+
+597. Pranada is interpreted variously. It may mean He that causes the
+life-breaths to operate; He that, as Time suspends the life-breaths
+(i.e., kills all creatures); He that connects the life-breaths (i.e., set
+them a-going when threatened with extinction; hence, healer of diseases).
+Prana implies He who is the cause of the life of every living creature
+being Himself, as it were, the life-breath that inspires them.
+Hiranyagarbha signifies He that is identical with the Grandsire.
+Bhugarbha is one who has the Earth for his abdomen, implying that all
+things on Earth are in His abdomen.
+
+598. Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in
+consequence of the possession of such attributes as Sarira, Indriya, etc.
+But the Supreme God-head is nothing but soul. He rests on his own true
+nature or essence without requiring anything extraneous like the deities
+or human beings whereon to live or exist,
+
+599. Aha is the day; He is so called because of Jiva being, as it were,
+awakened when he goes to Him. As long as Jiva is at a distance from Him,
+he is steeped in the sleep of Avidya or Nescience (a happy word which
+Professor Max Muller has coined) Samvatsara or the year He is so called
+because Time is His essence. Vyala--He is a huge and fierce snake that
+inspires dread.
+
+600. Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He
+that showers blessings upon His worshippers and causes all His foes to
+tremble with fear.
+
+601. Vishnu is supposed to be within the constellation called Sisumara or
+the Northern Bear. The stars, without changing their places per se, seem
+to revolve round this point within the constellation named.
+
+602. In India, no man should worship the deities, with a full stomach.
+Indeed, one must abstain from every kind of food and drink if one has to
+worship the deities formally.
+
+603. Rama of Bhrigu's race went to Mahadeva for acquiring the science of
+arms. While dwelling in Siva's retreat, he had a quarrel with Karttikeya
+or Kumara, the son of Siva's loins. Rama worsted his preceptor's son in
+battle, at which his preceptor, gratified with him, made him a present of
+his own battle-axe, wherewith the regenerate here exterminated the
+Kshatriyas for full one and twenty times.
+
+604. Many of these words beginning with Mahat represent Krishna's own
+words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices;
+I am the foremost of sacrificers,' etc.
+
+605. Referring to Hanumat and others among the apes that Rama led against
+Ravana.
+
+606. The universe consists of Soul and Not-soul. Jiva, when cased in
+matter or Not-soul takes Not-soul for himself, in his ignorance. In fact
+until true knowledge is attained, the body is taken for self.
+
+607. The sense is that untimely deaths do not occur in such places; nor
+fear of oppression or unlawful chastisement by the king; etc.
+
+608. The Bengal reading mrishtascha varina is incorrect. The Bombay
+reading mrishtasya varinsha is correct.
+
+609. The word--kavi used in this verse, means Agni or fire, as explained
+by the commentator, One of the vernacular translators wrongly takes it as
+implying the preceptor Sukara.
+
+610. The last verse, as read in the Bengal texts, is vicious. Nastyandam
+astitu Brahma, etc., is the correct reading.
+
+611. To an afflicted person the day seems long.
+
+612. The sense is that it is this Kesava who upholds the cause of
+Righteousness when dangers overtake it. cf. 'Yada yada hi dharmasya,
+etc.' in the Gita. It does not mean that when doubts are entertained by
+persons on questions of morality, it is Kesava who dispels them.
+
+613. Refers to the existence of Brahma when all else is nought.
+
+614. The fivefold seed consists of the four orders of creatures and acts
+which determine the conditions of all beings.
+
+615. Eagle marmelos, Linn.
+
+616. Durvasa is regarded as a portion of Mahadeva. The question of
+Yudhishthira, therefore, really relates to Mahadeva although the name
+that occurs is of Durvasa.
+
+617. A Parvam is a knot. Reeds and bamboos consist of a series of knots.
+The space between two knots is called a Salya.
+
+618. The allusion is to the fiery mare's head which is supposed to wander
+through the ocean.
+
+619. Verses 4 to 9 are extremely difficult. They represent so many
+surceases. Nilakantha, however, has shown great ingenuity in expounding
+them. In the first line of 4, drishtam refers to pratyaksham, and srutam
+to sruti or agama. Hence, what is meant by the first line
+is,--Innumerable are the cases of both direct perception and scriptural
+assertion in which the scriptures are regarded as more authoritative, and
+those is which direct perception is regarded as more authoritative. In 5,
+the speaker refers to the atomic and other theories of the creation
+derived from Reason. Bhishma declares it as his opinion that all such
+theories are untenable or groundless. In the first line of 6, the word
+Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is
+the cause of the universe and in thinking so becomest landed on doubt.
+The reply to this is that Yoga for a long course of years will enable
+thee to comprehend the sufficiency of unassisted Brahma to evolve the
+universe. In 7, anekam pranayatram kalpamanena refers to one who without
+leading any particular or settled mode of life lives just as it suits him
+to live, that is, who leads the life of a religious mendicant never
+thinking of the morrow. In 9, anihaddham vacha implies what is not
+defined or indicated by the words of the Vedas or scriptures. The Burdwan
+Pundits have made a mess of the whole passage, or, rather, of nearly the
+whole of this section.
+
+620. Teshu is equivalent to praryakshanumanachareshu. The sense,
+therefore, is that the three, viz., direct perception, inference, and
+good conduct being, for these reasons, fallible, the only infallible
+standard that remain, is audition or the scriptures, or, as verse 14 puts
+it, men with understandings born of the scriptures.
+
+621. Atripyantah are men who like Yudhishthira are filled with anxiety:
+as to what they should do. Seekers after the right are so called.
+
+622. The five who must be first fed are the deities, the Pitris, the
+guests, diverse creatures included under the word Bhutus, and lastly
+relatives.
+
+623. Some texts read nabhibhavet, meaning one should never vanquish an
+old man (i.e., assert one's superiority over him).
+
+624. In his excellent work on the Curiosities of Literature Mr. D'Israeli
+attempts to trace the origin of the custom of uttering a blessing on
+people who sneeze. The custom seems, however, to be very ancient and
+widespread. It exists to this day in India, among the Hindus at any rate,
+as it existed in the days of the Mahabharata.
+
+625. It seems that the author is of opinion that one lightens one's sins
+by admissions before the wise. To conceal a sin after having committed it
+proves the confirmed sinner.
+
+626. 'Covered by righteousness' implies 'if, having once tripped, the
+sinner restrains himself and engages to do acts of righteousness.'
+
+627. What is stated here is this; the condition of all living creatures
+is determined by their acts of this and past lives.. Nature, again, is
+the cause of acts. What of felicity and misery, therefore, one sees in
+this world, must be ascribed to these two causes. As regards the self
+also, O Yudhishthira, thou art not freed from that universal law. Do
+thou, therefore, cease to cherish doubts of any kind. If thou seest a
+learned man that is poor, or an ignorant man that is wealthy, if thou
+seest exertion failing and the absence of exertion leading to success.
+thou must always ascribe the result to acts and Nature.
+
+628. What is stated here is this; one may become righteous by
+accomplishing oneself righteous deeds or inducing or helping others to do
+them. Similarly, one becomes unrighteous by doing oneself acts that are
+evil or by inducing or helping others to do them.
+
+629. Righteousness leads to regions of felicity. The former is said to be
+eternal. While the latter are not so. The question asked (or doubt
+raised) is why is the effect not eternal when the cause is eternal? It is
+explained below.
+
+630. There are two kinds of Righteousness, viz., nishkama and sakama. The
+former leads to attainment of Brahma, the latter to heaven and felicity.
+Brahma is eternal; the latter not so. Nishkama Righteousness being
+eternal, leads to an eternal reward. Sakama Righteousness not being so,
+does not lead to an eternal reward. The word Kala here means Sankalpa,
+hence Dhruvahkalah means nishkama Dharma.
+
+631. Here, Calah means 'Sankalpa'
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 14
+
+ASWAMEDHA PARVA
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned at sacred-texts.com, January 2004. Proofed by John Bruno Hare.
+
+
+
+THE MAHABHARATA
+
+ASWAMEDHA PARVA
+
+SECTION I
+
+(Aswamedhika Parva)
+
+OM! HAVING BOWED down unto Narayana, and Nara the foremost of male
+beings, and unto the goddess Saraswati, must the word Jaya be uttered.
+
+"Vaisampayana said, "After the king Dhritarashtra had offered libations
+of water (unto the manes of Bhisma), the mighty-armed[1] Yudhishthira,
+with his senses bewildered, placing the former in his front, ascended the
+banks (of the river), his eyes suffused with tears, and dropt down on the
+bank of the Ganga like an elephant pierced by the hunter. Then incited by
+Krishna, Bhima took him up sinking. 'This must not be so,' said Krishna,
+the grinder of hostile hosts. The Pandavas, O king, saw Yudhishthira, the
+son of Dharma, troubled and lying on the ground, and also sighing again
+and again. And seeing the king despondent and feeble, the Pandavas,
+overwhelmed with grief, sat down, surrounding him. And endowed with high
+intelligence and having the sight of wisdom, king Dhritarashtra,
+exceedingly afflicted with grief for his sons, addressed the monarch,
+saying,--'Rise up, O thou tiger among the Kurus. Do thou now attend to
+thy duties. O Kunti's son, thou hast conquered this Earth according to
+the usage of the Kshatriyas. Do thou now, O lord of men, enjoy her with
+thy brothers and friends. O foremost of the righteous, I do not see why
+thou shouldst grieve. O lord of the Earth, having lost a hundred sons
+like unto riches obtained in a dream, it is Gandhari and I, who should
+mourn. Not having listened to the pregnant words of the high-souled
+Vidura, who sought our welfare, I, of perverse senses, (now) repent. The
+virtuous Vidura, endowed with divine insight, had told me,--'Thy race
+will meet with annihilation owing to the transgressions of Duryodhana. O
+king, if thou wish for the weal of thy line, act up to my advice. Cast
+off this wicked-minded monarch, Suyodhana, and let not either Karna or
+Sakuni by any means see him. Their gambling too do thou, without making
+any fuss suppress, and anoint the righteous king Yudhishthira. That one
+of subdued senses will righteously govern the Earth. If thou wouldst not
+have king Yudhishthira, son of Kunti, then, O monarch, do thou,
+performing a sacrifice, thyself take charge of the kingdom, and regarding
+all creatures with an even eye, O lord of men, do thou let thy kinsmen. O
+thou advancer of thy kindred, subsist on thy bounty.' When, O Kunti's
+son, the far-sighted Vidura said this, fool that I was I followed the
+wicked Duryodhana. Having turned a deaf ear to the sweet speech of that
+sedate one, I have obtained this mighty sorrow as a consequence, and have
+been plunged in an ocean of woe. Behold thy old father and mother, O
+king, plunged in misery. But, O master of men, I find no occasion for thy
+grief.'"
+
+
+
+SECTION II
+
+"Vaisampayana said, "Thus addressed by the intelligent king Dhritarashtra
+Yudhishthira, possessed of understanding, became calm. And then Kesava
+(Krishna) accosted him,--'If a person indulges excessively in sorrow for
+his departed forefathers, he grieves them. (Therefore, banishing grief),
+do thou (now) celebrate many a sacrifice with suitable presents to the
+priests; and do thou gratify the gods with Soma liquor, and the manes of
+thy forefathers with their due food and drink. Do thou also gratify thy
+guests with meat and drink and the destitute with gifts commensurate with
+their desires. A person of thy high intelligence should not bear himself
+thus. What ought to be known hath been known by thee; what ought to be
+done, hath also been performed. And thou hast heard the duties of the
+Kshatriyas, recited by Bhishma, the son of Bhagirathi, by Krishna
+Dwaipayana, Narada and Vidura. Therefore thou shouldst not walk the way
+of the stupid; but pursuing the course of thy forefathers, sustain the
+burthen (of the empire). It is meet that a Kshatriya should attain heaven
+for certain by his (own) renown. Of heroes, those that came to be slain
+never shall have to turn away (from the celestial regions). Renounce thy
+grief, O mighty sovereign. Verily, what hath happened was destined to
+happen so. Thou canst in no wise see those that have been slain in this
+war.--Having said this unto Yudhishthira, prince of the pious, the
+high-spirited Govinda paused; and Yudhishthira answered him thus, 'O
+Govinda, full well do I know thy fondness for me. Thou hast ever favoured
+me with thy love and thy friendship. And, O holder of the mace and the
+discus. O scion of Yadu's race, O glorious one, if (now) with a pleased
+mind thou dost permit me to go to the ascetic's retreat in the woods,
+then thou wouldst compass what is highly desired by me. Peace find I none
+after having slain my grand-father, and that foremost of men, Karna, who
+never fled from the field of battle. Do thou, O Janarddana, so order that
+I may be freed from this heinous sin and that my mind may be purified. As
+Pritha's son was speaking thus, the highly-energetic Vyasa, cognisant of
+the duties of life, soothing him, spoke these excellent words, My child,
+thy mind is not yet calmed; and therefore thou art again stupefied by a
+childish sentiment. And wherefore, O child, do we over and over again
+scatter our speech to the winds? Thou knowest duties of the Kshatriyas,
+who live by warfare. A king that hath performed his proper part should
+not suffer himself to be overwhelmed by sorrow. Thou hast faithfully
+listened to the entire doctrine of salvation; and I have repeatedly
+removed thy misgivings arising out of desire. But not paying due heed to
+what I have unfolded, thou of perverse understanding hast doubtless
+forgotten it clean. Be it not so. Such ignorance is not worthy of thee. O
+sinless one, thou knowest all kinds, of expiation; and thou hast also
+heard of the virtues of kings as well as the merits of gifts. Wherefore
+then, O Bharata, acquainted with every morality and versed in all the
+Agamas, art thou overwhelmed (with grief) as if from ignorance?'"
+
+
+
+SECTION III
+
+"Vyasa said, 'O Yudhishthira, thy wisdom, I conceive, is not adequate.
+None doth any act by virtue of his own power. It is God. who engageth him
+in acts good or bad, O bestower of honour. Where then is the room for
+repentance? Thou deemest thyself as having perpetrated impious acts. Do
+thou, therefore, O Bharata, harken as to the way in which sin may be
+removed. O Yudhishthira, those that commit sins, can always free
+themselves from them through penance, sacrifice and gifts. O king, O
+foremost of men, sinful people are purified by sacrifice, austerities and
+charity. The high-souled celestials and Asuras perform sacrifices for
+securing religious merit; and therefore sacrifice are of supreme
+importance. It is through sacrifices that the high-souled celestials had
+waxed so wondrously powerful; and having celebrated rites did they
+vanquish the Danavas. Do thou, O Yudhishthira, prepare for the Rajasuya,
+and the horse-sacrifice, as well as, O Bharata, for the Sarvamedha and
+the Naramedha.[2] And then as Dasaratha's son, Rama, or as Dushmanta's
+and Sakuntala's son, thy ancestor, the lord of the Earth, the exceedingly
+puissant king Bharata, had done, do thou agreeably to the ordinance
+celebrate the Horse-sacrifice with Dakshinas. Yudhishthira replied,
+'Beyond a doubt, the Horse-sacrifice purifieth princes. But I have a
+purpose of which it behoveth thee to hear. Having caused this huge
+carnage of kindred, I cannot, O best of the regenerate ones, dispense
+gifts even on a small scale; I have no wealth to give. Nor can I for
+wealth solicit these juvenile sons of kings, staying in sorry plight,
+with their wounds yet green, and undergoing suffering. How, O foremost of
+twice-born ones, having myself destroyed the Earth can I, overcome by
+sorrow, levy dues for celebrating a sacrifice? Through Duryodhana's
+fault, O best of ascetics, the kings of the Earth have met with
+destruction, and we have reaped ignominy. For wealth Duryodhana hath
+wasted the Earth; and the treasury of that wicked-minded son of
+Dhritarashtra is empty. (In this sacrifice), the Earth is the Dakshina;
+this is the rule that is prescribed in the first instance. The usual
+reversal of this rule, though sanctioned, is observed, by the learned as
+such. Nor, O ascetic, do I like to have a substitute (for this process).
+In this matter, O reverend sir, it behoveth thee to favour me with thy
+counsel'. Thus addressed by Pritha's son, Krishna Dwaipayana, reflecting
+for a while, spoke unto the righteous king,--'This treasury, (now)
+exhausted, shall be full. O son of Pritha, in the mountain Himavat (The
+Himalayas) there is gold which had been left behind by Brahmanas at the
+sacrifice of the high-souled Marutta.'[3] Yudhishthira asked, 'How in
+that sacrifice celebrated by Marutta was so much gold amassed? And, O
+foremost of speakers, when did he reign?' Vyasa said 'If, O Pritha's son,
+thou art anxious to hear concerning that king sprung from the Karandhama
+race, then listen to me as I tell thee when that highly powerful monarch
+possessed of immense wealth reigned.'"
+
+
+
+SECTION IV
+
+"Yudhishthira said, 'O righteous one, I am desirous of hearing the
+history of that royal sage Marutta. Do thou, O Dwaipayana, relate this
+unto me, O sinless one.'
+
+"Vyasa said, 'O child, in the Krita age Manu was lord (of the Earth)
+wielding the sceptre. His son was known under the name of Prasandhi.
+Prasandhi had a son named Kshupa, Kshupa's son was that lord (of men),
+king Ikshwaku. He, O king, had a hundred sons endowed with pre-eminent
+piety. And all of them were made monarchs by king Ikshwaku. The eldest of
+them, Vinsa by name became the model of bowmen. Vinsa's son, O Bharata,
+was the auspicious Vivinsa. Vivinsa, O king, had five and ten sons; all
+of them were powerful archers, reverencial to the Brahmanas and truthful,
+gentle and ever speaking fair. The eldest brother, Khaninetra, oppressed
+all his brothers. And having conquered the entire kingdom rid of all
+troubles, Khaninetra could not retain his supremacy; nor were the people
+pleased with him. And dethroning him, they, O foremost of monarchs,
+invested his son Suvarcha with the rights of sovereignty and (having
+effected this) experienced joy (in their hearts). Seeing the reverses
+sustained by his site as well as his expulsion from the empire, he was
+ever intent on bringing about the welfare of the people, being devoted to
+the Brahmanas, speaking the truth, practising purity and restraining his
+senses and thoughts. And the subjects were well pleased with that
+high-minded one constant in virtue. But he being constantly engaged in
+virtuous deeds, his treasures and vehicles became greatly reduced. And on
+his treasury having become depleted, the feudatory princes swarming round
+him began to give him trouble. Being thus oppressed by many foes while
+his treasury, horses and vehicles were impoverished, the king underwent
+great tribulation along with his retainers and the denizens of his
+capital. Although his power waned greatly, yet the foes could not slay
+the king, for his power, O Yudhishthira, was established in
+righteousness. And when he had reached the extreme of misery along with
+the citizens, he blew his hand (with his mouth), and from that there
+appeared a supply of forces. And then he vanquished all the kings living
+along the borders of his dominions. And from this circumstance O king, he
+hath been celebrated as Karandhama. His son, (the first) Karandhama who
+was born at the beginning of the Treta age, equalled Indra himself and
+was endowed with grace, and invincible even by the immortals. At that
+time all the kings were under his control; and alike by virtue of his
+wealth and for his prowess, he became their emperor. In short, the
+righteous king Avikshit by name, became like unto Indra himself in
+heroism; and he was given to sacrifices, delight took in virtue and held
+his senses under restraint. And in energy he resembled the sun and in
+forbearance Earth herself; in intelligence, he was like Vrihaspati, and
+in calmness the mountain Himavat himself. And that king delighted the
+hearts of his subjects by act, thought, speech, self-restraint, and
+forbearance. He performed hundreds of horse-sacrifices, and the potent
+and learned Angira himself served him as priest. His son surpassed his
+sire in the possession of good qualities. Named Marutta, that lord of
+kings was righteous and o great renown, an possessed the might of ten
+thousand elephants. He was like unto Vishnu's second self. Desirous of
+celebrating a sacrifice, that virtuous monarch, coming to Mount Meru on
+the northern side of Himavat, caused thousands of shining golden vessels
+to be forged. There on a huge golden hill he performed the rites. And
+goldsmiths made basins and vessels and pans and seats without number. And
+the sacrificial ground was near this place. And that righteous lord of
+Earth, king Marutta, along with other princes, performed a sacrifice
+there.'"
+
+
+
+SECTION V
+
+"Yudhishthira said, 'O best of speakers, how that king became so
+powerful? And how, O twice-born one, did he obtain so much gold? And
+where now, O reverend sire, is all his wealth? And, O ascetic, how can we
+secure the same?'
+
+"Vyasa thereupon said,--'As the numerous offspring of the Prajapati
+Daksha, the Asuras and the Celestials challenged each other (to
+encounter), so in the same way Angira's sons, the exceedingly energetic
+Vrihaspati and the ascetic, Samvarta, of equal vows, challenged each
+other, O king. Vrihaspati began to worry Samvarta again and again. And
+constantly troubled by his elder brother, he, O Bharata, renouncing his
+riches, went to the woods, with nothing to coyer his body save the open
+sky.[4] (At that time), Vasava having vanquished and destroyed the
+Asuras, and obtained the sovereignty of the celestial regions had
+appointed as his priest Angira's eldest son, that best of Brahmanas,
+Vrihaspati. Formerly Angira was the family-priest of king Karandhama.
+Matchless among men in might, prowess and character; powerful like unto
+Satakratu, righteous souled and of rigid vows, O king, he had vehicles,
+and warrior, and many adherents, and superb and costly bedsteads,
+produced through dint of meditation by the breath of his mouth. And by
+his native virtues, the monarch had brought all the princes under his
+sway. And having lived as long as he desired, he ascended to the heaven
+in his corporal embodiment. And his son named Avikshit--conqueror of
+foes,--righteous like unto Yayati, brought all the Earth under his
+dominion. And both in merit and might the king resembled his sire. He had
+a son named Marutta, endowed with energy, and resembling Vasava himself.
+This earth clad in oceans; felt herself drawn towards him. He always[5]
+used to defy the lord of the celestials; and O son of Pandu, Vasava also
+defied Marutta. And Marutta,--master of Earth--was pure and possessed of
+perfections. And in spite of his striving, Sakra could not prevail over
+him. And incapable of controlling him, he riding on the horse, along with
+the celestials summoning Vrihaspati, spoke to him thus, 'O Vrihaspati, if
+thou wishest to do what is agreeable to me, do not perform priestly
+offices for Marutta on behalf of the deities or the ancestral Manes. I
+have, O Vrihaspati, obtained the sovereignty of the three worlds, while
+Marutta is merely the lord of the Earth. How, O Brahmana, having acted as
+priest unto the immortal king of the celestials, wilt thou unhesitatingly
+perform priestly function unto Marutta subject to death? Good betide
+thee! Either espouse my side or that of the monarch, Marutta or forsaking
+Marutta, gladly come over to me.--Thus accosted by the sovereign of the
+celestials, Vrihaspati, reflecting for a moment, replied unto the king of
+the immortals. Thou art the Lord of creatures, and in thee are the worlds
+established, And thou hast destroyed Namuchi, Viswarupa and Vala. Thou, O
+hero, alone encompassest the highest prosperity of the celestials, and, O
+slayer of Vala, thou sustainest the earth as well as the heaven. How, O
+foremost of the celestials, having officiated as thy priest, shall I, O
+chastiser of Paka, serve a mortal prince. Do thou listen to what I say.
+Even if the god of fire cease to cause heat and warmth, or the earth
+change its nature, or the sun ceases to give light, I shall never deviate
+from the truth (that I have spoken).
+
+Vaisampayana continued,--'On hearing this speech from Vrihaspati Indra
+became cured of his envious feelings, and then praising him he repaired
+to his own mansion.'
+
+
+
+SECTION VI
+
+"Vyasa said, 'The ancient legend of Vrihaspati and the wise Marutta is
+cited in this connection. On hearing of the compact made by Angira's son
+Vrihaspati with the lord of the gods (Indra), king Marutta made the
+necessary preparations for a great sacrifice. The eloquent grandson of
+Karandhama, (Marutta) having conceived the idea of a sacrifice in his
+mind, went to Vrihaspati and addressed him thus, 'O worshipful ascetic, I
+have intended to perform the sacrifice which thou didst propose to me
+once on a previous occasion and in accordance with thy instructions, and
+I now desire to appoint thee as officiating priest in this sacrifice, the
+materials whereof have also been collected by me.--O excellent one, thou
+art our family priest, therefore do thou take those sacrificial things
+and perform the sacrifice thyself.'
+
+Vrihaspati said, 'O lord of the earth, I do not desire to perform thy
+sacrifice. I have been appointed as priest by the Lord of the gods
+(Indra) and I have promised to him to act as such.'
+
+Marutta said, 'Thou art our hereditary family priest, and for this reason
+I entertain great regard for thee, and I have acquired the right of being
+assisted at sacrifices by thee, and therefore it is meet that thou
+shouldst officiate as priest at my sacrifice.'
+
+Vrihaspati said, 'Having, O Marutta, acted as priest to the Immortals,
+how can I act as such to mortal men, and whether thou dost depart hence
+or stay, I tell thee, I have ceased to act as priest to any but the
+Immortals. O thou of mighty arms, I am unable to act as thy priest now.
+And according to thy own desire, thou canst appoint any one as thy priest
+who will perform thy sacrifice.'
+
+Vyasa said, 'Thus told, king Marutta became confused with shame, and
+while returning home with his mind oppressed by anxiety, he met Narada on
+his way. And that monarch on seeing the divine Rishi Narada stood before
+him with due salutation, with his hands clasped together. Then Narada
+addressing him thus said,--O royal sage, thou seemest to be not
+well-pleased in thy mind; is all well with thee? Where hast thou been, O
+sinless one, and whence the cause of this thy mental disquietude? And, O
+king, if there be no objection to thy telling it to me, do thou, O best
+of kings, disclose (the cause of thy anxiety) to me, so that, O prince, I
+may allay the disquietude of thy mind with all my efforts.'
+
+Vaisampayana continued, 'Thus addressed by the great Rishi Narada, king
+Marutta informed him of the rebuff he had received from his religious
+preceptor.'
+
+Marutta said, 'Seeking for a priest to officiate at my sacrifice, I went
+to that priest of the Immortals, Vrihaspati, the son of Angira, but he
+did not choose to accept my offer. Having met with this rebuff from him,
+I have no desire to live any longer now, for by his abandoning me thus, I
+have, O Narada, become contaminated with sin.'
+
+Vyasa said, 'Thus told by that king, Narada, O mighty prince, made this
+reply to him with words which seemed to revive that son of Avikshit.'
+
+Narada said, 'The virtuous son of Angira, Samvarta by name is wandering
+over all the quarters of the earth in a naked state to the wonder of all
+creatures; do thou, O prince, go to him. If Vrihaspati does not desire to
+officiate at thy sacrifice, the powerful Samvarta, if pleased with thee,
+will perform thy sacrifice.'
+
+Marutta said, 'I feel as if instilled with new life, by these thy words,
+O Narada, but O the best of speakers, do thou tell me where I can find
+Samvarta, and how I can remain by his side, and how I am to act so that
+he may not abandon me, for I do not desire to live if I meet with a
+rebuff from him also.'
+
+Narada said, 'Desirous of seeing Maheswara, O prince, he wanders about at
+his pleasure in the city of Varanasi, in the garb of a mad man. And
+having reached the gate of that city, thou must place a dead body
+somewhere near it, and the man who shall turn away on seeing the corpse,
+do thou, O prince, know that man to be Samvarta, and knowing him, do thou
+follow his footsteps wheresoever that powerful man chooses to go and
+finding him (at length) in a lonely place thou must seek his protection
+with thy hands clasped together in supplication to him. And if he
+enquires of thee as to the person who has given thee the information
+about his own self, do thou tell him that Narada has informed thee about
+Samvarta. And if he should ask thee to follow me, thou must tell him
+without any hesitation, that I have entered into the fire.'
+
+Vyasa said, 'Having signified his assent to the proposal of Narada, that
+royal sage after duly worshipping him, and taking his permission,
+repaired to the city of Varanasi, and having reached there, that famous
+prince did as he had been told, and remembering the words of Narada, he
+placed a corpse at the gate of the city. And by coincidence, that
+Brahmana also entered the gate of the city at the same time. Then on
+beholding the corpse, he suddenly turned away. And on seeing him turn
+back, that prince, the son of Avikshit followed his footsteps with his
+hands clasped together, and with the object of receiving instruction from
+him. And then finding him in a lonely place, Samvarta covered the king
+with mud and ashes and phlegm and spittle. And though thus worried and
+oppressed by Samvarta, the king followed that sage with his hands clasped
+together in supplication and trying to appease him. At length overcome
+with fatigue, and reaching the cool shade of a sacred fig tree with many
+branches, Samvarta desisted from his course and sat himself to rest.'
+
+
+
+SECTION VII
+
+"Samvarta said, 'How hast thou come to know me, and who has referred thee
+to me, do thou tell this to me truly, if thou wishest me to do what is
+good to thee. And if thou speak truly, thou shalt attain all the objects
+of thy desire, and shouldst thou tell a lie, thy head shall be riven in a
+hundred pieces.'
+
+Marutta said, 'I have been told by Narada, wandering on his way, that
+thou art the son of our family-priest, and this (information) has
+inclined my mind (towards thee), with exquisite satisfaction.'
+
+Samvarta said, 'Thou hast told this to me truly. He (Narada) knows me to
+be a performer of sacrifices. Now tell me where is Narada living at
+present.'
+
+Marutta said, 'That prince of celestial saints (Narada) having given me
+this information about thee, and commended me to thy care, has entered
+into the fire.'
+
+Vyasa said, 'Hearing these words from the king (Marutta) Samvarta was
+highly gratified, and he said (addressing Marutta). 'I too am quite able
+to do all that.' Then, O prince, that Brahmana, raving like a lunatic,
+and repeatedly scolding Marutta with rude words, again accosted him thus,
+'I am afflicted with a cerebral disorder, and, I always act according to
+the random caprices of my own mind. Why art thou bent upon having this
+sacrifice performed by a priest of such a singular disposition? My
+brother is able to officiate at sacrifices, and he has gone over to
+Vasava (Indra), and is engaged in performing his sacrifices, do thou
+therefore have thy sacrifice performed by him. My elder brother has
+forcibly taken away from me all my household goods and mystical gods, and
+sacrificing clients, and has now left to me only this physical body of
+mine, and, O son of Avikshit, as he is worthy of all respect from me, I
+cannot by any means officiate at thy sacrifice, unless with his
+permission. Thou must therefore go to Vrihaspati first, and taking his
+permission thou canst come back to me, if thou hast any desire to perform
+a sacrifice, and then only shall I officiate at thy sacrifice.'
+
+Marutta said, 'Do thou listen to me, O Samvarta, I did go to Vrihaspati
+first, but desiring the patronage of Vasava, he did not wish to have me
+as his sacrificer. He said, 'Having secured the priesthood of the
+Immortals, I do not desire to act for mortals, and, I have been forbidden
+by Sakra (Indra) to officiate at Marutta's sacrifice, as he told me that
+Marutta having become lord of the earth, was always filled with a desire
+to rival him.' And to this thy brother assented by saying to the Slayer
+of Vala (Indra),--Be it so. Know thou, O best of ascetics, that as he had
+succeeded in securing the protection of the Lord of the Celestials, I
+repaired to him with gratified heart, but he did not agree to act as my
+priest. And thus repulsed, I now desire to spend all I possess, to have
+this sacrifice performed by thee, and to outstrip Vasava by the merit of
+thy good offices. As I have been repulsed by Vrihaspati for no fault of
+mine, I have now no desire, O Brahmana, to go to him to seek his aid in
+this sacrifice."
+
+Samvarta said, 'I can certainly, O king, accomplish all that thou
+desirest, if only thou agree to do all that I shall ask thee to do, but I
+apprehend that Vrihaspati and Purandara (Indra) when they will learn that
+I am engaged in performing thy sacrifice, will be filled with wrath, and
+do all they can to injure thee. Therefore, do thou assure me of thy
+steadfastness, so as to ensure my coolness and constancy, as otherwise.
+if I am filled with wrath against thee, I shall reduce (destroy) thee and
+thy kindred to ashes."
+
+Marutta said, 'If ever I forsake thee, may I never attain the blessed
+regions as long as the mountains shall exist, and the thousand-rayed sun
+continue to emit heat: if I forsake dice, may I never attain true wisdom,
+and remain for ever addicted to worldly (material) pursuits."
+
+Samvarta said, "Listen, O son of Avikshit, excellent as it is the bent of
+thy mind to perform this act, so too, O king, have I in my mind the
+ability to perform the sacrifice, I tell thee, O king, that thy good
+things will become imperishable, and that thou shalt lord it over Sakra
+and the Celestials with Gandharvas. For myself, I have no desire to amass
+wealth or sacrificial presents, I shall only do what is disagreeable to
+both Indra and my brother, I shall certainly make thee attain equality
+with Sakra, and I tell thee truly that I shall do what is agreeable to
+thee."
+
+
+
+SECTION VIII
+
+"Samvarta said, "There is a peak named Munjaban on the summits of the
+Himalaya mountains, where the adorable Lord of Uma (Mahadeva) is
+constantly engaged in austere devotional exercises. There the mighty and
+worshipful god of great puissance, accompanied by his consort Uma, and
+armed with his trident, surrounded by wild goblins of many sorts,
+pursuing his random wish or fancy, constantly resides in the shade of
+giant forest trees, or in the caves, or on the rugged peaks of the great
+mountain. And there the Rudras, the Saddhyas, Viswedevas, the Vasus,
+Yama, Varuna, and Kuvera with all his attendants, and the spirits and
+goblins, and the two Aswins, the Gandharvas, the Apsaras, the Yakshas, as
+also the celestial sages, the Sun-gods, as well as the gods presiding
+over the winds, and evil spirits of all sorts, worship the high-souled
+lord of Uma, possessed of diverse characteristics. And there, O king, the
+adorable god sports with the wild and playful followers of Kuvera,
+possessed of weird and ghostly appearances. Glowing with its own
+splendour, that mountain looks resplendent as the morning sun. And no
+creature with his natural eyes made of flesh, can ever ascertain its
+shape or configuration, and neither heat nor cold prevails there, nor
+doth the sun shine nor do the winds blow. And, O king, neither doth
+senility nor hunger, nor thirst, nor death, nor fear afflict any one at
+that place. And, O foremost of conquerors, on all sides of that mountain,
+there exist mines of gold, resplendent as the rays of the sun. And O
+king, the attendants of Kuvera, desirous of doing good to him, protect
+these mines of gold from intruders, with uplifted arms. Hie thee thither,
+and appease that adorable god who is known by the names of Sarva, Bedha,
+Rudra, Sitikantha, Surapa, Suvarcha, Kapardi, Karala, Haryyaksha, Varada,
+Tryaksha, Pushnodantabhid, Vamana, Siva, Yamya, Avyaktarupa, Sadvritta,
+Sankara, Kshemya, Harikesa, Sthanu, Purusha, Harinetra, Munda, Krishna,
+Uttarana, Bhaskara, Sutirtha, Devadeva, Ranha, Ushnishi, Suvaktra,
+Sahasraksha, Midhvan, Girisa, Prasanta, Yata, Chiravasa, Vilwadanda,
+Siddha, Sarvadandadhara, Mriga, Vyadha, Mahan, Dhanesa, Bhava, Vara,
+Somavaktra, Siddhamantra, Chakshu, Hiranyavahu, Ugra, Dikpati, Lelihana,
+Goshtha, Shiddhamantra, Vrishnu, Pasupati, Bhutapati, Vrisha,
+Matribhakta, Senani, Madhyama, Sruvahasta, Yati, Dhanwi, Bhargava, Aja,
+Krishnanetra, Virupaksha, Tikshnadanshtra, Tikshna, Vaiswanaramukha,
+Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta, Diptaksha, Mahauja,
+Vasuretas, Suvapu, Prithu, Kritivasa, Kapalmali, Suvarnamukuta, Mahadeva,
+Krishna, Tryamvaka, Anagha, Krodhana, Nrisansa, Mridu, Vahusali, Dandi,
+Taptatapa, Akrurakarma, Sahasrasira, Sahasra-charana, Swadha-swarupa,
+Vahurupa, Danshtri, Pinaki, Mahadeva, Mahayogi, Avyaya, Trisulahasta,
+Varada, Tryamvaka, Bhuvaneswara, Tripuraghna, Trinayana, Trilokesa,
+Mahanja, Sarvabhuta-prabhava, Sarvabhuta-dharana, Dharanidhara, Isana,
+Sankara, Sarva, Siva, Visveswara, Bhava, Umapati, Pasupati, Viswarupa,
+Maheswara, Virupaksha, Dasabhuja, Vrishavadhwaja, Ugra, Sthanu, Siva,
+Rudra, Sarva, Girisa, Iswara, Sitakantha, Aja, Sukra, Prithu, Prithuhara,
+Vara, Viswarupa, Virupaksha, Vahurupa, Umapati, Anangangahara, Hara,
+Saranya, Mahadeva, Chaturmukha. There bowing unto that deity, must thou
+crave his protection. And thus, O prince, making thy submission to that
+high-souled Mahadeva of great energy, shalt thou acquire that gold. And
+the men who go there thus, succeed in obtaining the gold. Thus
+instructed, Marutta, the son of Karandhama, did as he was advised. And
+made superhuman arrangements for the performance of his sacrifice. And
+artisans manufactured vessels of gold for that sacrifice. And Vrihaspati
+too, hearing of the prosperity of Marutta, eclipsing that of the gods,
+became greatly grieved at heart, and distressed at the thought that his
+rival Samvarta should become prosperous, became sick at heart, and the
+glow of his complexion left him, and his frame became emaciated. And when
+the lord of the gods came to know that Vrihaspati was much aggrieved, he
+went to him attended by the Immortals and addressed him thus."
+
+
+
+SECTION IX
+
+"Indra said, "Dost thou, O Vrihaspati, sleep in peace, and are thy
+servants agreeable to thee, dost thou seek the welfare of the gods, and
+do the gods, O Brahmana, protect thee?"
+
+Vrihaspati said, "I do sleep in peace in my bed. O Lord of the gods, and
+my servants are to my liking and I always seek the welfare of the gods,
+and they cherish me well."
+
+Indra said, "Whence then is this pain, mental or physical, and why art
+thou pale and altered in appearance (complexion) at present? Tell me, O
+Brahmana, who those people are, who have caused thee pain, so that I may
+kill them all."
+
+Vrihaspati said, "O Indra, I have heard that Marutta will perform a great
+sacrifice at which exquisite presents will be given by him (to Brahmanas)
+and that at his sacrifice Samvarta will act as the officiating priest,
+and therefore do I desire that he may not officiate as priest at that
+sacrifice."
+
+Indra said, "Thou, O Brahmana, hast attained all the object of thy desire
+when thou hast become the excellent priest of the gods, versed in all the
+sacred hymns, and hast overreached the influence of death and dotage,
+what can Samvarta do to thee now?"
+
+Vrihaspati said, "Prosperity of a rival is always painful to one's
+feelings, and for this reason too, thou dost with try attendant gods
+persecute the Asuras with their with and kin, and kill the most
+prosperous among them; hence, O Lord of the gods, am I changed in
+appearance at the thought that my rival is prospering, therefore, O
+Indra, do thou, by all means, restrain Samvarta and king Marutta."
+
+Indra turning to Agni said, "Do thou, O Jataveda, following my direction,
+go to king Marutta to present Vrihaspati to him, and say unto him that
+this Vrihaspati will officiate at his sacrifice and make him immortal."
+
+Agni said, "I shall presently, O adorable one, repair thither as thy
+messenger, to present Vrihaspati to king Marutta; and to make Indra's
+words true, and to show respect to Vrihaspati, Agni departed."
+
+Vyasa said, "Then the high-souled fire-god went on his errand,
+devastating all the forests and trees, like unto the mighty wind, roaring
+and revolving at random at the end of the winter season."
+
+Marutta said, "Behold! I find the fire-god come in his own embodiment,
+this day, therefore do thou, O Muni, offer him a seat and water, and a
+cow, and water for washing the feet."
+
+Agni said, "I accept thy offerings of water, seat, and water for washing
+the feet, O sinless one, do thou know me as the messenger of Indra, come
+to thee, in accordance with his directions."
+
+Marutta said, "O Fire-god, is the glorious Lord of the Celestials happy,
+and is he pleased with us, and are the other gods loyal to him? Do thou
+enlighten me duly on all these points."
+
+Agni said, "O lord of the earth, Sakra is perfectly happy, he is pleased
+with thee, and wishes to make thee free from senility, and all the other
+gods are loyal to him. Do thou, O king, listen to the message of the Lord
+of the Celestials. And the object for which he has sent me to thee is to
+present Vrihaspati to Marutta. O prince, let this priest (of the
+Celestials) perform thy sacrifice, and make thee, who art only a mortal,
+attain immortality."
+
+Marutta said, "This twice-born Brahmana Samvarta will perform my
+sacrifice, and I pray to Vrihaspati, that he having acted as priest to
+Mahendra (Indra), it does not look well for him now to act as priest to
+mortal men."
+
+Agni said, "If this Vrihaspati officiate as thy priest, then shalt thou
+by the blessings of Devaraja (Indra) attain the highest region in the
+celestial mansion and attaining fame shalt thou certainly conquer the
+heavenly region. And, O lord of men, if Vrihaspati act as thy priest,
+thou shalt be able to conquer all the regions inhabited by men, and the
+heavenly regions, and all the highest regions created by Prajapati and
+even the entire kingdom of the gods."
+
+Samvarta said, "Thou must never come again thus to present Vrihaspati to
+Marutta: for know, O Pavaka, (Agni) if thou dost, I losing my temper,
+will burn thee with my fierce evil eyes."
+
+Vyasa said, "Then Agni apprehending destruction by fire, and trembling
+like the leaves of the Aswattha tree (Ficus religiosa), returned to the
+gods, and the high-souled Sakra seeing that carrier of oblations (Agni)
+in the company of Vrihaspati said as follows:
+
+Indra said, "O Jataveda (Agni), didst thou go to present Vrihaspati to
+Marutta according to my direction? What did that sacrificing king say
+unto thee and did he accept my message?"
+
+Agni said, "Thy message was not acceptable by Marutta and when urged by
+me, he clasping the hands of Vrihaspati, repeatedly said, that Samvarta
+would act as his priest. And he also observed that he did not desire to
+attain the worldly and the heavenly regions and all the highest regions
+of Prajapati, and that if he were so minded, he would accept the terms of
+Indra."
+
+Indra said, "Do thou go back to that king and meeting him, tell him these
+words of mine, full of significance, and if he obey them not, I shall
+strike him with my thunderbolt."
+
+Agni said, "Let this king of the Gandharvas repair thither as thy
+messenger, O Vasava, for, I am afraid to go thither myself. Know, O
+Sakra, that highly incensed Samvarta, used to ascetic practices, told me
+these words in a rage. 'I shall burn thee with my fierce evil eyes if
+thou on any account come again here to present Vrihaspati to king
+Marutta.'"
+
+Sakra said, "O Jataveda, it is thou who dost burn all other things and
+there is none else who can reduce thee to ashes. All the world is afraid
+to come in contact with thee. O carrier of oblations, these words of
+thine are worthy of no credence."
+
+Agni said, "Thou, O Sakra, hast encompassed the dominion of the heaven
+and the earth and the firmament by the might of thy own arms, but even
+thus how could Vritra (of old) wrest from thee the sovereignty of the
+celestial regions?"
+
+Indra said, "I can reduce my foes to submission and can even reduce the
+size of a mountain to an atom, if I will it. But, O Vahnni, as I do not
+accept the libation of Soma if offered by a foe, and as I do not strike
+the weak with my thunderbolt, Vritra seemed to triumph over me for a
+time. But who among mortals can live in peace by creating feud with me. I
+have banished the Kalakeyas to the earth, and removed the Danavas from
+heaven, and have terminated the existence of Prahlada in heaven. Can
+there be any man who can live in peace by provoking my enmity?"
+
+Agni said, "Dost thou, O Mahendra, remember that in olden times when the
+sage Chyavana officiated at the sacrifice of Saryati with the twin gods
+Aswins and himself appropriated the Soma offering alone, thou wert filled
+with wrath, and when bent upon preventing Saryati's sacrifice, thou didst
+violently strike Chyavana with thy thunderbolt? But that Brahmana, O
+Purandara, giving way to passion, was able by the power of his devotions
+to seize and hold fast by hand with thy thunder-bolt in it. And in a
+rage, he again created a terrible looking enemy of thine, the Asura named
+Mada assuming all shapes, on beholding whom thou didst shut thine eyes
+with fear, whose one huge jaw was placed on earth, and the other extended
+to the celestial regions, and who looked terrible with his thousand sharp
+teeth extending over a hundred Yojanas, and had four prominent ones
+thick-set, and shining like a pillar of silver, and extending over two
+hundred Yojanas. And when grinding his teeth he pursued thee with his
+terrible and uplifted pike with the object of killing thee. Thou on
+beholding that terrible monster, presented a (pitiful) spectacle to all
+the by-standers. Then, O slayer of Danavas, overcome with fear of the
+monster, with thy hands clasped in supplication, thou didst seek the
+protection of the great sage. The might of Brahmanas, O Sakra, is greater
+than that of the Kshatriyas. None are more powerful than Brahmanas and
+knowing duly, as I do, the power of Brahmanas, I do not, O Sakra, desire
+to come in conflict with Samvarta."
+
+
+
+SECTION V
+
+"Indra said, "Even so it is; the might of Brahmanas is great and there
+are none more powerful than Brahmanas, but I can never bear with
+equanimity the insolent pride of Avikshita's son, and so shall I smite
+him with my thunderbolt. Therefore, O Dhritarashtra, do thou according to
+my direction repair to king Marutta attended by Samvarta, and deliver
+this message to him--'Do thou, O prince, accept Vrihaspati as thy
+spiritual preceptor, as otherwise, I shall strike thee with my terrific
+thunderbolt.'"
+
+Vyasa said, "Then Dhritarashtra betook himself to that monarch's court
+and delivered this message to him from Vasava."
+
+Dhritarashtra said, "O lord of men, know that I am Dhritarashtra the
+Gandharva, come here with the object [of] delivering to thee the message
+of Indra. Do thou, O lion among kings, listen to the words which the
+high-souled lord of all the worlds meant for thee,--That one of
+incomprehensible achievements (Indra) only said this much, 'Do thou
+accept Vrihaspati as thy officiating priest for the sacrifice, or if thou
+do not comply with my request, I shall strike thee with my terrific
+thunderbolt.'"
+
+Marutta said, "Thou, O Purandara, the Viswadevas, the Vasus and the
+Aswins ye all know, that in this world there is no escape from the
+consequences of playing false to a friend; it is a great sin like unto
+that of murdering a Brahman. Let Vrihaspati (therefore) officiate as
+priest to that Mahendra the supreme Deva (god), the highest one wielding
+the thunderbolt, and O prince, Samvarta will act as my priest, as neither
+his (Indra's) words, nor thine commend themselves to me."
+
+The Gandharva said, "Do thou, O lion among princes, listen to the
+terrible war-cry of Vasava roaring, in the heavens. Assuredly, and openly
+will Mahendra hurl his thunderbolt at thee. Do thou therefore be-think
+thyself of thy good, for this is the time to do it."
+
+Vyasa said, "Thus accosted by Dhritarashtra, and hearing the roar of
+howling Vasava, the king communicated this intelligence to Samvarta
+steadfast in devotion and the highest of all virtuous men."
+
+Marutta said, "Verily this rain-cloud floating in the air indicates that
+Indra must be near at present, therefore, O prince of Brahmanas, I seek
+shelter from thee. Do thou, O best of Brahmanas, remove this fear of
+Indra from my mind. The Wielder of the thunderbolt is coming encompassing
+the ten directions of space with his terrible and superhuman refulgence
+and my assistants at this sacrificial assembly have been overcome with
+fright.
+
+Samvarta said, "O lion among kings, thy fear of Sakra will soon be
+dispelled, and I shall soon remove this terrible pain by means of my
+magic lore (incantation); be calm and have no fear of being overpowered
+by India. Thou hast nothing to fear from the god of a hundred sacrifices.
+I shall use my staying charms, O king, and the weapons of all the gods
+will avail them not. Let the lightening flash in all the directions of
+space, and the winds entering into the clouds pour down the showers amid
+the forests and the waters deluge the heavens and the flashes of
+lightning that are seen will avail not. Thou hast nothing to fear, let
+Vasava pour down the rains and plast his terrific thunderbolt where he
+will, floating among the watery masses (clouds) for thy destruction, for
+the god Vahnni (Agni) will protect thee in every way, and make thee
+attain all the objects of thy desire."
+
+Marutta said, "This appalling crash of the thunderbolt together with the
+howling of the winds, seem terrible to my ears and my heart is afflicted
+again and again, O Brahmana, and my peace of mind is gone at present."
+
+Samvarta said, "O king, the feat in thy mind from this terrible
+thunderbolt will leave thee presently. I shall dispel the thunder by the
+aid of the winds, and setting aside all fear from thy mind, do thou
+accept a boon from me according to thy heart's desire, and I shall
+accomplish it for thee."
+
+Marutta said, "I desire, O Brahmana, that Indra all on a sudden should
+come in person at this sacrifice, and accept the oblation offered to him,
+and that all the other gods also come and take their own shares of the
+offerings and accept the libations of Soma offered to them."
+
+Samvarta said, "I have by the power of my incantations attracted Indra in
+person to this sacrifice. Behold, O monarch, Indra coming with his
+horses, and worshipped by the other gods hastening to this sacrifice."
+
+Then the lord of the Devas attended by the other gods and riding in his
+chariot drawn by the most excellent steeds, approached the sacrificial
+altar of that son of Avikshit and drank the Soma libations of that
+unrivalled monarch. And king Marutta with his priest rose to receive
+Indra coming with the host of gods and well-pleased in mind, he welcomed
+the lord of the Devas with due and foremost honours according to the
+Sastras.
+
+Samvarta said, "Welcome to thee, O Indra, by thy presence here, O learned
+one, this sacrifice has been made grand. O slayer or Vala and Vritra. do
+thou again quaff this Soma juiced produced by me today.'
+
+Marutta said, "Do thou look with kindness upon me, I bow unto thee, O
+Indra, by thy presence, my sacrifice has been perfected, and my life too
+blessed with good results. O Surendra, this excellent Brahmana, the
+younger brother of Vrihaspati is engaged in performing my sacrifices."
+
+Indra said. "I know thy priest, this highly energetic ascetic, the
+younger brother of Vrihaspati, at whose invitation I have come to this
+sacrifice. I am, O monarch, well-pleased with thee and my resentment
+against thee hath been destroyed."
+
+Samvarta said, "If, O prince of the Devas, thou art pleased with us, do
+thou thyself give all the directions for this sacrifice, and O Surendra,
+thyself ordain the sacrificial portions (for the gods), so that, O god,
+all the world may know that it hath been done by thee."
+
+Vyasa said, "Thus accosted by the son of Angira, Sakra himself gave
+directions to all the gods to erect the hall of assembly, and a thousand
+well-furnished excellent rooms looking grand as in a picture, and
+speedily to complete the staircase massive and durable, for the ascent of
+the Gandharvas and Apsaras and to furnish that portion of the sacrificial
+ground reserved for the dance of the Apsaras, like unto the palace of
+Indra in the heaven. O king, thus directed, the renowned dwellers of
+heaven speedily fulfilled the directions of Sakra. And then, O king,
+Indra well-pleased and adored, thus said to king Marutta,--O prince, by
+associating with thee at this sacrifice, thine ancestors who have gone
+before thee, as well as the other gods have been highly gratified and
+have accepted the oblations offered by thee. And now, O king, let the
+foremost of regenerate beings offer on the sacrificial altar a red bull
+appertaining to the Fire-god and a sacred and duly consecrated blue bull
+with a variegated skin, appertaining to the Viswedevas. Then, O king, the
+sacrificial ceremony grew in splendour, wherein the gods themselves
+collected the food, and Sakra, the lord of the gods, possessed of horses,
+and worshipped by the Brahmanas, became an assistant at the sacrifice.
+And then the high-souled Samvarta ascending the altar, and looking
+radiant as the second embodiment of the blazing fire, loudly addressing
+the gods with complaisance, offered oblations of clarified butter to the
+fire with incantation of the sacred hymns. And then the slayer of Vala
+first drank the Soma juice, and then the assembly of other gods drank
+Soma. And then in happiness and with the king's permission they returned
+home and well-pleased and delighted. Then that monarch, the slayer of his
+enemies, with a delighted heart, placed heaps of gold on diverse spots,
+and distributing the immense wealth to the Brahmanas, he looked glorious
+like Kuvera, the god of wealth. And with a buoyant heart, the king filled
+his treasury with different kinds of wealth, and with the permission of
+his spiritual preceptor, he returned (to his kingdom) and continued to
+rule the entire realm extending to the borders of the sea. So virtuous in
+this world was that king, at whose sacrifice such an enormous quantity of
+gold vas collected, and now, O prince, thou must collect that gold and
+worshipping the gods with due rites, do thou perform this sacrifice."
+
+Vaisampayana continued, "Then the Pandava prince Yudhishthira was
+delighted on hearing this speech of the son of Satyavati (Vyasa), and
+desirous of performing his sacrifice with those riches, he held repeated
+consultations with his ministers."
+
+
+
+SECTION XI
+
+Vaisampayana said, "When Vyasa of wonderful achievements had concluded
+his speech to the king, the highly-puissant son of Vasudeva (Krishna)
+also addressed him. Knowing the king, the son of Pritha, afflicted in
+mind, and bereft of his relatives and kinsmen slain in battle, and
+appearing crest-fallen like the sun darkened eclipse, or fire smothered
+by smoke, that prop of the Vrishni race (Krishna), comforting the son of
+Dharma, essayed to address him thus."
+
+Vasudeva said, "All crookedness of heart leads to destruction
+(perdition?) and all rectitude leads to Brahman (spiritual excellence).
+If this and this only is the aim and object of all true wisdom, then what
+can mental distraction do (to one who understands this)? Thy Karma has
+not yet been annihilated, nor have thy enemies been subjugated, for thou
+dost not yet know the enemies that are still lurking within thine own
+flesh. I shall (therefore) relate to thee truly as I have heard it, the
+story of the war of Indra with Vritra as it took place. In ancient times
+the Prithivi (earth), O king, was encompassed by Vritra, and by this
+abstraction of earthly matter, the seat of all odour, there arose bad
+odours on all sides, and the Performer of a hundred sacrifices (Indra),
+being much enraged by this act, hurled his thunderbolt at Vritra. And
+being deeply wounded by the thunderbolt of mighty Indra, Vritra entered
+into the (waters), and by doing so he destroyed their property. The
+waters being seized by Vritra, their liquid property left them. At this
+Indra became highly enraged and again smote him with his thunderbolt. And
+he (Vritra) smitten by the thunderbolt by the most powerful Indra betook
+himself to the Jyoti (luminous matter) and abstracted its inherent
+property. The luminous matter being overwhelmed by Vritra and its
+property, colour and form being thereby lost, the wrathful Indra again
+hurled his thunderbolt at him. And thus wounded again by Indra of
+immeasurable power, Vritra entered all on a sudden into the Vayu (gaseous
+matter). and thereafter made away with its inherent property. And this
+matter being overpowered by Vritra and its property, viz., touch being
+lost, Indra became again filled with wrath and flung his thunderbolt at
+him. And wounded therein by the mighty (Indra), he overwhelmed the Akasa
+(ether), and took away its inherent property, and the Akasa being
+overwhelmed by Vritra, and its property, sound being destroyed, the god
+of a hundred sacrifices highly incensed, again smote him with his
+thunderbolt. And thus smitten by the mighty Indra, he suddenly entered
+into his (Sakra's) body, and took away its essential attributes. And
+overtaken by Vritra, he was filled with great illusion. And, O venerable
+sir, the mightiest of Bharata's race, we have heard that Vasistha
+comforted Indra (when he was thus afflicted) and that the god of a
+hundred sacrifices slew Vritra in his body by means of his invisible
+thunderbolt, and know, O prince, that this religious mystery was recited
+by Sakra to the great sages, and they in turn told it to me."
+
+
+
+SECTION XII
+
+"Vasudeva said, "There are two kinds of ailments, physical and mental.
+They are produced by the mutual action of the body and mind on each
+other, and they never arise without the interaction of the two. The
+ailment that is produced in the body, is called the physical ailment, and
+that which has its seat in the mind, is known as the mental ailment. The
+cold, the warm (phlegm and bile) as well as the windy humours, O king,
+are the essential transformations generated in the physical body, and
+when these humours are evenly distributed, and are present in due
+proportions, they are said to be symptomatic of good health. The warm
+humour is acted upon (allayed) by the cold, and the cold by the warm. And
+Sattwa, Rajas and Tamas are the attributes of the soul, and it is said by
+the learned that their presence in due proportions indicates health (of
+the mind). But if any of the three preponderates, some remedy is enjoined
+(to restore the equilibrium). Happiness is overcome by sorrow, and sorrow
+by pleasure. Some people while afflicted by sorrow, desire to recall
+(past) happiness, while others, while in the enjoyment of happiness,
+desire to recall past sorrow. But thou, O son of Kunti, dost neither
+desire to recall thy sorrows nor thy happiness; what else dost thou
+desire to recall barring this delusion of sorrow? Or, perchance, O son,
+of Pritha, it is thy innate nature, by which thou art at present
+overpowered. Thou dost not desire to recall to thy mind the painful sight
+of Krishna standing in the hall of assembly with only one piece of cloth
+to cover her body, and while she was in her menses and in the presence of
+all the Pandavas. And it is not meet that thou shouldst brood over thy
+departure from the city, and thy exile with the hide of the antelope for
+thy robe, and thy wanderings in the great forest, nor shouldst thou
+recall to thy mind the affliction from Jatasura, the fight with
+Chitrasena, and thy troubles from the Saindhavas. Nor it is proper, O son
+of Pritha, and conqueror of thy foes, that thou shouldst recall the
+incident of Kichaka's kicking Draupadi, during the period of thy exile
+passed in absolute concealment, nor the incidents of the fight which took
+place between thyself and Drona and Bhishma. The time has now arrived,
+when thou must fight the battle which each must fight single-handed with
+his mind. Therefore, O chief of Bharata's race, thou must now prepare to
+carry the struggle against thy mind, and by dint of abstraction and the
+merit of thine own Karma, thou must reach the other side of (overcome)
+the mysterious and unintelligible (mind). In this war there will be no
+need for any missiles, nor for friends, nor attendants. The battle which
+is to be fought alone and single-handed has now arrived for thee. And if
+vanquished in this struggle, thou shalt find thyself in the most wretched
+plight, and O son of Kunti, knowing this, and acting accordingly, shalt
+thou attain success. And knowing this wisdom and the destiny of all
+creatures, and following the conduct of thy ancestors, do thou duly
+administer thy kingdom."
+
+
+
+SECTION XIII
+
+"Vasudeva said, "O scion of Bharata's race, salvation is not attained by
+foregoing the external things (like kingdom, etc), it is only attained by
+giving up things which pander to the flesh (body). The virtue and
+happiness which are attainable by the person who has renounced only the
+external objects, but who is at the same time engrossed by passions and
+weakness of the flesh, let these be the portion of our enemies. The word
+with two letters is Mrit-yu (death of the soul or perdition), and the
+word with three letters is Sas-wa-ta (Brahman) or the eternal spirit. The
+consciousness that this or that thing is mine, or the state of being
+addicted to worldly objects is Mrityu and the absence of that feeling is
+Saswatam. And these two, Brahman and Mrityu, O king, have their seats in
+the souls of all creatures, and remaining unseen, they, without doubt,
+wage war with each other. And if, O Bharata, it be true that no creature
+is ever destroyed, then one doth not make oneself guilty of the death of
+a creature by piercing (destroying) its body. What matters the world to a
+man, if having acquired the sovereignty of the whole earth with its
+mobile and immobile creation, he does not become attached to it, or
+engrossed in its enjoyment. But the man who having renounced the world,
+has taken to the life of the recluse in the forest, living on wild roots
+and edibles, if such a man, O son of Pritha, has a craving for the good
+things of the world, and is addicted to them, he may be said to bear
+Mrityu (death) in his mouth. Do thou, O Bharata, watch and observe the
+character of thy external and internal enemies, (by means of thy
+spiritual vision), And the man who is able to perceive the nature of the
+eternal reality is able to overreach the influence of the great fear
+(perdition). Men do not look with approbation upon the conduct of those
+who are engrossed in worldly desires and there is no act without having a
+desire (at its root) and all (Kama) desires are, as it were, the limbs
+(offshoots) of the mind. Therefore, wise men knowing this subjugate their
+desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga
+to be the perfect way (to salvation) by reason of the practices of his
+many former births. And remembering that, what the soul desires, is not
+conducive to piety and virtue, but that the suppression of the desires is
+at the root of all true virtue, such men do not engage in the practice of
+charity, Vedic learning, asceticism and Vedic rites whose object is
+attainment of worldly prosperity, ceremonies, sacrifices, religious rules
+and meditation, with the motive of securing any advantage thereby. By way
+of illustration of this truth, the sages versed in ancient lore, recite
+these Gathas called by the name of Kamagita, do thou O Yudhishthira,
+listen to the recital of them in detail. (Kama says) No creature is able
+to destroy me without resorting to the proper methods (viz., subjugating
+of all desires and practice of Yoga etc.) If a man knowing my power,
+strive to destroy me by muttering prayers etc., I prevail over him by
+deluding him with the belief that I am the subjective ego within him. If
+he wish to destroy me by means of sacrifices with many presents, I
+deceive him by appearing in his mind as a most virtuous creature amongst
+the mobile creation, and if he wish to annihilate me by mastering the
+Vedas and Vedangas, I over reach him by seeming to his mind to be the
+soul of virtue amongst the immobile creation. And if the man whose
+strength lies in truth, desire to overcome me by patience, I appear to
+him as his mind, and thus he does not perceive my existence, and if the
+man of austere religious practices, desire to destroy me by means of
+asceticism, I appear in the guise of asceticism in his mind, and thus he
+is prevented from knowing me, and the man of learning, who with the
+object of attaining salvation desires to destroy me, I frolic and laugh
+in the face of such a man intent on salvation. I am the everlasting one
+without a compeer, whom no creature can kill or destroy. For this reason
+thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this
+means, thou mayst attain what is well for thee. Do thou therefore make
+preparations for the due performance of the horse sacrifice with
+presents, and various other sacrifices of great splendour, and
+accompanied with presents. Let not therefore grief overpower thee again,
+on beholding thy friends lying slain on the battlefield. Thou canst not
+see the men slain in this battle alive again. Therefore shouldst thou
+perform magnificent sacrifices with presents, so that thou mayst attain
+fame in this world, and reach the perfect way (hereafter)."
+
+
+
+SECTION XIV
+
+"Vaisampayana said, "With such speeches as these, was the royal saint
+Yudhishthira, bereft of his friends, consoled by those sages of great
+ascetic merits. And O monarch, that lord of men exhorted by the
+worshipful Viswarasraba himself, and by Dwaipayana (Vyasa), Krishna
+Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the
+sharpwitted Vijaya, as well as by other great men, and Brahmanas versed
+in the Sastras, became relieved of all mental affliction and sorrow
+arising from the death of his dear relations. And that monarch
+Yudhishthira after performing the obsequial ceremonies of his departed
+friends, and honouring the Brahmanas and Devas (gods), brought the
+kingdom of the earth with its girdle of oceans, under his sway. And that
+prince of Kuru's race having regained his kingdom, with a tranquil mind,
+thus addressed Vyasa, Narada and the other sages who were present. I have
+been comforted by the words of so great, ancient and aged saints as
+yourselves, and I have now no cause left for the least affliction. And
+likewise, I have attained great wealth, with which I may worship the
+gods. Therefore, with your assistance, I shall now perform the sacrifice,
+O the best of regenerate beings. We have heard that those (Himalayan)
+regions are full of wonders. Therefore, O Brahmana, saint and grandsire
+do thou so ordain that under thy protection we may safety reach the
+Himalaya mountains, the performance of my sacrifice being entirely within
+thy control, and then the adorable celestial saint Narada and Devasthana
+have also addressed exquisite and well-meaning words for our well being.
+No unlucky man in times of great tribulation and distress, has ever the
+good fortune to secure the services of such preceptors and friends
+approved by all virtuous men. Thus addressed by the king, those great
+saints, bidding the king and Krishna and Arjuna to repair to the
+Himalayan regions, then and there vanished in the presence of the
+assembled multitude, and the king, the lordly son of Dharma, then seated
+himself there for a while. And the Pandavas then in consequence of the
+death of Bhishma, were engaged in performing his funeral ceremonies. And
+their time, while thus engaged, seemed too long in passing and performing
+the last rites to the mortal remains of Bhishma, Karna and other foremost
+Kauravas, they gave away large presents to Brahmanas. And then the
+foremost descendant of Kuru again performed with Dhritarashtra the
+funeral rites (of the heroes slain in battle), and having given away
+immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in
+advance, made this entry into the city of Hastina Nagar, and consoling
+his lordly uncle, possessed of eyes of wisdom, that virtuous prince
+continued to administer the earth with his brothers.
+
+
+
+SECTION XV
+
+Janamejaya said, 'O the best of regenerate beings, when the Pandavas had
+reconquered and pacified their kingdom, what did the two warriors,
+Vasudeva and Dhananjaya do?
+
+Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were
+highly pleased when the Pandavas had succeeded in regaining and pacifying
+their dominions, and they deported themselves with great satisfaction,
+like unto Indra and his consort in the celestial regions, and amidst
+picturesque woodland sceneries, and tablelands of mountains, and sacred
+places of pilgrimage, and lakes and rivers, they travelled with great
+pleasure like the two Aswins in the Nandana garden of Indra. And, O
+Bharata, the high-souled Krishna and the son of Pandu (Dhananjaya)
+entering the beautiful hall of assembly at Indraprastha, whiled away
+their time in great merriment. And there, O prince, they passed their
+time in recounting the stirring incidents of the war, and the sufferings
+of their past lives. And those two high-souled ancient sages, glad at
+heart, recited the genealogy of the races of saints and gods. Then
+Kesava, knowing the full import of all matters, addressed Partha in a
+sweet and beautiful speech of excellent style and import. And then
+Janarddana comforted the son of Pritha afflicted by the death of his
+sons, and thousands of other relatives. And he of great ascetic merit and
+knowing the science of all things having duly consoled him, Arjuna rested
+for a while, as if a great burden had been removed from his own person.
+Then Govinda (Krishna) consoling Arjuna with sweet speech addressed these
+well-reasoned words to him.
+
+Vasudeva said, 'O Arjuna, the terror of thine enemies, this whole earth
+has been conquered by the king, the son of Dharma, relying on the power
+of thy arms. And O the best of men, the virtuous king Yudhishthira now
+enjoys the sovereignty of the earth without a rival, by the might of
+Bhimasena and the twin brothers. O thou who knowest what virtue is, it
+was by righteousness alone that the king has been able to regain his
+kingdom free from all enemies (thorns), and it was by the action of
+righteousness that king Suyodhana has been killed in battle, and, O son
+of Pritha and pillar of the Kuru race, the wicked sons of Dhritarashtra,
+avaricious, always rude in speech, and bent upon an unrighteous course of
+conduct, having been exterminated with their followers, the king, the son
+of Dharma and lord of the earth, now peaceably enjoys the entire kingdom
+of the earth with thy aid, and I too, O son of Pandu, have been
+pleasantly whiling away my time in thy company, amidst woodland scenes. O
+terror of thine enemies, what more need I tell thee, but that where thou
+and Pritha, and the king, the son of Dharma, and the mighty Bhimasena and
+the two sons of Madri are, there am I attracted with exquisite delight. O
+descendant of Kuru, in these delightful and sacred and heaven-like halls
+of assembly a long time hath fleeted away in thy company without my
+seeing Vasudeva, Valadeva and other leaders of the Vrishni race. And now
+I am desirous of repairing to the city of Dwaravati. Do thou therefore, O
+most valorous of men, assent to my departure. When king Yudhishthira was
+smitten heavily with affliction, I with Bhishma, have recited to him many
+appropriate legends suited to the occasion with a view of assuaging his
+grief, and the pliant and high-minded Yudhishthira, though our sovereign
+and versed in all lore paid due heed to our words. That son of Dharma
+honours truth, and is grateful and righteous, therefore will his virtue
+and good sense and the stability of his power always endure. And now, O
+Arjuna, if it pleases thee, do thou go to that high-minded prince and
+tell him of my intention to depart from this place. For, O thou of mighty
+arms, even if death cometh to me, I am unwilling to do anything that may
+displease him, leaving alone my going to the city of Dwaravati. O son of
+Pritha and descendant of Kuru, I now tell thee truly, desiring to do only
+what is good and agreeable to thee, and there can be nothing equivocal in
+it in any way, that the necessity for my staying here no longer exists,
+because, O Arjuna, that monarch the son of Dhritarashtra bath been slain
+with his armies and attendants, and the earth, my friend, with its girdle
+of seas and its mountains and woods and forests, and the kingdom of the
+Kuru king filled with various gems, have passed under the sway of that
+wise son of Dharma. And O foremost prince of Bharata's race, may that
+virtuous prince administer the entire kingdom of the earth in
+righteousness, and with the respect and approbation of numerous
+high-souled Siddhas, and having his praises always extolled by the court
+heralds. Do thou, O chieftain of Kuru's race, accompany me to-day to the
+presence of the king, the great aggrandiser of the Kuru race, and sound
+him of my intended return to Dwaraka. As Yudhishthira the high-souled
+king of the Kurus always commands my love and respect, I have, O son of
+Pritha, placed this my body and all the wealth that I have in my house,
+at his disposal. And O prince Partha (son of Pritha), when this earth has
+come under thy sway and that of the worshipful Yudhishthira of excellent
+character, there no longer remains any necessity for my staying here
+except for my affection for thee. And O monarch, when the redoubtable
+Arjuna had been thus accosted by the noble-hearted Janarddana, he,
+showing all the honours due to him, sorrowfully replied by merely saying
+'be it so.'
+
+
+
+SECTION XVI
+
+(Anugita Parva)
+
+"Janamejaya said, "When the high-souled Kesava and Arjuna after slaying
+their enemies repaired to the assembly rooms, what conversation, O
+regenerate one, took place between them?'
+
+Vaisampayana said, "The son of Pritha (Arjuna), having recovered his own
+kingdom, joyously spent his time, without doing anything else, in the
+company of Krishna, his heart filled with delight, in that palace of
+celestial beauty. One day, those two listlessly proceeded to a particular
+part of the palace that looked, O king, like a veritable portion of
+Heaven. Themselves filled with delight, they were then surrounded by
+their relatives and attendents. Pandu's son, Arjuna, filled with joy in
+the company of Krishna, surveyed that delightful mansion, and then
+addressed his companion, saying, 'O--mighty-armed one, thy greatness
+became known to me upon the approach of the battle. O son of Devaki, thy
+form also, as the Lord of the universe, then became known to me! What thy
+holy self said unto me at that time, O Kesava, through affection, has all
+been forgotten by me, O chief of men, in consequence of the fickleness of
+my mind. Repeatedly, however, have I been curious on the subject of those
+truths. Thou again, O Madhava, wilt repair to Dwaraka soon.'
+
+Vaisampayana continued, 'Thus addressed by him, Krishna of mighty energy,
+that foremost of speakers, embraced Phalguna and replied unto him as
+follows.
+
+'Vasudeva said, 'I made thee listen to truths that are regarded as
+mysteries. I imparted to thee truths that are eternal. Verily, I
+discoursed to thee on Religion in its true form and on all the eternal
+regions. It is exceedingly disagreeable to me to learn that thou didst
+not, from folly, receive what I imparted. The recollection of all that I
+told thee on that occasion will not come to me now. Without doubt, O son
+of Pandu, thou art destitute of faith and thy understanding is not good.
+It is impossible for me, O Dhananjaya, to repeat, in detail, all that I
+said on that occasion. That religion (about which I discoursed to thee
+then) is more than sufficient for understanding Brahma. I cannot
+discourse on it again in detail. I discoursed to thee on Supreme Brahma,
+having concentrated myself in Yoga. I shalt now, however, recite to thee
+an old history upon the same topic. O foremost of all persons, observant
+of duty, listen to everything I now say, so that, with an understanding
+adapted to my teaching, thou mayst succeed in attaining to the highest
+end. O chastiser of foes, on one occasion, a Brahmana came to us from the
+regions of Heaven. Of irresistible energy, he came from the regions of
+the Grandsire. He was duly reverenced by us. Listen. O son of Pritha,
+without yielding to scruples of any kind, to what he, O chief of
+Bharata's race, said, in answer to our enquiries, agreeably to heavenly
+forms.'
+
+The Brahmana said, That which thou askest me, O Krishna, connected with
+the religion of Moksha (Emancipation), led by thy compassion for all
+creatures (and not for thy own good),--that, indeed, which destroys all
+delusion, O thou that art possessed of supreme puissance[6] I shall now
+tell thee duly, O slayer of Madhu. Do thou listen with concentrated
+attention as I discourse to thee, O Madhava. A Brahmana of the name of
+Kasyapa, possessed of penances and the foremost of all persons conversant
+with duties, came to a certain other Brahmana who had become conversant
+with all the mysteries of religion.[7] Indeed, the latter had mastered
+all the knowledge which the scriptures teach respecting the departure and
+reappearance of beings and possessed that direct knowledge of all things
+which Yoga gives. He was well skilled in the truths of all topics
+relating to the world. He had mastered the truth about pleasure and pain.
+He knew the truth about birth and death, and understood the distinctions
+between merit and demerit. He was a beholder of the ends attained to by
+embodied creatures high and low in consequence of their acts. He lived
+like one emancipated from the world. Crowned with ascetic success and
+possessed of perfect tranquillity of soul, he had all his senses under
+complete control. He seemed to blaze with the resplendence of Brahma and
+was capable of going everywhere at will. He knew the science of
+disappearing at will from before the eyes of all. He used to rove in the
+company of invisible Siddhas and celestial musicians. He used to sit and
+converse with them on some spot retired from the bustle of humanity. He
+was as unattached to all things as the wind. Kasyapa having heard of him
+truly, desired to see him. Possessed of intelligence, that foremost of
+all Brahmanas, approached the sage. Himself possessed of penances,
+Kasyapa, moved by the desire of acquiring merit, fell, with a rapt heart,
+at the feet of the sage when he had seen all those wonderful attributes.
+Filled with wonder at the sight of those extraordinary accomplishments,
+Kasyapa began to wait upon that foremost of all Brahmanas, with the
+dutiful reverence of a disciple waiting upon his preceptor and succeeded
+in propitiating him. By his devotion, O scorcher of foes, rendering to
+hint the obedience due from a disciple to a preceptor, Kasyapa gratified
+that Brahmana who possessed all these accomplishments and was endued,
+besides, with scriptural learning and excellent conduct. Gratified with
+Kasyapa, that Brahmana one day addressed him cheerfully and spoke as
+follows, with an eye to the highest success. Listen to those words, O
+Janarddana, as I repeat them.
+
+"--'The ascetic crowned with success said,'--By diverse acts, O son, as
+also by the aid of merit, mortal creatures attain to diverse ends here
+and residence in Heaven. Nowhere is the highest happiness; nowhere can
+residence be eternal. There are repeated falls from the highest regions
+acquired with such sorrow. In consequence of my indulgence in sin, I had
+to attain to diverse miserable and inauspicious ends, filled as I was
+with lust and wrath, and deluded by cupidity. I have repeatedly undergone
+death and rebirth. I have eaten diverse kinds of food, I have sucked at
+diverse breasts. I have seen diverse kinds of mothers, and diverse
+fathers dissimilar to one another. Diverse kinds of happiness have been
+mine and diverse kinds of misery, O sinless one. On diverse occasions
+have I been separated from what was agreeable and united with what was
+disagreeable. Having earned wealth with great toil I have had to put up
+with its loss. Insults and excessive misery I have received from king and
+relatives. Mental and physical pain, of great severity, have been mine.
+Humiliations I have undergone, and death and immurement under
+circumstances of great severity. Falls into Hell have been mine, and
+great tortures in the domains of Yama. Decrepitude and diseases have
+repeatedly assailed me, and calamities, as frequent, in copious measure.
+In this world I have repeatedly undergone all those afflictions that flow
+from a perception of all pairs of opposites. After all this, one day,
+overwhelmed with sorrow, blank despair came upon me. I took refuge in the
+Formless. Afflicted as I was with great distress, I gave up the world
+with all its joys and sorrows.[8] Understanding then this path, I
+exercised myself in it in this world. Afterwards, through tranquillity of
+soul, I attained to this success that thou seest. I shall not have to
+come to this world again (after my departure hence). Verily, till I
+attain to absorption into eternal Brahman, till, in fact, the final
+dissolution of the universe, I shall look on those happy ends that will
+be mine, and on those beings that constitute this universe.[9] Having
+acquired this excellent success, I shall, after departing from this
+world, proceed, to what is above it (i.e., Satyaloka) and thence to what
+is higher (i.e., absorption into Brahman). Verily, I shall attain to the
+condition, which is unmanifest aspect of Brahman. Let no doubt be thine
+as regards this. O scorcher of foes, I shall not return to this world of
+mortal creatures. O thou of great wisdom, I have become gratified with
+thee. Tell me what I shall do for thee. The time has come for the
+accomplishment of that purpose for which thou hast come hither. Verily, I
+know that object for which thou hast sought me. I shall soon depart from
+this world. Hence it is that I have given thee this hint. O thou of great
+wisdom and experience, I have been highly gratified with thee for thy
+behaviour. Do thou question me. I shall discourse on what is beneficial
+to thee, agreeably to thy desire. I think thy intelligence is great.
+Indeed, I applaud it much, for it was with the aid of that intelligence
+that thou wert able to recognise me. Surely, O Kasyapa, thou art
+possessed of great intelligence.'
+
+
+
+SECTION XVII
+
+"Vasudeva said, touching the feet of that sage, the Brahmana asked him
+some questions that were exceedingly difficult to answer. That foremost
+of all righteous persons then discoursed on those duties that were
+referred to.
+
+'Kasyapa said, 'How does the body dissolve away, and how is another
+acquired? How does one become emancipated after passing through a
+repeated round of painful rebirths? Enjoying Prakriti for sometime, how
+does Jiva cast off the particular body (which Prakriti gives)? How does
+Jiva, freed from the body, attain to what is different from it (viz.,
+Brahman)? How does a human being enjoy (and endure the fruits of) the
+good and bad acts done by him? Where do the acts exist of one that is
+devoid of body?[10]
+
+'The Brahmana said,--Thus urged by Kasyapa, the emancipated sage answered
+those questions one after another. Do thou listen to me, O scion of the
+Vrishi race, as I recite to thee the answers he made.'
+
+'--The Emancipated sage said, 'Upon the exhaustion of those acts capable
+of prolonging life and bringing on fame which are done in a particular
+body that Jiva assumes, the embodied Jiva, with the span of his life
+shortened, begins to do acts hostile to life and health. On the approach
+of destruction, his understanding turns away from the proper course. The
+man of uncleansed soul, after even a correct apprehension of his
+constitution and strength and of the season of both his own life and of
+the year, begins to eat at irregular intervals and to eat such food as is
+hostile to him.[11] At such a time he indulges in practices that are
+exceedingly harmful. He sometimes eats excessively and sometimes abstains
+altogether from food. He eats bad food or bad meat or takes bad drinks,
+or food that has been made up of ingredients incompatible with one
+another. He eats food that is heavy in excess of the measure that is
+beneficial, or before the food previously taken has been digested. He
+indulges in physical exercise and sexual pleasure in excess of the due
+measure, or through avidity for work, suppresses the urgings of his
+corporeal organism even when they become pronounced. Or, he takes food
+that is very juicy, or indulges in sleep during daytime. Food that is not
+properly digested, of itself excites the faults, when the time comes.[12]
+From such excitement of the faults in his body, he gets disease ending in
+death itself. Sometimes the person engages in perverse or unnatural acts
+like hanging (for bringing about his death). Through these causes the
+living body of the creature dissolves away. Understand correctly the
+manner as I declare it to thee.[13] Urged on by the Wind which becomes
+violent, the heat in the body, becoming excited and reaching every part
+of the body one after another, restrains all the (movements of the) vital
+breaths. Know truly that excited all over the body, the heat becomes very
+strong, and pierces every vital part where life may be said to reside. In
+consequence of this, Jiva, feeling great pain, quickly takes leave of its
+mortal casement. Know, O foremost of regenerate persons, that when the
+vital parts of the physical organism become thus afflicted, Jiva slips
+away from the body, overwhelmed with great pain. All living creatures are
+repeatedly afflicted with birth and death. It is seen, O chief of
+Brahmanas, that the pain which is felt by a person when casting off his
+bodies is like what is felt by him when first entering the womb or when
+issuing out of it. His joints become almost dislocated and he derives
+much distress from the waters (of the womb).[14] Urged on by (another)
+violent wind, the wind that is in the body becomes excited through cold,
+and dissolves away the union of matter (called the body) into its
+respective elements numbering five.[15] That wind which resides in the
+vital breaths called Prana and Apana occurring within this compound of
+the five primal elements, rushes upwards, from a situation of distress,
+leaving the embodied creature. It is even thus that the wind leaves the
+body. Then is seen breathlessness. The man then becomes destitute of
+heat, of breath, of beauty, and of consciousness. Deserted by Brahman
+(for Jiva is Brahman), the person is said to be dead. By those ducts
+through which he perceives all sensuous objects, the bearer of the body
+no longer perceives them. It is the eternal Jiva who creates in the body
+in those very duets the life-breaths that are generated by food. The
+elements gathered together become in certain parts firmly united. Know
+that those parts are called the vitals of the body. It is said so in the
+Sastras. When those vital parts are pierced, Jiva, rising up, enters the
+heart of the living creature and restrains the principle of animation
+without any delay. The creature then, though still endued with the
+principle of consciousness, fails to know anything. The vital parts being
+all overwhelmed, the knowledge of the living creature becomes overwhelmed
+by darkness. Jiva then, who has been deprived of everything upon which to
+stay, is then agitated by the wind. He then, deeply breathing a long and
+painful breath, goes out quickly, causing the inanimate body to tremble.
+Dissociated from the body, Jiva, however, is surrounded by his acts. He
+becomes equipped on every side with all his auspicious acts of merit and
+with all his sins. Brahmanas endued with knowledge and equipped with the
+certain conclusions of the scriptures, know him, from indications, as to
+whether he is possessed of merit or with its reverse. Even as men
+possessed of eyes behold the fire-fly appearing and disappearing amid
+darkness, men possessed of the eye of knowledge and crowned with success
+of penances, behold, with spiritual vision, Jiva as he leaves the body,
+as he is reborn, and as he enters the womb. It is seen that Jiva has
+three regions assigned to him eternally. This world where creatures dwell
+is called the field of action. Accomplishing acts good or bad, all
+embodied creatures attain to the fruits thereof. In consequence of their
+own acts, creatures acquire even here superior or inferior enjoyments.
+Doers of evil deeds here, in consequence of those acts of theirs, attain
+to Hell. This condition of sinking with head downwards, in which
+creatures are cooked, is one of great misery. It is such that a rescue
+therefrom is exceedingly difficult. Indeed; one should strive hard for
+saving oneself from this misery. Those regions where creatures dwell when
+they ascend from this world I shall now declare truly. Do thou listen to
+me with attention. By listening to what I say, thou shalt attain to
+firmness of understanding and a clear apprehension of (good and bad)
+acts. Know that even those are the regions of all creatures of righteous
+deeds, viz., the stellar worlds that shine in the firmament, the lunar
+disc, and the solar disc as well that shines in the universe in its own
+light. Upon the exhaustion, again, of their merits, they fall away from
+those regions repeatedly. There, in Heaven itself, is distinction of
+inferior, superior, and middling felicity. There, in Heaven itself, is
+discontent at sight of prosperity more blazing than one's own. Even these
+are the goals which I have mentioned in detail. I shall, after this,
+discourse to you on the attainment by Jiva of the condition of residence
+in the womb. Do thou hear me, with concentrated attention, O regenerate
+one, as I speak to thee!'
+
+
+
+SECTION XVIII
+
+"--The Brahmana said, 'The acts, good and bad, that a Jiva does are not
+subject to destruction. Upon attainment of body after body, those acts
+produce fruits corresponding with them.[16] As a fruit-bearing tree, when
+the season comes of productivity, yields a large quantity of fruit,
+similarly merit, achieved with a pure heart, yields a large crop (of
+felicity). After the same fashion, sin, done with a sinful heart,
+produces a large crop of misery. The Soul (or Jiva), placing the mind
+ahead, addresses himself to action. Hear then how Jiva, equipt with all
+his acts and overwhelmed with lust and wrath, enters the womb. The vital
+seed, mixed with blood, enters the womb of females and becomes the field
+(of Jiva), good or bad, born of (his) acts. In consequence of his
+subtlety and the condition of being unmanifest, Jiva does not become
+attached to anything even after attaining to a body. Therefore, he is
+called Eternal Brahman.[17] That (viz., Jiva or Brahman) is the seed of
+all creatures. It is in consequence of Him that living creatures live.
+That Jiva, entering all the limbs of the foetus part by part, accepting
+the attribute of mind, and residing within all the regions that belong to
+Prana, supports (life). In consequence of this, the foetus becoming
+endued with mind begins to move its limbs.[18] As liquified iron, poured
+(into a mould), takes the form of the mould, know that the entrance of
+Jiva into the foetus is even such. As fire, entering a mass of iron,
+heats it greatly, do thou know that the manifestation of Jiva in the
+foetus is such. As a lamp, burning in a room, discovers (all things
+within it), after the same manner mind discovers the different limbs of
+the body.[19] Whatever acts, good or bad, Jiva does in a former body,
+have certainly to be enjoyed or endured by him. By such enjoyment and
+endurance former acts are exhausted, and other acts, again, accumulate,
+till Jiva succeed in acquiring a knowledge of the duties included in that
+contemplation which leads to Emancipation. Regarding this, I shall tell
+thee those acts by which Jiva, O best of men, while coursing through a
+repeated round of re-births, becomes happy, Gifts, observances of
+austerity, Brahmacharyya, bearing Brahman according to the ordinances
+laid down, self-restraint, tranquillity, compassion for all creatures,
+restraint of passions, abstentions from cruelty as also from
+appropriating what belongs to others, refraining from doing even mentally
+all acts that are false and injurious to living creatures on the Earth,
+reverently serving mother and father, honouring deities and guests,
+worship of preceptors, pity, purity, constant restraint of all organs,
+and causing of all good acts, are said to constitute the conduct of the
+good. From observance of such conduct, arises Righteousness which
+protects all creatures eternally. Such conduct one would always behold
+among persons that are good. Verily, such conduct resides there
+eternally. That course of practices to which persons of tranquil souls
+adhere indicates Righteousness. Among them is thrown that course of
+practices which constitutes eternal Righteousness. He who would betake
+himself to that Righteousness would never have to attain to a miserable
+end. It is by the conduct of the good that the world is restrained in the
+paths of Righteousness when it falls away. He that is a Yogin is
+Emancipated, and is, therefore, distinguished above these (viz., the
+good).[20] Deliverance from the world takes place, after a long time, of
+one who acts righteously and well on every occasion as he should. A
+living creature thus always meets with the acts done by him in a former
+life. All these acts constitute the cause in consequence of which he
+comes into this world in a state different from his true form.[21] There
+is a doubt in the world as regards the question. By what was the
+acceptance (by Jiva) of a body first determined. The Grandsire of all the
+worlds, viz., Brahma having first formed a body of his own, then created
+the three worlds, in their entirety, of mobile and immobile creatures.
+Having first himself assumed a body, he then created Pradhana. That
+Pradhana is the material cause of all embodied creatures, by whom is all
+this covered and whom all came to know as the highest. This that is seen
+is said to be destructible; while the other is immortal and
+indestructible. This that (is seen) is said to be Kshara (the
+destructible); that, however, which is Para (the other) is the Immortal,
+(as also) Akshara (the Indestructible). Of each Purusha taken
+distributively, the whole is duality among these three.[22] Seen first
+(to appear in an embodied form) Prajapati (then) created all the primal
+elements and all immobile creatures. Even this is the ancient audition.
+Of that (acceptance of body), the Grandsire ordained a limit in respect
+of time, and migrations among diverse creatures and return or rebirth.
+All that I say is proper and correct, like to what a person who is endued
+with intelligence and who has seen his soul, would say on this topic of
+previous births.[23] That person who looks upon pleasure and pain as
+inconstant, which, indeed, is the correct view, who regards the body as
+an unholy conglomeration, and destruction as ordained in action, and who
+remembers that what little of pleasure there is, is really all pain, will
+succeed in crossing this terrible ocean of worldly migration that is so
+difficult to cross. Though assailed by decrepitude and death and disease,
+he that understands Pradhana beholds with all equal eye that
+Consciousness which dwells in all beings endued with consciousness.
+Seeking the supreme seat, he then becomes utterly indifferent to all
+(other) things. O best of men, I shall now impart instruction to thee,
+agreeably to truth, concerning this. Do thou, O learned Brahmana,
+understand in completeness that which constitutes the excellent
+knowledge, as I declare it, of that indestructible seat.--'"
+
+
+
+SECTION XIX
+
+"--The Brahmana said, 'He who becomes absorbed in the one receptacle (of
+all things), freeing himself from even the thought of his own identity
+with all things,--indeed, ceasing to think of even his own
+existence,--gradually casting off one after another, will succeed in
+crossing his bonds.[24] That man who is the friend of all, who endures
+all, who is attached to tranquillity, who has conquered all his senses,
+who is divested of fear and wrath, and who is of restrained soul.
+succeeds in emancipating himself. He who behaves towards all creatures as
+towards himself, who is restrained, pure, free from vanity and divested
+of egoism is regarded as emancipated from everything. He also is
+emancipated who looks with an equal eye upon life and death, pleasure and
+pain, gain and loss, agreeable and disagreeable. He is in every way
+emancipated who does not covet what belongs to others, who never
+disregards any body, who transcends all pairs of opposites, and whose
+soul is free from attachment. He is emancipated who has no enemy, no
+kinsman, and no child, who has cast off religion, wealth, and pleasure,
+and who is freed from desire or cupidity. He becomes emancipated who
+acquires neither merit nor demerit, who casts off the merits and demerits
+accumulated in previous births, who wastes the elements of his body for
+attaining to a tranquillised soul, and who transcends all pairs of
+opposites. He who abstains from all acts, who is free from desire or
+cupidity, who looks upon the universe as unenduring or as like an
+Aswattha tree, ever endued with birth, death and decrepitude, whose
+understanding is fixed on renunciation, and whose eyes are always
+directed towards his own faults, soon succeeds in emancipating himself
+from the bonds that bind him.[25] He that sees his soul void of smell, of
+taste and touch, of sound, of belongings, of vision, and unknowable,
+becomes emancipated.[26] He who sees his soul devoid of the attributes of
+the five elements to be without form and cause, to be really destitute of
+attributes though enjoying them, becomes emancipated.[27] Abandoning,
+with the aid of the understanding, all purposes relating to body and
+mind, one gradually attains to cessation of separate existence, like a
+fire unfed with fuel.[28] One who is freed from all impressions, who
+transcends all pairs of opposites, who is destitute of all belongings,
+and who uses all his senses under the guidance of penances, becomes
+emancipated.[29] Having become freed from all impressions, one then
+attains to Brahma which is Eternal and supreme, and tranquil, and stable,
+and enduring, and indestructible. After this I shall declare the science
+of Yoga to which there is nothing superior, and how Yogins, by
+concentration, behold the perfect soul.[30] I shall declare the
+instructions regarding it duly. Do thou learn from me those doors by
+which directing the soul within the body one beholds that which is
+without beginning and end.[31] Withdrawing the senses from their objects,
+one should fix the mind upon the soul; having previously undergone the
+severest austerities, one should practise that concentration of mind
+which leads to Emancipation.[32] Observant of penances and always
+practising concentration of mind, the learned Brahmana, endued with
+intelligence, should observe the precepts of the science of Yoga,
+beholding the soul in the body. If the good man succeeds in concentrating
+the mind on the soul, he then, habituated to exclusive meditation,
+beholds the Supreme soul in his own soul. Self-restrained, and always
+concentrated, and with all his senses completely conquered, the man of
+cleansed soul, in consequence of such complete concentration of mind,
+succeeds in beholding the soul by the soul. As a person beholding some
+unseen individual in a dream recognises him, saying,--This is he,--when
+he sees him after waking, after the same manner the good man having seen
+the Supreme Soul in the deep contemplation of Samadhi recognises it upon
+waking from Samadhi.[33] As one beholds the fibrous pith after extracting
+it from a blade of the Saccharum Munja, even so the Yogin beholds the
+soul, extracting it from the body. The body has been called the Saccharum
+Munja, and the fibrous pith is said to stand for the soul. This is the
+excellent illustration propounded by persons conversant with Yoga. When
+the bearer of a body adequately beholds the soul in Yoga, he then has no
+one that is master over him, for he then becomes the lord of the three
+worlds.[34] He succeeds in assuming diverse bodies according as he
+wishes. Turning away decrepitude and death, he neither grieves nor
+exults. The self-restrained man, concentrated in Yoga, can create (for
+himself) the godship of the very gods. Casting off his transient body he
+attains to immutable Brahma.[35] No fear springs up in him at even the
+sight of all creatures falling victims to destruction (before his eyes).
+When all creatures are afflicted,--he can never be afflicted by any one.
+Devoid of desire and possessed of a tranquil mind, the person in Yoga is
+never shaken by pain and sorrow and fear, the terrible effects that flow
+from attachment and affection. Weapons never pierce him; death does not
+exist for him. Nowhere in the world can be seen any one that is happier
+than he. Having adequately concentrated his soul, he lives steadily on
+himself. Turning off decrepitude and pain and pleasure, he sleeps in
+comfort. Casting off this human body he attains to (other) forms
+according to his pleasure. While one is enjoying the sovereignty that
+Yoga bestows, one should never fall away from devotion to Yoga.[36] When
+one, after adequate devotion to Yoga, beholds the Soul in oneself, one
+then ceases to have any regard for even him of a hundred sacrifices
+(Indra).[37] Hear now how one, habituating oneself to exclusive
+meditation, succeeds in attaining to Yoga. Thinking of that point of the
+compass which has the Sun behind it, the mind should be fixed, not
+outside, but in the interior of that mansion in which one may happen to
+live. Residing within that mansion, the mind should then, with all its
+outward and inward (operations), behold in that particular room in which
+one may stay. At that time when, having deeply meditated, one beholds the
+All (viz., Brahman, the Soul of the universe), there is then nothing
+external to Brahman where the mind may dwell. Restraining all the senses
+in a forest that is free from noise and that is uninhabited, with mind
+fixed thereon, one should meditate on the All (or universal Brahman) both
+outside and inside one's body. One should meditate on the teeth, the
+palate, the tongue, the throat, the neck likewise; one should also
+meditate on the heart and the ligatures of the heart![38]
+
+"The Brahmana continued, 'Thus addressed by me, that intelligent
+disciple, O slayer of Madhu, once more asked me about this religion of
+Emancipation that is so difficult to explain. How does this food that is
+eaten from time to time become digested in the stomach? How does it
+become transformed into juice? How, again, into blood? How does it
+nourish the flesh, the marrow, the sinews, the bones? How do all these
+limbs of embodied creatures grow? How does the strength grow of the
+growing man? How occurs the escape of all such elements as are not
+nutritive, and of all impurities separately? How does this one inhale and
+again, exhale? Staying upon what particular part does the Soul dwell in
+the body? How does Jiva, exerting himself, bear the body? Of what colour
+and of what kind is the body in which he dwells again (leaving a
+particular body)? O holy one, it behoveth thee to tell me all this
+accurately, O sinless one,--even thus was I interrogated by that learned
+Brahmana, O Madhava. I replied unto him, O thou of mighty arms, after the
+manner I myself had heard, O chastiser of all foes. As one placing some
+precious object in one's store-room should keep one's mind on it, so,
+placing the mind within one's own body, one should then, restraining all
+the senses, seek after the Soul, avoiding all heedlessness. One would,
+becoming always assiduous in this way and gratified with one's own self,
+within a very short time attain to that Brahma by beholding which one
+would become conversant with Pradhana.[39] He is not capable of being
+seized by the eye; nor even by all the senses.[40] It is only with the
+lamp of the mind that great Soul can be seen. He has hands and feet on
+all sides; he has ears on all sides; he dwells, pervading all things in
+the world.[41] Jiva beholds the Soul as extracted from the body (like the
+stalk from a blade of Saccharum Munja, when knowledge comes). Then
+casting off Brahma as invested with form, by holding the mind in the
+body, he beholds Brahma as freed from all attributes.[42] He sees the
+Soul with his mind, smiling as it were at the time. Depending upon that
+Brahma, he then attains to Emancipation in me.[43] O foremost of
+regenerate ones, all this mystery has now been declared by me. I ask thy
+permission, for I shall leave this spot. Do thou (also) go withersoever
+thou pleasest. Thus addressed by me, O Krishna, on that occasion, that
+disciple of mine, endued with austere penances, that Brahmana of rigid
+vows, went away according to his pleasure.
+
+"Vasudeva continued, 'That best of Brahmanas, O son of Pritha, having
+said these words unto me, on that occasion, properly relating to the
+religion of Emancipation, disappeared then and there. Has this discourse
+been heard by thee, O son of Pritha, with mind directed solely towards
+it? Even this was what thou didst hear on that occasion while thou wert
+on thy car. It is my opinion, O son of Pritha, that this is difficult of
+being comprehended by one whose understanding is confused, or who has
+acquired no wisdom by study, or who eats food incompatible with his body,
+or whose Soul is not purified.[44] O chief of Bharata's race, this is a
+great mystery among the deities that has been declared (to thee). At no
+time or place, O son of Pritha, has this been heard by man in this world.
+O sinless one, no other man than thyself is deserving of hearing it. It
+is not, at this time, capable of being easily understood by one whose
+inner soul is confused. The world of the deities is filled, O son of
+Kunti, with those who follow the religion of actions. The cessation of
+the mortal form (by practising the religion of inaction) is not agreeable
+to the deities.[45] That goal, O son of Pritha, is the highest which is
+constituted by eternal Brahman where one, casting off the body, attains
+to immortality and becomes always happy. By adhering to this religion,
+even they who axe of sinful birth, such as women and Vaisyas and Sudras,
+attain to the highest goal. What need be said then, O son of Pritha, of
+Brahmanas and Kshatriyas possessed of great learning, always devoted to
+the duties of their own orders and who are intent on (the acquisition of)
+the region of Brahma? This has been laid down with the reasons (on which
+it rests); and also the means for its acquisition; and its complete
+attainment and fruit, viz., Emancipation and the ascertainment of the
+truth regarding pain. O chief of Bharata's race, there is nothing else
+that is fraught with happiness greater than this. That mortal, O son of
+Pandu, who, endued with intelligence, and faith, and prowess, renounces
+as unsubstantial what is regarded as substantial by the world, succeeds
+within a short time in obtaining the Supreme by these means. This is all
+that is to be said,--there is nothing else that is higher than this. Yoga
+takes place in his case, O son of Pritha, who devotes himself to its
+constant practice for a period of six months.'"
+
+
+
+SECTION XX
+
+"Vasudeva said, 'In this connection is cited the ancient narrative, O son
+of Pritha, of the discourse that took place between a married couple. A
+certain Brahmana's spouse, beholding the Brahmana, her husband who was a
+complete master of every kind of knowledge and wisdom, seated in
+seclusion, said unto him,--Into what region shall I go, depending on thee
+as my husband,--thee that art seated, having cast off all (religious)
+acts, that art harsh in thy conduct towards me, and that art so
+undiscerning?[46] It has been heard by us that a wife attains to those
+regions which are acquired by her husband. What, indeed, is the goal that
+I shall attain, having obtained thee for my husband?--Thus questioned,
+that Brahmana of tranquil soul then said unto her, smilingly,--O blessed
+dame, I am not offended with these words of thine, O sinless one.
+Whatever acts exist that are adopted with the aid of others, that are
+seen (in consequence of their grossness), and that are true, are done as
+acts by men devoted to acts.[47] Those persons that are destitute of
+knowledge, only store delusion by acts. Freedom from acts, again, is
+incapable of being attained in this world for even a moment. From birth
+to the attainment of a different form, action good or bad, and
+accomplished by acts, mind, or speech, exists in all beings. Those paths
+(of action) which are characterised by visible objects (such as
+Soma-juice and ghee for libations) being destroyed by Rakshasas, turning
+away from them I have perceived the seat (of the soul) that is in the
+body, without the aid of the soul.[48] There dwells Brahma transcending
+all pairs of opposites; there Soma with Agni: and there the urger of the
+understanding (viz., Vayu) always moves, upholding all creatures.[49] It
+is for that seat that the Grandsire Brahman and others, concentrated in
+Yoga, worship the Indestructible. It is for that seat that men of
+learning and excellent vows, of tranquil souls, and of senses completely
+vanquished, strive.[50] That is not capable of being smelt by the sense
+of smell; nor tasted by the tongue; or touched by the organs of touch. It
+is by the mind that that is attained. It is incapable of being conquered
+by the eye. It transcends the sense of hearing. It is destitute of scent,
+taste, touch, and form as attributes. It is that from which proceeds the
+well-ordained universe, and it is that upon which it rests. The
+life-breaths called Prana and Apana and Samana and Vyana and Udana flow
+from it, and it is that into which they again enter. The breaths Prana
+and Apana move between Samana and Vyana. When the soul sleeps, both
+Samana and Vyana are absorbed.[51] Between Apana and Prana, Udana dwells,
+pervading all. Hence, Prana and Apana do not desert a sleeping person. In
+consequence of its controlling all the life-winds, the controlling breath
+is called Udana. Hence, utterers of Brahman undergo penances which have
+myself for their goal.[52] In the midst of all those life-breaths that
+swallow up one another and move within the body, blazes forth the fire
+called Vaiswanara made up of seven flames. The nose, the tongue, the eye,
+the skin, the ear which numbers the fifth, the mind, and the
+understanding,--these are the seven tongues of that Vaiswanara's flame.
+That which is smelt, that which is seen, that which is drunk, that which
+is touched, as also that which is heard, that which is thought of, and
+that which is understood,--these are the seven sorts of fuel for me. That
+which smells, that which eats, that which sees, that which touches, that
+which hears numbering the fifth; that which thinks, and that which
+understands,--these are the seven great officiating priests. Behold, O
+blessed one, learned sacrificers duly casting seven libations in seven
+ways in the seven fires, viz., that which is smelt, that which is drunk,
+that which is seen, that which is touched, as also that which is heard,
+that which is thought of, and that which is understood, create them in
+their own wombs.[53] Earth, Wind, Ether, Water, and Light numbering as
+the fifth, Mind, and Understanding--these seven are called wombs (of all
+things). All the attributes which constitute the sacrificial offerings,
+enter into the attribute that is born of the fire, and having dwelt
+within that dwelling became reborn in their respective wombs. Thither
+also, viz., in that which generates all beings, they remain absorbed
+during the period for which dissolution lasts. From that is produced
+smell, from that is produced taste, from that is produced colour, and
+from that is produced touch; from that is produced sound; from that
+arises doubt; and from that is produced resolution. This is what is known
+as the sevenfold creation. It is in this very way that all this was
+comprehended by the ancients. By the three full and final libations, the
+full become full with light.'"
+
+
+
+SECTION XXI
+
+"The Brahmana said, 'In this connection is cited the following ancient
+story. Do thou understand, of what kind the institution is of the ten
+Hotris (sacrificing priests). The ear, the skin, the two eyes, the
+tongue, the nose, the two feet, the two hands, the genital organ, the
+lower duct, and speech,--these, O beautiful one, are the ten sacrificing
+priests. Sound and touch, colour and taste, scent, speech, action,
+motion, and the discharge of vital seed, of urine and of excreta, are the
+ten libations. The points of the compass, Quarters, Wind, Sun, Moon,
+Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,--these, O beautiful
+one, are the ten (sacrificial) fires. The ten organs (of knowledge and
+action) are the sacrificing priests. The libations, O beautiful one, are
+ten. The objects of the senses are the fuel that are cast into these ten
+fires,[54] as also the mind, which is the ladle, and the wealth (viz.,
+the good and bad acts of the sacrificer). What remains is the pure,
+highest knowledge. We have heard that all this universe was well
+differentiated (from Knowledge). All objects of knowledge are Mind.
+Knowledge only perceives (i.e., discovers the Mind without being attached
+to it). The knower (or Jiva), encased in subtle form, lives within the
+gross body that is produced by the vital seed. The bearer of the body is
+the Garhapatya fire. From that is produced another. Mind is the Ahavaniya
+fire. Into it is poured the oblation. From that was produced the Veda (or
+Word); (then was born Mind); Mind (desirous of creation) sets itself on
+the Veda (or the Word). Their arises form (or colour) undistinguished by
+particular colours. It runs towards the Mind.'"[55]
+
+"The Brahmana's wife said, 'Why did Word first arise and why did Mind
+arise afterwards, seeing that Word starts into existence after having
+been thought upon by Mind? Upon that authority can it be said that Mati
+(Prana) takes refuge in Mind. Why, again, in dreamless slumber, though
+separated from Mind, does not Prana apprehend (all objects)? What is that
+which restrains it then?'"[56]
+
+"The Brahmana said, 'The Apana breath, becoming the lord (i.e., bringing
+the Prana under its control), in consequence of such lordship over it,
+makes it identical with itself. That restrained motion of the Prana
+breath (which for the time becomes identical with that of the Apana) has
+been said to be the motion of the mind. Hence the mind is dependent upon
+Prana, not Prana upon the mind. Therefore, in dreamless slumber, upon the
+disappearance of mind, Prana does not disappear. But since thou askest me
+a question about word and mind, I shall, therefore, relate to thee a
+discourse between them. Both Word and Mind, repairing to the Soul of
+matter,[57] asked him,--Do thou say who amongst us is superior. Do thou,
+O puissant one, dispel our doubt.--On that occasion, the holy one made
+this answer.--The mind undoubtedly (is superior). Unto him Word said,--'I
+yield to thee the fruition of all thy desires!'[58]
+
+"The Brahmana said, 'Know that I have two minds, immovable and movable.
+That which is immovable is, verily, with me; the movable is in your
+dominion.[59] That mind is verily called movable which, in the form of
+Mantra, letter, or voice, is referable to your dominion. Hence, thou art
+superior (to the other mind which concerns itself with only the external
+world). But since, coming of thy own accord, O beautiful one, thou
+enterest into the engagement (about the fruition of all wishes),
+therefore, filling myself with breath, I utter thee.[60] The goddess Word
+used always to dwell between Prana and Apana. But, O blessed one, sinking
+into Apana, though urged upwards, in consequence of becoming dissociated
+from Prana, she ran to Prajapati and said,--Be gratified with me, O holy
+one.--The Prana appeared, once more fostering Word. Hence, Word,
+encountering deep exhalation, never utters anything. Word always flows as
+endued with utterance or unendued with it.[61] Amongst those two, Word
+without utterance is superior to Word with utterance. Like a cow endued
+with excellent milk, she (Word without utterance) yields diverse kinds of
+meaning. This one always yields the Eternal (viz., Emancipation),
+speaking of Brahman. O thou of beautiful smiles, Word is a cow, in
+consequence of her puissance which is both divine and not divine. Behold
+the distinction of these two subtle forms of Word that flow.'"[62]
+
+"The Brahmana's wife said, 'What did the goddess of Word then say, in
+days of old, when, though impelled by the Wish to speak, Speech could not
+come out?'"
+
+"The Brahmana said, 'The Word that is generated in the body by Prana,
+then attains to Apana from Prana. Then transformed into Udana and issuing
+out of the body, envelops all the quarters, with Vyana. After that, she
+dwells in Samana. Even in this way did Word formerly speak. Hence Mind,
+in consequence of being immovable, is distinguished, and the goddess
+Word, in consequence of being movable, is also distinguished."'
+
+
+
+SECTION XXII
+
+"The Brahmana said, 'In this connection is cited the ancient story, O
+blessed one, of what the institution is of the seven sacrificing priests.
+The nose, the eye, the tongue, the skin, and the ear numbering the fifth,
+the mind, and the understanding,--these are the seven sacrificing priests
+standing distinctly from one another. Dwelling in subtle space, they do
+not perceive one another. Do thou, O beautiful one, know these
+sacrificing priests that are seven by their nature.'"
+
+"The Brahmana's wife said, 'How is it that dwelling in subtle space,
+these do not perceive one another? What are their (respective) natures, O
+holy one? Do thou tell me this, O lord.'"
+
+"The Brahmana said, 'Not knowing the qualities (of any object) is
+ignorance (of that object); while knowledge of the qualities is (called)
+knowledge (of the object which possesses those qualities). These seven
+never succeed in apprehending or knowing the qualities of one another.
+The tongue, the eye, the ear too, the skin, the mind, and the
+understanding, do not succeed in apprehending smells. It is the nose
+alone that apprehends them. The nose, the tongue, the ear also, the skin,
+the mind, and the understanding, never succeed in apprehending colours.
+It is the eye alone that apprehends them. The nose, the tongue, the eye
+too, the ear, the understanding, and the mind, never succeed in
+apprehending sensations of touch It is the skin alone that apprehends
+them. The nose, the tongue, the eye, the skin, the mind, and the
+understanding, never succeed in apprehending sounds. It is the ear alone
+that apprehends them. The nose, the tongue, the eye, the skin, the ear,
+and the understanding never succeed in apprehending doubt. It is the mind
+that apprehends it. The nose, the tongue, the eye, the skin, the ear, and
+the mind, never succeed in apprehending determination (certainty in
+respect of knowledge). It is the understanding alone that apprehends it.
+In this connection, is cited, O beautiful lady, this ancient narrative of
+a discourse between the senses and the mind.'
+
+"The mind said, 'The nose does not smell without me. (Without me) the
+tongue does not apprehend taste. The eye does not seize colour, the skin
+does not feel touch, the ear does not apprehend sound, when deprived of
+me. I am the eternal and foremost one among all the elements. It always
+happens that destitute of myself, the senses never shine, like
+habitations empty of inmates or fires whose flames have been quenched.
+Without me, all creatures fail to apprehend qualities and objects, with
+even the senses exerting themselves, even as fuel that is wet and dry
+(failing to ignite a fire).'
+
+"Hearing these words, the Senses said, 'Even this would be true as thou
+thinkest in this matter, if, indeed, thou couldst enjoy pleasures without
+either ourselves or our objects.[63] What thou thinkest, would be true,
+if, when we are extinct, there be gratification and support of life, and
+a continuation of thy enjoyments, or, if, when we are absorbed and
+objects are existing, thou canst have thy enjoyments by thy desire alone,
+as truly as thou hast them with our aid. If, again, thou deemest thy
+power over our objects to be always complete, do thou then seize colour
+by the nose, and taste by the eye. Do thou also take smell by the ear,
+and sensations of touch by the tongue. Do thou also take sounds by the
+skin, and likewise touch by the understanding. They that are powerful do
+not own the dominion of any rules. Rules exist for those only that are
+weak. Do thou seize enjoyments unenjoyed before; it behoves thee not to
+enjoy what has been tasted before (by others). As a disciple repairs to a
+preceptor for the sake of (acquiring) the Srutis, and then, having
+acquired the Srutis, dwells on their import (by obeying their
+injunctions), even so dost thou regard as thine those objects which are
+shown by us, past or future, in sleep or in wakefulness. Of creatures,
+again, that are of little intelligence, when their mind becomes
+distracted and cheerless, life is seen to be upheld upon our objects
+discharging their functions.[64] It is seen also that a creature, after
+having formed even innumerable purposes and indulged in dreams, when
+afflicted by the desire to enjoy, runs to objects of sense at once.[65]
+One entering upon enjoyments depending on mental purposes alone and
+unconnected with actual objects of sense, always meets with death upon
+the exhaustion of the life-breaths, like an enkindled fire upon the
+exhaustion of fuel. True it is that we have connections with our
+respective attributes; true it is, we have no knowledge of one another's
+attributes. But without us thou canst have no perception. Without us no
+happiness can come to thee.'"
+
+
+
+SECTION XXIII
+
+"The Brahmana said, 'In this connection, O blessed lady, is cited the
+ancient story of what kind the institution is of the five sacrificing
+priests. The learned know this to be a great principle that Prana and
+Apana and Udana and Samana and Vyana are the five sacrificing priests.'"
+
+"The Brahmana's wife said, 'That naturally there are seven sacrificing
+priests is what was my former conviction. Let the great principle be
+declared to 'me as to how, verily, the number is five of the sacrificing
+priests.'"
+
+'The Brahmana said, 'The wind nursed by Prana afterwards takes birth in
+Apana. The wind nursed in Apana then becomes developed into Vyana. Nursed
+by Vyana, the wind is then developed into Udana. Nursed in Udana, the
+wind is then generated as Samana. Those good beings in days of yore asked
+the first-born Grandsire, saying--Do thou say who amongst us is the
+foremost. He (whom thou wilt indicate) will be our chief.'
+
+"Brahmana said, 'He upon whose extinction all the life-breaths become
+extinct in the bodies of living creatures, he upon whose moving they
+move, is verily the foremost (among you). Do ye go where ye like.'
+
+"Prana said, 'Upon my extinction all the life-breaths become extinct in
+the bodies of living creatures. Upon my moving they once more move. I am
+(therefore) the foremost. Behold, I go into extinction!'
+
+"The Brahmana continued, 'Prana then became extinct and once more moved
+about. Then Samana and Udana also, O blessed one, said these words--Thou
+dost not dwell here, pervading all this, as we do. Thou art not the
+foremost amongst us, O Prana. (Only) Apana is under thy dominion. Prana
+then moved about, and unto him Apana spoke.'
+
+"Apana said, 'When I become extinct, all the life-winds become extinct in
+the bodies of living creatures. When I move about, they again move about.
+I am, therefore, the foremost. Behold, I go into extinction!'
+
+"The Brahmana continued, 'Unto Apana who said so, both Vyana and Udana
+said--O Apana, thou art not the foremost. (Only) Prana is under thy
+dominion. Then Apana began to move about. Vyana once more addressed him
+saying, I am the foremost of all (the life-winds). Listen, for what
+reason. When I become extinct, all the life-winds become extinct in the
+bodies of living creatures. When I move about, they once more move about.
+I am (therefore) the foremost. Behold, I go into extinction!'
+
+"The Brahmana continued, 'Then Vyana went into extinction and once more
+began to move about. At this, Prana and Apana and Udana and Samana
+addressed him, saying, 'Thou art not the foremost among us, O Vyana!
+(Only) Samana is under thy dominion--Vyana then began to move about and
+Samana said unto him,--I am the foremost of you all. Listen, for what
+reason. When I become extinct, all the life-winds become extinct in the
+bodies of living creatures. When I begin to move about, they once more
+move about. Hence, I am the foremost. Behold, I go into extinction! Then
+Samana began to move about. Unto him Udana said, I am the foremost of all
+the life-winds. Listen, for what reason. When I become extinct, all the
+life-winds become extinct in the bodies of living creatures. When I move
+about they once more move about. Hence, I am the foremost. Behold, I go
+into extinction!--Then Udana, after having gone into extinction, began
+once more to move about, Prana and Apana and Samana and Vyana said, unto
+him, O Udana, thou art not the foremost one among us, only Vyana is under
+thy dominion.'
+
+"The Brahmana continued, 'Unto them assembled together, the Lord of
+creatures, Brahma, said, 'No one of you is superior to others. Ye are all
+endued with particular attributes. All are foremost in their own spheres,
+and all possess special attributes. Thus said unto them, that were
+assembled together, the Lord of all creatures. There is one that is
+unmoving, and one that is moving. In consequence of special attributes,
+there are five life-winds. My own self is one. That one accumulates into
+many forms. Becoming friendly unto one another, and gratifying one
+another, depart in peace. Blessings to ye, do ye uphold one another!'"
+
+
+
+SECTION XXIV
+
+"The Brahmana said, 'In this connection is cited the ancient story of the
+discourse between Narada and the Rishi Devamata.'
+
+"Devamata said, 'What verily, comes first into existence, of a creature
+that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?'
+
+"Narada said, 'By whatever the creature is created, that first comes unto
+him which is other (or separate from him). The life winds are to be known
+as existing in pairs, viz., those that move transversely, upwards, and
+downwards.'
+
+"Devamata said, 'By whom (among the life-winds) is a creature produced?
+Who (amongst) them comes first? Do thou tell me what the pairs are of the
+life-winds, that move transversely, upwards, and downwards.'
+
+"Narada said, 'From Sankalpa (wish) arises Pleasure. It also arises from
+sound. It arises also from taste; it arises too from colour. From the
+semen, united with blood, first flows Prana. Upon the semen being
+modified by Prana, flows Apana. Pleasure arises from the semen as well.
+It arises from taste also. This is the form (effect) of Udana. Pleasure
+is produced from union. Semen is generated by desire. From desire is
+produced the menstrual flow. In the union of semen and blood, generated
+by Samana and Vyana, the pair that consists of Prana and Apana, enters,
+moving transversely and upwards, Vyana and Samana both form a pair that
+moves transversely. Agni (fire) is all the deities. Even this is the
+teaching of the Veda. The knowledge of Agni arises in a Brahmana with
+intelligence. The smoke of that fire is of the form of (the attribute
+called) Darkness. The attribute that is known by the name of Passion is
+in its ashes. The quality of goodness arises from that portion of the
+fire into which the oblation is poured.[66] They that are conversant with
+sacrifices know that Samana and Vyana are from the attribute of Goodness.
+Prana and Apana are portions of the oblation (of clarified butter).
+Between them is the Fire. That is the excellent form (or seat) of Udana,
+as the Brahmanas know. Listen as I say which is distinct from the pairs.
+Day and Night constitute a pair. Between them is the Fire. That is the
+excellent seat of Udana as the Brahmanas know. The existent and the
+non-existent form a pair. Between them is the Fire. That is the excellent
+seat of Udana as the Brahmanas know. First is Samana; then Vyana. The
+latter's function is managed through it (viz., Samana). Then, secondly,
+Samana once more comes into operation. Only Vyana exists for
+tranquillity. Tranquillity is eternal Brahman. This is the excellent seat
+of Udana as the Brahmanas know.'"[67]
+
+
+
+SECTION XXV
+
+"The Brahmana said, 'In this connection is recited the ancient story of
+what the institution is of the Chaturhotra (sacrifice). The ordinances
+are now being duly declared of that in its entirety. Listen to me, O
+amiable lady, as I declare this wonderful mystery. The agent, the
+instrument, the action and Emancipation,--these, O beautiful lady, are
+the four sacrificing priests by whom the universe is enveloped. Hear in
+its entirety the assignment of causes (relating to this topic). The nose,
+the tongue, the eye, the skin, the ear numbering the fifth, the mind, and
+the understanding,--these seven should be understood as being caused by
+(the knowledge of) qualities. Smell, taste, colour, sound, touch,
+numbering the fifth, the objects of the mind, and the objects of the
+understanding, these seven are caused by action. He who smells, he who
+eats, he who sees, he who speaks, he who hears, numbering the fifth, he
+who thinks, and he who understands--these seven should be known as caused
+by the agent. Possessed of qualities, these enjoy their own qualities,
+agreeable or disagreeable.[68] As regards the Soul, that is destitute of
+qualities. These seven are the causes of Emancipation. With them that are
+learned and possessed of sufficient understanding, the qualities, which
+are in the position of deities, eat the oblations, each in its proper
+place, and agreeably to what has been ordained. The person who is
+destitute of learning, eating diverse kind of food, becomes seized with
+the sense of mineness.[69] Digesting food for himself, he becomes ruined
+through the sense of mineness. The eating of food that should not be
+eaten, and the drinking of wine, ruin him. He destroys the food (he
+takes), and having destroyed that food, he becomes destroyed himself. The
+man of learning, however, being possessed of puissance, destroys his food
+for reproducing it. The minutest transgression does not arise in him from
+the food he takes. Whatever is thought of by the mind, whatever is
+uttered by speech, whatever is heard by the ear, whatever is seen by the
+eye, whatever is touched by the (sense of) touch, whatever is smelt by
+the nose, constitute oblations of clarified butter which should all,
+after restraining the senses with the mind numbering the sixth, be poured
+into that fire of high merits which burns within the body, viz., the
+Soul.[70] The sacrifice constituted by Yoga is going on as regards
+myself. The spring whence that sacrifice proceeds is that which yields
+the fire of knowledge. The upward life-wind Prana is the Stotra of that
+sacrifice. The downward life-wind Apana is its Sastra. The renunciation
+of everything is the excellent Dakshina of that sacrifice. Consciousness,
+Mind, and Understanding--these becoming Brahma, are its Hotri, Adhwaryyu,
+and Udgatri. The Prasastri, his Sastra, is truth.[71] Cessation of
+separate existence (or Emancipation) is the Dakshina. In this connection,
+people conversant with Narayana recite some Richs. Unto the divine
+Narayana were animals offered in days of yore.[72] Then are sung some
+Samanas. On that topic occurs an authority. O timid one, know that the
+divine Narayana is the soul of all.'"
+
+
+
+SECTION XXVI
+
+"The Brahmana said, 'There is one Ruler. There is no second beside him.
+He that is Ruler resides in the heart. I shall speak now of him. Impelled
+by Him, I move as directed, like water along an inclined plane. There is
+one Preceptor. There is no second beside him. He resides in the heart,
+and of him I shall now speak. Be instructed by that preceptor; they who
+are always endued with feelings of animosity are like snakes. There is
+one kinsman. There is no second beside him. He resides in the heart of
+him I shall now speak. Instructed by him, kinsmen become possessed of
+kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament.
+There is one dispeller. There is no second beside him. He resides in the
+heart. Of him I shall now speak. Having lived with that instructor under
+the proper mode of living, Sakra attained to the sovereignty of all the
+worlds.[73] There is one enemy. There is no second beside him. He resides
+in the heart. Of him I shall now speak. Instructed by that preceptor all
+snakes in the world are always endued with feelings of animosity. In this
+connection is cited the ancient story of the instruction of the snakes,
+the deities, and the Rishis by the Lord of all creatures. The deities and
+the Rishis, the snakes, and the Asuras, seated around the Lord of all
+creatures, asked him, saying,--Let that which is highly beneficial for us
+be declared. Unto them that enquired about what is highly beneficial, the
+holy one uttered only the word Om, which is Brahman in one syllable.
+Hearing this, they ran away in various directions. Amongst them that thus
+ran in all directions from desire of self-instruction, the disposition
+first arose in snakes of biting. Of the Asuras, the disposition, born of
+their nature for ostentations, pride arose. The deities betook themselves
+to gifts, and the great Rishis to self-restraint. Having repaired to one
+teacher, and having been instructed (refined) by one word, the snakes,
+the deities, the Rishis, and the Danavas, all betook themselves to
+diverse different dispositions. It is that one who hears himself when
+speaking, and apprehends it duly. Once, again, is that heard from him
+when he speaks. There is no second preceptor.[74] It is in obedience to
+his counsels that action afterwards flows. The instructor, the
+apprehender, the hearer, and the enemy, are pleased within the heart. By
+acting sinfully in the world it is he that becomes a person of sinful
+deeds. By acting auspiciously in the world, it is he who becomes a person
+of auspicious deeds. It is he who becomes a person of unrestrained
+conduct by becoming addicted to the pleasures of sense, impelled by
+desire. It is he who becomes a Brahmacharin by always devoting himself to
+the subjugation of his senses. It is he, again, that casts off vows and
+actions and takes refuge on Brahman alone. By moving in the world,
+identifying himself the while with Brahman, he becomes a Brahmacharin.
+Brahman. is his fuel; Brahman is his fire; Brahman is his origin; Brahman
+is his water; Brahman is his preceptor: he is rapt in Brahman.
+Brahmacharyya is even so subtle, as understood by the wise. Having
+understood it, they betook themselves to it, instructed by the
+Kshetrajna!'"[75]
+
+
+
+SECTION XXVII
+
+"The Brahmana said, 'Having crossed that impassable fastness (the world)
+which has purposes for its gadflies and mosquitoes, grief and joy for its
+cold and heat, heedlessness for its blinding darkness, cupidity and
+diseases for its reptiles, wealth for its one danger on the road, and
+lust and wrath its robbers, I have entered the extensive forest of
+(Brahman)'.
+
+"The wife of the Brahmana said, 'Where is that foremost, O thou of great
+wisdom? What are its trees? What its rivers? What its mountains and
+hills? How far is that forest?'
+
+"The Brahmana said, 'There exists nothing that is separate from it. There
+is nothing more delightful than it. There is nothing that is unseparated
+from it. There is nothing more afflicting than it. There is nothing
+smaller than that. There is nothing vaster than that. There is nothing
+minuter than that. There is no happiness that can resemble it. Regenerate
+persons, entering into it, at once transcend both joy and sorrow. They
+(then) never stand in fear of any creature, nor does any creature stand
+in fear of them. In that forest are seven large trees, seven fruits, and
+seven guests. There are seven hermitages, seven (forms of) Yoga
+concentration, and seven (forms) of initiation. Even this a description
+of that forest.[76] The trees which stand filling that forest, produce
+excellent flowers and fruits of five colours. The trees which stand there
+filling that forest, produce flowers and fruits that are of excellent
+colours and that are, besides, of two kinds. The trees which stand there
+filling that forest, produce flowers and fruits that are endued with
+fragrance and that are, besides, of two colours. The trees which stand
+there filling that forest, produce flowers and fruits that are possessed
+of fragrance and that are, besides, of one colour. The two trees which
+stand filling that forest, produce many flowers and fruits that are of
+unmanifest colours. There is one fire here, possessed of a good mind.
+That is connected with Brahmana. The five senses are the fuel here. The
+seven forms of Emancipation flowing from them are the seven forms of
+Initiation. The qualities are the fruits, and the guests eat those
+fruits. There, in diverse places, the great Rishis accept hospitality.
+When they, having been worshipped, become annihilated, then another
+forest shines forth. In that forest, Intelligence is the tree;
+Emancipation is the fruit; Tranquillity is the shade of which it is
+possessed. It has knowledge for its resting house, contentment for its
+water, and the Kshetrajna for its sun. Its end cannot be ascertained
+upwards, downwards, or horizontally. Seven females always dwell there,
+with faces downwards, possessed of effulgence, and endued 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 an ancient story of a discourse
+between an Adhwaryu and a Yati. Do thou hear it, O glorious lady.
+Beholding an animal sprinkled with water at a sacrificial ceremony, a
+Yati said unto the Adhwaryu seated there these words in censure,--This is
+destruction of life! unto him the Adhwaryu said in reply,--This goat will
+not be destroyed. The animal (sacrificed) meets with great good, if the
+Vedic declaration on this subject be true. That part of this animal which
+is of earth will go to earth. That part of this one which is born of
+water, will enter into water. His eye will enter the sun; his ear will
+enter the different points of the horizon; his life-winds will enter the
+sky. I who adhere to the scriptures incur no fault (by assisting at the
+killing of this animal).'
+
+"The Yati said, 'If thou beholdest such good to the goat in this
+dissociation with (his) life-winds, then this sacrifice is for the goat.
+What need hast thou for it? Let the brother, father, mother, and friend
+(of this goat) give thee their approval in this. Taking him (to them) do
+thou consult them. This goat is especially dependent. It behoveth thee to
+see them who can give their consent in this. After hearing their consent;
+the matter will become fit for consideration. The life-winds of this goat
+have been made to return to their respective sources. Only the inanimate
+body remains behind. This is what I think. Of those who wish to enjoy
+felicity by means of the inanimate body (of an animal) which is
+comparable with fuel, the fuel (of sacrifice) is after all the animal
+himself. Abstention from cruelty is the foremost of all deities. Even
+this is the teaching of the elders. We know this is the proposition,
+viz.,--No slaughter (of living creatures).--If I say anything further,
+(it will then appear that) diverse kinds of faulty actions are capable of
+being done by thee. Always abstaining from cruelty to all creatures is
+what meets with our approbation. We establish this from what is directly
+perceptible. We do not rely on what is beyond direct perception.'
+
+"The Adhwaryu said, 'Thou enjoyest the properties of smell which belong
+to the earth. Thou drinkest the tastes which appertain to water. Thou
+seest colours which belong to lighted bodies. Thou touchest the
+properties which, have their origin in wind. Thou hearest the sounds
+which have their origin in space (or ether). Thou thinkest thoughts with
+the mind. All these entities, thou art of opinion, have life. Thou dost
+not then abstain from taking life. Really, thou art engaged in slaughter.
+There can be no movement without slaughter. Or, what dost thou think, O
+regenerate one.'
+
+"The Yati said, 'The Indestructible and the Destructible constitute the
+double manifestation of the soul. Of these the Indestructible is existed.
+The Destructible is said to be exceedingly non-existent.[78] The
+life-wind, the tongue, the mind, the quality of goodness, along with the
+quality of passion, are all existent. The Atman is above these forms and
+hence is without duality and hope. As regards one that is freed from
+these existent objects, that transcends all pairs of opposites, that does
+not cherish any expectation, that is alike to all creatures, that is
+liberated from the idea of meum, that has subjugated his self, and that
+is released from all his surroundings,--for him no fear exists from any
+source!'[79]
+
+"The Adhwaryu said, 'O foremost of intelligent men, one should reside
+with those that are good. Hearing thy opinion my understanding shines
+with light. O illustrious one, I come to thee, believing thee to be a
+god; and I say I have no fault, O regenerate one, by performing these
+rites with the aid of Mantras!'[80]
+
+"The Brahmana continued, 'With this conclusion, the Yati remained silent
+after this. The Adhwaryu also proceeded with the great sacrifice, freed
+from delusion. The Brahmanas understand Emancipation, which is
+exceedingly subtle, to be of this kind and having understood it, they
+live accordingly directed by the Kshetrajna, that beholder of all
+topics.'"
+
+
+
+SECTION XXIX
+
+"The Brahmana said, 'In this connection is cited the ancient story, O
+lady, of the discourse between Karttaviryya and the Ocean. There was a
+king of the name of Karttaviryya-Arjuna who was endued with a thousand
+arms. He conquered, with his bow, the Earth, extending to the shores of
+the ocean. It has been heard by us that, once on a time, as he was
+walking on the shores of the sea, proud of his might, he showered
+hundreds of shafts on that vast receptacle of waters. The Ocean, bowing
+down unto him, said, with joined hands,--Do not, O hero, shoot thy shafts
+(at me)! Say, what shall I do to thee. With these mighty arrows shot by
+thee, those creatures which have taken shelter in me are being killed, O
+tiger among kings. Do thou, O lord, grant them security.'
+
+"Arjuna said, 'If any wielder of the bow exists that is equal to me in
+battle, and that would stand against me in the field, do thou name him to
+me!'
+
+"The Ocean said, If thou hast heard, O king, of the great Rishi
+Jamadagni, his son is competent to duly receive thee as a guest.--Then
+that king proceeded, filled with great wrath. Arrived at that retreat, he
+found Rama himself. With his kinsmen he began to do many acts that were
+hostile to Rama, and caused much trouble to that high-souled hero. Then
+the energy, which was immeasurable of Rama blazed forth, burning the
+troops of the foe, O lotus-eyed one. Taking up his battle-axe, Rama
+suddenly put forth his power, and hacked that thousand-armed hero, like a
+tree of many branches. Beholding him slain and prostrated on the earth,
+all his kinsmen, uniting together, and taking up their darts, rushed at
+Rama, who was then seated, from all sides. Rama also, taking up his bow
+and quickly ascending on his car, shot showers of arrows and chastised
+the army of the king. Then, some of the Kshatriyas, afflicted with the
+terror of Jamadagni's son, entered mountain-fastnesses, like deer
+afflicted by the lion. Of them that were unable, through fear of Rama, to
+discharge the duties ordained for their order, the progeny became
+Vrishalas owing to their inability to find Brahmanas.[81] In this way
+Dravidas and Abhiras and Pundras, together with the Savaras, became
+Vrishalas through those men who had Kshatriya duties assigned to them (in
+consequence of their birth), falling away (from those duties). Then the
+Kshatriyas that were begotten by the Brahmanas upon Kshatriya women that
+had lost their heroic children, were repeatedly destroyed by Jamadagni's
+son. The slaughter proceeded one and twenty times. At its conclusion a
+bodiless voice, sweet and proceeding from heaven, and which was heard by
+all people, spoke to Rama, 'O Rama, O Rama, desist! What met it dost thou
+see, O son, in thus destroying repeatedly these inferior Kshatriyas?'[82]
+In this way, O blessed dame, his grandsires, headed by Richika, addressed
+that high-souled one, saying. 'Do thou desist.' Rama, however, unable to
+forgive the slaughter of his sire, replied unto those Rishis saying, 'It
+behoves you not to forbid me.' The Pitris then said, 'O foremost of all
+victorious men, it behoves thee not to slay these inferior Kshatriyas. It
+is not proper that thyself, being a Brahmana, should slay these kings.'"
+
+
+
+SECTION XXX
+
+"The Pitris said, 'In this connection is cited this old history. Having
+heard it, thou shouldst act according to it, O foremost of all regenerate
+persons. There was a royal sage of the name Alarka endued with the
+austerest of penances. He was conversant with all duties, truthful in
+speech, of high soul, and exceedingly firm in his vows. Having, with his
+bow, conquered the whole Earth extending to the seas, and thereby
+achieved an exceedingly difficult feat, he set his mind on that which is
+subtle. While sitting at the root of a tree, his thoughts, O thou of
+great intelligence, abandoning all those great feats, turned towards that
+which is subtle.'
+
+"Alarka said, 'My mind has become strong. Having conquered the mind,
+one's conquest becomes permanent. Though surrounded by foes, I shall
+(henceforth) shoot my arrows at other objects. Since in consequence of
+its unsteadiness, it sets all mortals to accomplish acts, I shall shoot
+very sharp-pointed shafts at the mind.'
+
+"The mind said, 'These arrows, O Alarka, will never pierce me through.
+They will pierce only thy own vital parts, Thy vital parts being pierced,
+thou shalt die. Do thou look out for other arrows with which to destroy
+me.' Hearing these words and reflecting upon them, he said as follows.
+
+"Alarka said, 'Smelling very many perfumes, the nose hankers after them
+only. Hence I shall shoot whetted arrows at the nose.'
+
+"The nose said, 'These arrows will never cross through me, O Alarka. They
+will pierce only thy own vital parts, and thy vital parts being pierced,
+thou shalt die. Do thou look for other arrows with which to destroy me.'
+
+Hearing these words and reflecting upon them, he said as follows.
+
+"Alarka said, This one (viz., the tongue), enjoying savoury tastes,
+hankers after them only. Hence I shall shoot whetted shafts at the
+tongue.'
+
+"The tongue said, 'These arrows, O Alarka, will not cross through me.
+They will only pierce thy own vital parts and thy vital parts being
+pierced, thou shalt die. Do thou look for other arrows with which to
+destroy me.' Hearing these words and reflecting upon them, he said as
+follows.
+
+"Alarka said, 'The skin, touching diverse objects of touch, hankers after
+them only. Hence, I shall tear off the skin with diverse arrows equipt
+with the feathers of the Kanka.'
+
+"The skin said, 'These arrows will not, O Alarka, cross through me. They
+will pierce thy own vital parts only, and thy vital parts being pierced,
+thou shalt die. Do thou look for other arrows with which to destroy me.'
+Hearing these words and reflecting on them, he said as follows.
+
+"Alarka said, 'Hearing diverse sounds, (the ear) hankers after them only.
+Hence, I shall shoot whetted shafts at the ear.'
+
+"The ear said, 'These arrows will not, O Alarka, cross through me. They
+will pierce thy own vital parts only, and thy vital parts being pierced,
+thou shalt die. Do thou then look for other arrows with which to destroy
+me.' Hearing these words and reflecting upon them, he said as follows.
+
+"Alarka said, 'Seeing many colours, the eye hankers after them only.
+Hence, I shall destroy the eye with sharp-pointed arrows.'
+
+"The eye said. 'These arrows will not, O Alarka, cross through me at all.
+They will pierce thy own vital parts only, and thy vital parts being
+pierced, thou shalt die. Do thou then look for other arrows with which to
+destroy me!' Hearing these words and reflecting upon them, he said as
+follows.
+
+"Alarka said, 'This (viz., the understanding) forms many determinations
+with the aid of ratiocination. Hence, I shall shoot whetted arrows at the
+understanding.'
+
+"The understanding said, 'These arrows will not, O Alarka, cross through
+me at all. They will pierce thy vital parts only, and thy vital parts
+being pierced, thou shalt die. Do thou then look for other arrows with
+which to destroy me!'
+
+"The Brahmana continued, 'Then Alarka, employing himself, even there, on
+penances difficult to perform and exceedingly austere, failed to obtain,
+by the high power (of his penances) arrows for casting at these seven.
+Endued with puissance, he then, with mind well concentrated, began to
+reflect. Then O best of regenerate ones, Alarka, that foremost of
+intelligent men, having reflected for a long time, failed to obtain
+anything better than Yoga. Setting his mind on one object, he remained
+perfectly still, engaged in Yoga.[83] Endued with energy, he quickly slew
+all the senses with one arrow, having entered by Yoga into his soul and
+thereby attained to the highest success. Filled with wonder, that royal
+sage then sang this verse: Alas, it is a pity that we should have
+accomplished all acts that are external! Alas, that we should have,
+endued with the thirst for enjoyment, courted (the pleasures of)
+sovereignty before now! I have learnt this afterwards. There is no
+happiness that is higher than Yoga.--Do thou know this, O Rama. Cease to
+slay the Kshatriyas. Do thou practise the austerest of penances. Thou
+wilt then attain to what is good.--Thus addressed by his grandsires,
+Jamadagni's son practised the austerest penances, and having practised
+them, that highly blessed one attained to that success which is difficult
+to reach.'"
+
+
+
+SECTION XXXI
+
+"The Brahmana said, 'There are three foes in the world. They are said to
+be ninefold, agreeably to their qualities. Exultation, satisfaction, and
+joy,--these three qualities appertain to Goodness.[84] Cupidity, wrath,
+and hatred, these three qualities are said to appertain to Passion.
+Lassitude, procrastination, and delusion, these three qualities appertain
+to darkness. Cutting these with showers of arrows, the man of
+intelligence, free from procrastination, possessed of a tranquil soul,
+and with his senses under subjection, ventures to vanquish others.[85] In
+this connection, persons conversant with (the occurrence of) ancient
+cycles recite some verses which were sung in days of old by king
+Amvarisha who had acquired a tranquil soul. When diverse kinds of faults
+were in the ascendant and when the righteous were afflicted, Amvarisha of
+great fame put forth his strength for assuming sovereignty.[86] Subduing
+his own faults and worshipping the righteous, he attained to great
+success and sang these verses.--I have subdued many faults. I have killed
+all foes. But there is one, the greatest, vice which deserves to be
+destroyed but which has not been destroyed by me! Urged by that fault,
+this Jiva fails to attain to freedom from desire. Afflicted by desire,
+one runs into ditches without knowing it. Urged by that fault, one
+indulges in acts that are forbidden. Do thou cut off, cut off, that
+cupidity with sharp-edged swords. From cupidity arise desires. From
+desire flows anxiety. The man who yields to desire acquires many
+qualities that appertain to passion. When these have been acquired, he
+gets many qualities that appertain to Darkness. In consequence of those
+qualities, he repeatedly takes birth, with the bonds of body united, and
+is impelled to action. Upon the expiration of life, with body becoming
+dismembered and scattered, he once meets with death which is due to birth
+itself.[87] Hence, duly understanding this, and subduing cupidity by
+intelligence, one should desire for sovereignty in one's soul. This is
+(true) sovereignty. There is no other sovereignty here. The soul,
+properly understood, is the king. Even these were the verses sung by king
+Ambarisha of great celebrity, on the subject of sovereignty which he kept
+before him,--that king who had cut off the one foremost fault viz.,
+cupidity.'"
+
+
+
+SECTION XXXII
+
+"The Brahmana said, 'In this connection is cited the old narrative, O
+lady, of the discourse between a Brahmana and (king) Janaka. King Janaka
+(on a certain occasion), desirous of punishing him, said unto a Brahmana
+who had become guilty of some offence, 'Thou shalt not dwell within my
+dominions.' Thus addressed, the Brahmana replied unto that best of kings,
+saying, 'Tell me, O king, what the limits are of the territories subject
+to thee. I desire, O lord, to dwell within the dominions of another king.
+Verily, I wish to obey thy behest, O lord of Earth, agreeably to the
+scriptures.--Thus addressed by that celebrated Brahmana, the king,
+hearing repeated and hot sighs, said not a word in reply. Like the planet
+Rahu overwhelming the Sun, a cloudedness of understanding suddenly
+overwhelmed that king of immeasurable energy as he sat plunged in
+thought. When that cloudedness of understanding passed away and the king
+became comforted, he spoke after a short while these words unto that
+Brahmana.'
+
+"Janaka said, 'Although a (large) inhabited tract is subject to me within
+this ancestral kingdom of mine, yet I fail to find my dominion, searching
+through the whole Earth. When I failed to find it on the Earth, I then
+searched Mithila (for it). When I failed to find it in Mithila, I then
+searched for it among my own children. When I failed to find it even
+there, a cloudedness of understanding came over me. After that
+cloudedness of understanding passed away, intelligence came back to me.
+Then I thought that I have no dominion, or that everything is my
+dominion. Even this body is not mine, or the whole Earth is mine. At the
+same time, O best of regenerate persons, I think that that is as much
+mine as it is of others. Do thou, therefore, dwell (here) as long as thy
+choice leads thee, and do thou enjoy as long as thou pleasest.'
+
+"The Brahmana said, 'When there is a large inhabited tract in thy
+ancestral kingdom, tell me, depending upon what understanding, has the
+idea of meum been got rid of by thee. What also is that understanding
+depending upon which thou hast come to the conclusion that everything
+constitutes thy dominion? What, indeed, is the notion through which thou
+hast no dominion, or everything is thy dominion?'
+
+"Janaka said, 'All conditions here, in all affairs, have been understood
+by me to be terminable. Hence, I could not find that which should be
+called mine.[88] (Considering) whose is this, I thought of the Vedic text
+about anybody's property, I could not, therefore, find, by my
+understanding, what should be (called) mine.[89] Depending upon this
+notion, I got rid of idea of mineness. Hear now what that notion is
+depending upon which I came to the conclusion that I have dominion
+everywhere. I do not desire for my own self those smells that are even in
+my nose. Therefore, the earth, subjugated by me, is always subject to
+me.[90] I do not desire for my own self those tastes that exist in
+contact with even my tongue. Therefore, water, subjugated by me, is
+always subject to me. I do not desire for my own self the colour or light
+that appertains to my eye. Therefore, light subjugated by me, is always
+subject to me. I do not desire for my own self those sensations of touch
+which are in contact with even my skin. Therefore, the wind, subjugated
+by me, is always subject to me. I do not desire for my own self those
+sounds which are in contact with even my ear. Therefore sounds,
+subjugated by me, are always subject to me. I do not desire for my own
+self the mind that is always in my mind. Therefore the mind, subjugated
+by me, is subject to me. All these acts of mine are for the sake of the
+deities, the Pitris, the Bhutas, together with guests.[91]--The Brahmana
+then, smiling, once more said unto Janaka,--Know that I am Dharma, who
+have come here today for examining thee. Thou art verily the one person
+for setting this wheel in motion, this wheel that has the quality of
+Goodness for its circumference, Brahmin for its nave, and the
+understanding for its spokes, and which never turns back!'"[92]
+
+
+
+SECTION XXXIII
+
+"The Brahmana said, 'I do not, O timid one, move in this world in that
+manner which thou, according to thy own understanding, censurest. I am a
+Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest
+recluse. I am an observer of the duties of a house-holder. I observe
+vows. I am not what thou seest me in good and bad acts. By me is pervaded
+everything that exists in this universe. Whatever creatures exist in the
+world, mobile or immobile, know that I am the destroyer of them all, even
+as fire is (the destroyer) of all kinds of wood. Of sovereignty over the
+whole Earth or over Heaven (on the one hand), or this knowledge (of my
+identity with the universe), this knowledge is my wealth.[93] This is the
+one path for Brahmanas, by which they who understand it proceed to
+house-holds, or abodes in the forest, or residence with preceptors, or
+among mendicants.[94] With numerous unconfused symbols, only one
+knowledge is worshipped. Those who, whatever the symbols and modes of
+life to which they adhere, have acquired an understanding having
+tranquillity for its essence, attain to that one entity even as numerous
+rivers all meeting the Ocean.[95] The path is traversable with the aid of
+the understanding and not of this body. Actions have both beginning and
+end, and the body has actions for its bonds.[96] Hence, O blessed lady,
+thou needst have no apprehension in respect of the world hereafter. With
+thy heart intent upon the real entity, it is my soul into which thou wilt
+come.'"
+
+
+
+SECTION XXXIV
+
+"The Brahmana's wife said, 'This is incapable of being understood by a
+person of little intelligence as also by one whose soul has not been
+cleansed. My intelligence is very little, and contracted, and confused.
+Do thou tell me the means by which the knowledge (of which thou speakest)
+may be acquired. I wish to learn from thee the source from which this
+knowledge flows.'
+
+"The Brahmana said, 'Know that intelligence devoted to Brahman, is the
+lower Arani; the preceptor is the upper Arani; penances and conversance
+wit tithe scriptures are to cause the attrition. From this is produced
+the fire of knowledge.'
+
+"The Brahmana's wife said, 'As regards this symbol of Brahman, which is
+designated Kshetrajna, where, indeed, occurs a description of it by which
+it is capable of being seized?'
+
+"The Brahmana said, 'He is without symbols, and without qualities.
+Nothing exists that may be regarded as his cause. I shall, however, tell
+thee the means by which he can be seized or not. A good means may be
+found; viz., perception of hearing, etc. as flowers are perceived by
+bees. That means consists of an understanding cleansed by action. Those
+whose understandings have not been so cleansed, regard that entity,
+through their own ignorance, as invested with the properties of knowledge
+and others.[97] It is not laid down that this should be done, of that
+this should not be done, in the rules for achieving Emancipation,--those,
+that is, in which a knowledge of the soul arises only in him who sees and
+hears.[98] One should comprehend as many parts, unmanifest and manifest
+by hundreds and thousands, as one is capable of comprehending here.
+Indeed, one should comprehend diverse objects of diverse import, and all
+objects of direct perception. Then will come, from practice (of
+contemplation and self-restraint, etc.), that above which nothing
+exists.'[99]
+
+"The holy one continued, 'Then the mind of that Brahmana's wife, upon the
+destruction of the Kshetrajna, became that which is beyond Kshetrajna, in
+consequence of the knowledge of Kshetra.'[100]
+
+"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and
+where is that foremost of Brahmanas, by both of whom was such success
+attained. Do thou, tell me about them, O thou of unfading glory.'
+
+"The blessed and holy one said, 'Know that my mind is the Brahmana, and
+that my understanding is the Brahmana's wife. He who has been spoken of
+as Kshetrajna is I myself, O Dhananjaya!"'
+
+
+
+SECTION XXXV
+
+"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is
+the highest object of knowledge. Through thy favour, my mind is delighted
+with these subtle disquisitions.'
+
+"Vasudeva said,--'In this connection is recited the old history of the
+discourse between a preceptor and his disciple on the subject of Brahman.
+Once on a time, O scorcher of foes, an intelligent disciple questioned a
+certain Brahmana of rigid vows who was his preceptor, as he was seated
+(at his ease), saying,--What, indeed, is the highest good? Desirous of
+attaining to that which constitutes the highest good, I throw myself at
+thy feet, O holy one. O learned Brahmana, I solicit thee, bending my
+head, to explain to me what I ask.--Unto that disciple, O son of Pritha,
+who said so, the preceptor said,--O regenerate one, I shall explain to
+thee everything about which thou mayst have any doubts.--Thus addressed,
+O foremost one of Kuru's race, by his preceptor, that disciple who was
+exceedingly devoted to his preceptor, spoke as follows, with joined
+hands. Do thou hear what he said, O thou of great intelligence.'
+
+"The Disciple said, 'Where am I? Whence art thou? Explain that which is
+the highest truth. From what source have sprung all creatures mobile and
+immobile? By what do creatures live? What is the limit of their life?
+What is truth? What is penance, O learned Brahmana? What are called
+attributes by the good? What paths are to be called auspicious? What is
+happiness? What is sin? O holy one, O thou of excellent vows, it behoves
+thee to answer these questions of mine, O learned Rishi, correctly,
+truly, and accurately. Who else is there in this world than thee that is
+capable of answering these questions? Do thou answer them, O foremost of
+all persons conversant with duties. My curiosity is great. Thou art
+celebrated in all the worlds as one well skilled in the duties relating
+to Emancipation. There is none else than thou that is competent to remove
+all kinds of doubts. Afraid of worldly life, we have become desirous of
+achieving Emancipation.'
+
+"Vasudeva said, 'Unto that disciple who had humbly sought his instruction
+and put the questions duly, who was devoted to his preceptor and
+possessed of tranquillity, and who always behaved in a manner that was
+agreeable (to his instructor), who lived so constantly by the side of his
+instructor as to have almost become his shadow, who was self-restrained,
+and who had the life of a Yati and Brahmacharin, O son of Pritha, that
+preceptor possessed of intelligence and observant of vows, duly explained
+all the questions, O foremost one of Kuru's race, O chastiser of all
+foes.'
+
+"The preceptor said, 'All this was declared (In days of old) by Brahma
+himself (the Grandsire of all the worlds). Applauded and practised by the
+foremost of Rishis, and depending on a knowledge of the Vedas, it
+involves a consideration of what constitutes the real entity. We regard
+knowledge to be the highest object, and renunciation as the best penance.
+He who, with certainty, knows the true object of knowledge which is
+incapable of being modified by circumstances, viz., the soul abiding in
+all creatures, succeeds in going whithersoever he wishes and comes to be
+regarded as the highest. That learned man who beholds the residence of
+all things in one place and their severance as well, and who sees unity
+in diversity, succeeds in freeing himself from misery. He who does not
+covet anything and does not cherish the idea of mineness with regard to
+anything, comes to be regarded, although residing in this world, as
+identifiable with Brahman, He who is conversant with the truth about the
+qualities of Pradhana (or Nature), acquainted with the creation of all
+existent objects, divested of the idea of mineness, and without pride,
+succeeds, without doubt, in emancipating himself. Understanding properly
+that great tree which has the unmanifest for its seed sprout, and the
+understanding for its trunk, and high consciousness of self for its
+branches, and the senses for the cells whence its twigs issue, and the
+(five) great elements for its flower-buds, and the gross elements for its
+smaller boughs, which is always endued with leaves, which always puts
+forth flowers, and upon which all existent objects depend, whose seed is
+Brahman, and which is eternal,--and cutting all topics with the sharp
+sword of knowledge, one attains to immortality and casts off birth and
+death. The conclusions with regard to the past, present, and future, etc,
+and religion, pleasure and wealth, which are all well known to conclaves
+of Siddhas, which appertain to remote cycles, and which are, indeed,
+eternal, I shall declare to thee, O thou of great wisdom. These
+constitute what is called Good. Men of wisdom, understanding them in this
+world, attain to success. In days of old, the Rishis Vrihaspati and
+Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and
+Viswamitra, and Atri, assembled together for the purpose of asking one
+another. They thus assembled together after having travelled over all
+paths and after they had got tired with the acts each of them had done.
+Those regenerate persons, placing the sage son of Angiras at their head,
+proceeded to the region of the Grandsire. There they beheld Brahma
+perfectly cleansed of all sin. Bowing their heads unto that high-souled
+one who was seated at his ease, the great Rishis, endued with humility,
+asked him this grave question regarding the highest good. How should a
+good man act? How would one be released from sin? What paths are
+auspicious for us? What is truth, and what is sin? By what action are the
+two paths, northern and southern, obtained? What is destruction? What is
+Emancipation? What is birth and what is death of all existent objects? I
+shall tell thee, O disciple, what the Grandsire, thus addressed, said
+unto them, conformably to the scriptures. Do thou listen.'
+
+"Brahma said, 'It is from Truth that all creatures, mobile and immobile,
+have been born. They live by penance (of action). Understand this, O ye
+of excellent vows. In consequence of their own actions they live,
+transcending: their own origin.[101] For Truth, when united with
+qualities, becomes always possessed of five indications. Brahman is
+Truth. Penance is truth. Prajapati is truth. It is from Truth that all
+creatures have sprung. Truth is the universe of being. It is for this
+that Brahmanas who are always devoted to Yoga, who have transcended wrath
+and sorrow, and who always regard Religion as the causeway (along which
+every one must pass for avoiding the morass below), take refuge in Truth.
+I shall now speak of those Brahmanas who are restrained by one another
+and possessed of knowledge, of the orders, and of those who belong to the
+four modes of life. The wise say that Religion or duty is one, (though)
+having four quarters. Ye regenerate ones, I shall speak to ye now of that
+path which is auspicious and productive of good. That path has constantly
+been trod over by men possessed of wisdom in order to achieve an identity
+with Brahman. I shall speak now of that path which is the highest and
+which is exceedingly difficult of being understood. Do you understand, in
+all its details, ye highly blessed ones, what is the highest seat. The
+first step has been said to be the mode of life that appertains to
+Brahmacharins. The second step is domesticity. After this is the
+residence in the woods. After that it should be known is the highest
+step, viz., that relating to Adhyatma.[102] Light, ether (or space), sun,
+wind, Indra, and Prajapati,--one sees these as long as one does not
+attain to Adhyatma. I shall declare the means (by which that Adhyatma may
+be attained). Do ye first understand them. The forest mode of life that
+is followed by ascetics residing in the woods and subsisting upon fruits
+and roots and air is laid down for the three regenerate classes. The
+domestic mode of life is ordained for all the orders. They that are
+possessed of wisdom say that Religion or duty has Faith for its (chief)
+indication. Thus have I declared to you the paths leading to the deities.
+They are adopted by those that are good and wise by their acts. Those
+paths are the causeways of piety. That person of rigid vows who adopts
+any one of these modes separately, always succeeds in time to understand
+the production and destruction of all creatures. I shall now declare,
+accurately and with reasons, the elements which reside in parts in all
+objects. The great soul, the unmanifest, egoism (consciousness of
+identity), the ten and one organs (of knowledge and action), the five
+great elements, the specific characteristics of the five elements,--these
+constitute the eternal creation. The number of elements has been said to
+be four and twenty, and one (more). That person of wisdom who understands
+the production and destruction of all these elements, that man among all
+creatures, never meets with delusion. He who understands the elements
+accurately, all the qualities, all the deities, succeeds in cleansing
+himself of all sin. Freed from all bonds, such a man succeeds in enjoying
+all regions of spotless purity.'"[103]
+
+
+
+SECTION XXXVI
+
+"Brahma said, 'That which is unmanifest, which is indistinct,
+all-pervading, everlasting, immutable, should be known to become the city
+(or mansion) of nine portals, possessed of three qualities, and
+consisting of five ingredients. Encompassed by eleven including Mind
+which distinguishes (objects), and having Understanding for the ruler,
+this is an aggregate of eleven.[104] The three ducts that are in it
+support it constantly. These are the three Nadis. They run continually,
+and have the three qualities for their essence: Darkness, Passion, and
+Goodness. These are called the (three) qualities. These are coupled with
+one another. They exist, depending on one another. They take refuge in
+one another, and follow one another. They are also joined with one
+another. The five (principal) elements are characterised by (these) three
+qualities. Goodness is the match of Darkness. Of Goodness the match is
+Passion. Goodness is also the match of Passion, and of Goodness the match
+is Darkness. There where Darkness is restrained, Passion is seen to flow.
+There where Passion is restrained, Goodness is seen to flow. Darkness
+should be known to have the night (or obscurity) for its essence. It has
+three characteristics, and is (otherwise) called Delusion. It has
+unrighteousness (or sin) also for its indication, and it is always
+present in all sinful acts. This is the nature of Darkness and it appears
+also as confined with others. Passion is said to have activity for its
+essence. It is the cause of successive acts. When it prevails, its
+indication, among all beings, is production. Splendour, lightness, and
+faith,--these are the form, that is light, of Goodness among all
+creatures, as regarded by all good men. The true nature of their
+characteristics will now be declared by me, with reasons. These shall be
+stated in aggregation and separation. Do ye understand them. Complete
+delusion, ignorance; illiberality, indecision in respect of action,
+sleep, haughtiness, fear, cupidity, grief, censure of good acts, loss of
+memory,--unripeness of judgment, absence of faith, violation of all rules
+of conduct, want of discrimination, blindness, vileness of behaviour,
+boastful assertions of performance when there has been no performance,
+presumption of knowledge in ignorance, unfriendliness (or hostility),
+evilness of disposition, absence of faith, stupid reasoning, crookedness,
+incapacity for association, sinful action, senselessness, stolidity,
+lassitude, absence of self-control, degradation,--all these qualities are
+known as belonging to Darkness. Whatever other states of mind, connected
+with delusion, exist in the world, all appertain to Darkness. Frequent
+ill-speaking of other people, censuring the deities and the Brahmanas,
+illiberality, vanity, delusion, wrath, unforgiveness, hostility towards
+all creatures, are regarded as the characteristics of Darkness. Whatever
+undertakings exist that are unmeritorious (in consequence of their being
+vain or useless), what gifts there are that are unmeritorious (in
+consequence of the unworthiness of the donees, the unreasonableness of
+the time, the impropriety of the object, etc.), vain eating,--these also
+appertain to Darkness. Indulgence in calumny, unforgiveness, animosity,
+vanity, and absence of faith are also said to be characteristics of
+Darkness. Whatever men there are in this world who are characterised by
+these and other faults of a similar kind, and who break through the
+restraints (provided by the scriptures), are all regarded as belonging to
+the quality of Darkness. I shall now declare the wombs where these men,
+who are always of sinful deeds, have to take their birth. Ordained to go
+to hell, they sink in the order of being. Indeed, they sink into the hell
+of (birth in) the brute creation. They become immobile entities, or
+animals, or beasts of burden; or carnivorous creatures, or snakes, or
+worms, insects, and birds; or creatures, of the oviparous order, or
+quadrupeds of diverse species; or lunatics, or deaf or dumb human beings,
+or men that are afflicted by dreadful maladies and regarded as unclean.
+These men of evil conduct, always exhibiting the indications of their
+acts, sink in Darkness. Their course (of migrations) is always downwards.
+Appertaining to the quality of Darkness, they sink in Darkness. I shall,
+after this, declare what the means are of their improvement and ascent;
+indeed, by what means they succeed in attaining to the regions that exist
+for men of pious deeds. Those men who take birth in orders other than
+humanity, by growing up in view of the religious ceremonies of Brahmanas
+devoted to the duties of their own order and desirous of doing good to
+all creatures, succeed, through the aid of such purificatory rites, in
+ascending upwards. Indeed, struggling (to improve themselves), they at
+last attain to the same regions with these pious Brahmanas. Verily, they
+go to Heaven. Even this is the Vedic audition.[105] Born in orders other
+than humanity and growing old in their respective acts, even thus they
+become human beings that are, of course, ordained to return. Coming to
+sinful births and becoming Chandalas or human beings that are deaf or
+that lisp indistinctly, they attain to higher and higher castes, one
+after another in proper turn, transcending the Sudra order, and other
+(consequences of) qualities that appertain to Darkness and that abide in
+it in course of migrations in this world.[106] Attachment to objects of
+desire is regarded as great delusion. Here Rishis and Munis and deities
+become deluded, desirous of pleasure. Darkness, delusion, the great
+delusion, the great obscurity called wrath, and death, that blinding
+obscurity, (these are the five great afflictions). As regards wrath, that
+is the great obscurity (and not aversion or hatred as is sometimes
+included in the list). With respect then to its colour (nature), its
+characteristics, and its source, I have, ye learned Brahmanas, declared
+to you, accurately and in due order, everything about (the quality of)
+Darkness. Who is there that truly understands it? Who is there that truly
+sees it? That, indeed, is the characteristic of Darkness, viz., the
+beholding of reality in what is not real. The qualities of Darkness have
+been declared to you in various ways. Duly has Darkness, in its higher
+and lower forms, been described to you. That man who always bears in mind
+the qualities mentioned here, will surely succeed in becoming freed from
+all characteristics that appertain to Darkness.'"
+
+
+
+SECTION XXXVII
+
+"Brahman said, 'Ye best of beings, I shall now declare to you accurately
+what (the quality of) Passion is. Ye highly blessed ones, do you
+understand what those qualities are that appertain to Passion, Injuring
+(others), beauty, toil, pleasure and pain, cold and heat, lordship (or
+power), war, peace, arguments, dissatisfaction, endurance,[107] might,
+valour, pride, wrath, exertion, quarrel (or collision), jealousy, desire,
+malice, battle, the sense of meum or mineness, protection (of others),
+slaughter, bonds, and affliction, buying and selling, lopping off,
+cutting, piercing and cutting off the coat of mail that another has
+worn,[108] fierceness, cruelty, villifying, pointing out the faults of
+others, thoughts entirely devoted to worldly affairs, anxiety, animosity,
+reviling of others, false speech, false or vain gifts, hesitancy and
+doubt, boastfulness of speech, dispraise and praise, laudation, prowess,
+defiance, attendance (as on the sick and the weak), obedience (to the
+commands of preceptors and parents), service or ministrations, harbouring
+of thirst or desire, cleverness or dexterity of conduct, policy
+heedlessness, contumely, possessions, and diverse decorations that
+prevail in the world among men, women, animals, inanimate things, houses,
+grief, incredulousness, vows and regulations, actions with expectation
+(of good result), diverse acts of public charity, the rites in respect of
+Swaha salutations, rites of Swadha and Vashat, officiating at the
+sacrifices of others, imparting of instruction, performance of
+sacrifices, study, making of gifts, acceptance of gifts, rites of
+expiation, auspicious acts, the wish to have this and that, affection
+generated by the merits of the object for which or whom it is felt,
+treachery, deception, disrespect and respect, theft, killing, desire of
+concealment, vexation, wakefulness, ostentation, haughtiness, attachment,
+devotion, contentment, exultation, gambling, indulgence in scandal, all
+relations arising out of women, attachment to dancing, instrumental music
+and songs--all these qualities, ye learned Brahmanas, have been said to
+belong to Passion. Those men on Earth who meditate on the past, present,
+and the future, who are devoted to the aggregate of three, viz.,
+Religion, Wealth, and Pleasure, who acting from impulse of desire, exult
+on attaining to affluence in respect of every desire, are said to be
+enveloped by Passion. These men have downward courses. Repeatedly reborn
+in this world, they give themselves up to pleasure. They covet what
+belongs to this world as also all those fruit, that belong to the world
+hereafter. They make gifts, accept gifts, offer oblations to the Pitris,
+and pour libations on the sacrificial fire. The qualities of Passion have
+(thus) been declared to you in their variety. The course of conduct also
+to which it leads has been properly described to you. The man who always
+understands these qualities, succeeds in always freeing himself from all
+of them which appertain to Passion.'"
+
+
+
+SECTION XXXVIII
+
+"Brahmana said, 'I shall, after this discourse to you on that excellent
+quality which is the third (in the order of our enumeration). It is
+beneficial to all creatures in the world, and unblamable, and constitutes
+the conduct of those that are good. Joy, satisfaction, nobility,
+enlightenment, and happiness, absence of stinginess (or liberality),
+absence of fear, contentment, disposition for faith, forgiveness,
+courage, abstention from injuring any creature, equability, truth,
+straightforwardness, absence of wrath, absence of malice, purity,
+cleverness, prowess, (these appertain to the quality of Goodness). He who
+is devoted to the duty of Yoga, regarding knowledge to be vain, conduct
+to be vain, service to be vain, and mode of life to be vain, attains to
+what is highest in the world hereafter. Freedom from the idea of meum,
+freedom from egoism, freedom from expectations, looking on all with an
+equal eye, and freedom from desire,--these constitute the eternal
+religion of the good. Confidence, modesty, forgiveness, renunciation,
+purity, absence of laziness, absence of cruelty, absence of delusion,
+compassion to all creatures, absence of the disposition to calumniate,
+exultation, satisfaction, rapture, humility, good behaviour, purity in
+all acts having for their object the attainment of tranquillity,
+righteous understanding, emancipation (from attachments), indifference,
+Brahmacharyya, complete renunciation, freedom from the idea of meum,
+freedom from expectations, unbroken observance of righteousness, belief
+that gifts are vain, sacrifices are vain, study is vain, vows are vain,
+acceptance of gifts is vain, observance of duties is vain, and penances
+are vain--those Brahmanas in this world, whose conduct is marked by these
+virtues, who adhere to righteousness, who abide in the Vedas, are said to
+be wise and possessed of correctness of vision. Casting off all sins and
+freed from grief, those men possessed of wisdom attain to Heaven and
+create diverse bodies (for themselves). Attaining the power of governing
+everything, self-restraint, minuteness, these high-souled ones make by
+operations of their own mind, like the gods themselves dwelling in
+Heaven. Such men are said to have their courses directed upwards. They
+are veritable gods capable of modifying all things. Attaining to Heaven,
+they modify all things by their very nature. They get whatever objects
+they desire and enjoy them.[109] Thus have I, ye foremost of regenerate
+ones, described to you what that conduct is which appertains to the
+quality of goodness. Understanding these duly, one acquires whatever
+objects one desires. The qualities that appertain to goodness have been
+declared particularly. The conduct which those qualities constitute has
+also been properly set forth. That man who always understands these
+qualities, succeeds in enjoying the qualities without being attached to
+them.'"
+
+
+
+SECTION XXXIX
+
+"Brahmana said, 'The qualities are incapable of being declared as
+completely separate from one another. Passion and Goodness and Darkness
+are seen existing in a state of union. They are attached to one another.
+They depend on one another. They have one another for their refuge. They
+likewise follow one another. As long as goodness exists, so long does
+Passion exist. There is no doubt in this. As long as Darkness and
+Goodness exist, so long does Passion exist. They make their journey
+together, in union, and moving collectively. They, verily, move in body,
+when they act with cause or without cause. Of all these which act with
+one another, however, much they may differ in their development, the
+manner in which their increase and diminution take place will now be
+declared. There where Darkness exists in an increased measure, in the
+lower creatures (for example), Passion exists in a smaller measure and
+Goodness in a measure that is still less. There where Passion exists in a
+copious measure, in creatures of middle course, Darkness exists in a
+smaller measure and Goodness in a measure that is still less. There where
+Goodness exists in a copious measure, in creatures of upward courses,
+Darkness should be known to exist in a small measure and Passion in a
+measure that is still less. Goodness is the spring that causes the
+modifications of the senses. It is the great enlightener. No duty has
+been laid down that is higher than Goodness. They who abide in Goodness
+proceed upwards. They who abide in Passion remain in the middle. They who
+abide in Darkness, being characterised by qualities that are low, sink
+downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and
+Goodness, which is the highest, in the Brahmana. The three qualities
+exist even thus in the three orders. Even from a distance, the three
+qualities of darkness and Goodness and Passion, are seen to exist in a
+state of union and more collectively. They are never seen in a state of
+separation.[110] Beholding the sun rising, men of evil deeds become
+inspired with fear. Travellers on their way become afflicted with heat,
+and suffer distress. The Sun is Goodness developed, men of evil deeds
+represent Darkness; the heat which travellers on their way feel is said
+to be a quality of Passion. The sun representing light is Goodness; the
+heat is the quality of Passion; the shading (or eclipse) of the sun on
+Parvana days should be known to represent Darkness. Even thus, the three
+qualities exist in all luminous bodies. They act by turns in diverse
+places in diverse ways. Among immobile objects, the quality of Darkness
+exists in a very large measure. The qualities appertaining to Passion are
+those properties of theirs which undergo constant changes. Their
+oleaginous attributes appertain to Goodness.[111] The Day should be
+understood as threefold. The Night has been ordained to be threefold. So
+also are fortnight, months, years, seasons, and conjunctions.[112] The
+gifts that are wide are threefold. Threefold is sacrifice that flows.
+Threefold are the worlds; threefold the deities; threefold is knowledge;
+and threefold the path or end. The past, the Present. and the Future;
+Religion, Wealth. and Pleasure. Prana, Apana, and Udana; these also are
+fraught with the three qualities. Whatever object exists in this world,
+everything in it is fraught with the three qualities. The three qualities
+act by turns in all things and in all circumstances. Verily, the three
+qualities always act in an unmanifest form. The creation of those three,
+viz., Goodness, Passion, and Darkness is eternal. The unmanifest,
+consisting of the three qualities, is said to be darkness, unperceived,
+holy, Constant. unborn, womb, eternal. Nature, change or modification,
+destruction, Pradhana, production, and absorption, undeveloped, not small
+(i.e., vast), unshaking, immovable, fixed, existent, and non-existent.
+All these names should be known by those who meditate on matters
+connected with the soul. That person who accurately knows all the names
+of the unmanifest, and the qualities, as also the pure operations (of the
+qualities), is well conversant with the truth about all distinctions and
+freed from the body, becomes liberated from all the qualities and enjoys
+absolute happiness.'"
+
+
+
+SECTION XL
+
+"Brahmana said, 'From the unmanifest first sprang Mahat (the Great Soul)
+endued with great intelligence, the source of all the qualities. That is
+said to be the first creation. The Great Soul is signified by these
+synonymous words--the Great Soul, Intelligence, Vishnu, Jishnu, Sambhu of
+great valour, the Understanding, the means of acquiring knowledge, the
+means of perception, as also fame, courage, and memory. Knowing this, a
+learned Brahmana has never to encounter delusion. It has hands and feet
+on every side, it has ears on every side. It stands, pervading everything
+in the universe. Of great power, that Being is stationed in the heart of
+all. Minuteness, Lightness and Affluence, are his. He is the lord of all,
+and identical with effulgence, and knows not decay. In Him are all those
+who comprehend the nature of the understanding, all those who are devoted
+to goodness of disposition, all those who practise meditation, who are
+always devoted to Yoga, who are firm in truth, who have subdued their
+senses, who are possessed of knowledge, who are freed from cupidity, who
+have conquered wrath, who are of cheerful hearts, who are endued with
+wisdom, who are liberated from ideas of meum (and teum), and who are
+devoid of egoism. All these, freed from every kind of attachment, attain
+to the status of Greatness. That person who understands that holy and
+high goal, viz., the Great Soul, becomes freed from delusion. The
+self-born Vishnu becomes the Lord in the primary creations. He who thus
+knows the Lord lying in the cave, the Supreme, Ancient Being, of
+universal form, the golden one, the highest goal of all persons endued
+with understanding,--that intelligent man lives, transcending the
+understanding.'"
+
+
+
+SECTION XLI
+
+"Brahmana said, 'That Mahat who was first produced is called Egoism. When
+it sprang up as I, it came to be called as the second creation. That
+Egoism is said to be the source of all creatures, for these have sprung
+from its modifications. It is pure effulgence and is the supporter of
+consciousness. It is Prajapati. It is a deity, the creator of deities,
+and of mind. It is that which creates the three worlds. It is said to be
+that which feels--I am all this.--That is the eternal world existing for
+those sages who are contented with knowledge relating to the soul, who
+have meditated on the soul, and who have won success by Vedic study and
+sacrifices. By consciousness of soul one enjoys the qualities. That
+source of all creatures, that creator of all creatures, creates (all
+creatures) even in this way. It is that which causes all changes. It is
+that which causes all beings to move. By its own light it illuminates the
+universe likewise.'"
+
+
+
+SECTION XLII
+
+'Brahmana said, From Egoism were verily born the five great elements.
+They are earth, air, ether, water, and light numbering the fifth. In
+these five great elements, in the matter of the sound, touch, colour,
+taste, and smell, all creatures become deluded. When at the close of the
+destruction of the great elements, the dissolution of the universe
+approaches, ye that are possessed of wisdom, a great fear comes upon all
+living creatures. Every existent object is dissolved into that from which
+it is produced. The dissolution takes place in an order that is the
+reverse of that in which creation takes place. Indeed, as regards birth,
+they are born from one another. Then, when all existent objects, mobile
+and immobile, become dissolved, wise men endued with powerful memory
+never dissolve. Sound, touch, colour, taste, and smell numbering the
+fifth, are effects. They are, however, inconstant, and called by the name
+of delusion. Caused by the production of cupidity, not different from one
+another, without reality, connected with flesh and blood, and depending
+upon one another, existing outside the soul, these are all helpless and
+powerless. Prana and Apana, and Udana and Samana and Vyana,--these five
+winds are always closely attached to the soul. Together with speech,
+mind, and understanding, they constitute the universe of eight
+ingredients. He whose skin, nose, ear, eyes, tongue, and speech are
+restrained, whose mind is pure, and whose understanding deviates not
+(from the right path), and whose mind is never burnt by those eight
+fires, succeeds in attaining to that auspicious Brahman to which nothing
+superior exists. Those which have been called the eleven organs and which
+have sprung from Egoism, I shall now, ye regenerate ones, mention
+particularly. They are the ear, the skin, the two eyes, the tongue, the
+nose numbering the fifth, the two feet, the lower duct, the organ of
+generation, the two hands, and speech forming the tenth. These constitute
+the group of organs, with mind numbering as the eleventh. One should
+first subdue this group. Then will Brahman shine forth (in him). Five
+amongst these are called organs of knowledge, and five, organs of action.
+The five beginning with the ear are truly said to be connected with
+knowledge. The rest, however, that are connected with action, are without
+distinction. The mind should be regarded as belonging to both. The
+understanding is the twelfth in the top. Thus have been enumerated the
+eleven organs in due order. Learned men, having understood these, think
+they have accomplished everything. I shall, after this, enumerate all the
+various organs. Space (or Ether) is the first entity. As connected with
+the soul, it is called the ear. As connected with objects, that is sound.
+The presiding deity (of this) is the quarters. The Wind is the second
+entity. As connected with the soul, it is known as the skin. As connected
+with objects, it is known as objects of touch; and the presiding deity
+there is touch. The third is said to be Light. As connected with the
+soul, it is known as the eye. As connected with objects, it is colour;
+and the sun is its deity. The fourth (entity) should be known as Water.
+As connected with the soul, it is said to be the tongue. As connected
+with objects, it is taste, and the presiding deity there is Soma. The
+fifth entity is Earth. As connected with the soul, it is said to be the
+nose. As connected with objects, it is scent; and the presiding deity
+there is the wind. Thus has the manner been declared of how the five
+entities are divided into sets of three. After this I shall declare
+everything about the diverse (other) organs. Brahmanas conversant with
+the truth say that the two feet are mentioned as connected with the soul.
+As connected with objects, it is motion; and Vishnu is there the
+presiding deity. The Apana wind, whose motion is downward, as connected
+with the soul, is called the lower duct. As connected with objects, it is
+the excreta that is ejected; and the presiding deity there is Mitra. As
+connected with the soul, the organ of generation is mentioned, the
+producer of all beings. As connected with objects, it is the vital seed;
+and the presiding deity is Prajapati. The two hands are mentioned as
+connected with the soul by persons conversant with the relations of the
+soul. As connected with objects, it is actions; and the presiding deity
+there is Indra. Next, connected with the soul is speech which relates to
+all the gods. As connected with objects, it is what is spoken. The
+presiding deity there is Agni. As connected with the soul, the mind is
+mentioned, which moves within the soul of the five elements.[113] As
+connected with objects, it is the mental operation; and the presiding
+deity is Chandramas (moon). As connected with the soul is Egoism, which
+is the cause of the whole course of worldly life. As connected with
+objects, it is consciousness of self; and the presiding deity there is
+Rudra. As connected with the soul is the understanding, which impels the
+six senses. As connected with objects, it is that which is to be
+understood, and the presiding deity there is Brahma. Three are the seats
+of all existent objects. A fourth is not possible. These are land, water,
+and ether. The mode of birth is fourfold. Some are born of eggs; some are
+born of germs which spring upwards, penetrating through the earth; some
+are born of filth; and some are born of fleshy balls in wombs. Thus is
+the mode of birth seen to be of four kinds, of all living creatures. Now,
+there are other inferior beings and likewise those that range the sky.
+These should be known to be born of eggs as also those which crawl on
+their breasts. Insects are said to be born of filth, as also other
+creatures of a like description. This is said to be the second mode of
+birth and is inferior. Those living creatures that take birth after the
+lapse of some time, bursting through the earth, are said to be germ-born
+beings, ye foremost of regenerate persons. Creatures of two feet or of
+many feet and those which move crookedly, are the beings born of wombs.
+Among them are some that are deformed, ye best of men. The eternal womb
+of Brahma should be known to be of two kinds, viz., penance and
+meritorious acts. Such is the doctrine of the learned.[114] Action should
+be understood to be of various kinds, such as sacrifice, gifts made at
+sacrifices, and the meritorious duty of study for every one that is born;
+such is the teaching of the ancients. He who duly understands this, comes
+to be regarded as possessed of Yoga, ye chief of regenerate persons. Know
+also that such a man becomes freed too from all his sins. I have thus
+declared to you duly the doctrine of Adhyatma.[115] Ye Rishis conversant
+with all duties, a knowledge of this is acquired by those who are
+regarded as persons of knowledge. Uniting all these together, viz., the
+senses, the objects of the senses, and the five great entities, one
+should hold them in the mind.[116] When everything is attenuated (by
+absorption) in the mind, one no longer esteems the pleasures of life.
+Learned men, whose understandings are furnished with knowledge, regard
+that as true happiness.[117] I shall after this, tell thee of
+renunciation with respect to all entities by means, gentle and hard,
+which produces attachment to subtle topics and which is fraught with
+auspiciousness. That conduct which consists in treating the qualities is
+not qualities, which is free from attachment, which is living alone,
+which does not recognise distinctions, and which is full of Brahman, is
+the source of all happiness.[118] The learned man who absorbs all desires
+into himself from all sides like the tortoise withdrawing all its limbs,
+who is devoid of passion, and who is released from everything, becomes
+always happy. Restraining all desires within the soul, destroying his
+thirst, concentrated in meditation, and becoming the friend of good heart
+towards all creatures, he succeeds in becoming fit for assimilation with
+Brahman. Through repression of all the senses which always hanker after
+their objects, and abandonment of inhabited places, the Adhyatma fire
+blazes forth in the man of contemplation. As a fire, fed with fuel,
+becomes bright in consequence of the blazing flames it puts forth, even
+so, in consequence of the repression of the senses, the great soul puts
+forth its effulgence. When one with a tranquil soul beholds all entities
+in one's own heart, then, lighted by one's own effulgence, one attains to
+that which is subtler than the subtle and which is unrivalled in
+excellence. It is settled that the body has fire for colour, water for
+blood and other liquids, wind for sense of touch, earth for the hideous
+holder of mind (viz., flesh and bones, etc.), space (or ether) for sound;
+that it is pervaded by disease and sorrow; that it is overwhelmed by five
+currents; that it is made up of the five elements; that it has nine doors
+and two deities;[119] that it is full of passion; that it is unfit to be
+seen (owing to its unholy character); that it is made up of three
+qualities; that it has three constituent elements, (viz., wind, bile and
+phelgm); that it is delighted with attachments of every kind, that it is
+full of delusions.[120] It is difficult of being moved in this mortal
+world, and it rests on the understanding as its support. That body is, in
+this world, the wheel of Time that is continually revolving.[121] That
+(body), indeed, is a terrible and unfathomable ocean and is called
+delusion. It is this body which stretches forth, contracts, and awakens
+the (whole) universe with the (very) immortals.[122] By restraining the
+senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood,
+which are eternal and, therefore, exceedingly difficult to cast off.[123]
+He who has subjugated these in this world, viz., the three qualities and
+the five constituent elements of the body, has the Highest for his seat
+in Heaven. By him is Infinity attained. Crossing the river, that has the
+five senses for its steep banks, the mental inclinations for its mighty
+waters, and delusion for its lake, one should subjugate both lust and
+wrath. Such a man freed from all faults, then beholds the Highest,
+concentrating the mind within the mind and seeing self in self.
+Understanding all things, he sees his self, with self, in all creatures,
+sometimes as one and sometimes as diverse, changing form from time to
+time.[124] Without doubt he can perceive numerous bodies like a hundred
+lights from one light. Verily he is Vishnu, and Mitra, and Varuna, and
+Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord
+possessed of puissance, with faces turned in all directions. In him, the
+heart of all creatures, the great soul, becomes resplendent. Him all
+conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and
+Pisachas, the Pitris, and birds, and bands of Rakshasas, and bands of
+ghostly beings, and all the great Rishis, praise.'"
+
+
+
+SECTION XLIII
+
+"Brahmana said, 'Among men, the royal Kshatriya is (endued with) the
+middle quality. Among vehicles, the elephant (is so); and among denizens
+of the forest the lion; among all (sacrificial) animals, the sheep; among
+all those that live in holes, is the snake; among cattle, the bovine
+bull; among females, the mule.[125] There is no doubt in this that in
+this world, the Nyagrodha, the Jamvu, the Pippala, the Salmali, and
+Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among
+trees.[126] Himavat, Patipatra, Sahya, Vindhya, Trikutavat, Sweta, Nila,
+Bhasa, Koshthavat, Guruskandha, Mahendra and Malayavat,--these are the
+foremost of mountains. Likewise the Maruts are the foremost of the Ganas.
+Surya is the lord of all the planets, and Chandramas of all the
+constellations. Yama is the lord of the Pitris; Ocean is the lord of all
+rivers. Varuna is the king of the waters. Indra is said to be the king of
+the Maruts. Arka is the king of all hot bodies, and Indra of all luminous
+bodies. Agni is the eternal lord of the elements, and Vrihaspati of the
+Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the
+foremost of all that are endued with might. Tashtri is the king of
+Rudras, and Siva of all creatures. Sacrifice is the foremost of all
+initiatory rites, and Maghavat of the deities. The North is the lord of
+all the points of the compass; Soma of great energy is the lord of all
+learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara
+of all the deities. Such is the highest creation among all entities.
+Prajapati is the lord of all creatures. Of all entities whatever, I, who
+am full of Brahman, am the foremost. There is no entity that is higher
+than myself or Vishnu. The great Vishnu, who is full of Brahman, is the
+king of kings over all. Know him to be the ruler, the creator, the
+uncreated Hari. He is the ruler of men and Kinnaras and Yakshas and
+Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas.
+Among those that are followed by persons full of desire is the great
+goddess Maheswari of beautiful eyes. She is otherwise called by the name
+of Parvati. Know that the goddess Uma is the foremost and the most
+auspicious of women. Among women that are a source of pleasure, the
+foremost are the Apsaras who are possessed of great splendour.[127] Kings
+are desirous of acquiring piety, and Brahmanas are causeways of piety.
+Therefore, the king should always strive to protect the twice-born ones.
+Those kings in whose dominions good men languish are regarded as bereft
+of the virtues of their order. Hereafter they have to go into wrong
+paths. Those kings in whose dominions good men are protected, rejoice in
+this world and enjoy happiness hereafter. Verily, those high-souled ones
+attain to the highest seat. Understand this, ye foremost of regenerate
+ones. I shall after this state the everlasting indications of duties.
+Abstention from injury is the highest duty. Injury is an indication of
+unrighteousness. Splendour is the indication of the deities. Men have
+acts for their indications. Ether (or space) has sound for its
+characteristic. Wind has touch for its characteristic. The characteristic
+of lighted bodies is colour, and water has taste for its characteristic.
+Earth, which holds all entities, has smell for its characteristic. Speech
+has words for its characteristic, refined into vowels and consonants.
+Mind has thought for its characteristic. Thought has, again, been said to
+be the characteristic of the understanding. The things thought of by the
+mind are ascertained with accuracy by the understanding. There is no
+doubt in this, viz., that the understanding, by perseverance, perceives
+all things. The characteristic of mind is meditation. The characteristic
+of the good man is to live unperceived.[128] Devotion has acts for its
+characteristic. Knowledge is the characteristic of renunciation.
+Therefore keeping knowledge, before his view, the man of understanding
+should practise renunciation. The man who has betaken himself to
+renunciation and who is possessed of knowledge, who transcends all pairs
+of opposites, as also darkness, death, and decrepitude, attains to the
+highest goal. I have thus declared to you duty what the indications are
+of duty. I shall, after this, tell you of the seizure (comprehension) of
+qualities. Smell, which appertains to earth, is seized by the nose. The
+wind, that dwells in the nose is likewise appointed (as an agent) in the
+perception of smell. Taste is the essence of water. That is seized by the
+tongue. Soma, who resides in the tongue, is appointed likewise in the
+perception of taste. The quality of a lighted body is colour. That is
+seized by the eye. Aditya who always resides in the eye has been
+appointed in the perception of colour. Touch always appertains to the
+wind (as its quality). That is perceived by the skin. The wind that
+always resides in the skin has been appointed in apprehending touch. The
+quality of ether is sound. That is seized by the ear. All the quarters,
+which reside in the ear, have been appointed in apprehending sound. The
+quality of the mind is thought. That is seized by the understanding. The
+upholder of consciousness, residing in the heart, has been appointed in
+apprehending the mind. The understanding is apprehended in the form of
+determination or certitude, and Mahat in the form of knowledge. The
+unperceived (Prakriti) has been, it is evident, appointed for the seizure
+of all things after certitude. There is no doubt in this.[129] The
+Kshetrajna which is eternal and is destitute of qualities as regards its
+essence, is incapable of being seized by symbols. Hence, the
+characteristic of the Kshetrajna, which is without symbols, is purely
+knowledge. The unmanifest resides in the symbol called Kshetra, and is
+that in which the qualities are produced and absorbed. I always see,
+know, and hear it (though) it is hidden. Purusha knows it: therefore is
+he called Kshetrajna. The Kshetrajna perceives also the operations of the
+qualities and absence of their operations. The qualities, which are
+created repeatedly, do not know themselves, being unintelligent, as
+entities to be created and endued with a beginning, middle, and end. No
+one else attains, only the Kshetrajna attains, to that which is the
+highest and great and which transcend the qualities and those entities
+which are born of the qualities. Hence one who understands duties,
+casting off qualities and the understanding, and having his sins
+destroyed, and transcending the qualities, enters the Kshetrajna. One
+that is free from all pairs of opposites, that never bends his head to
+any one, that is divested of Swaha, that is immovable, and homeless, is
+the Kshetrajna. He is the Supreme Lord."'
+
+
+
+SECTION XLIV
+
+"Brahmana said, 'I shall now tell you truly about all that which has a
+beginning, middle, and end, and which is endued with name and
+characteristics, together with the means of apprehension. It has been
+said that the Day was first, Then arose Night. The Months are said to
+have the lighted fortnights first. The constellations have Sravana for
+their first; the Seasons have that of dews (viz., Winter) for their
+first. Earth is the source of all smells; and Water of all tastes. The
+solar light is the source of all colours: the Wind of all sensations of
+touch. Likewise, of sound the source is space (or Ether). These are the
+qualities of elements. I shall, after this, declare that which is the
+first and the highest of all entities. The sun is the first of all
+lighted bodies. Fire is said to be the first of all the elements. Savitri
+is the first of all branches of learning. Prajapati is the first of all
+the deities. The syllable Om is the first of all the Vedas, and the
+life-wind Prana is the first of all winds. All that is called Savitri
+which is prescribed in this world.[130] The Gayatri is the first of all
+metres; of all (sacrificial) animals the first is the goat. Kine are the
+first of all quadrupeds. The twiceborn ones are the first of all human
+beings. The hawk is the first of all birds. Of sacrifices the first is
+the pouring of clarified butter on the fire. Of all reptiles the first, O
+foremost of regenerate ones, is the snake. The Krita is the first of all
+the Yugas; there is no doubt in this. Gold is the first of all precious
+things. Barley is the first of all plants. Food is the first of all
+things to be eaten or swallowed. Of all liquid substances to be drunk,
+water is the foremost. Of all immobile entities without distinction,
+Plaksha is said to be the first, that ever holy field of Brahman. Of all
+the Prajapatis I am the first. There is no doubt in this. Of
+inconceivable soul, the self-existent Vishnu is said to be my
+superior.[131] Of all the mountains the great Meru is said to be the
+first-born. Of all the cardinal and subsidiary points of the horizon, the
+eastern is said to be the foremost and first-born. Ganga of three courses
+is said to be the firstborn of all rivers. Likewise, of all wells and
+reservoirs of waters, the ocean is said to be the first-born. Iswara is
+the supreme Lord of all the deities and Danavas and ghostly beings and
+Pisachas, and snakes and Makshasas and human beings and Kinnaras and
+Yakshas. The great Vishnu, who is full of Brahma, than whom there is no
+higher being in the three worlds, is the first of all the universe. Of
+all the modes of life, that of the householder is the first. Of this
+there is no doubt. The Unmanifest is the source of all the worlds as,
+indeed, that is the end of every thing. Days end with the sun's setting
+and Nights with the sun's rising. The end of pleasure is always sorrow,
+and the end of sorrow is always pleasure. All accumulations have
+exhaustion for their end, and all ascent have falls for their end. All
+associations have dissociations for their end, and life has death for its
+end. All action ends in destruction, and all that is born is certain to
+meet with death. Every mobile and immobile thing in this world is
+transient. Sacrifice, gift, penances, study, vows, observances,--all
+these have destruction for their end. Of Knowledge, there is no end.
+Hence, one that is possessed of a tranquil soul, that has subjugated his
+senses, that is freed from the sense of meum, that is devoid of egoism,
+is released from all sins by pure knowledge.'"
+
+
+
+SECTION XLV
+
+"Brahmana said, 'The wheel of life moves on. It has the understanding for
+its strength; the mind for the pole (on which it rests); the group of
+senses for its bonds, the (five) great elements for its nave, and home
+for its circumference.[132] It is overwhelmed by decrepitude and grief,
+and it has diseases and calamities for its progeny. That wheel relates in
+time and place. It has toil and exercise for its noise. Day and Night are
+the rotations of that wheel. It is encircled by heat and cold. Pleasure
+and pain fire its joints, and hunger and thirst are the nails fixed into
+it. Sun-shine and shade are the ruts (it causes). It is capable of being
+agitated during even such a short space of time as is taken up by the
+opening and the closing of the eyelid. It is enveloped in the terrible
+waters of delusion. It is ever revolving and void of consciousness. It is
+measured by months and half-months. It is not uniform (being
+ever-changing), and moves through all the worlds. Penances and vows are
+its mud. Passion's force is its mover. It is illuminated by the great
+egoism, and is sustained by the qualities. Vexations (caused by the
+non-acquisition of what is desired) are the fastenings that bind it
+around. It revolves in the midst of grief and destruction. It is endued
+with actions and the instruments of action. It is large and is extended
+by attachments. It is rendered unsteady by cupidity and desire. It is
+produced by variegated Ignorance. It is attended upon by fear and
+delusion, and is the cause of the delusion of all beings. It moves
+towards joy and pleasure, and has desire and wrath for its possession. It
+is made up of entities beginning with Mahat and ending with the gross
+elements. It is characterised by production and destruction going on
+ceaselessly. Its speed is like that of the mind, and it has the mind for
+its boundary.[133] This wheel of life that is associated with pairs of
+opposites and devoid of consciousness, the universe with the very
+immortals should cast away, abridge, and check. That man who always
+understands accurately the motion and stoppage of this wheel of life, is
+never seen to be deluded, among all creatures. Freed from all
+impressions, divested of all pairs of opposites, released from all sins,
+he attains to the highest goal. The householder, the Brahmacharin, the
+forest recluse and the mendicant,--these four modes of life have all been
+said to have the householder's mode for their foundation. Whatever system
+of rules is prescribed in this world, their observance is beneficial.
+Such observance has always been highly spoken of. He who has been first
+cleansed by ceremonies, who has duly observed vows, who belongs in
+respect of birth to a race possessed of high qualifications, and who
+understands the Vedas, should return (from his preceptor's house).[134]
+Always devoted to his wedded spouse, conducting himself after the manner
+of the good, with his senses under subjugation, and full of faith, one
+should in this world perform the five sacrifices. He who eats what
+remains after feeding deities and guests, who is devoted to the
+observance of Vedic rites, who duly performs according to his means
+sacrifices and gifts, who is not unduly active with his hands and feet,
+who is not unduly active with his eye, who is devoted to penances, who is
+not unduly active with his speech and limits, comes under the category of
+Sishta or the good. One should always bear the sacred thread, wear white
+(clean) clothes, observe pure vows, and should always associate with good
+men, making gifts and practising self-restraint. One should subjugate
+one's lust and stomach, practise universal compassion, and be
+characterised by behaviour that befits the good. One should bear a
+bamboo-stick, and a water-pot filled with water. Having studied, one
+should teach; likewise should also make sacrifices himself and officiate
+at the sacrifices of others. One should also make gifts made to oneself.
+Verily, one's conduct, should be characterised by these six acts. Know
+that three of these acts should constitute the livelihood of the
+Brahmanas, viz., teaching (pupils), officiating at the sacrifices of
+others, and the acceptance of gifts from a person that is pure. As to the
+other duties that remain, numbering three, viz., making of gifts, study,
+and sacrifice, these are accompanied by merit.[135] Observant of
+penances, self-restrained, practising universal compassion and
+forgiveness, and looking upon all creatures with an equal eye, the man
+that is conversant with duties should never be heedless with regard to
+those three acts. The learned Brahmana of pure heart, who observes the
+domestic mode of life and practises rigid vows, thus devoted and thus
+discharging all duties to the best of his power, succeeds in conquering
+Heaven.'"
+
+
+
+SECTION XLVI
+
+"Brahmana said, 'Duly studying thus to the best of his power, in the way
+described above, and likewise living as a Brahmacharin, one that is
+devoted to the duties of one's own order, possessed of learning,
+observant of penances, and with all the senses under restraint, devoted
+to what is agreeable and beneficial to the preceptor, steady in
+practising the duty of truth, and always pure, should, with the
+permission of the preceptor, eat one's food without decrying it. He
+should eat Havishya made from what is obtained in alms, and should stand,
+sit, and take exercise (as directed).[136] He should pour libations on
+the fire twice a day, having purified himself and with concentrated mind.
+He should always bear a staff made of Vilwa or Palasa.[137] The robes of
+the regenerate man should be linen, or of cotton, or deer-skin, or a
+cloth that is entirely brown-red. There should also be a girdle made of
+Munja-grass. He should bear matted locks on head, and should perform his
+ablutions every day. He should bear the sacred thread, study the
+scriptures, divest himself of cupidity, and be steady in the observance
+of vows. He should also gratify the deities with oblations of pure water,
+his mind being restrained the while. Such a Brahmacharin is worthy of
+applause. With vital seed drawn up and mind concentrated, one that is
+thus devoted succeeds in conquering Heaven. Having attained to the
+highest seat, he has not to return to birth. Cleansed by all purificatory
+rites and having lived as a Brahmacharin, one should next go out of one's
+village and next live as an ascetic in the woods, having renounced (all
+attachments). Clad in animal skins or barks of trees he should perform
+his ablutions morning and evening. Always living within the forest, he
+should never return to an inhabited place. Honouring guests when they
+come, he should give them shelter, and himself subsist upon fruits and
+leaves and common roots, and Syamaka. He should, without being slothful
+subsist on such water as he gets, and air, and all forest products. He
+should live upon these, in due order, according to the regulations of his
+initiation.[138] He should honour the guest that comes to him with alms
+of fruits and roots. He should then, without sloth, always give whatever
+other food he may have. Restraining speech the while, he should eat after
+gratifying deities and guests. His mind should be free from envy. He
+should eat little, and depend always on the deities. Self-restrained,
+practising universal compassion, and possessed of forgiveness, he should
+wear both beard and hair (without submitting to the operations of the
+barber). Performing sacrifices and devoting himself to the study of the
+scriptures, he should be steady in the observance of the duty of truth.
+With body always in a state of purity, endued with cleverness, ever
+dwelling in the forest, with concentrated mind, and senses in subjection,
+a forest-recluse, thus devoting himself, would conquer Heaven. A
+householder, or Brahmacharin, or forest-recluse, who would wish to
+achieve Emancipation, should have recourse to that which has been called
+the best course of conduct. Having granted unto all creatures the pledge
+of utter abstention from harm, he should thoroughly renounce all action.
+He should contribute to the happiness of all creatures, practise
+universal friendliness, subjugate all his senses, and be an ascetic.
+Subsisting upon food obtained without asking and without trouble, and
+that has come to him spontaneously, he should make a fire. He should make
+his round of mendicancy in a place whence smoke has ceased to curl up and
+where all the inhabitants have already eaten.[139] The person who is
+conversant with the conduct that leads to Emancipation should seek for
+alms after the vessels (used in cooking) have been washed. He should
+never rejoice when he obtains anything, and never be depressed if he
+obtains nothing. Seeking just what is needed for supporting life, he
+should, with concentrated mind, go about his round of mendicancy, waiting
+for the proper time. He should not wish for earnings in common with
+others, nor eat when honoured. The man who leads the life of mendicancy
+should conceal himself for avoiding gifts with honour. While eating, he
+should not eat such food as forms the remains of another's dish, nor such
+as is bitter, or astringent, or pungent. He should not also eat such
+kinds of food as have a sweet taste. He should eat only so much as is
+needed to keep him alive. The person conversant with Emancipation should
+obtain his subsistence without obstructing any creature. In his rounds of
+mendicancy he should never follow another (bent on the same purpose). He
+should never parade his piety; he should move about in a secluded place,
+freed from passion. Either an empty house, or a forest, or the foot of
+some tree, or a river, or a mountain-cave, he should have recourse to for
+shelter. In summer he should pass only one night in an inhabited place;
+in the season of rains he may live in one place. He should move about the
+world like a worm, his path pointed out by the Sun. From compassion for
+creatures, he should walk on the Earth with his eyes directed towards it.
+He should never make any accumulations and should avoid residence with
+friends. The man conversant with Emancipation should every day do all his
+acts with pure water. Such a man should always perform his ablutions with
+water that has been fetched up (from the river or the tank).[140]
+Abstention from harm, Brahmacharyya, truth, simplicity, freedom from
+wrath, freedom from decrying others, self-restraint, and habitual freedom
+from backbiting: these eight vows, with senses restrained, he should
+steadily pursue. He should always practise a sinless mode of conduct,
+that is not deceptive and not crooked. Freed from attachment, he should
+always make one who comes as a guest eat (at least) a morsel of food. He
+should eat just enough for livelihood, for the support of life. He should
+eat only such food as has been obtained by righteous means, and should
+not pursue the dictates of desire. He should never accept any other thing
+than food and clothing only. He should, again, accept only as much as he
+can eat and nothing more. He should not be induced to accept gifts from
+others, nor should he make gifts to others. Owing to the helplessness of
+creatures, the man of wisdom should always share with others. He should
+not appropriate what belongs to others, nor should he take anything
+without being asked. He should not, having enjoyed anything become so
+attached to it as to desire to have it once more. One should take only
+earth and water and pebbles and leaves and flowers and fruits, that are
+not owned by any body, as they come, when one desires to do any act. One
+should not live by the occupation of an artisan, nor should one covet
+gold. One should not hate, nor teach (one that does not seek to be
+taught); nor should one have any belongings. One should eat only what is
+consecrated by faith. One should abstain from controversies. One should
+follow that course of conduct which has been said to be nectarine. One
+should never be attached to anything, and should never enter into
+relations of intimacy with any creature. One should not perform, nor
+cause to perform, any such action as involves expectation of fruit or
+destruction of life or the hoarding of wealth or articles. Rejecting all
+objects, content with a very little, one should wander about (homeless)
+pursuing an equal behaviour towards all creatures mobile and immobile.
+One should never annoy another being; not should one be annoyed with
+another. He who is trusted by all creatures is regarded as the foremost
+of those persons that understand Emancipation. One should not think of
+the past, nor feel anxious about the future. One should disregard the
+present, biding time, with concentrated mind.[141] One should never
+defile anything by eye, mind, or speech. Nor should one do anything that
+is wrong, openly or in secret. Withdrawing one's senses like the tortoise
+withdrawing its limbs, one should attenuate one's senses and mind,
+cultivate a thoroughly peaceful understanding, and seek to master every
+topic. Freed from all pairs of opposites, never bending one's head in
+reverence, abstaining from the rites requiring the utterance of Swaha,
+one should be free from mineness, and egoism. With cleansed soul, one
+should never seek to acquire what one has not and protect what one has.
+Free from expectations, divested of qualities, wedded to tranquillity,
+one should be free from all attachments and should depend on none.
+Attached to one's own self and comprehending all topics, one becomes
+emancipated without doubt. Those who perceive the self, which is without
+hands and feet and back, which is without head and without stomach, which
+is free from the operation of all qualities, which is absolute,
+untainted, and stable, which is without smell, without taste, and touch,
+without colour, and without sound, which is to be comprehended (by close
+study), which is unattached, which is without flesh, which is free from
+anxiety, unfading, and divine, and, lastly, which though dwelling in a
+house resides in all creatures, succeed in escaping death. There the
+understanding reaches not, nor the senses, nor the deities, nor the
+Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance,
+nor vows. The attainment to it by those who are possessed of knowledge is
+said to be without comprehension of symbols. Hence, the man who knows the
+properties of that which is destitute of symbols, should practise the
+truths of piety.[142] The learned man, betaking himself to a life of
+domesticity, should adopt that conduct which is conformable to true
+knowledge. Though undeluded, he should practise piety after the manner of
+one that is deluded, without finding fault with it. Without finding fault
+with the practices of the good, he should himself adopt such a conduct
+for practising piety as may induce others to always disrespect him. That
+man who is endued with such a conduct is said to be the foremost of
+ascetics. The senses, the objects of the senses, the (five) great
+elements, mind, understanding, egoism, the unmanifest, Purusha also,
+after comprehending these duly with the aid of correct inferences, one
+attains to Heaven, released from all bonds. One conversant with the
+truth, understanding these at the time of the termination of his life,
+should meditate, exclusively resting on one point. Then, depending on
+none, one attains to Emancipation. Freed from all attachments, like the
+wind in space, with his accumulations exhausted, without distress of any
+kind, he attains to his highest goal.'"
+
+
+
+SECTION XLVII
+
+"Brahmana said. 'The ancients who were utterers of certain truth, say
+that Renunciation is penance. Brahmanas, dwelling in that which has
+Brahman for its origin, understand Knowledge to be high Brahman.[143]
+Brahman is very far off, and its attainments depends upon a knowledge of
+the Vedas. It is free from all pairs of opposites, it is divested of all
+qualities; it is eternal; it is endued with unthinkable qualities: it is
+supreme. It is by knowledge and penance that those endued with wisdom
+behold that which is the highest. Verily, they that are of untainted
+minds, that are cleansed of every sin, and that have transcended all
+passion and darkness (succeed in beholding it). They who are always
+devoted to renunciation, and who are conversant with the Vedas, succeed
+in attaining to the supreme Lord who is identical with the path of
+happiness and peace, by the aid of penance. Penance, it has been said, is
+light. Conduct leads to piety. Knowledge is said to be the highest.
+Renunciation is the best penance. He who understands self through
+accurate determination of all topics, which is unperturbed, which is
+identical with Knowledge, and which resides in all entities, succeeds in
+going everywhere. The learned man who beholds association, and
+dissociation, and unity in diversity, is released from misery. He who
+never desires for anything, who despises nothing, becomes eligible, even
+when dwelling in this world, for assimilation with Brahman. He who is
+conversant with the truths about qualities of Pradhana, and understands
+the Pradhana as existing in all entities who is free from mineness and
+egoism, without doubt becomes emancipated. He who is freed from all pairs
+of opposites, who does not bend his head to any body, who has transcended
+the rites of Swadha, succeeds by the aid of tranquillity alone in
+attaining to that which is free from pairs of opposites, which is
+eternal, and which is divested of qualities. Abandoning all action, good
+or bad, developed from qualities, and casting off both truth and
+falsehood, a creature, without doubt, becomes emancipated. Having the
+unmanifest for the seed of its origin, with the understanding for its
+trunk, with the great principle of egoism for its assemblage of boughs,
+with the senses for the cavities of its little sprouts, with the (five)
+great elements for its large branches, the objects of the senses for its
+smaller branches, with leaves that are ever present, with flowers that
+always adorn it and with fruits both agreeable and disagreeable always
+produced, is the eternal tree of Brahman which forms the support of all
+creatures. Cutting and piercing that tree with knowledge of truth as the
+sword, the man of wisdom, abandoning the bonds which are made of
+attachment and which cause birth, decrepitude and death, and freeing
+himself from mineness and egoism, without doubt, becomes emancipated.
+These are the two birds, which are immutable, which are friends, and
+which should be known as unintelligent. That other who is different from
+these two is called the Intelligent. When the inner self, which is
+destitute of knowledge of nature, which is (as it were) unintelligent,
+becomes conversant with that which is above nature, then, understanding
+the Kshetra, and endued with an intelligence that transcends all
+qualities and apprehends everything, one becomes released from all sins.'"
+
+
+
+SECTION XLVIII
+
+"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a
+great forest. Some regard Brahman as unmanifest. Some regard it as
+transcendant and freed from every distress. They think that all this is
+produced from and absorbed into the unmanifest. He who, even for the
+short space of time that is taken by a single breath, when his end comes,
+becomes equable, attaining to the self, fits himself for immortality.
+Restraining the self in the self, even for the space of a wink, one goes,
+through the tranquillity of the self, to that which constitutes the
+inexhaustible acquisition of those that are endued with knowledge.
+Restraining the life-breaths again and again by controlling them
+according to the method called Pranayama, by the ten or the twelve, he
+attains to that which is beyond the four and twenty. Thus having first
+acquired a tranquil soul, one attains to the fruition of all one's
+wishes.[144] When the quality of Goodness predominates in that which
+arises from the Unmanifest, it becomes fit for immortality. They who are
+conversant with Goodness applaud it highly, saying that there is nothing
+higher than Goodness. By inference we know that Purusha is dependent on
+Goodness. Ye best of regenerate ones, it is impossible to attain to
+Purusha by any other means. Forgiveness, courage, abstention from harm,
+equability, truth, sincerity, knowledge, gift, and renunciation, are said
+to be the characteristics of that course of conduct which arises out of
+Goodness. It is by this inference that the wise believe in the identity
+of Purusha and Goodness, There is no doubt in this. Some learned men that
+are devoted to knowledge assert the unity of Kshetrajna and Nature. This,
+however, is not correct. It is said that Nature is different from
+Purusha: that also will imply a want to consideration. Truly, distinction
+and association should be known (as applying to Purusha and Nature).
+Unity and diversity are likewise laid down. That is the doctrine of the
+learned. In the Gnat and Udumbara both unity and diversity are seen. As a
+fish in water is different from it, such is the relation of the two
+(viz., Purusha and Nature). Verily, their relation is like that of water
+drops on the leaf of the lotus.'"
+
+"The preceptor continued, 'Thus addressed, those learned Brahmanas, who
+were the foremost of men, felt some doubts and (therefore) they once more
+questioned the Grandsire (of all creatures).'"[145]
+
+
+
+SECTION XLIX
+
+"The Rishis said,--'Which among the duties is deemed to be the most
+worthy of being performed? The diverse modes of duty, we see, are
+contradictory. Some say that (it remains) after the body (is destroyed).
+Others say that it does not exist. Some say that everything is doubtful.
+Others have no doubts.[146] Some say that the eternal (principle) is not
+eternal. Some say that it exists, and some that it exists not. Some say
+it is of one form, or two-fold, and others that it is mixed. Some
+Brahmanas who are conversant with Brahman and utterers of truth regard it
+to be one. Others, that it is distinct; and others again that it is
+manifold. Some say that both time and space exist; others, that it is not
+so. Some bear matted locks on their heads and are clad in deer-skins.
+Others have shaven crowns and go entirely naked. Some are for entire
+abstention from bathing, and some for bathing. Such differences of views
+may be seen among deities and Brahmanas conversant with Brahman and
+endued with perceptions of truth. Some are for taking food; while some
+are devoted to fasts. Some applaud action; others applaud perfect
+tranquillity. Some applaud Emancipation; some, various kinds of
+enjoyments. Some desire diverse kinds of wealth; some, poverty. Some say
+that means should be resorted to; others, that this is not so. Some are
+devoted to a life of abstention from harm; others are addicted to
+destruction. Some are for merit and glory, others say that this is not
+so. Some are devoted to goodness; others are established on doubt. Some
+are for pleasure; some are for pain. Other people say that it is
+meditation. Other learned Brahmanas say that it is Sacrifice. Others,
+again, say that it is gift. Others applaud penances; others, the study of
+the scriptures. Some say that knowledge and renunciation (should be
+followed). Others who ponder on the elements say that it is Nature. Some
+extol everything; others, nothing. O foremost one of the deities, duty
+being thus confused and full of contradictions of various kinds, we are
+deluded and unable to come to any conclusion. People stand up for acting,
+saying,--This is good,--This is good--He that is attached to a certain
+duty applauds that duty as the best. For this reason our understanding
+breaks down and our mind is distracted. We therefore, wish, O best of all
+beings, to know what is good. It behoves thee to declare to us, after
+this, what is (so) mysterious, and what is the cause of the connection
+between the Kshetrajna and Nature. Thus addressed by those learned
+Brahmanas, the illustrious creator of the worlds, endued with great
+intelligence and possessed of a righteous soul, declared to them
+accurately what they asked.'"
+
+
+
+SECTION L
+
+"Brahmana said, 'Well then, I shall declare to you what you ask. Learn
+what was told by a preceptor to a disciple that came unto him. Hearing it
+all, do you settle properly (what it should be). Abstention from harming
+any creature is regarded as the foremost of all duties. That is the
+highest seat, free from anxiety and constituting an indication of
+holiness. The ancients who were beholders of the certain truth, have said
+that knowledge is the highest happiness. Hence, one becomes released of
+all sins by pure knowledge. They that are engaged in destruction and
+harm, they that are infidels in conduct, have to go to Hell in
+consequence of their being endued with cupidity and delusion. Those who,
+without procrastination, perform acts, impelled thereto by expectation
+become repeatedly born in this world and sport in joy. Those men who,
+endued with learning and wisdom, perform acts with faith, free from
+expectations, and possessed of concentration of mind, are said to
+perceive clearly. I shall, after this, declare how the association and
+the dissociation takes place of Kshetrajna and Nature. Ye best of men,
+listen. The relation here is said to be that between the object and the
+subject.[147] Purusha is always the subject; and Nature has been said to
+be the object. It has been explained, by what has been said in a previous
+portion of the discourse where it has been pointed out, that they exist
+after the manner of the Gnat and the Udumbara. An object of enjoyment as
+it is, Nature is unintelligent and knows nothing. He, however, who enjoys
+it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed. The
+wise have said that Nature is always made up of pairs of opposites (and
+consists of qualities). Kshetrajna is, on the other hand, destitute of
+pairs of opposites, devoid of parts, eternal, and free, as regards its
+essence, from qualities. He resides in everything alike, and walks, with
+knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water.
+Possessed of knowledge, he is never tainted even if brought into contact
+with all the qualities. Without doubt, Purusha is unattached like the
+unsteady drop of water on the lotus-leaf. This is the certain conclusion
+(of the scriptures) that Nature is the property of Purusha. The relation
+between these two (viz., Purusha and Nature) is like that existing
+between matter and its maker. As one goes into a dark place taking a
+light with him, even so those who wish for the Supreme proceed with the
+light of Nature.[148] As long as matter and quality (which are like oil
+and wick) exist, so long the light shines. The flame, however, becomes
+extinguished when matter and quality (or oil and wick) are exhausted.
+Thus Nature is manifest; while Purusha is said to be unmanifest.
+Understand this, ye learned Brahmanas. Well, I shall now tell you
+something more. With even a thousand (explanations), one that has a bad
+understanding succeeds not in acquiring knowledge. One, however, that is
+endued with intelligence succeeds in attaining happiness, through only a
+fourth share (of explanations). Thus should the accomplishment of duty be
+understood as dependent on means. For the man of intelligence, having
+knowledge of means, succeeds in attaining to supreme felicity. As some
+man travelling along a road without provisions for his journey, proceeds
+with great discomfort and may even meet with destruction before he
+reaches the end of his journey, even so should it be known that ill acts
+there may not be fruits.[149] The examination of what is agreeable and
+what is disagreeable in one's own self is productive of benefit.[150] The
+progress in life of a man that is devoid of the perception of truth is
+like that of a man who rashly journeys on a long road unseen before. The
+progress, however, of those that are endued with intelligence is like
+that of men who journey along the same road, riding on a car unto which
+are yoked (fleet) steeds and which moves with swiftness. Having ascended
+to the top of a mountain, one should not cast one's eyes on the surface
+of the earth.[151] Seeing a man, even though travelling on a car,
+afflicted and rendered insensible by pain, the man of intelligence
+journeys on a car as long as there is a car path.[152] The man of
+learning, when he sees the car path end, abandons his car for going on.
+Even thus proceeds the man of intelligence who is conversant with the
+ordinances respecting truth and Yoga (or Knowledge and Devotion).
+Conversant with the qualities, such a man proceeds, comprehending what is
+next and next.[153] As one that plunges, without a boat, into the
+terrible ocean, with only one's two arms, through delusion, undoubtedly
+wishes for destruction; while the man of wisdom, conversant with
+distinctions, goes into the water, with a boat equipt with oars, and soon
+crosses the lake without fatigue, and having crossed it attains to the
+other shore and casts off the boat, freed from the thought of meum. This
+has been already explained by the illustration of the car and the
+pedestrian. One who has been overwhelmed by delusion in consequence of
+attachment, adheres to it like a fisherman to his boat. Overcome by the
+idea of meum, one wanders within its narrow range. After embarking on a
+boat it is not possible in moving about on land. Similarly, it is not
+possible in moving about on water after one has mounted on a car. There
+are thus various actions with regard to various objects. And as action is
+performed in this world, so does it result to those that perform them.
+That which is void of smell, void of taste, and void of touch and sound,
+that which is meditated upon by the sages with the aid of their
+understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A
+development of the unmanifest is Mahat. A development of Pradhana when it
+has become Mahat is Egoism. From egoism is produced the development
+called the great elements. And of the great elements respectively, the
+objects of sense are said to be the developments. The unmanifest is of
+the nature of seed. It is productive in its essence. It has been heard by
+us that the great soul has the virtues of a seed, and that is a product.
+Egoism is of the nature of seed and is a product again and again. And the
+five great elements are of the nature of seed and products. The objects
+of the five great elements are endued with the nature of seed, and yield
+products. These have Chitta for their property. Among them, space has one
+quality; wind is said to have two. Light, it is said, is endued with
+three qualities; and water as possessed of four qualities. Earth, teeming
+with mobiles and immobiles, should be known as possessed of five
+qualities. She is a goddess that is the source of all entities and
+abounds with examples of the agreeable and the disagreeable. Sound,
+likewise touch, colour, taste, and smell numbering the fifth,--these are
+the five qualities of earth, ye foremost of regenerate persons. Smell
+always belongs to earth, and smell is said to be of various kinds. I
+shall state at length the numerous qualities of smell. Smell is agreeable
+or disagreeable, sweet, sour, pungent, diffusive and compact, oily and
+dry, and clear. Thus smell, which belongs to the earth, should be known
+as of ten kinds.[154] Sound, touch, likewise colour, and taste have been
+said to be the qualities of water. I shall now speak of the qualities of
+Taste. Taste has been said to be of various kinds. Sweet, sour, pungent,
+bitter, astringent, and saline likewise. Taste, which has been said to
+appertain to water, is thus of six varieties. Sound, touch, and likewise
+colour,--these are the three qualities which light is said to be
+possessed of. Colour is the quality of light, and colour is said to be of
+various kinds. White, dark, likewise red, blue, yellow, and grey also,
+and short, long, minute, gross, square and circular, of these twelve
+varieties in colour which belongs to light. These should be understood by
+Brahmanas venerable for years, conversant with duties, and truthful in
+speech. Sound and touch should be known as the two qualities of wind.
+Touch has been said to be of various kinds. Rough, cold and like wise
+hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of
+twelve kinds is touch, which is the quality of wind, as said by Brahmanas
+crowned with success, conversant with duties, and possessed of a sight of
+truth. Now space has only one quality, and that is said to be sound. I
+shall speak at length of the numerous qualities of sound. Shadaja,
+Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after
+this should be known Nishada, and then Dhaivata.[155] Besides these,
+there are agreeable sounds and disagreeable sounds, compact, and of many
+ingredients. Sound which is born of space should thus be known to be of
+ten kinds. Space is the highest of the (five) elements. Egoism is above
+it. Above egoism is understanding. Above understanding is the soul. Above
+the soul is the Unmanifest. Above the Unmanifest is Purusha. One who
+knows which is superior and inferior among existent creatures, who is
+conversant with the ordinances in respect of all acts, and who
+constitutes himself the soul of all creatures, attains to the Unfading
+Soul.'"
+
+
+
+SECTION LI
+
+"Brahmana said, 'Since the mind is the ruler of these five elements, in
+the matter of controlling and bringing them forth, the mind, therefore,
+is the soul of the elements. The mind always presides over the great
+elements. The understanding proclaims power, and is called the
+Kshetrajna.[156] The mind yokes the senses as a charioteer yokes good
+steeds. The senses, the mind, and the understanding are always joined to
+the Kshetrajna. The individual soul, mounting the chariot to which big
+steeds are yoked and which has the understanding for the reins, drives
+about on all sides. With all the senses attached to it (for steeds), with
+the mind for the charioteer, and the understanding for the eternal reins,
+exists the great Brahman-car. Verily, that man endued with learning and
+wisdom who always understands the Brahman-car in this way, is never
+overwhelmed by delusion in the midst of all entities. This forest of
+Brahman begins with the Unmanifest and ends with gross objects. It
+includes mobile and immobile entities, and receives light from the
+radiance of the sun and the moon, and is adorned with planets and
+constellations. It is decked, again, on all sides with nets of rivers and
+mountains. It is always embellished likewise by diverse kinds of waters.
+It is the means of subsistence for all creatures. It is, again, the goal
+of all living creatures. In that forest the Kshetrajna always moves
+about. Whatever entities exist in this world, mobile and immobile, are
+the very first to be dissolved away. After this (are dissolved) those
+qualities which compose all entities. After the qualities (are dissolved)
+the five elements. Such is the gradation of entities. Gods, men,
+Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature,
+and not from actions, not from a cause. The Brahmanas, who are creators
+of the universe, are born here again and again. All that springs from
+them dissolves, when the time comes, in those very five great elements
+like billows in the ocean. All the great elements are beyond those
+elements that compose the universe. He that is released from those five
+elements goes to the highest goal. The puissant Prajapati created all
+this by the mind only. After the same manner Rishis attained to the
+status of deities by the aid of penance. After the same manner, those who
+have achieved perfection, who were capable of the concentration of Yoga,
+and who subsist on fruits and roots, likewise perceive the triple world
+by penance. Medicines and herbs and all the diverse sciences are acquired
+by means of penance alone, for all acquisition has penance for its root.
+Whatever is difficult of acquisition, difficult to learn, difficult to
+vanquish, difficult to pass through, are all achievable by penance, for
+penance is irresistible. One that drinks alcoholic liquors, one that
+slays a Brahmana, one that steals, one that destroys a foetus, one that
+violates one's preceptor's bed, becomes cleansed of such sin by penance
+well performed. Human beings, Pitris, deities, (sacrificial) animals,
+beasts and birds, and all other creatures mobile and immobile, by always
+devoting themselves to penances, become crowned with success by penance
+alone. In like manner, the deities, endued with great powers of illusion,
+have attained to Heaven. Those who without idleness perform acts with
+expectations, being full of egoism, approach the presence of Prajapati.
+Those high-souled ones, however, who are devoid of mineness and freed
+from egoism through the pure contemplation of Yoga, attain to the great
+and highest regions. Those who best understand the self, having attained
+to Yoga contemplation and having their minds always cheerful, enter into
+the unmanifest accumulation of happiness. Those persons who are freed
+from the idea of mineness as also from egoism and who are reborn after
+having attained to the fullness of Yoga contemplation, enter (when they
+depart from such life) into the highest region reserved for the great,
+viz., the Unmanifest. Born from that same unmanifest (principle) and
+attaining to the same once more, freed from the qualities of Darkness and
+Passion, and adhering to only the quality of Goodness, one becomes
+released from every sin and creates all things.[157] Such a one should be
+known to be Kshetrajna in perfection. He that knows him, knows the
+Veda.[158] Attaining to pure knowledge from (restraining) the mind, the
+ascetic should sit self-restrained. One necessarily becomes that on which
+one's mind is set. This is an eternal mystery. That which has the
+unmanifest for its beginning and gross qualities for its end, has been
+said to have Ne-science for its indication. But do you understand that
+whose nature is destitute of qualities? Of two syllables is Mrityu
+(death); of three syllable is the eternal Brahman. Mineness is death, and
+the reverse of mineness is the eternal.[159] Some men who are led by bad
+understanding applaud action. Those, however, that are numbered among the
+high-souled ancients never applaud action. By action is a creature born
+with body which is made up of the sixteen.[160] (True) Knowledge swallows
+up Purusha (Self with consciousness of body). Even this is what is highly
+acceptable to eaters of Amrita.[161] Therefore, those whose vision
+extends to the other end (of the ocean of life) have no attachment for
+actions. This Purusha, however, is full of knowledge and not full of
+action.[162] He dies not who understands Him that is immortal, immutable,
+incomprehensible, eternal and indestructible--Him that is the restrained
+Soul and that transcends all attachments. He who thus understands the
+Soul to which there is nothing prior which is uncreated, immutable,
+unconquered, and incomprehensible even to those that are eaters of
+nectar, certainly becomes himself incomprehensible and immortal through
+these means. Expelling all impressions and restraining the Soul in the
+Soul, he understands that auspicious Brahman than which nothing greater
+exists. Upon the understanding becoming clear, he succeeds in attaining
+to tranquillity. The indication of tranquillity is like what takes place
+in a dream.[163] This is the goal of these emancipated ones who are
+intent on knowledge. They behold all those movements which are born of
+successive developments.[164] This is the goal of those who are
+unattached to the world, This is the eternal usage. This is the
+acquisition of men of knowledge. This is the uncensured mode of conduct.
+This goal is capable of being attained by one that is alike to all
+creatures, that is without attachment, that is without expectations, and
+that looks equally on all things. I have now declared everything to you,
+ye foremost of regenerate Rishis. Do you act in this way forthwith; you
+will then acquire success.'
+
+"The preceptor continued, 'Thus addressed by the preceptor Brahma, those
+high-souled sages acted accordingly and then attained to many regions (of
+great felicity). Do thou also, O blessed one, duly act according to the
+words of Brahma as declared by me, O thou of pure soul. Thou wilt then
+attain to success.'
+
+"Vasudeva said,--'Thus instructed in the principles of high religion by
+the preceptor, the pupil, O son of Kunti, did everything accordingly, and
+then attained to Emancipation. Having done all that he should have done,
+the pupil, O perpetuator of Kuru's race, attained to that seat repairing
+whither one has not to grieve.'
+
+"Arjuna said, 'Who, indeed, was that Brahmana, O Krishna, and who the
+pupil, O Janarddana. Truly, if it is fit to be heard by me, do thou then
+tell me, O lord!'
+
+"Vasudeva said, 'I am the preceptor, O mighty-armed one, and know that
+the mind is my pupil. Through my affection for thee, O Dhananjaya, I have
+related this mystery to thee. If thou hast any love for me, O perpetuator
+of Kuru's race, do thou then, after having heard these instructions
+relating to the Soul, always act duly (according to them), O thou of
+excellent vows. Then when this religion has been duly practised, O mower
+of foes, thou wilt become freed from all thy sins and attain to absolute
+emancipation. Formerly, when the hour of battle came, this very religion,
+O thou of mighty arms, was declared by me (to thee)! Do thou, therefore,
+set thy mind on it. And now, O chief of Bharata's race, it is long since
+that I saw the lord my sire. I wish to see him again, with thy leave, O
+Phalguna!'
+
+"Vaisampayana continued, 'Unto Krishna who had said so, Dhananjaya said
+in reply,--We shall go to-day from this town to the city called after the
+elephant. Meeting king Yudhishthira of virtuous soul there, and informing
+him (of thy intention) thou shalt then repair to thy own city!'"
+
+
+
+SECTION LII
+
+"Vaisampayana said, 'After this, Krishna ordered Daruka, saying--Let my
+car be yoked.--Within a very short space of time Daruka informed (his
+master), saying,--It has been yoked.--The son of Pandu then commanded all
+his attendants, saying,--Prepare yourselves and be ready. We shall repair
+to-day to the city named after the elephant. Thus addressed, O king,
+those troops accoutred themselves, and informed Pritha's son of
+immeasurable energy, saying,--Everything is equipt. Then those two, viz.,
+Krishna and the son of Pandu, ascended their car and proceeded on the
+journey, the loving friends engaged the while in delightful conversation.
+Unto Vasudeva seated on the car, Dhananjaya of great energy once more
+said these words, O chief of Bharata's race!--O perpetuator of the
+Vrishni race, the king has obtained victory through thy grace. All his
+foes have been slain, and he has recovered his kingdom without a thorn in
+it (to make it disagreeable). O slayer of Madhu, through thee the
+Pandavas are endued with a powerful protector. Having obtained thee for
+our raft we have crossed the Kuru ocean. O thou that hast this universe
+for thy handiwork, salutations to thee, O Soul of the universe, O best of
+all beings in the universe. I know thee in that measure in which I am
+approved by thee.[165] O slayer of Madhu, the soul of every creature is
+always born of thy energy. Playful sport (in the from of creation,
+preservation, and destruction) is thine. Earth and sky, O lord, are thy
+illusion. This whole universe, consisting of mobile and immobile objects,
+is established on thee. Thou createst, by modification, the four orders
+of Being (viz., viviparous, oviparous, filth-born, and vegetables). Thou
+createst the Earth, the Welkin, and Heaven, O slayer of Madhu. The
+stainless lunar light is thy smile. The seasons are thy senses. The
+ever-moving wind is thy breath, and death, existing eternally, is thy
+wrath. In thy grace is the goddess of prosperity. Verily, Sree is always
+established in thee, O thou of the highest intelligence. Thou art the
+sport (in which creatures engage); thou art their contentment; thou their
+intelligence, thou their forgiveness, thou their inclinations, thou their
+beauty. Thou art the universe with its mobile and immobile objects. At
+the end of the cycle, it is thou, O sinless one, that art called
+destruction. I am incapable of reciting all thy qualities in course of
+even a long period. Thou art the Soul and the Supreme Soul. I bow to
+thee, O thou of eyes like the petals of the lotus. O thou that art
+irresistible, I have learnt it from Narada and Devala and the Island-born
+(Vyasa), and the Kuru grandsire also, that all this (universe) rests on
+thee. Thou art the one Lord of all creatures. This, O sinless one, that
+thou hast declared unto me in consequence of thy favour for myself, I
+shall duly accomplish in its entirety, O Janarddana. Exceedingly
+wonderful is this which thou hast done from desire of doing what is
+agreeable to us, viz., the destruction in battle of the Kaurava (prince),
+the son of Dhritarashtra. Thai host had been burnt by thee which I
+(subsequently) vanquished in battle. That feat was achieved by thee in
+consequence of which victory became mine. By the power of thy
+intelligence was shown the means by which was duly affected the
+destruction of Duryodhana in battle, as also of Karna, as of the sinful
+icing of the Sindhus; and Bhurisravas. I shall accomplish all that which,
+O son of Devaki, pleased with me thou hast declared to myself. I do not
+entertain any scruple in this. Repairing to king Yudhishthira of
+righteous soul, I shall, O sinless one, urge him to dismiss thee, O thou
+that art conversant with every duty. O lord, thy departure for Dwaraka
+meets with my approbation. Thou shalt soon see my maternal uncle, O
+Janarddana. Thou shalt also see the irresistible Valadeva and other
+chiefs of the Vrishni race.--Thus conversing with each other, the two
+reached the city named after the elephant. They then, with cheerful
+hearts, and without any anxiety, entered the palace of Dhritarashtra
+which resembled the mansion of Sakra. They then saw, O monarch, king
+Dhritarashtra, and Vidura of great intelligence, and king Yudhishthira
+and the irresistible Bhimasena, and the two sons of Madri by Pandu; and
+the unvanquished Yuyatsu, seated before Dhritarashtra and Gandhari of
+great wisdom, and Pritha, and the beautiful Krishna, and the other ladies
+of Bharata's race with Subhadra counting first. They also saw all those
+ladies that used to wait upon Gandhari. Then approaching king
+Dhritarashtra, those two chastisers of foes announced their names and
+touched his feet. Indeed, those high-souled ones also touched the feet of
+Gandhari and Pritha and king Yudhishthira the Just, and Bhima. Embracing
+Vidura also, they enquired after his welfare. In the company of all those
+persons, Arjuna and Krishna then approached king Dhritarashtra (again).
+Night came and then king Dhritarashtra of great intelligence dismissed
+all those perpetuators of Kuru's race as also Janarddana for retiring to
+their respective chambers. Permitted by the king all of them entered
+their respective apartments. Krishna of great energy proceeded to the
+apartments of Dhananjaya. Worshipped duly and furnished with every object
+of comfort and enjoyment, Krishna of great intelligence passed the night
+in happy sleep with Dhananjaya as his companion. When the night passed
+away and morning came, the two heroes, finishing their morning rites and
+dealing their persons properly, proceeded to the mansion of king
+Yudhishthira the just. There Yudhishthira the just, of great might, sat
+with his ministers. The two high-souled ones, entering that well-adorned
+chamber, beheld king Yudhishthira the just like the two Aswins beholding
+the chief of the celestials. Meeting the king, he of Vrishni's race as
+also that foremost hero of Kuru's race, obtaining the permission of
+Yudhishthira who was highly pleased with them, sat themselves down. Then
+the king, gifted with great intelligence, seeing those two friends,
+became desirous of addressing them. Soon that best of monarchs, that
+foremost of speakers addressed them in the following words.'
+
+"Yudhishthira said, 'Ye heroes, ye foremost ones of Yadu's and Kuru's
+race, it seems that ye two are desirous of saying something to me. Do ye
+say what is in your mind. I shall soon accomplish it. Do not hesitate.'
+
+"Thus addressed, Phalguna, well conversant with speech, humbly approached
+king Yudhishthira the just and then said these words.--'Vasudeva here, of
+great prowess, O king, is long absent from home. He desires, with thy
+permission, to see his sire. Let him go, if thou thinkest it meet, to the
+city of the Anarttas. It behoveth thee; O hero, to grant him permission!'
+
+"Yudhishthira said, 'O lotus-eyed one, blessed be thou. O slayer of
+Madhu, do thou go this very day to the city of Dwaravati for seeing, O
+puissant one, that foremost one of Sura's race. O mighty-armed Kesava,
+thy departure is approved by me. Thou hast not seen my maternal uncle as
+also the goddess Devaki, for a long time. Meeting my maternal uncle and
+repairing to Valadeva also, O giver of honours, thou wilt, O thou of
+great wisdom, worship both of them at my word as they deserve.[166] Do
+thou also think of me daily as also of Bhima, that foremost of mighty
+men, and of Phalguna and Nakula and Sahadeva, O giver of honours. Having
+seen the Anarttas, and thy sire, O mighty-armed one, and the Vrishnis,
+thou wilt come back to my horse-sacrifice, O sinless one. Do thou then
+depart, taking with thee diverse kinds of gems and various sorts of
+wealth. Do thou, O hero of the Satwata race, also take with thee whatever
+else thou likest. It is through thy grace, O Kesava, that the whole
+Earth, O hero, has come under our dominion and all our foes have been
+slain.'
+
+When king Yudhishthira the just of Kuru's race said so, Vasudeva, that
+foremost of men, said these words (in reply).
+
+"Vasudeva said, 'O mighty-armed one, all jewels and gems, all wealth, and
+the entire Earth, are thine and thine alone. Whatever wealth exists in
+my, abode, thou, O lord, art always the owner thereof.' Unto him
+Yudhishthira, the son of Dharma, said,--'Be it so'--and then duly
+worshipped (Krishna) the eldest brother, endued with great energy, of
+Gada. Vasudeva then proceeded to his paternal aunt (Kunti). Duly
+honouring her, he circumambulated her person. He was properly accosted by
+her in return, and then by all the others having Vidura for their first.
+The four-armed eldest brother of Gada then set out from Nagapura on his
+excellent car.[167] Placing his sister, the lady Subhadra, on the car,
+the mighty-armed Janarddana then, with the permission of both
+Yudhishthira and (Kunti) his paternal aunt, set out, accompanied by a
+large train of citizens. The hero who had the foremost of apes on his
+banner, as also Satyaki, and the two sons of Madravati, and Vidura of
+immeasurable intelligence, and Bhima himself whose tread resembled that
+of a prince of elephants, all followed Madhava. Janarddana of mighty
+energy causing all those extenders of the Kuru kingdom and Vidura also to
+return, addressed Daraka, and Satyaki, saying,--'Urge the steeds to
+speed.' Then that grinder of hostile masses, viz., Janarddana of great
+prowess, accompanied by Satyaki, the foremost one of Sini's race,
+proceeded to the city of the Anarttas, after having slain all his foes,
+like He of a hundred sacrifices proceeding to Heaven (after slaughtering
+all his foes).'
+
+
+
+SECTION LIII
+
+"Vaisampayana said, 'As he of Vrishni's race was proceeding to Dwaraka,
+those foremost princes of Bharata's race, those chastisers of foes
+embraced him and fell back with their attendants. Phalguna repeatedly
+embraced the Vrishni hero, and as long as he was within the range of
+vision, he repeatedly turned his eyes towards him. With great difficulty,
+the son of Pritha withdrew his gaze that had fallen on Govinda. The
+unvanquished Krishna also (did the same). The indications that were
+manifested on the occasion of that high-souled one's departure, I shall
+now detail. Do thou listen to me. The wind blew with great speed before
+the car, clearing the path of sand-grains and dust and thorns. Vasava
+rained pure and fragrant showers and celestial flowers before the wielder
+of Saranga. As the mighty-armed hero proceeded, he came upon the desert
+ill supplied with water. There he beheld that foremost of ascetics, named
+Utanka, of immeasurable energy. The hero of large eyes and great energy
+worshipped that ascetic. He was then worshipped by the ascetic in return.
+Vasudeva then enquired after his welfare. That foremost of Brahmanas,
+viz., Utanka, politely accosted by Madhava, honoured him duly and then
+addressed him in these words.--'O Saurin, having repaired to the mansions
+of the Kurus and the Pandavas, hast thou succeeded in establishing a
+durable understanding between them such as should exist between brothers?
+It behoves thee to tell me everything. Dost thou come, O Kesava, after
+having united them in peace,--them that are thy relatives and that are
+ever dear to thee, O foremost one of Vrishni's race? Will the five sons
+of Pandu, and the children of Dhritarashtra, O scorcher of foes, sport in
+the world in joy with thee? Will all the kings enjoy happiness in their
+respective kingdoms, in consequence of the pacification of the Kauravas
+brought about by thee? Has that trust, O son, which I had always reposed
+on thee, borne fruit with regard to the Kauravas?'
+
+"The blessed and holy one said, 'I strove my best at first, for bringing
+about a good understanding, in regard to the Kauravas. When I could not
+by any means succeed in establishing them on peace, it happened that all
+of them, with their relatives and kinsmen, met with death. It is
+impossible to transgress destiny by either intelligence or might. O great
+Rishi, O sinless one, this also cannot be unknown to thee. They (the
+Kauravas) transgressed the counsels which Bhishma and Vidura gave them
+referring to me.[168] Encountering one another they then became guests of
+Yama's abode. Only the five Pandavas constitute the remnant of the
+unslain, all their friends and all their children having been
+slaughtered. All the sons of Dhritarashtra also with their children and
+kinsmen, have been slain.' When Krishna had said these words, Utanka,
+filled with wrath, and with eyes expanded in rage, addressed him in these
+words.
+
+"Utanka said,--'Since, though able, O Krishna, thou didst not rescue
+those foremost ones of Kuru's race, who were thy relatives and,
+therefore, dear to thee, I shall, without doubt, curse thee. Since thou
+didst not forcibly compel them to forbear, therefore, O slayer of Madhu,
+I shall, filled with wrath, denounce a curse on thee. It seems, O
+Madhava, that though fully able (to save them), thou wert indifferent to
+these foremost of Kurus who, overwhelmed by insincerity and hypocrisy
+have all met with destruction.'
+
+"Vasudeva said, 'O scion of Bhrigu's race, listen to what I say in
+detail. Do thou accept my apologies also. O thou of Bhrigu's race, thou
+art an ascetic. After having heard my words relating to the soul, thou
+mayst then utter thy curse. No man is able, by a little ascetic merit, to
+put me down. O foremost of ascetics, I do not wish to see the destruction
+of all thy penances. Thou hast a large measure of blazing penances. Thou
+hast gratified thy preceptors and seniors.[169] O foremost of regenerate
+ones, I know that thou hast observed the rules of Brahmacharyya from the
+days of thy infancy. I do not, therefore, desire the loss or diminution
+of thy penances achieved with so much pain.'"
+
+
+
+SECTION LIV
+
+"Utanka said, 'Do thou, O Kesava, tell me that faultless Adhyatma. Having
+heard thy discourse I shall ordain what is for thy good or denounce a
+curse to thee, O Janarddana.'
+
+"Vasudeva said, 'Know that the three qualities of Darkness and Passion
+and Goodness exist, depending on me as their refuge. So also, O
+regenerate one, know that the Rudras and the Vasus have sprung from me.
+In me are all creatures, and in all creatures do I exist; know this. Let
+no doubt arise in thy mind respecting this. So also, O regenerate one,
+know that all the tribes of the Daityas, all the Yakshas, Gandharvas,
+Rakshasas, Nagas. Apsaras, have sprung from me. Whatever has been called
+existent and non-existent, whatever is manifest and not-manifest,
+whatever is destructible and indestructible, all have me for their soul.
+Those fourfold courses of duty which, O ascetic, are known to attach to
+the (four) modes of life, and all the Vedic duties, have me for their
+soul. Whatever is non-existent, whatever is existent and non-existent,
+and whatever transcends that which is existent and non-existent,--all
+these which constitute the universe--are from me. There is nothing higher
+(or beyond) me who am the eternal god of gods.[170] O perpetuator of
+Bhrigu's race, know that all the Vedas beginning with (the original
+syllable) Om are identical with me. Know, O son of Bhrigu's race, that I
+am the sacrificial stake; I am the Soma (drunk in sacrifices); I am the
+Charu (cooked in sacrifices for being offered to the deities); I am the
+Homa (that is performed); I am those acts which sacrificers perform for
+gratifying the deities; I am even the pourer of the sacrificial libation:
+and I am the Havi or libation that is poured. I am the Adharyu. I am the
+Kalpaka; and I am the highly sanctified sacrificial Havi. It is me whom
+the Udgatri, in the great sacrifice, hymns by the sound of his songs. In
+all rites of expiation, O Brahmana, the utterers of auspicious Mantras
+and benedictions fraught with peace hymn my praises who am the artificer,
+O foremost of regenerate ones, of the universe. Know, O best of
+regenerate person, that Dharma is my eldest-born offspring, sprung from
+my mind, O learned Brahmana, whose essence is compassion for all
+creatures. Constantly transforming myself, I take birth in diverse wombs,
+O best of men, for upholding that son of mine, with the aid of men now
+existing in or departed from the world. Indeed, I do this for protecting
+Righteousness and for establishing it. In those forms that I assume for
+the purpose, I am known, O son of Bhrigu's race, in the three worlds as
+Vishnu and Brahman and Sakra. I am the origin and I am the destruction of
+all things. I am the creator of all existent objects and I am their
+destroyer. Knowing no change myself, I am the destroyer of all those
+creatures that live in sinfulness. In every Yuga I have to repair the
+causeway of Righteousness, entering into diverse kinds of wombs from
+desire of doing good to my creatures. When, O son of Bhrigu's race, I
+live in the order of the deities, I then verily act in every respect as a
+deity. When I live in the order of the Gandharvas, I then, O son of
+Bhrigu's race, act in every respect as a Gandharva. When I live in the
+order of the Nagas, I then act as a Naga, and when I live in the order of
+Yakshas or that of Rakshasas, I act after the manner of that order. Born
+now in the order of humanity, I must act as a human being. I appealed to
+them (the Kauravas) most piteously. But stupefied as they were and
+deprived of their senses, they refused to accept my words. I frightened
+them, filled with wrath, referring to some great fear (as the consequence
+of their slighting my message). But once more I showed themselves my
+usual (human) form. Possessed as they were of unrighteousness, and
+assailed by the virtue of Time, all of them have been righteously slain
+in battle, and have, without doubt, gone to Heaven. The Pandavas also, O
+best of Brahmanas, have acquired great fame. I have thus told thee all
+that thou hadst asked me.'"
+
+
+
+SECTION LV
+
+"Utanka said, 'I know thee, O Janarddana, to be the creator of the
+universe. Without doubt, this knowledge that I have is the result of thy
+grace towards me, O thou of unfading glory, my heart is possessed of
+cheerful tranquillity in consequence of its being devoted to thee. Know,
+O chastiser of foes, that my heart is no longer inclined to curse thee.
+If, O Janarddana, I deserve the least grace from thee, do thou then show
+me once thy sovereign form.'
+
+"Vaisampayana continued, 'Gratified with him, the holy one then showed
+Utanka that eternal Vaishnava form which Dhananjaya of great intelligence
+had seen. Utanka beheld the high-souled Vasudeva's universal form, endued
+with mighty arms. The effulgence of that form was like that of a blazing
+fire of a thousand suns. It stood before him filling all space. It had
+faces on every side. Beholding that high and wonderful Vaishnava form of
+Vishnu, in act, seeing the Supreme Lord (in that guise), the Brahmana
+Utanka became filled with wonder.'
+
+"Utanka, said, 'O thou whose handiwork is the universe, I bow to thee, O
+Soul of the universe, O parent of all things. With thy feet thou hast
+covered the whole Earth, and with thy head thou fillest the firmament.
+That which lies between the Earth and the firmament has been filled by
+thy stomach. All the points of the compass are covered by thy arms. O
+thou of unfading glory, thou art all this. Do thou withdraw this
+excellent and indestructible form of thine. I wish to behold thee now in
+thy own (human) form which too is eternal!'
+
+"Vaisampayana continued, 'Unto him, O Janamejaya, Govinda of gratified
+soul said these words,--'Do thou ask for some boon' Unto him Utanka,
+however, said--Even this is a sufficient boon from thee for the present,
+O thou of great splendour, in that, O Krishna, I have beheld this form of
+thine, O foremost of all beings. Krishna, however, once more said unto
+him--Do not scruple in this matter. This must be done. A sight of my form
+cannot be fruitless.'
+
+"Utanka said, 'I must accomplish that, O lord, which thou thinkest should
+be done. I desire to have water wherever my wish for it may arise. Water
+is scarce in such deserts.' Withdrawing that energy, the Supreme Lord
+then said unto Utanka--Whenever thou wilt require water, think of me!
+Having said so, he proceeded towards Dwaraka. Subsequently, one day, the
+illustrious Utanka, solicitous of water and exceedingly thirsty, wandered
+over the desert. In course of his wanderings he thought of Krishna of
+unfading glory. The intelligent Rishi then beheld in that desert a naked
+hunter (of the Chandala class), all besmeared with dirt, surrounded by a
+pack of dogs. Extremely fierce-looking, he carried a sword and was armed
+with bow and arrows. That foremost of regenerate ones beheld copious
+streams of water issuing from the urinary organs of that hunter. As soon
+as Utanka had thought of Krishna, that hunter smilingly addressed him,
+saying,--'O Utanka, O thou of Bhrigu's race, do thou accept this water
+from me. Beholding thee afflicted by thirst I have felt great compassion
+for thee.' Thus addressed by the hunter, the ascetic showed no
+inclination to accept that water. The intelligent Utanka even began to
+censure Krishna of unfading glory. The hunter, how ever, repeatedly
+addressed the Rishi, saying,--'Drink!' The ascetic refused to drink the
+water thus offered. On the other hand, with heart afflicted by hunger and
+thirst, he even gave way to wrath. Disregarded by the high-souled Rishi
+through that conviction, the hunter, O king, with his pack of dogs,
+disappeared there and then. Beholding that (wonderful) disappearance,
+Utanka became filled with shame. He even thought that Krishna, that
+slayer of foes, had beguiled him (in the matter of the boon he had
+granted). Soon after, the holder of the conch and discus and mace, endued
+with great intelligence, came to Utanka by the way (along which the
+hunter had come). Addressing Krishna, the Brahmana said,--'O foremost of
+beings, it was scarcely proper for thee to offer water unto foremost of
+Brahmanas in the form of a hunter's urine, O lord.' Unto Utanka who said
+these words, Janarddana of great intelligence replied, comforting him
+with many soft words--'That form which it was proper to assume for
+offering thee water, in that form was water offered to thee. But, also,
+thou couldst not understand it. The wielder of the thunder bolt,
+Purandara, was requested by me for thy sake. My words to that puissant
+deity were--'Do thou give nectar in the form of water unto Utanka.' The
+chief of the celestials replied to me saying--It is not proper that a
+mortal should become immortal. Let some other boon be granted to
+Utanka.'--O son of Bhrigu's race, these words were repeatedly addressed
+to me. The lord of Sachi, however, was once more requested by me in these
+words, viz., even nectar should be given to Utanka.'--The chief of the
+celestials then, comforting me, said,--'If, O thou of great intelligence,
+nectar is to be given to him, I shall then assume the form of a hunter
+and give it to that high-souled descendant of Bhrigu's race. If that son
+of Bhrigu accepts it thus, I then go to him, O lord, for giving it unto
+him. If, however, he sends me away from disregard,--I shall not then give
+it to him on any account,--Having made this compact with me, Vasava
+appeared before thee, in that disguise, for giving thee nectar. Thou,
+however, didst disregard him and send him away, seeing that the
+illustrious one had put on the guise of a Chandala. Thy fault has been
+great. Once more, with regard to thy desire, I am prepared to do what is
+in my power. Indeed, this painful thirst of thine, I shall arrange, shall
+be slaked. On those days, O regenerate one, in which thou wilt feel a
+desire for water, clouds well-charged with water will rise over this
+desert. Those clouds, O son of Bhrigu's race, will give thee savoury
+water to drink. Verily, those clouds will become known in the world as
+Utanka-clouds.' Thus addressed by Krishna, Utanka became filled with
+gladness, and to this day, O Bharata, Utanka-clouds (appear and) shower
+rain on and deserts.'"
+
+
+
+SECTION LVI
+
+"Janamejaya said, 'With what penances was the high-souled Utanka endued
+so that he entertained the wish to denounce a curse on Vishnu himself,
+who is the source of all puissance?'
+
+"Vaisampayana said, 'O Janamejaya, Utanka was endued with austere
+penances. He was devoted to his preceptor. Endued with great energy, he
+abstained from worshipping anybody else. All the children of the Rishis O
+Bharata, entertained even this wish, viz., that their devotion to
+preceptors should be as great as that of Utanka. Gautama's gratification
+with and affection for Utanka, among his numerous disciples, were very
+great, O Janamejaya. Indeed, Gautama was highly pleased with the
+self-restraint and purity of behaviour that characterised Utanka, and
+with his acts of prowess and the services he rendered to him. One after
+another, thousands of disciples received the preceptor's permission to
+return home (after the completion of their pupilage). In consequence,
+however, of his great affection for Utanka, Gautama could not permit him
+to leave his retreat. Gradually, in course of time, O son, decrepitude
+overtook Utanka, that great ascetic. The ascetic, however, in consequence
+of his devotion to his preceptor, was not conscious of it. One day, he
+set out, O monarch, for fetching fuel for his preceptor. Soon after
+Utanka brought a heavy load of fuel. Toil-worn and hungry and afflicted
+by the load he bore on his head, O chastiser of foes, he threw the load
+down on the Earth, O king. One of his matted locks, white as silver, had
+become entangled with the load. Accordingly, when the load was thrown
+down, with it fell on the earth that matted lock of hair. Oppressed as he
+had been by that load and overcome by hunger, O Bharata, Utanka,
+beholding that sign of old age, began to indulge in loud lamentations
+from excess of sorrow. Conversant with every duty, the daughter of his
+preceptor the, who was possessed of eyes that resembled the petals of the
+lotus, and of hips that were full and round, at the command of her sire,
+sought, with downcast face, to hold Utanka's tears in her hands. Her
+hands seemed to burn with those tear-drops that she held. Unable,
+accordingly, to hold them longer, she was obliged to throw them down on
+the Earth. The Earth herself was unable to hold those tear-drops of
+Utanka. With a gratified heart, Gautama then said unto the regenerate
+Utanka,--Why, O son, is thy mind so afflicted with grief today? Tell me
+calmly and quietly, O learned Rishi, for I wish to hear it in detail.'
+
+"Utanka said, 'With mind entirely devoted to thee, and wholly bent upon
+doing what is agreeable to thee, with my, heart's devotion turned to
+thee, and with thoughts entirely dwelling on thee, (I have resided here
+till) decrepitude has come upon me without my knowing it at all. I have
+not, again, known any happiness. Though I have dwelt with thee for a
+hundred years, yet thou hast not granted me permission to depart. Many
+disciples of thine, that were my juniors, have, however, been permitted
+by thee to return. Indeed, hundreds and thousands of foremost Brahmanas
+have, equipt with knowledge, been permitted by thee (to depart from thy
+retreat and set themselves up as teachers)!'
+
+"Gautama said, 'Through my love and affection for thee, and in
+consequence of thy dutiful services to me, a long time has elapsed
+without my knowing it, O foremost of Brahmanas. If, however, O thou of
+Bhrigu's race, the desire is entertained by thee of leaving this place,
+do thou go without delay, receiving my permission.'
+
+"Utanka said. 'What shall I present to my preceptor? Tell me this, O best
+of regenerate persons. Having brought it, I shall go hence, O lord, with
+thy permission.'
+
+"Gautama said. 'The good that the gratification of the preceptor is the
+final fee.[171] Without doubt, O regenerate one. I have been highly
+gratified with thy conduct. Know, O perpetuator of Bhrigu's race, that I
+have been exceedingly gratified with thee for this. If thou becomest a
+young man today of sixteen years, I shall bestow on thee, O regenerate
+one, this my own daughter for becoming thy wife. No other woman save this
+one is capable of waiting upon thy energy.' At these words of Gautama,
+Utanka once again became a youth and accepted that famous maiden for his
+wife. Receiving the permission of his preceptor, he then addressed his
+preceptor's wife, saying,--'What shall I give thee as final fee for my
+preceptor? Do thou command me. I desire to accomplish, with wealth or
+even my life, what is agreeable and beneficial to thee. Whatever gem,
+exceedingly wonderful and of great value, exists in this world, I shall
+bring for thee with the aid of my penances. I have no doubt in this.'
+
+"Ahalya said, 'I am highly gratified with thee, O learned Brahmana, with
+thy unintermitting devotion, O sinless one. This is enough. Blessed be
+thou, go whithersoever thou likest.'
+
+"Vaisampayana continued, 'Utanka, however, O monarch, once more, said
+these words,--Do thou command me, O mother. It is meet that I should do
+something that is agreeable to thee.'
+
+"Ahalya said, 'Blessed be thou, bring for me those celestial ear-rings
+that are worn by the wife of Saudasa. That which is due to thy preceptor
+will then be well-discharged.' Replying unto her 'So be it,'--Utanka
+departed, O Janamejaya, resolved to bring those ear-rings for doing what
+was agreeable to his preceptor's wife. That foremost of Brahmanas,
+Utanka, proceeded without any loss of time to Saudasa who had (through
+the curse of Vasishtha) become a cannibal, in order to solicit the
+ear-rings from him. Gautama meanwhile said unto his wife,--'Utanka is not
+to be seen today.' Thus addressed, she informed him how he had departed
+for fetching the jewelled ear-rings (of Saudasa's queen). At this,
+Gautama said,--'Thou hast not acted wisely. Cursed (by Vasishtha), that
+king (who has been transformed into a man-eater) will verily slay Utanka.'
+
+"Ahalya said, 'Without knowing this, O holy one, I have set Utanka to
+this task. He shall not, however, incur any danger through thy grace.
+Thus addressed by her, Gautama said,--'Let it be so!' Meanwhile, Utanka
+met king Saudasa in a deserted forest.'"
+
+
+
+SECTION LVII
+
+"Vaisampayana said, "Beholding the king, who had become so, of frightful
+mien, wearing a long beard smeared with the blood of human beings, the
+Brahmana Utanka, O king, did not become agitated. That monarch of great
+energy, inspiring terror in every breast and looking like a second Yama,
+rising up, addressed Utanka, saying,--'By good luck, O best of Brahmanas,
+thou hast come to me at the sixth hour of the day when I am in search of
+food.'
+
+"Utanka said, 'O king, know that I have come hither in course of my
+wanderings for the sake of my preceptor. The wise have said that I while
+one is employed for the sake of one's preceptor, one should not be
+injured.'
+
+"The king said, 'O best of Brahmanas, food has been ordained for me at
+the sixth hour of the day. I am hungry. I cannot, therefore, allow thee
+to escape today.'
+
+"Utanka said, 'Let it be so, O king. Let this compact be made with me.
+After I have ceased to wander for my preceptor, I shall once more come
+and place myself within thy power. It has been heard by me, O best of
+kings, that the object I seek for my preceptor is under thy control, O
+monarch. Therefore, O ruler of men, I solicit thee for it. Thou daily
+givest many foremost of gems unto superior Brahmanas. Thou art a giver, O
+chief of men, from whom gifts may be accepted, know that I too am a
+worthy object of charity present before thee, O best of kings. Having
+accepted from thee in gift that object for my preceptor which is under
+thy control, I shall, O king, in consequence of my compact, once more
+come back to thee and place myself under thy power. I assure thee truly
+of this. There is no falsehood in this. Never before have I spoken
+anything untrue, no, not even in jest. What shall I say then of other
+occasions?'
+
+"Saudasa said, 'If the object thou seekest for thy preceptor is capable
+of being placed in thy hands by me, if I be regarded as one from whom a
+gift may be accepted, do thou then say what that object is.'
+
+"Utanka said, 'O foremost of men, O Saudasa, in my estimation thou art a
+worthy person from whom gifts may be accepted. I have, therefore, come to
+thee for begging of thee the jewelled ear-rings (worn by thy queen).'
+
+"Saudasa said, 'Those jewelled ear-rings, O learned and regenerate Rishi,
+belong to my wife. They should be asked from her. Do thou, therefore,
+solicit some other thing from me. I shall give it to thee, O thou of
+excellent vows.'
+
+"Utanka said, 'If we be regarded as any authority, do thou cease then to
+urge this pretext. Do thou give those jewelled ear-rings to me. Be thou
+truthful in speech, O king.'
+
+"Vaisampayana continued, 'Thus addressed, the king once more addressed
+Utanka and said unto him, 'Do thou, at my word, go to my venerable queen,
+O best of men, and ask her, saying,--Give!--She of pure vows, thus
+solicited by thee, will certainly, at my command, give thee, O foremost
+of regenerate persons, those jewelled ear-rings of hers without doubt.'
+
+"Utanka said, 'Whither, O ruler of men, shall I be able to meet thy
+queen? Why dost thou not thyself go to her?'
+
+"Saudasa said, 'Thou wilt find her today in the vicinity of a foremost
+fountain. I cannot see her today as the sixth hour of the day has come.'
+
+"Vaisampayana continued, 'Thus addressed, Utanka, O chief of Bharata's
+race, then left that spot. Beholding Madayanti, he informed her of his
+object. Hearing the command of Saudasa, that lady of large eyes replied
+unto the highly intelligent Utanka, O Janamejaya, in these words: 'It is
+even so, O regenerate one. Thou shouldst, however, O sinless one, assure
+me that thou dost not say what is untrue. It behoves thee to bring me
+some sign from my husband. These celestial ear-rings of mine, made of
+costly gems, are such that the deities and Yakshas and great Rishis
+always watch for opportunities for bearing them away. If placed at any
+time on the Earth, this costly article would then be stolen by the Nagas.
+If worn by one who is impure in consequence of eating, it would then be
+taken away by the Yakshas. If the wearer falls asleep (without taking
+care of these precious ear-rings) the deities would then take them away.
+O best of Brahmanas, these ear-rings are capable of being taken away,
+when such opportunities present themselves, by deities and Rakshasas and
+Nagas, if worn by a heedless person. O best of regenerate ones, these
+ear-rings, day and night, always produce gold. At night, they shine
+brightly, attracting the rays of stars and constellations. O holy one, if
+worn by any one, he would be freed from hunger and thirst and fear of
+every kind. The wearer of these ear-rings is freed also from the fear of
+poison and fire and every kind of danger. If worn by one of short
+stature, these become short. If worn by one of tall stature, these grow
+in size. Even of such virtues are these ear-rings of mine. They are
+praised and honoured everywhere. Indeed, they are known over the three
+worlds. Do thou, therefore, bring me some sign (from my husband).'"
+
+
+
+SECTION LVIII
+
+"Vaisampayana said, 'Utanka, coming back to king Saudasa who was always
+well-disposed towards all his friends, solicited him for some sign (to
+convince Madayanti of the fact of his being really commissioned by the
+king). That foremost one of Ikshwaku's race then gave him a sign.'
+
+"Saudasa said, 'This my present condition is intolerable. I do not behold
+any refuge. Knowing this to be my wish, do thou give away the jewelled
+ear-rings.'[172] Thus addressed by the king, Utanka went back to the
+queen and reported to her the words of her lord. Hearing those words, the
+queen gave unto Utanka her jewelled ear-rings. Having obtained the
+ear-rings, Utanka came back to the king and said unto him, 'I desire to
+hear, O monarch, what the import is of those mysterious words Which thou
+saidst as a sign to thy queen.'
+
+"Saudasa said, 'Kshatriyas are seen to honour the Brahmanas from the very
+beginning of the creation. Towards the Brahmanas, however, many offences
+arise (on the part of Kshatriyas). As regards myself, I am always bent in
+humility before them. I am overtaken by a calamity through a Brahmana.
+Possessed of Madayanti, I do not see any other refuge. Indeed, O foremost
+of all persons having of a high goal, I do not behold any other refuge
+for myself in the matter of approaching the gates of Heaven, or in
+continuing here, O best of regenerate ones. It is impossible for a king
+that is hostile to Brahmanas to continue living in this world or in
+attaining to happiness in the next. Hence have I given thee these my
+jewelled ear-rings which were coveted by thee.[173] Do thou now keep the
+compact which thou hast made with me today.'
+
+"Utanka said, 'O king, I shall certainly act according to my promise. I
+shall truly come back and place myself under thy power. There is,
+however, a question, O scorcher of foes, which I wish to ask thee.'
+
+"Saudasa said, 'Say, O learned Brahmana, what is in thy mind. I shall
+certainly reply unto thy words. I shall dispel whatever doubt may be in
+thy mind. I have no hesitation in this.'
+
+"Utanka said, 'Those who are skilled in the rules of duty say that
+Brahmanas are of restrained speech. One who behaves wrongly towards
+friends is regarded as vile as a thief.'[174] Thou, again, O king, hast
+become my friend today. Do thou then, O foremost of men, give me such
+counsel as is approved by the wise. As regards myself, I have now
+obtained the fruition of my wishes. Thou, again, art a cannibal. Is it
+proper for me to come back to thee or not?'
+
+"Saudasa said, 'If it is proper (for me), O foremost of superior
+Brahmanas, to say what thou askest, I should then, O best of regenerate
+ones, tell thee that thou shouldst never come back to me. O perpetuator
+of Bhrigu's race, by acting even thus, thou wilt attain to what is
+beneficial to thee. If thou comest back, O learned Brahmana, thou wilt
+surely meet with death.'
+
+"Vaisampayana continued, 'Thus addressed by the intelligent king in
+respect of what was beneficial for him. Utanka took leave of the monarch
+and set out for the presence of Ahalya. Desirous of doing what was
+agreeable to the wife of his preceptor, he took the ear-rings with him
+and set out with great speed for reaching the retreat of Gautama.
+Protecting them even in the manner directed by Madayanti, that is,
+binding them within the folds of his black deer-skin, he proceeded on his
+way. After he had proceeded for some distance, he became afflicted by
+hunger. He there beheld a Vilwa tree bent down with the weight of (ripe)
+fruits.[175] He climbed that tree. Causing his deer-skin, O chastiser of
+foes, to hang on a branch, that foremost of regenerate persons then began
+to pluck some fruits. While he was employed in plucking those fruits with
+eyes directed towards them, some of them fell, O king, on that deerskin
+in which those ear-rings had been carefully tied by that foremost of
+Brahmanas. With the strokes of the fruits, the knot became untied.
+Suddenly that deer-skin, with the ear-rings in it, fell down. When the
+knot being unfastened, the deer-skin fell down on the ground, a snake who
+was there beheld those jewelled ear-rings. That snake belonged to the
+race of Airavata. With great promptness he took up the ear-rings in his
+mouth and then entered an anthill. Beholding the ear-rings taken away by
+that snake, Utanka, filled with wrath and in great anxiety of mind, came
+down from the tree. Taking his staff he began to pierce that anthill.
+That best of Brahmanas, burning with wrath and the desire for revenge,
+ceaselessly employed himself for five and thirty days in that task. The
+goddess Earth, unable to bear the force of Utanka's walking staff and
+with body torn therewith, became exceedingly anxious. Unto that
+regenerate Rishi then, who continued to dig the Earth from desire of
+making a path to the nether regions inhabited by the Nagas, the chief of
+the celestials, armed with the thunder, came there, on his car drawn by
+green horses. Endued with great energy, he beheld that foremost of
+Brahmanas, as he sat there engaged in his task.'
+
+"Vaisampayana continued, 'Assuming the garb of a Brahmana afflicted with
+the sorrow of Utanka, the chief of the celestials addressed him, saying,
+'This (purpose of thine) is incapable of being achieved. The regions of
+the Nagas are thousands of Yojanas removed from this place. I think that
+thy purpose is not capable of being achieved with thy walking staff.'
+
+"Utanka said, 'If, O Brahmana, the ear-rings be not recovered by me from
+the regions of the Nagas, I shall cast off my life-breaths before thy
+eyes, O foremost of regenerate persons!'
+
+"Vaisampayana said, 'When the thunder-armed Indra failed to divert Utanka
+from his purpose, he united the latter's walking staff with the force of
+thunder. Then, O Janamejaya, the Earth, opening with those strokes having
+the force of thunder, yielded a way to the (nether) regions inhabited by
+the Nagas. By that path Utanka entered the world of Nagas. He saw that
+that region lay extended thousands of Yojanas on all sides. Indeed, O
+blessed one, it was equipt with many walls made of pure gold and decked
+with jewels and gems. There were many fine tanks of water furnished with
+flights of stair-cases made of pure crystal, and many rivers of clear and
+transparent water. He saw also many trees with diverse species of birds
+perching on them. That perpetuator of Bhrigu's race behold the gate of
+that region which was full five Yojanas high and a hundred Yojanas in
+width. Beholding the region of the Nagas, Utanka became very cheerless.
+Indeed, he, despaired of getting back the earrings. Then there appeared
+unto him a black steed with a white tail. His face and eyes were of a
+coppery hue, O thou of Kuru's race, and he seemed to blaze forth with
+energy. Addressing Utanka, he said, 'Do thou blow into the Apana duct of
+my body. Thou wilt then, O learned Brahmana, get back thy ear-rings which
+have been taken away by a descendant of Airavata's race! Do not loathe to
+do my bidding, O son. Thou didst it often at the retreat of Gautama in
+former days.'
+
+"Utanka said, 'How did I know thee in the retreat of my preceptor?
+Indeed, I wish to hear how I did in those days what thou biddest me do
+now.'
+
+"The steed said, 'Know, O learned Brahmana, that I am the preceptor of
+thy preceptor, for I am the blazing Jatavedas (deity of fire). By thee I
+was often worshipped for the sake of thy preceptor, O child of Bhrigu's
+race, duly and with a pure heart and body. For that reason I shall
+accomplish what is for thy good. Do my bidding without delay.' Thus
+addressed by the deity of fire, Utanka did as he was directed. The deity
+then, gratified with him, blazed up for consuming everything. From the
+pores of his body, O Bharata, in consequence of his very nature, a thick
+smoke issued threatening terrors to the world of Nagas. With that mighty
+and wide-spreading smoke, O Bharata, everything became enveloped in
+gloom, so that nothing, O king, could any longer be seen in the world of
+the Nagas. Cries of woe were heard throughout the mansions of the
+Airavatas, uttered by the Nagas headed by Vasuki, O Janamejaya. Enveloped
+by that smoke, the palaces could no longer be seen, O Bharata. These
+resembled woods and hill overwhelmed by a thick forest. With eyes that
+were red in consequence of that smoke, and afflicted by the energy of the
+deity of fire, the Nagas came out of their mansions to the high-souled
+son of Bhrigu's race for ascertaining what was the matter. Having heard
+what the matter was from that ascetic of immeasurable energy, all the
+Nagas, with fear depicted on their eyes, offered him their worship
+according to due forms. Indeed, all the Nagas placing the old and the
+young one's before them, bowed unto him with their heads and joining
+their hands addressed him, saying, 'Be gratified with us, O holy one!'
+Having gratified that Brahmana and offered him water to wash his feet and
+the ingredients of the Arghya (for honouring him), the Nagas gave him
+those celestial and highly-adored ear-rings. Thus honoured by them,
+Utanka of great prowess, circumambulating the deity of fire, started for
+the retreat of his preceptor. Indeed, repairing quickly to Gautama's
+asylum, O king, he presented those ear-rings unto the wife of his
+preceptor, O sinless one. That best of Brahmanas also told his preceptor
+everything about Vasuki and the other Nagas that had occurred. It was
+even thus, O Janamejaya, that the high-souled Utanka, having wandered
+through the three worlds, fetched those jewelled ear-rings (for his
+preceptor's wife). Of such prowess, O chief of Bharata's race, was the
+ascetic Utanka. So austere were the penances with which he was endued. I
+have thus told thee what thou hadst asked me.'"
+
+
+
+SECTION LIX
+
+"Janamejaya said, 'After having conferred that boon on Utanka, O foremost
+of regenerate persons, what did the mighty-armed Govinda of great
+celebrity next do?'
+
+"Vaisampayana said, 'Having granted that boon to Utanka, Govinda,
+accompanied by Satyaki, proceeded to Dwaraka on his car drawn by his
+large steeds endued with great speed. Passing many lakes and rivers and
+forests and hills, he at last came upon the delightful city of Dwaravati.
+It was at the time, O king, when the festival of Raivataka had begun,
+that he of eyes like lotus-petals arrived with Satyaki as his companion.
+Adorned with many beautiful things and covered with diverse Koshas made
+of jewels and gems, the Raivataka hill shone, O king, with great
+splendour. That high mountain, decked with excellent garlands of gold and
+gay festoons of flowers, with many large trees that looked like the Kalpa
+trees of Indra's garden, and with many golden poles on which were lighted
+lamps, shone in beauty through day and night. By the caves and fountains
+the light was so great that it seemed to be broad day. On all sides
+beautiful flags waved on the air with little bells that jingled
+continuously. The entire hill resounded with the melodious songs of men
+and women. Raivataka presented a most charming prospect like Meru with
+all his jewels and gems. Men and women, excited and filled with delight,
+O Bharata, sang aloud. The swell of music that thus rose from that
+foremost of mountains seemed to touch the very heavens. Everywhere were
+heard spouts and loud whoops of men who were in all stages of excitement.
+The cackle of thousands of voices made that mountain delightful and
+charming. It was adorned with many shops and stalls filled with diverse
+viands and enjoyable articles. There were heaps of cloths and garlands,
+and the music of Vinas and flutes and Mridangas was heard everywhere.
+Food mixed with wines of diverse kinds was stored here and there. Gifts
+were being ceaselessly made to those that were distressed, or blind, or
+helpless. In consequence of all this, the festival of that mountain
+became highly auspicious. There were many sacred abodes built on the
+breast of that mountain, O hero, within which resided many men of
+righteous deeds. Even thus did the heroes of Vrishni's race sport in that
+festival of Raivataka. Equipt with those mansions, that mountain shone
+like a second Heaven. At the arrival of Krishna, O chief of Bharata's
+race, that prince of mountains resembled the blessed abode of Indra
+himself. Worshipped (by his relatives), Krishna then entered a beautiful
+mansion. Satyaki also went to his own quarters with a delighted soul.
+Govinda entered his residence after a long absence, having accomplished
+feats of great difficulty like Vasava amid the Danava host. The heroes of
+the Bhoja, Vrishni, and Andhaka races, all came forward to receive that
+high-souled one like the deities advancing to receive him of a hundred
+sacrifices. Endued with great intelligence, he honoured them in return
+and enquired after their welfare. With a gratified heart he then saluted
+his father and mother. The mighty-armed hero was embraced by both of them
+and comforted too (by numerous evidences of affection). He then took his
+seat with all the Vrishnis sitting around him. Having washed his feet and
+dispelled his fatigue, Krishna of mighty energy, as he sat there, then
+recounted the chief incidents of the great battle in answer to the
+questions put to him by his sire.'"
+
+
+
+SECTION LX
+
+"Vasudeva said, 'O thou of Vrishni's race, I have repeatedly heard men
+speaking of the wonderful battle (between the Kurus and the Pandavas).
+Thou, however, O mighty-armed one, hast witnessed it with thy own eyes.
+Do thou, therefore, O sinless one, describe the battle in detail. Indeed,
+tell me how that battle took place between the high-souled Pandavas (on
+the one side) and Bhishma and Karna and Kripa and Drona and Salya and
+others (on the other side), between, in fact, numerous other Kshatriyas
+well-skilled in aims, differing from one another in mien and attire, and
+hailing from diverse realms.'
+
+"Vaisampayana continued, 'Thus addressed by his sire, he of eyes like
+lotus-petals narrated, in the presence of his mother also, how the
+Kaurava heroes had been slain in battle.'
+
+"Vasudeva said, 'The feats were highly wonderful that were achieved by
+those high-souled Kshatriyas. In consequence of their large number, they
+are incapable of being enumerated in even hundreds of years. I shall
+however, mention only the foremost of them. Do thou listen, therefore, to
+me as I mention in brief those feats achieved by the kings of Earth. O
+thou of godlike splendour. Bhishma of Kuru's race became the
+generalissimo, having eleven divisions of the Kaurava princes under his
+command, like Vasava of the celestial forces.[176] Sikhandin of great
+intelligence, protected by the blessed Arjuna, became the leader of the
+seven divisions of the sons of Pandu. The battle between the Kurus and
+the Pandavas (under these leaders) raged for ten days. It was so fierce
+as to make one's hair stand on its end. Then Sikhandin, in great battle,
+aided by the wielder of Gandiva, slew, with innumerable arrows, the son
+of Ganga fighting bravely. Lying on a bed of arrows, Bhishma waited like
+an ascetic till the sun leaving his southward path entered on his
+northerly course when that hero gave up his life-breaths. Then Drona,
+that foremost of all persons conversant with arms, that greatest of men
+under Duryodhana, like Kavya himself of the lord of the Daityas, became
+generalissimo.[177] That foremost of regenerate persons, ever boasting of
+his prowess in battle, was supported by the remnant of the Kaurava force
+consisting then of nine Akshauhinis, and protected by Kripa and Vrisha
+and others. Dhrishtadyumna conversant with many mighty weapons, and
+possessed of great intelligence, became the leader of the Pandavas. He
+was protected by Bhima like Varuna protected by Mitra. That high-souled
+hero, always desirous of measuring his strength with Drona, supported by
+the (remnant of the) Pandava army, and recollecting the wrongs inflicted
+(by Drona) on his sire (Drupada, the king of the Panchalas), achieved
+great feats in battle. In that encounter between Drona and the son of
+Prishata, the kings assembled from diverse realms were nearly
+exterminated. That furious battle lasted for five days. At the conclusion
+of that period, Drona, exhausted, succumbed to Dhrishtadyumna. After
+that, Karna became the generalissimo of Duryodhana's forces. He was
+supported in battle by the remnant of the Kaurava host which numbered
+five Akshauhinis. Of the sons of Pandu there were then three Akshauhinis.
+After the slaughter of innumerable heroes, protected by Arjuna, they came
+to battle. The Suta's son Karna, though a fierce warrior, encountering
+Partha, came to his end on the second day, like an insect encountering a
+blazing fire. After the fall of Karna, the Kauravas became dispirited and
+lost all energy. Numbering three Akshauhinis, they gathered round the
+ruler of the Madras. Having lost many car-warriors and elephants and
+horsemen, the remnant of the Pandava army, numbering one Akshauhini and
+penetrated with cheerlessness, supported Yudhishthira (as their leader).
+The king Yudhishthira, in the battle that ensued, achieved the most
+difficult feats and slew, before half the day was over, the king of the
+Madras. After the fall of Salya, the high-souled Sahadeva of immeasurable
+prowess slew Sakuni, the man who had brought about the quarrel (between
+the Pandavas and the Kurus). After the fall of Sakuni, the royal son of
+Dhritarashtra, whose army had suffered an extensive carnage and who on
+that account had become exceedingly cheerless, fled from the field, armed
+with his mace. Then Bhimasena of great prowess, filled with wrath,
+pursued him and discovered him within the waters of the Dwaipayana lake.
+With the remnant of their army, the Pandavas surrounded the lake and,
+filled with joy, encountered Duryodhana concealed within the waters.
+Their wordy shafts, penetrating through the waters, pierced Duryodhana.
+Rising up from the lake, the latter approached the Pandavas, armed with
+his mace, desirous of battle. Then, in the great battle that ensued, the
+royal son of Dhritarashtra was slain by Bhimasena who put forth his great
+prowess, in the presence of many kings. After this the remnant of the
+Pandava army, as it slept in the camp, was slaughtered at night time by
+Drona's son who was unable to put up with the slaughter of his father (at
+the hands of Dhrishtadyumna). Their sons slain, their forces slain, only
+the five sons of Pandu are alive with myself and Yuyudhana. With Kripa
+and the Bhoja prince Kritavarman, the son of Drona represents the unslain
+remnant of the Kaurava army. Dhritarashtra's son Yuyutsu also escaped
+slaughter in consequence of his having adopted the side of the Pandavas.
+Upon the slaughter of the Kaurava king (Suyodhana) with all his followers
+and allies, Vidura and Sanjaya have come to the presence of king
+Yudhishthira the just. Even thus did that battle occur, O lord, for eight
+and ten days. Many kings of Earth, slain therein, have ascended to
+Heaven.'
+
+"Vaisampayana continued, 'The Vrishnis, as they heard, O king, that
+dreadful account became filled with grief and sorrow and pain.'
+
+
+
+SECTION LXI
+
+"Vaisampayana said, 'After the high-souled Vasudeva of great prowess had
+finished his narration of the great battle of the Bharatas before his
+sire, it was plain that that hero had passed over the slaughter of
+Abhimanyu. The motive of the high-souled one was that his sire might not
+hear what was highly unpleasant to him. Indeed, the intelligent Krishna
+did not wish that his sire Vasudeva should, on hearing the dreadful
+intelligence of the death of his daughter's son, be afflicted with sorrow
+and grief. (His sister) Subhadra, noticing that the slaughter of her son
+had not been mentioned, addressed her brother, saying,--Do thou narrate
+the death of my son, O Krishna--and fell down on the earth (in a swoon).
+Vasudeva beheld his daughter fallen on the ground. As soon as he saw
+this, he also fell down, deprived of his senses by grief. (Regaining his
+senses) Vasudeva, afflicted with grief at the death of his daughter's
+son, O king, addressed Krishna, saying, 'O lotus-eyed one, thou art famed
+on Earth for being truthful in speech. Why, however, O slayer of foes,
+dost thou not tell me today of the death of my daughter's son? O puissant
+one, tell me in detail of the slaughter of thy sister's son. Possessed of
+eyes resembling thine, alas, how was he slain in battle by foes? Since my
+heart does not from grief break into a hundred pieces, it seems, O thou
+of the Vrishni's race, that it does not die with men when its hour does
+not come. Oh, at the time of his fall, what words did he utter;
+apostrophising his mother? O lotus-eyed one what did that darling of
+mine, possessed of restless eyes, say unto me? I hope he has not been
+slain by foes while retreating from battle with his back towards them? I
+hope, O Govinda, that, his face did not become cheerless while fighting?
+He was possessed, O Krishna, of mighty energy. From a spirit of
+boyishness, that puissant hero, boasting (of his prowess) in my presence,
+used to speak of his skill (in battle). I hope that boy does not lie on
+the field, slain deceitfully by Drona and Karna and Kripa and others? Do
+thou tell me this. That son of my daughter always used to challenge
+Bhishma and that foremost of all mighty warriors, viz., Karna, in
+battle.' Unto his sire who, from excess of grief, indulged in such
+lamentations, Govinda, more afflicted than he answered in these words.
+'His face did not become cheerless as he fought in the van of battle.
+Fierce though that battle was, he did not turn his back upon it. Having
+slain hundreds and thousands of kings of Earth, he was brought to grief
+by Drona and Karna and at last succumbed to the son of Dussasana. If, O
+lord, he had been encountered, one to one, without intermission, he was
+incapable of being slain in battle by even the wielder of the
+thunderbolt. When his sire Arjuna was withdrawn from the main body by the
+Samsaptakas (who challenged to fight him separately), Abhimanyu was
+surrounded by the enraged Kaurava heroes headed by Drona in battle. Then,
+O sire, after he had slaughtered a very large number of foes in battle,
+thy daughter's son at last succumbed to the son of Dussasana. Without
+doubt, he has gone to Heaven. Kill this grief of thine, O thou of great
+intelligence. They that are of cleansed understandings never languish
+when they meet with any calamity. He by whom Drona and Karna and others
+were checked in battle,--heroes that were equal to Indra himself in
+might--why would not he ascend to Heaven? O irresistible one, do thou
+kill this grief of thine. Do not suffer thyself to be swayed by wrath.
+That conqueror of hostile cities has attained in that sanctified goal
+which depends upon death at the edge of weapons. After the fall of that
+hero, this my sister Subhadra stricken with grief, indulged in loud
+lamentations, when she saw Kunti, like a female ospray. When she met
+Draupadi, she asked her in grief,--O reverend lady, where are all our
+sons? I desire to behold them. Hearing her lamentations, all the Kaurava
+ladies embraced her and wept sitting around her. Beholding (her
+daughter-in-law) Uttara, she said,--'O blessed girl, where has thy
+husband gone? When he comes back, do thou, without losing a moment,
+apprise me of it. Alas, O daughter of Virata, as soon he heard my voice,
+he used to come out of his chamber without the loss of a moment. Why does
+not thy husband come out today? Alas, O Abhimanyu, thy maternal
+uncles--mighty car-warriors--are all hale. They used to bless thee when
+they saw thee come here prepared to go out for battle. Do thou tell me
+the incidents of battle today as before, O chastiser of foes. Oh. why
+dost thou not answer me today--me who am weeping so bitterly?'--Hearing
+these lamentations of this daughter of the Vrishni race, Pritha, deeply
+afflicted with grief, addressed her and slowly said,--'O Subhadra, though
+protected by Vasudeva and Satyaki and by his own sire, thy youthful son
+has yet been slain. That slaughter is due to the influence of Time! O
+daughter of Yadu's race, mortal thy son was. Do not grieve. Irresistible
+in battle, thy son has, without doubt, attained to the highest goal. Thou
+art born in a high race of high-souled Kshatriyas. Do not grieve, O thou
+of restless glances, O girl of eyes like lotus-petals. Do thou cast thy
+eyes on Uttara who is quick with child. O blessed lady, do not yield to
+sorrow. This auspicious girl will soon bring forth a son to that hero.
+Having comforted her in this way, Kunti, conversant with every duty, O
+perpetuator of Yadu's race, casting off her grief, O irresistible one,
+made arrangements for Abhimanyu's obsequial rites, with the acquiescence
+of king Yudhishthira and Bhima, and the twins (viz., Nakula and Sahadeva)
+who in prowess resembled Yama himself. She also made many presents unto
+the Brahmanas, and bestowed upon them many kine, O perpetuator of Yadu's
+race, Then the Vrishni dame (Kunti), comforted a little, addressed the
+daughter of Virata, saying,--O faultless daughter of Virata, thou
+shouldst not indulge in grief. For the sake of thy husband, O thou of
+rotund hips, protect the child in thy womb.--Having said these words, O
+thou of great splendour, Kunti ceased. With her permission I have brought
+Subhadra here. It was even thus, O giver of honours, that thy daughter's
+son met with his death. Cast off thy burning grief, O irresistible one.
+Indeed, do not set thy heart on sorrow.'
+
+
+
+SECTION LXII
+
+"Vaisampayana said, 'Having heard these words of his son Vasudeva, that
+descendant of Sura, of righteous soul, casting off his grief, made
+excellent obsequial offerings (unto Abhimanyu). Vasudeva also performed
+those rites for the ascension (to Heaven) of his high-souled nephew, that
+hero who was ever the darling of his sire (Vasudeva). He duly fed six
+millions of Brahmanas, endued with great energy, with edibles possessed
+of every recommendation. Presenting many clothes unto them, Krishna
+gratified the thirst for wealth of those Brahmanas. Wonderful were the
+heaps of gold, the number of kine and of beds and clothes, that were then
+given away. The Brahmanas loudly declared--'Let (Krishna's wealth)
+increase.' Then Vasudeva of Dasarha's race, and Valadeva, and Satyaki,
+and Satyaka, each performed the obsequial rites of Abhimanyu. Exceedingly
+afflicted with grief, they failed to attain comfort. The same was the
+case with the sons of Pandu in the city called after the elephant.
+Deprived of Abhimanyu, they failed to obtain peace of mind. The daughter
+of Virata, O monarch, for many days, totally abstained from all food,
+exceedingly afflicted by grief on account of the death of her husband. At
+this all her relatives became plunged into excess of grief. They all
+feared that the embryo in her womb might be destroyed. Then Vyasa,
+ascertaining the state of things by his spiritual vision, came there. The
+highly intelligent Rishi, endued with great energy, arrived (at the
+palace), addressed Pritha of large eyes, as also Uttara herself,
+saying,--'Let this grief be abandoned. O famous lady, a son endued with
+mighty energy will be born to thee, through the puissance of Vasudeva and
+at my word. That son will rule the Earth after the Pandavas (have
+departed from it).' Beholding Dhananjaya, he said unto him, in the
+hearing of king Yudhishthira the just, and gladdening him with his words,
+'O Bharata.--'The grandson, O highly blessed one, will become a
+high-souled prince. He will righteously rule the whole Earth to the verge
+of the sea. Therefore, O foremost one of Kuru's race, cast off this
+grief, O mower of foes. Do not doubt this. This will truly happen. That
+which was uttered by the Vrishni hero on a former occasion, will, without
+doubt, happen. Do not think otherwise. As regards Abhimanyu, he has gone
+to the regions of the deities, conquered by him with his own acts. That
+hero should not be grieved for by thee or, indeed, by the other Kurus.'
+Thus addressed by his grandsire, Dhananjaya of righteous soul, O king,
+cast off his grief and even became cheerful. Thy sire, O prince, that art
+conversant with all duties, began to grow in that womb, O thou of great
+intelligence, like the Moon in the lighted fortnight. Then Vyasa urged
+the royal son of Dharma for performing the horse-sacrifice. Having said
+so, he made himself invisible there and then. The intelligent king
+Yudhishthira the just, hearing the words of Vyasa, set his mind on the
+journey for bringing wealth (for the sacrifice).'"
+
+
+
+SECTION LXIII
+
+"Janamejaya said, 'Having heard these words, O regenerate one, that were
+spoken by the high-souled Vyasa in respect of the horse-sacrifice, what
+steps were taken by Yudhishthira? Do thou tell me, O foremost of
+regenerate ones, how the king succeeded in obtaining the wealth which
+Marutta had buried in the Earth.'
+
+"Vaisampayana said, 'Having heard the words of the Island-born ascetic,
+king Yudhishthira the just, summoned all his brothers, viz., Arjuna and
+Bhimasena and the twin sons of Madri, in proper time and then said unto
+them (the following words),--'Ye heroes, you have heard the words which
+the highly intelligent and high-souled Krishna has said from his
+friendship for and the desire of doing good to the Kurus![178] Verily,
+you have heard those words that have been uttered by that ascetic of
+abundant penances, that great sage desirous of bestowing prosperity on
+his friends, that preceptor of righteous behaviour, viz., Vyasa of
+wonderful feats. You have heard what Bhishma also said, and what Govinda
+too of great intelligence has uttered. Remembering those words, ye gong
+of Pandu, I desire to obey them duly. By obeying those words of theirs
+great blessedness will attach to all of you. Those words spoken by those
+utterers of Brahma are certain (if obeyed) to bring in their train
+considerable benefit. Ye perpetuators of Kuru's race, the Earth has
+become divested of her wealth. Ye kings, Vyasa, therefore, informed us of
+the wealth (that lies buried in the Earth) of Marutta. If you think that
+wealth abundant or sufficient, how shall we bring it (to our capital)?
+What, O Bhima, dost thou think as regards this? When the king, O
+perpetuator of Kuru's race, said these words, Bhimasena, joining his
+hands, said these words in reply,--'The words thou hast said, O thou of
+mighty-arms, on the subject of bringing the wealth indicated by Vyasa,
+are approved by me. If, O puissant one, we succeed in getting the wealth
+kept there by the son of Avikshita, then this sacrifice, O king, purposed
+by us will be easily accomplished. Even this is what I think. We shall,
+therefore, bowing our heads unto the high-souled Girisa, and offering due
+worship unto that deity, bring that wealth. Blessed be thou. Gratifying
+that god of gods, as also his companions and followers, in words,
+thought, and deed, we shall, without doubt, obtain that wealth. Those
+Kinnaras of fierce mien who are protecting that treasure will certainly
+yield to us if the great deity having the bull for his sign become
+gratified with us!'--Hearing these words uttered by Bhima, O Bharata,
+king Yudhishthira the son of Dharma became highly pleased. The others,
+headed by Arjuna, at the same time, said, 'So be it.' The Pandavas then,
+having resolved to bring that wealth, ordered their forces to march under
+the constellation Dhruba and on the day called by the same name.[179]
+Causing the Brahmanas to utter benedictions on them, and having duly
+worshipped the great god Maheswara, the sons of Pandu get out (on their
+enterprise). Gratifying that high-souled deity with Modakas and frumenty
+and with cakes made of meat, the sons of Pandu set out with cheerful
+hearts. While they thus set out, the citizen, and many foremost of
+Brahmanas, with cheerful hearts, uttered auspicious blessings (on their
+heads). The Pandavas, circumambulating many Brahmanas that daily
+worshipped their fires, and bending their heads unto them, proceeded on
+their journey. Taking the permission of king Dhritarashtra who was
+afflicted with grief on account of the death of his sons, his queen
+(Gandhari), and Pritha also of large eyes, and keeping the Kaurava prince
+Yuyutsu, the son of Dhritarashtra, in the capital, they set out,
+worshipped by the citizens and by many Brahmanas possessed of great
+wisdom.'"
+
+
+
+SECTION LXIV
+
+"Vaisampayana said, 'They then set out, with cheerful hearts, and
+accompanied by men and animals all of whom and which were equally
+cheerful. They filled the whole Earth with the loud clatter of their
+wheels. Their praises hymned by eulogists and Sutas and Magadhas and
+bards, and supported by their own army, they looked like so many Adityas
+adorned with their own rays. With the white umbrella held over his head,
+king Yudhishthira shone with beauty like the lord of the stars on the
+night when he is at full. That foremost of men, the eldest son of Pandu,
+accepted, with due forms, the blessings and cheers of his gladdened
+subjects as he proceeded on his way. As regards the soldiers that
+followed the king, their confused murmurs seemed to fill the entire
+welkin. That host crossed many lakes and rivers and forests and pleasure
+gardens. They at last came upon the mountains. Arrived at that region
+where that wealth was buried, O king, the royal Yudhishthira fixed his
+camp with all his brothers and troops. The region selected for the
+purpose, O chief of Bharata's race, was perfectly level and auspicious
+There the king pitched his camp, placing in his van such Brahmanas as
+were endued with penances and learning and self-restraint, as also his
+priest Agnivesya, O thou of Kuru's race, who was well-conversant with the
+Vedas and all their branches.[180] Then the royal sons of Pandu, and the
+other kings (who accompanied that expedition), and the Brahmanas and
+priests well-skilled in sacrificial rites, having duly performed same
+propitiatory ceremonies, spread themselves all over that spot. Having
+duly placed the king and his ministers in the middle, the Brahmanas
+caused the camp to be pitched by laying out six roads and nine
+divisions.[181] King Yudhishthira caused a separate encampment to be duly
+made for the infuriate elephants that accompanied his force. When
+everything was complete, he addressed the Brahmanas, saying, 'Ye foremost
+of Brahmanas, let that be done which you think should be done in view of
+the matter at hand. Indeed, let an auspicious day and constellation be
+fixed for it. Let not a long time pass away over our heads as we wait in
+suspense here. Ye foremost of learned Brahmanas, having formed this
+resolution, let that be done which should be done after this.' Hearing
+these words of the king, the Brahmanas with those amongst them that were
+well-skilled in the performance of religious rites, became filled with
+gladness and desirous of doing what was agreeable to king Yudhishthira
+the just, said these words in reply, 'This very day is, an auspicious one
+with an auspicious constellation. We shall, therefore, strive to
+accomplish those high rites we propose. We shall today, O king, live upon
+water alone. Do you all fast also today' Hearing those words of those
+foremost Brahmanas, the royal sons of Pandu passed that night, abstaining
+from all food, and lying confidently on beds of Kusa grass, like blazing
+fires in a sacrifice. And the night wore away as they listened to the
+discourses of the learned Brahmanas (on diverse subjects). When the
+cloudless morning came, those foremost of Brahmanas addressed the royal
+son of Dharma (saying as follows).'
+
+
+
+SECTION LXV
+
+"'The Brahmanas said, 'Let offerings be made unto the high-souled
+Mahadeva of three eyes. Having duly dedicated those offerings, O king, we
+shall then strive to gain our object.' Hearing these words of those
+Brahmanas, Yudhishthira caused offerings to be duly made unto that deity
+who loved to lie down on mountain-breasts. Gratifying the (sacrificial)
+fire with (libations of) sanctified butter according to the ordinance,
+the priest (Dhaumya) cooked Charu with the aid of Mantras and performed
+the necessary rites. He took up many flowers and sanctified them with
+Mantras, O king. With Modakas and frumenty and meat, he made offerings to
+the deity. With diverse kinds of flowers and with fried paddy, of very
+superior kind, Dhaumya, well-versed in the Vedas, performed the remaining
+rites. He next presented offerings according to the ordinance unto those
+ghostly beings who formed Mahadeva's train. And offerings were next made
+to Kuvera, the chief of the Yakshas, and unto Manibhadra also. Unto the
+other Yakshas also and unto them that were the foremost ones among the
+ghostly companions of Mahadeva, the priest offered due worship, having
+filled many jugs with food, with Krisaras and meat and Nivapas mixed with
+sesame seeds. The king gave away unto the Brahmanas thousands of kine. He
+then directed the presentation, according to due rites, of offerings unto
+those night-wandering beings (who live with Mahadeva). Surcharged, as it
+were, with the scent of Dhupas, and filled with the fragrance of flowers,
+that region, sacred to the deity of deities, O king, became exceedingly
+delightful. Having performed the worship of Rudra and of all the Ganas,
+the king, placing Vyasa ahead, proceeded towards the place where the
+treasure was buried. Once more worshipping the Lord of treasures, and
+bowing unto him with reverence and saluting him properly, with diverse
+kinds of flowers and cakes and Krisara, having worshipped those foremost
+of gems, viz., Sankha and Nidhi, and those Yakshas who are the lords of
+gems, and having worshipped many foremost of Brahmanas and caused them to
+utter blessings, the king endued with great puissance, strengthened by
+the energy and the auspicious benedictions of those Brahmanas, caused
+that spot to be excavated. Then numerous vessels of diverse and
+delightful forms, and Bhringaras and Katahas and Kalasas and
+Bardhamanakas, and innumerable Bhajanas of beautiful forms, were dug out
+by king Yudhishthira the just. The wealth thus dug out was placed in
+large 'Karaputas' for protection.[182] A portion of the wealth was caused
+to be borne upon the shoulders of men in stout balances of wood with
+baskets slung like scales at both ends. Indeed, O king, there were other
+methods of conveyance there for bearing away that wealth of the son of
+Pandu.[183] There were sixty thousands of camels and a hundred and twenty
+thousand horses, and of elephants, O monarch, there were one hundred
+thousand. Of cars there were as many, and of carts, too as many, and of
+she-elephants as many. Of mules and men the number was untold. That
+wealth which Yudhishthira caused to be dugout was even so much. Sixteen
+thousand coins were placed on the back of each camel; eight thousand on
+each car; four and twenty thousand on each elephant; (while proportionate
+loads were placed on horses and mules and on the backs, shoulder and
+heads of men). Having loaded these vehicles with that wealth and once
+more worshipping the great deity Siva, the son of Pandu set out for the
+city called after the elephant, with the permission of the Island-born
+Rishi, and placing his priest Dhaumya in the van. That foremost of men,
+viz., the royal son of Pandu, made short marches everyday, measured by a
+Goyuta (4 miles). That mighty host, O king, afflicted with the weight
+they bore, returned, bearing that wealth, towards the capital, gladdening
+the hearts of all those perpetuators of the Kuru race.'"
+
+
+
+SECTION LXVI
+
+"Vaisampayana said, 'Meanwhile, Vasudeva of great energy accompanied by
+the Vrishnis, came to the city called after the elephant. While leaving
+that city for returning to his own Dwaraka, he had been requested by the
+son of Dharma to come back. Hence, knowing that the time fixed for the
+horse-sacrifice had come, that foremost of men came back (to the Kuru
+capital). Accompanied by the son of Rukmini, by Yuyudhana, by
+Charudeshna, by Samva, by Gada, by Kritavarman, by the heroic Sarana, by
+Nisatha, and by the Unmukha, Vasudeva came with Valadeva at the head of
+the train, with Subhadra also accompanying him. Indeed, that hero came
+for seeing Draupadi and Uttara and Pirtha and for comforting those
+Kshatriya ladies of distinction who had been bereft of many of their
+protectors. Beholding those heroes come, king Dhritarashtra, as also the
+high-souled Vidura, received them with due honours. That foremost of men,
+viz., Krishna of great energy, well adored by Vidura and Yuyutsu,
+continued to reside in the Kuru capital. It was while the Vrishni heroes,
+O Janamejaya, were residing in the Kuru city, O king, that thy sire, that
+slayer of hostile heroes, was born. The royal Parikshit, O monarch,
+afflicted by the Brahma weapon (of Aswatthaman), upon coming out of the
+womb, lay still and motionless, for life he had not. By his birth he had
+gladdened the citizens but soon plunged them into grief. The citizens,
+learning of the birth of the prince, uttered a leonine shout. That noise
+proceeded to the utmost verge of every point of the compass. Soon,
+however, (when it was known that the prince was bereft of life), that
+noise ceased. With great haste Krishna, his senses and mind considerably
+affected, with Yuyudhana in his company, entered the inner apartments of
+the palace. He beheld his own paternal aunt (Kunti) coming, loudly
+weeping and calling upon him repeatedly. Behind her were Draupadi and the
+famous Subhadra, and the wives of the relatives of the Pandavas, all
+weeping piteously. Meeting Krishna, Kunti, that daughter of the Bhoja
+race, said unto him, O foremost of monarchs, these words in a voice
+chocked with tears, 'O Vasudeva, O mighty-armed hero, Devaki by having
+borne thee, has come to be regarded as an excellent genetrix. Thou art
+our refuge, and our glory. This race (of Pandu) depends upon thee for its
+protector. O Yadava hero, O puissant one, this child of thy sister's son,
+has come out of the womb, slain by Aswatthaman. O Kesava, do thou revive
+him. O delighter of the Yadavas, even this was vowed by thee, O puissant
+one, when Aswatthaman had inspired the blade of grass into a
+Brahma-weapon of mighty energy. Indeed, O Kesava, thy words were even
+these, I shall revive that child if he comes out of the womb dead.--That
+child, O son, has been born dead. Behold him, O foremost of men. It
+behoveth thee, O Madhava, to rescue Uttara and Subhadra and Draupadi and
+myself, and Dharma's son (Yudhishthira), and Bhima and Phalguna, and
+Nakula, and the irresistible Sahadeva. In this child are bound the
+life-breaths of the Pandavas and myself. O thou of the Dasarha race, on
+him depends the obsequial cake of Pandu, as also of my father-in-law, and
+of Abhimanyu too, blessed be thou, that darling nephew of thine who was
+so very like unto thee. Do thou accomplish today what will be beneficial
+to all these. I urge thee earnestly, O Janarddana. Uttara, O slayer of
+foes, always repeats the words said unto her by Abhimanyu. Without doubt,
+O Krishna, those words were highly agreeable to her. O thou of the
+Dasarha race, Arjuna's son said unto this daughter of Virata,--Thy son, O
+blessed girl, will go to my maternal uncles. Taking up his residence with
+the Vrishnis and Andhakas, he will obtain from them the science of arms,
+indeed, diverse wonderful weapons and the whole of the science of
+politics and morality. Even these were the words, O son, that that slayer
+of hostile heroes, viz., the son of Subhadra, that irresistible hero,
+said unto Uttara. from his affection for her. O slayer of Madhu, bowing
+our heads unto thee, we pray thee for making those words of Abhimanyu
+true. In view also of the time that has come, do thou accomplish what is
+highly beneficial. Having said these words unto that hero of the
+Vrishni's race, Pritha of large eyes, raised her arms upwards and with
+the other ladies in her company, fell down on the Earth. All of them,
+with eyes rendered muddy by tears, repeatedly exclaimed, saying, 'Alas,
+the son of Vasudeva's nephew has been born dead.' After Kunti had said
+so, Janarddana took hold of her, O Bharata, and gently raising her from
+the Earth, comforted her as follows.'"
+
+
+
+SECTION LXVII
+
+"Vaisampayana said, 'After Kunti had sat up, Subhadra, beholding her
+brother, began to weep aloud, and afflicted with excessive grief,
+said,--'O thou of eyes like lotus petals, behold the grandson of Arjuna
+of great intelligence. Alas, the Kuru race having been thinned, a child
+has been born that is feeble and dead. The blade of grass (inspired into
+a weapon of great efficacy), uplifted by Drona's son for compassing the
+destruction of Bhimasena, fell upon Uttara and Vijaya and myself.[184]
+Alas, that blade, O Kesava, is still existing unextracted in me, after
+having pierced my heart, since I do not, O irresistible hero, behold this
+child with (his sire who was) my son. What will the righteous-souled king
+Yudhishthira the just say? What will Bhimasena and Arjuna and the two
+sons of Madravati also say? Hearing that Abhimanyu's son was born and
+dead, the Pandavas, O thou of Vrishni's race, will regard themselves as
+cheated by Aswatthaman. Abhimanyu, O Krishna, was the favourite of all
+the Pandava brothers, without doubt. Hearing this intelligence, what will
+those heroes, vanquished by the weapon of Drona's son say? What grief, O
+Janarddana, can be greater than this viz., that Abhimanyu's son should be
+born dead! Bowing unto thee with my head, O Krishna, I seek to gratify
+thee today. Behold, O foremost of men, these two standing here, viz.,
+Pritha and Draupadi. When, O Madhava, the son of Drona sought to destroy
+the embryos even in the wombs of the ladies of the Pandavas, at that
+time, O grinder of foes, thou saidst in wrath unto Drona's son (ever
+these words), 'O wretch of a Brahmana, O vilest of men, I shall
+disappoint thy wish. I shall revive the son of Kiritin's son.' Hearing
+these words of thine and well knowing thy puissance, I seek to gratify
+thee, O irresistible hero. Let the son of Abhimanyu be revived. It having
+pledged thyself previously thou dost not accomplish thy auspicious vow,
+do thou then know for certain, O chief of the Vrishni race, that I shall
+cast off my life. If, O hero, this son of Abhimanyu doth not revive when
+thou, O irresistible one, art alive and near, of what other use wilt thou
+be to me? Do thou, therefore, O irresistible one, revive this son of
+Abhimanyu,--this child possessed of eyes similar to his,--'even as a
+rain-charged cloud revives the lifeless crops (on a field). Thou, O
+Kesava, art righteous-souled, truthful, and of prowess incapable of being
+baffled. It behoveth thee, O chastiser of foes, to make thy words
+truthful. If only thou wishest it, thou canst revive the three worlds (of
+being) if dead. What need I say, therefore, of this darling child, born
+but dead, of thy sister's son? I know thy puissance, O Krishna.
+Therefore, do I solicit thee. Do thou show this great favour to the sons
+of Pandu. It behoveth thee, O mighty-armed one, to show compassion to
+this Uttara or to me, thinking that I am thy sister or even a mother that
+hath lost her son, and one that hath thrown herself upon thy protection.'"
+
+
+
+SECTION LXVIII
+
+"Vaisampayana said, 'Thus addressed, O king, (by his sister and others),
+the slayer of Kesin, exceedingly afflicted by grief, answered,--'So be
+it!'--These words were uttered with sufficient loudness and they
+gladdened all the inmates of the inner apartments of the palace. The
+puissant Krishna, that foremost of men, by uttering these words,
+gladdened all the people assembled there, like one pouring cold water on
+a person afflicted with sweat. He then quickly entered the lying-in room
+in which thy sire was born. It was duly sanctified, O chief of men, with
+many garlands of white flowers, with many well-filled water pots arranged
+on every side; with charcoal, soaked in ghee, of Tinduka wood, and
+mustard seeds, O thou of mighty arms; with shining weapons properly
+arrayed, and several fires on every side. And it was peopled by many
+agreeable and aged dames summoned for waiting (upon thy grandmother). It
+was also surrounded by many well-skilled and clever physicians, O thou of
+great intelligence. Endued with great energy, he also saw there all
+articles that are destructive of Rakshasas, duly placed by persons
+conversant with the subject. Beholding the lying-in room in which thy
+sire was born thus equipt, Hrishikesa became very glad and
+said,--'Excellent, Excellent!' When he of Vrishni's race said so and
+presented such a cheerful countenance, Draupadi, repairing thither with
+great speed, addressed the daughter of Virata, saying,--'O blessed lady,
+here comes to thee thy father-in-law, the slayer of Madhu, that ancient
+Rishi of inconceivable soul, that unvanquished one.'--Virata's daughter,
+checking her tears, said these words in a voice suffocated with grief.
+Covering herself properly, the princess waited for Krishna like the
+deities reverentially waiting for him. The helpless lady, with heart
+agitated by grief, beholding Govinda coming, indulged in these
+lamentations; O lotus-eyed one, behold us two deprived of our child. O
+Janarddana, both Abhimanyu and myself have been equally slain. O thou of
+Vrishni's race, O slayer of Madhu, I seek to gratify thee by bending my
+head, O hero, unto thee. Do thou revive this child of mine that has been
+consumed by the weapon of Drona's son. If king Yudhishthira the just, or
+Bhimasena, or thyself, O lotus-eyed one, had, on that occasion, said,
+'Let the blade of grass (inspired by Aswatthaman into a Brahma-weapon)
+destroy the unconscious mother'--O puissant one, then I would have been
+destroyed and this (sad occurrence) would not have happened. Alas, what
+benefit has been reaped by Drona's son by accomplishing this cruel deed,
+viz., the destruction of the child in the womb by his Brahma-weapon. The
+self-same mother now seeks to gratify thee, O slayer of foes, by bending
+her head. Surely, O Govinda, I shall cast off my life-breaths if this
+child does not revive. In him, O righteous one, were placed many
+expectations by me. Alas, when these have been frustrated by Drona's son,
+what need have I, O Kesava, to bear, the burden of life? The hope, O
+Krishna, was cherished by me that with my child on my lap, O Janarddana,
+I would salute thee with reverence. Alas, O Kesava, that hope has been
+destroyed. O foremost of all beings, at the death of this heir of
+Abhimanyu of restless eyes, all the hopes in my breast have been
+destroyed. Abhimanyu of restless eyes, O slayer of Madhu, was exceedingly
+dear to thee. Behold this child of his slain by the Brahma-weapon. This
+child is very ungrateful and very heartless, like his sire, for, behold,
+disregarding the prosperity and affluence of the Pandavas, he has gone to
+Yama's abode. I had, before this, vowed, O Kesava, that if Abhimanyu fell
+on the field of battle, O hero, I would follow him without any loss of
+time. I did not, however, keep my vow, cruel that I am and fond of life.
+If I repair to him now, what, indeed, will Phalguna's son say?'"
+
+
+
+SECTION LXIX
+
+"Vaisampayana said, 'The helpless Uttara, desirous of getting back her
+child, having indulged in these piteous lamentations, fell down in
+affliction on the earth like a demented creature. Beholding the princess
+fallen on the earth deprived of her son and with her body uncovered,
+Kunti as also all the (other) Bharata ladies deeply afflicted, began to
+weep aloud. Resounding with the voice of lamentation, the palace of the
+Pandavas, O king, was soon converted into a mansion of sorrow where
+nobody could remain. Exceedingly afflicted by grief on account of her
+son, Virata's daughter, O king, seemed to be struck down for some time by
+sorrow and cheerlessness. Regaining consciousness, O chief of Bharata's
+race, Uttara took up her child on her lap and said these words: Thou art
+the child of one who was conversant with every duty. Art thou not
+conscious then of the sin thou committest, since thou dost not salute
+this foremost one of the Vrishni's race? O son, repairing to thy sire
+tell him these words of mine, viz.,--it is difficult for living creatures
+to die before their time comes, since though reft of thee, my husband,
+and now deprived of my child also, I am yet alive when I should die,
+unendued as I am with everything auspicious and everything possessed of
+value.--O mighty-armed one, with the permission of king Yudhishthira the
+just I shall swallow some virulent poison or cast myself on the blazing
+fire. O sire, difficult of destruction is my heart since, though I am
+deprived of husband and child, that heart of mine does not yet break into
+a thousand pieces. Rise, O son and behold this thy afflicted
+great-grandmother. She is deeply afflicted with grief, bathed in tears,
+exceedingly cheerless, and plunged in an ocean of sorrow. Behold the
+reverend princess of Panchala, and the helpless princess of the Satwata
+race. Behold myself, exceedingly afflicted with grief, and resembling a
+deer pierced by a hunter. Rise, O child, and behold the face of this lord
+of the worlds, that is endued with great wisdom, and possessed of eyes
+like lotus-petals and resembling thy sire of restless glance. Beholding
+Uttara, who indulged in these lamentations, fallen on the earth, all
+those ladies, raising her, caused her to sit up. Having sat up, the
+daughter of the king of the Matsyas, summoning her patience, joined her
+hands in reverence and touched the earth with her head for saluting
+Kesava of eyes like the petals of the lotus. That foremost of beings,
+hearing those heart-rending lamentations of hers, touched water and
+withdrew the (force of the) Brahma-weapon.[185] That hero of unfading
+glory, belonging to the race of the Dasarhas, promised to give the child
+his life. Then he of pure soul, said these words in the hearing of the
+whole universe,--'O Uttara, I never utter an untruth. My words will prove
+true. I shall revive this child in the presence of all creatures. Never
+before have I uttered an untruth even in jest. Never have I turned back
+from battle. (By the merit of those acts) let this child revive! As
+righteousness is dear to me, as Brahmanas are specially dear to me, (by
+the merit of that disposition of mine) let Abhimanyu's son, who is born
+dead, revive! Never hath a misunderstanding arisen between me and my
+friend Vijaya. Let this dead child revive by that truth! As truth and
+righteousness are always established in me, let this dead child of
+Abhimanyu revive (by the merit of these)! As Kansa and Kesi have been
+righteously slain by me, let this child revive today by that truth!'
+After these words were uttered by Vasudeva, that child, O foremost one of
+Bharata's race, became animate and began gradually to move, O monarch.'
+
+
+
+SECTION LXX
+
+"Vaisampayana said, 'When the Brahma-weapon was withdrawn by Krishna, at
+that time, the laying-in room was illumined by thy father with his
+energy. All the Rakshasas (that had come there) were forced to leave the
+room and many of them met with destruction. In the welkin a voice was
+heard, saying, 'Excellent, O Kesava, Excellent!'--The blazing
+Brahma-weapon then returned to the Grandsire (of all the worlds). Thy
+sire got back his life-breaths, O king. The child began to move according
+to his energy and might. The Bharata ladies became filled with joy. At
+the command of Govinda, the Brahmanas were made to utter benedictions.
+All the ladies, filled with joy, praised Janarddana. Indeed, the wives of
+those Bharata lions, viz., Kunti and Drupada's daughter and Subhadra, and
+Uttara, and the wives of other lions among men, like (ship-wrecked)
+persons who have reached the shore after having obtained a boat, became
+exceedingly glad. Then wrestlers and actors and astrologers and those who
+enquire after the slumbers (of princes), and bands of bards and eulogists
+all uttered the praises of Janarddana, while uttering benedictions
+fraught with the praises of the Kuru race, O chief of the Bharatas.
+Uttara, rising up at the proper time, with a delighted heart and bearing
+her child in her arms, reverentially saluted the delighter of the Yadus.
+Rejoicing greatly, Krishna made gifts unto the child of many valuable
+gems. The other chiefs of the Vrishni race, did the same. Then the
+puissant Janarddana, firmly adhering to truth, bestowed a name on the
+infant who was thy sire, O monarch.--'Since this child of Abhimanyu has
+been born at a time when this race has become nearly extinct, let his
+name be Parikshit!' Even this is what he said. Then thy father, O king,
+began to grow, and gladden all the people, O Bharata. When thy father was
+a month old, O hero, the Pandavas came back to their capital, bringing
+with them a profusion of wealth. Hearing that the Pandavas were near,
+those foremost ones of the Vrishni race went out. The citizens decked the
+city called after the elephant with garlands of flowers in profusions,
+with beautiful pennons and standards of diverse kinds. The citizens also,
+O king, adorned their respective mansions. Desirous of doing what was
+beneficial to the sons of Pandu, Vidura ordered diverse kinds of worship
+to be offered to the deities established in their respective temples. The
+principal streets of the city were adorned with flowers. Indeed, the city
+was filled with the hum of thousands of voices which resembled the
+softened roar of distant ocean waves. With dancers all engaged in their
+vocation, and with the voice of singers, the (Kuru) city then resembled
+the mansion of Vaisravana himself.[186] Bards and eulogists, O king,
+accompanied by beautiful women were seen to adorn diverse retired spots
+in the city. The pennons were caused by the wind to float gaily on every
+part of the city, as if bent upon showing the Kurus the southern and the
+northern points of the compass. All the officers also of the government
+loudly proclaimed that that was to be a day of rejoicing for the entire
+kingdom as an indication of the success of the enterprise for bringing a
+profusion of gems and other valuables.'"[187]
+
+
+
+SECTION LXXI
+
+Vaisampayana, said, 'Hearing that the Pandavas were near, that crusher of
+foes, viz., Vasudeva, accompanied by his ministers, went out for seeing
+them.
+
+The Pandavas then, uniting with the Vrishnis according to the usual
+formalities, together entered, O king, the city named after the elephant.
+With the hum of voices and the clatter of cars of that mighty host, the
+Earth and the welkin, and the firmament itself, became as it were
+entirely filled. The Pandavas, with rejoicing hearts, accompanied by
+their officers and friends entered the capital, placing that treasure in
+their van. Repairing, agreeably to custom, to king Dhritarashtra first,
+they worshipped his feet, announcing their respective names. Those
+foremost ones of Bharata's race, O chief of kings, then paid their
+respectful salutations to Gandhari, the daughter of Suvala and to Kunti,
+They next worshipped (their uncle) Vidura and met Yuyutsu, the son of
+Dhritarashtra by his Vaisya wife. Those heroes were then worshipped by
+others and they blazed forth in beauty, O king. After this, O Bharata,
+those heroes heard the tidings of that highly wonderful and marvellous
+and glad-some birth of thy father. Hearing of that feat of Vasudeva of
+great intelligence, they all worshipped Krishna, the delighter of Devaki,
+who was every way worthy of worship. Then, after a few days, Vyasa, the
+son of Satyavati, endued with great energy, came to the city named after
+the elephant. The perpetuators of Kuru's race worshipped the great Rishi
+according to the usual custom. Indeed, those heroes, with those foremost
+princes of the Vrishni and the Andhaka races, paid the sage their
+adorations. After having conversed on various subjects, Dharma's son
+Yudhishthira addressed Vyasa and said, 'This treasure, O holy one, which
+has been brought through thy grace I wish to devote to that great
+sacrifice known by the name of the horse-sacrifice. O best of ascetics, I
+desire to have thy permission. We are all, O Rishi, at thy disposal, and
+at that of the high-souled Krishna.'
+
+"Vyasa said, 'I give thee permission, O king. Do what should be done
+after this. Do thou worship the deities duly by performing the
+horse-sacrifice with profuse gifts. The horse-sacrifice, O king, is a
+cleanser of all sins. Without doubt, having worshipped the deities by
+that sacrifice thou wilt surely be cleansed of all sins.'
+
+"Vaisampayana continued, 'Thus addressed, the Kuru king Yudhisthira of
+righteous soul then set his heart, O monarch, on making the necessary
+preparations for the horse-sacrifice. Having represented all this unto
+the Island-born Krishna, the king endued with great eloquence approached
+Vasudeva and said,--'O foremost of all beings, the goddess Devaki has,
+through thee, come to be regarded as the most fortunate of mothers! O
+thou of unfading glory, do thou accomplish that which I shall now tell
+thee, O mighty-armed one. O delighter of the Kurus, the diverse
+enjoyments we enjoy have all been acquired through thy puissance. The
+whole Earth has been subjugated by thee with the aid of thy prowess and
+intelligence. Do thou, therefore, cause thyself to undergo the rites of
+initiation. Thou art our highest preceptor and master. If thou performest
+the sacrifice, O thou of the Dasarha race, I shall be cleansed from every
+sin. Thou art Sacrifice. Thou art the Indestructible. Thou art this All.
+Thou art Righteousness. Thou art Prajapati. Thou art the goal of all
+creatures. Even this is my certain conclusion.'
+
+"Vasudeva said, 'O mighty-armed one, it becomes thee to say so, O
+chastiser of foes. Thou art the goal of all creatures. Even this is my
+certain conclusion. Amongst the heroes of the Kuru race, in consequence
+of thy righteousness, thou shinest today in great glory. They have all
+been cast into the shade, O king, by thee. Thou art our king, and thou
+art our senior. With my approval freely granted, do thou adore the
+deities in the sacrifice suggested. Do thou, O Bharata, appoint us to
+whatever tasks thou likest. Truly, do I pledge myself that I shall
+accomplish all, O sinless one, that thou mayst bid me accomplish.
+Bhimasena and Arjuna and the two sons of Madravati will be sacrificing
+when thou, O king, sacrificest.'"[188]
+
+
+
+SECTION LXXII
+
+"Vaisampayana said, 'Thus addressed by Krishna, Yudhishthira, the son of
+Dharma, endued with great intelligence, saluted Vyasa and said these
+words: 'Do thou cause me to be initiated when the proper hour, as thou
+truly knowest, comes for that rite. This my sacrifice is entirely
+dependent on thee.'
+
+"Vyasa said, 'Myself, O son of Kunti, and Paila and Yajnavalkya, shall
+without doubt, achieve every rite at the proper time. The rite of
+initiating thee will be performed on the day of full moon belonging to
+the month of Chaitra. Let all the necessaries of the sacrifice, O
+foremost of men, be got ready. Let Sutas well-versed in the science of
+horses, and let Brahmanas also possessed of the same lore, select, after
+examination, a worthy horse in order that thy sacrifice maybe completed.
+Loosening the animal according to the injunctions of the scriptures, let
+him wander over the whole Earth with her belt of seas, displaying thy
+blazing glory, O king!'
+
+"Vaisampayana continued, 'Thus addressed (by the Rishi), Yudhishthira,
+the son of Pandu, that lord of Earth, answered,--'So be it!'--and then, O
+monarch, he accomplished all that that utterer of Brahma had directed.
+All the articles necessary for the sacrifice, O king, were duly procured.
+The royal son of Dharma, possessed of immeasurable soul, having procured
+all the necessaries, informed the Island-born Krishna of it. Then Vyasa
+of great energy said unto the royal son of Dharma,--'As regards
+ourselves, we are all prepared to initiate thee in view of the sacrifice.
+Let the Sphya and the Kurcha and all the other articles that, O thou of
+Kuru's race, may be needed for thy sacrifice, be made of gold.[189] Let
+the horse also be loosened today, for roaming on the Earth, agreeably to
+the ordinances of the scriptures. Let the animal, duly protected, wander
+over the Earth.'
+
+"Yudhishthira said, 'Let arrangements be made by thee, O regenerate one,
+about loosening this horse for enabling it to wander over the Earth at
+its will. It behoveth thee, O ascetic, to say who will protect this steed
+while roaming over the Earth freely according to its will.'
+
+"Vaisampayana continued, 'Thus addressed (by king Yudhishthira), O
+monarch, the Island-born Krishna said,--'He who is born after Bhimasena,
+who is the foremost of all bowmen, who is called Jishnu, who is endued
+with great patience and capable of overcoming all resistance,--he will
+protect the horse. That destroyer of the Nivatakavachas is competent to
+conquer the whole Earth. In him are all celestial weapons. His body is
+like that of a celestial in its powers of endurance. His bow and quivers
+are celestial. Even he will follow this horse.--He is well versed in both
+Religion and wealth. He is a master of all the sciences. O foremost of
+kings, he will agreeably to the scriptures, cause the steed to roam and
+graze at its will. This mighty-armed prince, of dark complexion, is
+endued with eyes resembling the petals of the lotus. That hero, the
+father of Abhimanyu, will protect the steed. Bhimasena also is endued
+with great energy. The son of Kunti is possessed of immeasurable might.
+He is competent to protect the kingdom, aided by Nakula, O monarch.
+Possessed of great intelligence and fame, Sahadeva will, O thou of Kuru's
+race, duly attend to all the relatives that have been invited to thy
+capital.' Thus addressed by the Rishi, that perpetuator of Kuru's race,
+viz., Yudhishthira, accomplished every injunction duly and appointed
+Phalguna to attend to the horse.'
+
+"Yudhishthira said, 'Come, O Arjuna, let the horse, O hero, be protected
+by thee. Thou alone art competent to protect it, and none else. Those
+kings, O mighty-armed hero, who will come forward to encounter thee, try,
+O sinless one, to avoid battles with them to the best of thy power. Thou
+shouldst also invite them all to this sacrifice of mine. Indeed, O
+mighty-armed one go forth but try to establish friendly relations with
+them.'
+
+"Vaisampayana continued, 'The righteous-souled king Yudhishthira, having
+said so unto his brother Savyasachin, commanded Bhima and Nakula to
+protect the city. With the permission of king Dhritarashtra, Yudhishthira
+then set Sahadeva, that foremost of warriors, to wait upon all the
+invited guests.'"
+
+
+
+SECTION LXXIII
+
+"Vaisampayana said, 'When the hour for initiation came, all those great
+Ritwijas duly initiated the king in view of the horse-sacrifice. Having
+finished the rites of binding the sacrificial animals, the son of Pandu,
+viz., king Yudhishthira the just endued with great energy, the initiation
+being over, shone with great splendour along with those Ritwijas. The
+horse that was brought for the horse-sacrifice was let loose, agreeably
+to the injunctions of the scriptures, that utterer of Brahma, viz., Vyasa
+himself of immeasurable energy. The king Yudhishthira the just, O
+monarch, after his initiation, adorned with a garland of gold around his
+neck, shone in beauty like a blazing fire. Having a black deer skin for
+his upper garment, bearing a staff in hand, and wearing a cloth of red
+silk, the son of Dharma, possessed of great splendour, shone like a
+second Prajapati seated on the sacrificial altar. All his Ritwijas also,
+O king, were clad in similar robes. Arjuna also shone like a blazing
+fire. Dhananjaya, unto whose car were yoked white steeds, then duly
+prepared, O king, to follow that horse of the complexion of a black deer,
+at the command of Yudhishthira. Repeatedly drawing his bow, named
+Gandiva, O king, and casing his hand in a fence made of iguana skin,
+Arjuna, O monarch, prepared to follow that horse, O ruler of men, with a
+cheerful heart. All Hastinapore, O king, with very children, came out at
+that spot from desire of beholding Dhananjaya, that foremost of the Kurus
+on the eve of his journey. So thick was the crowd of spectators that came
+to behold the horse and the prince who was to follow it, that in
+consequence of the pressure of bodies, it seemed a fire was created. Loud
+was the noise that arose from that crowd of men who assembled together
+for beholding Dhananjaya the son of Kunti, and it seemed to fill all the
+points of the compass and the entire welkin. And they said,--'There goes
+the son of Kunti, and there that horse of blazing beauty. Indeed, the
+mighty-armed hero follows the horse, having armed himself with his
+excellent bow.'--Even these were the words which Jishnu of noble
+intelligence heard. The citizens also blessed him, saying,--'Let
+blessings he thine! Go thou safely and come back, O Bharata.' Others, O
+chief of men uttered these words--'So great is the press that we do not
+see Arjuna. His bow, however, is visible to us. Even that is celebrated
+bow Gandiva of terrible twang. Blessed be thou. Let all dangers fly from
+thy path. Let fear nowhere inspire thee. When he returns we shall behold
+him, for it is certain that he will come back.' The high-souled Arjuna
+repeatedly heard these and similar other sweet words of men and women, O
+chief of the Bharatas. A disciple of Yajnavalkya, who was well-versed in
+all sacrificial rites and who was a complete master of the Vedas,
+proceeded with Partha for performing auspicious rites in favour of the
+hero. Many Brahmanas also, O king, all well-conversant with the Vedas,
+and many Kshatriyas too, followed the high-souled hero, at the command, O
+monarch, of Yudhishthira the just. The horse then roamed, O foremost of
+men, wherever he liked over the Earth already conquered by Pandavas with
+the energy of their weapons. In course of the horse's wanderings, O king,
+many great and wonderful battles were fought between Arjuna and many
+kings. These I shall describe to thee. The horse, O king, roamed over the
+whole Earth. Know, O monarch, that from the north it turned towards the
+East. Grinding the kingdoms of many monarchs that excellent horse
+wandered. And it was followed slowly by the great car-warrior Arjuna of
+white steeds. Countless, O monarch, was the fete of Kshatriyas,--of kings
+in myriads--who fought with Arjuna on that occasion, for having lost
+their kinsmen on the geld of Kurukshetra. Innumerable Kiratas also, O
+king, and Yavanas, all excellent bowmen, and diverse tribes of Mlechechas
+too, who had been discomfited before (by the Pandavas on the field of
+Kurukshetra), and many Aryan kings, possessed of soldiers and animals
+endued with great alacrity, and all irresistible in fight encountered the
+son of Pandu in battle. Thus occurred innumerable battles in diverse
+countries, O monarch, between Arjuna and the rulers of diverse realms who
+came to encounter him. I shall, O sinless king, narrate to thee those
+battles only which raged with great fury and which were the principal
+ones among all he fought.'"
+
+
+
+SECTION LXXIV
+
+"Vaisampayana said. 'A battle took place between the diadem-decked
+(Arjuna) and the sons and grandsons of the Trigartas whose hostility the
+Pandavas has incurred before and all of whom were well-known as mighty
+car-warriors. Having learnt that that foremost of steeds, which was
+intended for the sacrifice, had come to their realm, these heroes, casing
+themselves in mail, surrounded Arjuna. Mounted on their cars, drawn by
+excellent and well-decked horses, and with quivers on their backs, they
+surrounded that horse, O king, and endeavoured to capture it. The
+diadem-decked Arjuna, reflecting on that endeavour of theirs, forbade
+those heroes, with conciliatory speeches, O chastiser of foes.
+Disregarding Arjuna's message, they assailed him with their shafts. The
+diadem-decked Arjuna resisted those warriors who were under the sway of
+darkness and passion. Jishnu, addressed them smilingly and said, 'Desist,
+ye unrighteous ones. Life is a benefit (that should not be thrown away).'
+At the time of his setting out, he had been earnestly ordered by king
+Yudhishthira the just, not to slay those Kshatriyas whose kinsmen had
+been slain before on the field of Kurukshetra. Recollecting these
+commands of king Yudhishthira the just who was endued with great
+intelligence, Arjuna asked the Trigartas to forbear. But they disregarded
+Arjuna's injunction. Then Arjuna vanquished Suryavarman, the king of the
+Trigartas, in battle, by shooting countless shafts at him and laughed in
+scorn. The Trigarta warriors, however, filling the ten points with the
+clatter of their cars and car-wheels, rushed towards Dhananjaya. Then
+Suryavarman, displaying his great lightness of hand, pierced Dhananjaya
+with hundreds of straight arrows, O monarch. The other great bowmen who
+followed the king and who were all desirous of compassing the destruction
+of Dhananjaya, shot showers of arrows on him. With countless shafts shot
+from his own bow-siring, the son of Pandu, O king, cut off those clouds
+of arrows; upon which they fell down. Endued with great energy,
+Ketuvarman, the younger brother of Suryavarman, and possessed of youthful
+vigour, fought, for the sake of his brother, against Pandu's son
+possessed of great fame. Beholding Ketuvarman approaching towards him for
+battle, Vibhatsu, that slayer of hostile heroes, slew him with many
+sharp-pointed arrows. Upon Ketuvarman's fall, the mighty car-warrior
+Dhritavarman, rushing on his car towards Arjuna, showered a perfect
+downpour of arrows on him. Beholding that lightness of hand displayed by
+the youth Dhritavarman, Gudakesa of mighty energy and great prowess
+became highly gratified with him. The son of Indra could not see when the
+young warrior took out his arrows and when he placed them on his
+bow-string aiming at him. He only saw showers of arrows in the air. For a
+brief space of time, Arjuna gladdened his enemy and mentally admired his
+heroism and skill. The Kuru hero, smiling the while, fought with that
+youth who resembled an angry snake. The mighty armed Dhananjaya, glad as
+he was in beholding the valour of Dhritavarman, did not take his life.
+While, however, Partha of immeasurable energy fought mildly with him
+without wishing to take his life, Dhritavarman shot a blazing arrow at
+him. Deeply pierced in the hand by that arrow, Vijaya became stupefied
+and his bow Gandiva fell down on the Earth from his relaxed grasp. The
+form of that bow, O king, when it fell from the grasp of Arjuna,
+resembled, O Bharata, that of the bow of Indra (that is seen in the
+welkin after a shower). When that great and celestial bow fell down, O
+monarch, Dhritavarman laughed loudly in battle. At this, Jishnu, excited
+with rage, wiped the blood from his hand and once more taking up his bow,
+showered a perfect downpour of arrows. Then a loud and confused noise
+arose, filling the welkin and touching the very heavens as it were, from
+diverse creatures who applauded that feat of Dhananjaya. Beholding Jishnu
+inflamed with rage and looking like Yama himself as he appears at the end
+of the Yuga, the Trigarta warriors hastily surrounded him, rushing from
+their posts and desirous of rescuing Dhritavarman. Seeing himself
+surrounded by his foes, Arjuna became more angry than before. He then
+quickly despatched eight and ten of their foremost warriors with many
+shafts of hard iron that resembled the arrows of the great Indra himself.
+The Trigarta warriors then began to fly. Seeing them retreat, Dhananjaya,
+with great speed, shot many shafts at them that resembled wrathful snakes
+of virulent poison, and laughed aloud. The mighty car-warriors of the
+Trigartas, with dispirited hearts, fled in all directions, exceedingly
+afflicted by Dhananjaya with his arrows. They then addressed that tiger
+among men, that slayer of the Samsaptaka host (on the field of
+Kurukshetra), saying, 'We are your slaves. We yield to thee.[190] Do thou
+command us, O Partha. Lo, we wait here as the most docile of thy
+servants. O delighter of the Kurus, we shall execute all thy commands.'
+Hearing these words expressive of their submission, Dhananjaya, said unto
+them, 'Do ye, O kings, save your lives, and accept my dominion.'"
+
+
+
+SECTION LXXV
+
+"Vaisampayana said, 'That foremost of steeds then proceeded to the realm
+of Pragjyotisha and began to wander there. At this, Bhagadatta's son, who
+was exceedingly valorous in battle, came out (for encountering Arjuna).
+King Vajradatta, O chief of the Bharatas, finding the (sacrificial) steed
+arrived within his realm, fought (for detaining it). The royal son of
+Bhagadatta, issuing out of his city, afflicted the steed that was coming
+(and seizing it), marched back towards his own place. Marking this, the
+mighty-armed chief of the Kuru race, speedily stretched his Gandiva, and
+suddenly rushed towards his foe. Stupefied by the shafts sped from
+Gandiva, the heroic son of Bhagadatta, letting off loose the steed, fled
+from Partha.[191] Once more entering his capital, that foremost of kings,
+irresistible in battle, cased himself in mail, and mounting on his prince
+of elephants, came out. That mighty car-warrior had a white umbrella held
+over his head, and was fanned with a milk-white yak-tail. Impelled by
+childishness and folly, he challenged Partha, the mighty car-warrior of
+the Pandavas, famed for terrible deeds in battle, to an encounter with
+him. The enraged prince then urged towards Arjuna that elephant of his,
+which resembled a veritable mountain, and from whose temples and mouth
+issued streams of juice indicative of excitement. Indeed, that elephant
+showered its secretions like a mighty mass of clouds pouring rain.
+Capable of resisting hostile feats of its own species, it had been
+equipped agreeably to the ordinances of the treatises (on war-elephants).
+Irresistible in battle, it had become so infuriate as to be beyond
+control. Urged on by the prince with the iron-hook, that mighty elephant
+then seemed (as it advanced) as if it would cut through the welkin (like
+a flying hill). Beholding it advance towards him, O king, Dhananjaya,
+filled with rage and standing on the earth, O Bharata, encountered the
+prince on its back. Filled with wrath, Vajradatta quickly sped at Arjuna
+a number of broad-headed shafts endued with the energy of fire and
+resembling (as they coursed through the air) a cloud of speedily-moving
+locusts. Arjuna, however, with shafts sped from Gandiva, cut off those
+arrows, some into two and some into three pieces. He cut them off in the
+welkin itself with those shafts of his coursing through the welkin. The
+son of Bhagadatta, beholding his broad-headed shafts thus cut off,
+quickly sped at Arjuna a number of other arrows in a continuous line.
+Filled with rage at this, Arjuna, more quickly than before, shot at
+Bhagadatta's son a number of straightly coursing arrows equipt with
+golden wings. Vajradatta of mighty energy, struck with great force and
+pierced with these arrows in that fierce encounter, fell down on the
+Earth. Consciousness, however, did not desert him. Mounting on his prince
+of elephants again in the midst of that battle the son of Bhagadatta,
+desirous of victory, very coolly sped a number of shafts at Arjuna.
+Filled with wrath, Jishnu then sped at the prince a number of arrows that
+looked like blazing flames of fire and that seemed to be so many snakes
+of virulent poison. Pierced therewith, the mighty elephant, emitting a
+large quantity of blood, looked like a mountain of many springs
+discharging rills of water coloured with red chalk.'"
+
+
+
+SECTION LXXVI
+
+"Vaisampayana said, 'Thus waged that battle, O chief of the Bharatas, for
+three days between Arjuna and that prince like the encounter between him
+of a hundred sacrifices and Vritra. On the fourth day, Vajradatta of
+great might laughed loudly and, addressing Arjuna, said these words:
+'Wait, wait, O Arjuna. Thou shalt not escape me with life. Slaying thee I
+shall duly discharge the water-rite of my sire. My aged sire, Bhagadatta,
+who was the friend of thy sire, was slain by thee in consequence of his
+weight of years. Do thou, however, fight me that am but a boy!'[192]
+Having said these words, O thou of Kuru's race, king Vajradatta, filled
+with rage, urged his elephant towards the son of Pandu. Urged on by
+Vajradatta of great intelligence, that prince of elephants, as if
+desirous of cutting through the welkin, rushed towards Dhananjaya. That
+prince of elephants drenched Arjuna with a shower of juice emitted from
+the end of his trunk, like a mass of blue clouds drenching a hill with
+its downpour. Indeed, urged on by the king, elephant, repeatedly roaring
+like a cloud, rushed towards Phalguna, with that deep noise emitted from
+its mouth. Verily, urged on by Vajradatta, that prince of elephants
+quickly moved towards the mighty car-warrior of the Kurus, with the tread
+of one that seemed to dance in excitement. Beholding that beast of
+Vajradatta advance towards him, that slayer of foes, viz., the mighty
+Dhananjaya, relying on Gandiva, stood his ground without shaking with
+fear. Recollecting what an obstacle Vajradatta was proving to the
+accomplishment of his task, and remembering the old enmity of the house
+(of Pragjyotisha towards the Pandavas), the son of Pandu became
+exceedingly inflamed with wrath against the king. Filled with rage,
+Dhananjaya impeded the course of that beast with a shower of arrows like
+the shore resisting the surging sea. That prince of elephants possessed
+of beauty (of form), thus impeded by Arjuna, stopped in its course, with
+body pierced with many an arrow, like a porcupine with its quills erect.
+Seeing his elephant impeded in its course, the royal son of Bhagadatta,
+deprived of sense by rage, shot many whetted arrows at Arjuna. The
+mighty-armed Arjuna baffled all those arrows with many foe-slaying shafts
+of his. The feat seemed to be exceedingly wonderful. Once more the king
+of the Pragjyotishas, inflamed with ire, forcibly urged his elephant,
+which resembled a mountain, at Arjuna. Beholding the beast once more
+advancing towards him, Arjuna shot with great strength a shaft at it that
+resembled a veritable flame of fire. Struck deeply in the very vitals, O
+king, by the son of Pandu, the beast suddenly fell down on the Earth like
+a mountain summit loosened by a thunder-bolt. Struck with Dhartanjaya's
+shaft, the elephant, as it lay on the Earth, looked like a huge mountain
+cliff lying on the ground, loosened by the bolt of Indra. When the
+elephant of Vajradatta was prostrated on the ground, the son of Pandu,
+addressing the king who had fallen down with his beast, said,--'Do not
+fear. Indeed, Yudhishthira of mighty energy said unto me while
+commissioning me for this task even these words,--'Thou shouldst not, O
+Dhananjaya, slay those kings (who may encounter thee in battle). O tiger
+among men, thou shouldst regard thy task as accomplished if only thou
+disablest those hostile kings. Thou shouldst not also, O Dhananjaya, slay
+the warriors of those kings who may come forth to fight thee, with all
+their kinsmen and friends. They should be requested to come to the
+horse-sacrifice of Yudhishthira.'--Having heard these commands of my
+brother, I shall not slay thee, O king. Rise up; let no fear be thine;
+return to thy city safe and sound, O lord of Earth. When the day of full
+moon in the month of Chaitra comes, thou shalt, O great king, repair to
+that sacrifice of king Yudhishthira the just, for it takes place on that
+day. Thus addressed by Arjuna, the royal son of Bhagadatta, defeated by
+the son of Pandu, said,--'So be it.'"
+
+
+
+SECTION LXXVII
+
+"Vaisampayana said, 'There occurred a great battle between the
+diadem-decked Arjuna and the hundreds of Saindhavas who still lived after
+the slaughter of their clan (on the field of Kurukshetra). Hearing that
+he of white steeds had entered their territories, those Kshatriyas came
+out against him, unable to bear that foremost one of Pandu's race. Those
+warriors who were as terrible as virulent poison, finding the horse
+within their dominion, seized it without being inspired with any fear of
+Partha who was the younger brother of Bhimasena. Advancing against
+Vibhatsu who waited on foot, armed with his bow, upon the sacrificial
+steed, they assailed him from a near point. Defeated in battle before,
+those Kshatriyas of mighty energy, impelled by the desire of victory,
+surrounded that foremost of men. Proclaiming their names and families and
+their diverse feats, they showered their arrows on Partha. Pouring
+showers of arrows of such fierce energy as were capable of impeding the
+course of hostile elephants, those heroes surrounded the son of Kunti,
+desirous of vanquishing him in battle. Themselves seated on cars, they
+fought Arjuna of fierce feats who was, on foot. From every side they
+began to strike that hero, that slayer of the Nivatakavachas, that
+destroyer of the Samasaptakas, that killer of the king of the Sindhus.
+Surrounding him on every side as within a cage by means of a thousand
+cars and ten thousand horses, those brave warriors expressed their
+exaltation. Recollecting the slaughter by Dhananjaya of Jayadratha in
+battle, O thou of Kuru's race, they poured heavy showers of arrows on
+that hero like a mass of clouds showering a heavy downpour. Over-whelmed
+with that arrowy shower, Arjuna looked like the sun covered by a cloud.
+That foremost son of Pandu, in the midst of that cloud of arrows,
+resembled a bird in the midst of an iron cage, O Bharata. Seeing the son
+of Kunti thus afflicted with shafts, cries of Oh and Alas were uttered by
+the three worlds and the Sun himself became shorn of his splendour. Then,
+O king, a terrible wind began to blow, and Rahu swallowed up both the Sun
+and the Moon at the same time. Many meteors struck the solar disc and
+then shot in different directions. The prince of mountains, viz.,
+Kailasa, began to tremble. The seven (celestial) Rishis, as also the
+other Rishis of Heaven, penetrated with fear, and afflicted with grief
+and sorrow, breathed hot sighs. Piercing through the welkin, those
+meteors fell on the lunar disc as well. All the points of the compass
+became filled with smoke and assumed a strange aspect. Reddish clouds,
+with flashes of lightning playing in their midst and the bow of Indra
+measuring them from side to side, suddenly covered the welkin and poured
+flesh and bloods on the Earth. Even such was the aspect which all nature
+assumed when that hero was overwhelmed with showers of shafts. Indeed,
+when Phalguna, that foremost one among the Bharatas, was thus afflicted,
+those marvels were seen. Overwhelmed by that dense cloud of arrows,
+Arjuna became stupefied. His bow, Gandiva, fell down from his relaxed
+grip and his leathern fence also slipped down. When Dhananjaya became
+stupefied, the Saindhava warriors once more shot at that senseless
+warrior, without loss of time, innumerable other shafts. Understanding
+that the son of Pritha was deprived of consciousness, the deities, with
+hearts penetrated by fear, began to seek his welfare by uttering diverse
+benedictions. Then the celestial Rishis, the seven Rishis, and the
+regenerate Rishis, became engaged in silent recitations from desire of
+giving victory to Pritha's son of great intelligence. When at last the
+energy of Partha blazed forth through those acts of the denizens of
+Heaven, that hero, who was conversant with celestial weapons of high
+efficacy, stood immovable like a hill. The delighter of the Kurus then
+drew his celestial bow. And as he repeatedly stretched the bowstring, the
+twang that followed resembled the loud sound of some mighty machine. Like
+Purandara pouring rain, the puissant Arjuna then, with that bow of his,
+poured incessant showers of shafts on his foes. Pierced by those shafts
+the Saindhava warriors with their chiefs became invisible like trees when
+covered with locusts. They were frightened at the very sound of Gandiva,
+and afflicted by fear they fled away. In grief of heart they shed tears
+and uttered loud lamentations. The mighty warrior moved amidst that host
+of foes with the celerity of a fiery wheel, all the time piercing those
+warriors with his arrows. Like the great Indra, the wielder of the
+thunder-bolt, that slayer of foes, viz., Arjuna, shot from his bow in
+every direction that shower of arrows which resembled a sight produced by
+magic (instead of any human agency). The Kaurava hero, piercing the
+hostile host with showers of arrows, looked resplendent like the autumnal
+Sun when he disperses the clouds with his powerful rays.'"
+
+
+
+SECTION LXXVIII
+
+"Vaisampayana said, 'The irresistible wielder of Gandiva, addresst for
+battle, stood immovable on the field like Himavat himself. The Saindhava
+warriors, once more rallying, showered in great wrath repeated down-pours
+of shifts on him. The mighty-armed hero, laughing at his foes, who had
+once more rallied but who were on the point of death, addressed them in
+these soft words,--'Do ye fight to the best of your power and do ye
+endeavour to vanquish me. Do ye however, accomplish all necessary acts,
+for a great danger awaits you all. See, I fight all of you, baffling your
+clouds of arrows. Bent as you are on battle, tarry a little. I shall soon
+quell your pride.' The wielder of Gandiva, having said these words in
+wrath, recollected, however, the words, O Bharata, of his eldest brother.
+Those words were,--'Thou shouldst not, O child, slay those Kshatriyas who
+will come against thee for battle. They should, however, be vanquished by
+thee. That foremost of men, Phalguna, had been thus addressed by king
+Yudhishthira the just, of great soul. He, therefore, began to reflect in
+this strain. 'Even thus was I commissioned by my brother. Warriors
+advancing against me should not be slain. I must act in such a way as not
+to falsify the words of king Yudhishthira the just.' Having arrived at
+this conclusion, Phalguna, that foremost of men, then said unto those
+Saindhavas who were all fierce in battle, these words:--'I say what is
+for your benefit. Though staying before me. I do not wish to slay you. He
+amongst you who will say unto me that he has been vanquished by me and
+that he is mine, will be spared by me. Having heard these words of mine,
+act towards me in that way which may best conduce to your benefit. By
+acting in a different way you will place yourselves in a situation of
+great fear and danger.' Having said these words unto those heroic
+warriors the chief of the Kurus began to fight them. Arjuna was inflamed
+with wrath. His foes, desirous of victory, were equally enraged. The
+Saindhavas then, O king, shot hundreds and thousands of straight arrows
+at the wielder of Gandiva. Dhananjaya, with his own whetted shafts, cut
+off those arrows of sharp and terrible points, resembling snakes of
+virulent poison, before they could come up to him. Having cut off those
+sharp arrows equipt with Kanka feathers, Arjuna pierced each of the
+warriors opposed to him with a whetted shaft. The Saindhava Kshatriyas,
+recollecting that it was Dhananjaya who had slain their king Jayadratha,
+then hurled at him darts and javelins with great force. The diadem-decked
+Dhananjaya of great might baffled their intent by cutting off all those
+weapons before any of them could reach him. At length the son of Pandu
+became highly angry. With many straight and broad-headed arrows, he
+felled the heads of many of those warriors who were rushing at him from
+desire of victory. Many fled, many rushed at Arjuna; many moved not, all
+of them, however, uttered such aloud noise (of wrath and grief) that it
+resembled the roar of the ocean. As they were slain by Partha of
+immeasurable might, they fought him, each according to his strength and
+prowess. Their animals being all exhausted, Partha succeeded in depriving
+a large number of those warriors of their senses by means of his sharpest
+shafts in that battle. Then Dussala, their queen, the daughter of
+Dhritarashtra, knowing that they were rendered cheerless by Arjuna, took
+her grandson in her arms and repaired to Arjuna. The child was the son of
+Suratha (the son of Jayadratha). The brave prince proceeded to his
+maternal uncle on his car for the safety of all the Saindhava warriors.
+The queen, arrived at the presence of Dhananjaya, began to weep in
+sorrow. The puissant Dhananjaya, seeing her, cast off his bow. Abandoning
+his bow, Partha duly received his sister and enquired of her as to what
+he could do for her. The queen replied unto him, saying,--'O chief of the
+Bharatas, this child is the son of thy sister's son. He salutes thee, O
+Partha. Look at him, O foremost of men.' Thus addressed by her, Partha
+enquired after his son (Suratha), saying--'Where is he?' Dussala then
+answered him, saying,--'Burning with grief on account of the slaughter of
+his sire, the heroic father of this child died in great affliction of
+heart. Listen to me how he met with his death. 'O Dhananjaya, he had
+heard before that his sire Jayadratha had been slain by thee, O sinless
+one. Exceedingly afflicted with grief at this, and hearing of thy arrival
+here as the follower and protector of the sacrificial horse, he at once
+fell down and gave up his life-breaths. Verily, deeply afflicted with
+grief as he was, as go on as he heard of thy arrival he gave up his life.
+Seeing him prostrate on the Earth, O lord, I took his infant son with me
+and have come to thee, desirous of thy protection.' Having said these
+words, the daughter of Dhritarashtra began to lament in deep affliction.
+Arjuna stood before her in great cheerlessness of heart. His face was
+turned towards the Earth. The cheerless sister then said unto her
+brother, who was equally cheerless, these words: 'Behold thy sister.
+Behold the child of thy sister's son. O perpetuator of Kuru's race, O
+thou that art fully conversant with every duty, it behoveth thee to show
+mercy to this child, forgetting the Kuru prince (Duryodhana) and the
+wicked Jayadratha. Even as that slayer of hostile heroes, Parikshit, has
+been born of Abhimanyu, so has this mighty-armed child, my grandson,
+sprung from Suratha. Taking him with me, O chief of men, I have come to
+thee, desirous of the safety of all the warriors. Do thou listen to these
+words of mine. This child of that wicked foe of thine hath now come to
+thee, O mighty-armed hero. It behoveth thee, therefore to show mercy to
+this infant. O chastiser of foes, this infant seeks to gratify thee by
+bending his head. He solicits thee for peace. O mighty-armed hero, be
+inclined to make peace. O thou that art conversant with every duty, be
+thou gratified with the child whose friends and kinsmen have all been
+slain and who himself knows nothing of what has happened. Do not yield to
+wrath. Forgetting his disreputable and cruel grandfather, who offended
+against thee so highly, it behoveth thee to show thy grace towards this
+child.' Recollecting queen Gandhari and king Dhritarashtra, Dhananjaya,
+afflicted with grief, addressed Dussala who had said so unto him, and
+answered her, censuring Kshatriya practices the while. 'Fie on
+Duryodhana, that mean wight, covetous of kingdom and full of vanity!
+Alas, it was for him that all my kinsmen have been despatched by me to
+the abode of Yama.' Having said so, Dhananjaya comforted his sister and
+became inclined to make peace. Cheerfully he embraced her and then
+dismissed her, telling her to return to her palace. Dussala bade all her
+warriors desist from that great battle, and worshipping Partha, she of
+beautiful face retraced her steps towards her abode. Having vanquished
+those heroes, viz., the Saindhavas, thus, Dhananjaya began to follow that
+steed which roved at its will. The heroic Arjuna duly followed that
+sacrificial horse even as the divine wielder of Pinaka had in days of
+yore followed the deer through the firmament.[193] The steed, at its
+will, wandered through various realms one after another, enhancing the
+feats of Arjuna. In course of time, O chief of men, the horse wandering
+at its pleasure, at last arrived within the dominions of the ruler of
+Manipura, followed by the son of Pandu.'"
+
+
+
+SECTION LXXIX
+
+"Vaisampayana said, 'The ruler of Manipura, Vabhruvahana, hearing that
+his sire Arjuna had arrived within his dominions, went out with humility,
+with a number of Brahmanas and some treasure in his van.[194]
+Remembering, however, the duties of Kshatriyas, Dhananjaya of great
+intelligence, seeing the ruler of Manipura arrive in that guise, did not
+approve of it. The righteous-souled Phalguna angrily said, 'This conduct
+of thine is not becoming. Thou hast certainly fallen away from Kshatriya
+duties. I have come here as the protector of Yudhishthira's sacrificial
+horse. Why, O son, wilt thou not fight me, seeing that I have come within
+thy dominions? Fie on thee, O thou of foolish understanding, fie on thee
+that hast fallen away from Kshatriya duties! Fie on thee that would
+receive me peacefully, even though I have come here for battling with
+thee. In thus receiving me peacefully thou actest like a woman. O thou of
+wretched understanding, if I had come to thee, leaving aside my arms,
+then would this behaviour of thine have been fit, O worst of men.'
+Learning that these words were addressed by her husband, the daughter of
+the Snake-king, viz., Ulupi unable to tolerate it, pierced through the
+Earth and came up to that spot.[195] She beheld her son standing there
+perfectly cheerless and with face hanging down. Indeed, the prince was
+repeatedly rebuked by his sire who was desirous of battle with him, O
+monarch. The daughter of the snake, with every limb possessed of beauty,
+viz., Ulupi, said these words consistent with righteousness and duty unto
+the prince who was conversant with righteousness and duty,--'Know that I
+am thy mother Ulupi that am the daughter of a snake. Do thou accomplish
+my behest, O son, for thou wouldst then attain to great merit. Fight thy
+father, this foremost one of Kuru's race, this hero that is irresistible
+in battle. Without doubt, he will then be gratified with thee.' In this
+way was king Vabhruvahana incited against his sire by his (step) mother.
+At last, endued as he was with great energy, he made up his mind, O chief
+of the Bharata's, to fight Dhananjaya. Putting on his armour of bright
+gold and his effulgent head-gear, he ascended an excellent car which had
+hundreds of quivers ready on it. That car was equipt with necessaries for
+battle and had steeds yoked to it that were endued with the speed of the
+mind. It had excellent wheels and a strong Upashkara, and was adorned
+with golden ornaments of every kind. Raising his standard which was
+decorated most beautifully and which bore the device of a lion in gold,
+the handsome prince Vabhruvahana proceeded against his sire for battle.
+Coining upon the sacrificial steed which was protected by Partha, the
+heroic prince caused it to be seized by persons well-versed in
+horse-lore. Beholding the steed seized, Dhananjaya became filled with
+joy. Standing on the Earth, that hero began to resist the advance of his
+son who was on his car. The king afflicted the hero with repeated showers
+of shafts endued with whetted points and resembling snakes of virulent
+poison. The battle that took, place between sire and son was
+incomparable. It resembled the encounter between the deities and the
+Asuras of old. Each was gratified with obtaining the other for an
+antagonist. Then Vabhruvahana, laughing, pierced the diadem-decked
+Arjuna, that foremost of men, in the shoulder with a straight shaft.
+Equipt with feathers, that shaft penetrated Arjuna's body like a snake
+penetrating on an anthill. Piercing the son of Kunti through, the shaft
+went deep into the Earth. Feeling acute pain, the intelligent Dhananjaya
+rested awhile, supporting himself on his excellent bow. He stood, having
+recourse to his celestial energy and seemed to outward appearance like
+one deprived of life. That foremost of men, then regaining consciousness,
+praised his son highly. Possessed of great splendour, the son of Sakra
+said, 'Excellent, Excellent, O mighty-armed one, O son of Chitrangada! O
+son, beholding this feat, so worthy of thee, I am highly gratified with
+thee. I shall now shoot these arrows at thee, O son. Stand for fight
+(without running away).' Having said these words, that slayer of foes
+shot a shower of arrows on the prince. King Vabhruvahana, however, with
+his own broad-headed shafts, cut all those arrows which were shot from
+Gandiva and which resembled the thunder-bolt of Indra in splendour, some
+in twain and some into three parts. Then the standard, decked with gold
+and resembling a golden palmyra, on the king's car was cut off by Partha
+with some excellent shafts of his. The son of Pandu, laughing, next slew
+the king's steeds endued with large size and great speed. Descending from
+his car, the king inflamed with rage, fought his sire on foot. Gratified
+with the prowess of his son, that foremost one of the sons of Pritha,
+viz., the son of the wielder of the thunder-bolt, began to afflict him
+greatly. The mighty Vabhruvahana, thinking that his father was no longer
+able to face him, again afflicted him with many shafts resembling snakes
+of virulent poison. From a spirit of boyishness he then vigorously
+pierced his father in the breast with a whetted shaft equipt with
+excellent wings. That shaft, O king, penetrated the body of Pandu's son
+and reaching his very vital caused him great pain. The delighter of the
+Kurus, Dhananjaya, deeply pierced therewith by his son, then fell down in
+a swoon on the Earth, O king. When that hero, that bearer of the burthens
+of the Kuru's fell down, the son of Chitrangada also became deprived of
+his senses. The latter's swoon was due to his exertions in battle as also
+to his grief at seeing his sire slain. He had been pierced deeply by
+Arjuna with clouds of arrows. He, therefore, fell down at the van of
+battle embracing the Earth. Rearing that her husband had been slain and
+that her son had fallen down on the Earth, Chitrangada, in great
+agitation of mind, repaired to the field of battle. Her heart burning
+with sorrow, weeping piteously the while, and trembling all over, the
+mother of the ruler of Manipura saw her slain husband."'
+
+
+
+SECTION LXXX
+
+"Vaisampayana said, 'That lady of eyes like lotus petals, having indulged
+in copious lamentations, and burning with grief, at last lost her senses
+and fell down on the Earth. Regaining consciousness and seeing Ulupi, the
+daughter of the snake chief, queen Chitrangada endued with celestial
+beauty, said unto her these words, 'Behold. O Ulupi, our ever-victorious
+husband slain in battle, through thee, by my son of tender years. Art
+thou conversant with the practices of the respectable? Art thou a wife
+devoted to thy lord? It is through thy deed that thy husband is laid low,
+slain in battle. If Dhananjaya hath offended against thee in every
+respect, do thou forgive him I solicit thee, do thou revive that hero. O
+righteous lady, thou art conversant with piety. Thou art, O blessed one,
+known (for thy virtues) over the three worlds. How is it that having
+caused thy husband to be slain by my son, thou dost not indulge in grief?
+O daughter of the snake chief, I do not grieve for my slain son. I grieve
+for only my husband who has received this hospitality from his son.'
+Having said these words unto the queenly Ulupi, the daughter of the snake
+chief, the illustrious Chitrangada proceeded to where her husband lay on
+the Earth and addressing him, said, 'Rise, O dear lord, thou occupiest
+the foremost place in the affections of the Kuru king (Yudhishthira).
+Here is that steed of thine. It has been set free by me. Verily, O
+puissant one, this sacrificial steed of king Yudhishthira the just,
+should be followed by thee. Why then dost thou lie still on the Earth? My
+life-breaths depend on thee, O delighter of the Kurus. How is it that he
+who is the giver of other people's life-breaths casts off his own
+life-breaths today? Behold, O Ulupi, this goodly sight of thy husband
+lying prostrate on the ground. How is it that thou dost not grieve,
+having caused him to be slain through my son when thou didst excite with
+thy words? It is fit that this boy should succumb to the power of death
+and lie thus on the ground beside his own sire. Oh, let Vijaya, let him
+that is called Gudakesa, let this hero with reddish eyes, come back O
+life. O blessed lady, polygamy is not fault with men. Women only incur
+fault by taking more than one husband. Do not, therefore, harbour such
+thoughts (of vengeance).[196] This relationship was ordained by the
+Supreme ordainer himself. It is, besides, an eternal and unchangeable
+one. Do thou attend to that relationship. Let thy union (with Dhananjaya)
+be made true. If, having slain thy husband through my son, thou dost not
+revive him today before my eyes, I shall then cast off my life-breaths.
+Without doubt, O reverend lady, afflicted as I am with grief and deprived
+as I am of both husband and son, I shall sit here today in Praya in thy
+very sight!' Having said so unto the daughter of the snake chief, who was
+a co-wife with her to Arjuna, the princess Chaitravahini sat in Praya, O
+king, restraining speech.'[197]
+
+"Vaisampayana continued, 'Ceasing to lament, the cheerless queen, taking
+upon her lap the feet of her husband, sat there, sighing heavily and
+wishing also the restoration of her son to life. King Vabhruvahana then,
+regaining consciousness, saw his mother seated in that guise on the field
+of battle. Addressing her he said, 'What can be more painful than the
+sight of my mother, who has been brought up in luxury, lying on the bare
+ground beside her heroic husband stretched thereon? Alas, this slayer of
+all foes, this foremost of all wielders of weapons, hath been slain by me
+in battle, It is evident that men do not die till their hour comes.[198]
+Oh, the heart of this princess seems to be very hard since it does not
+break even at the sight of her mighty-armed and broad-chested husband
+lying dead on the ground. It is evident that one does not die till one's
+hour comes, since neither myself, nor my mother is deprived of life (at
+even such a sight). Alas, alas, the golden coat of mail of this foremost
+hero of Kuru's race, slain by me, his son, knowingly, is lying on the
+ground, cut off from his body. Alas, ye Brahmanas, behold my heroic sire
+lying prostrate on the Earth, on a hero's bed, slain by his son. What
+benefit is done to this hero, slain by me in battle, by those Brahmanas
+who were commissioned to attend upon this foremost one of Kuru's race
+engaged in following the steed? Let the Brahmanas direct what expiation
+should now be undergone by me, a cruel and sinful wretch, that has slain
+his own sire in battle. Having slain my own sire, I should, suffering
+every kind of misery, wander over the Earth, cruel that I am, covering
+myself with his skin. Give me the two halves of my sire's head to day,
+(so that I may wander over the Earth with them for that period), for
+there is no other expiation for me that have slain my own sire. Behold, O
+daughter of the foremost of snakes, thy husband slain by me. Verily, by
+slaying Arjuna in battle I have accomplished what is agreeable to thee. I
+shall today follow in the track by which my sire has gone. O blessed one,
+I am unable to comfort myself. Be happy today, O mother, seeing myself
+and the wielder of Gandiva both embrace death today. I swear to thee by
+truth itself (that I shall castoff my life-breaths).' Having said these
+words, the king, deeply afflicted with grief, O monarch, touched water,
+and exclaimed in sorrow, 'Let all creatures, mobile and immobile, listen
+to me. Do thou also listen to me, O mother. I say the truth, O best of
+all daughters of the snakes. If this best of men, Jaya, my sire, does not
+rise up, I shall emaciate my own body, sitting on the field of battle.
+Having slain my sire, there is no rescue for me (from that dire sin).
+Afflicted as I am with the sin of slaying my sire, I shall without doubt
+have to sink in Hell. By slaying a heroic Kshatriya one becomes cleansed
+by making a gift of a hundred kine. By slaying my sire, however, so dire
+has been my sin that my I rescue is impossible. This Dhananjaya, the son
+of Pandu, was the one hero endued with mighty energy. Possessed of
+righteous soul, he was the author of my being. How can I be rescued after
+having slain him? Having uttered these lamentations, the high-souled son
+of Dhananjaya, king Vabhruvahana, touched water and became silent, vowing
+to starve himself to death.'
+
+"Vaisampayana continued, 'When the king of Manipura, that chastiser of
+foes, afflicted with grief, along with his mother, sat down to starve
+himself to death, Ulupi then thought of the gem that has the virtue of
+reviving a dead man. The gem, the great refuge of the snakes, thus
+thought of, came there. The daughter of the prince of snakes taking it
+up, uttered these words that highly gladdened the combatants standing on
+the field. 'Rise up, O son. Do not grieve. Jishnu has not been vanquished
+by thee. This hero is incapable of being vanquished by men as also by the
+deities with Vasava himself at their head I have exhibited this illusion,
+deceiving your senses, for the benefit of this foremost of men, viz., thy
+illustrious sire. O thou of Kuru's race, desirous of ascertaining the
+prowess of thyself, his son, this slayer of hostile heroes, O king, came
+here for battling with thee. It was for that reason, O son, that thou
+wert urged by me to do battle. O puissant king, O son, do not suspect
+that thou hast committed any, even the least, fault, by accepting his
+challenge. He is a Rishi, of a mighty soul, eternal and indestructible. O
+dear son, Sakra himself is incapable of vanquishing him in battle. This
+celestial gem has been brought by me, O king. It always revives the
+snakes as often as they die. O puissant king, do thou place this gem on
+the breast of thy sire. Thou shalt then see the son of Pandu revived.'
+Thus addressed, the prince who had committed no sin, moved by affection
+for his sire, then placed that gem on the breast of Pritha's son of
+immeasurable energy. After the gem had been placed on his breast; the
+heroic and puissant Jishnu became revived. Opening his red eyes he rose
+up like one who had slept long. Beholding his sire, the high-souled hero
+of great energy, restored to consciousness and quite at his ease,
+Vabhruvahana worshipped him with reverence. When that tiger among men, O
+puissant one, awoke from the slumber of death with every auspicious sign
+of life, the chastiser of Paka rained down celestial flowers.
+Kettle-drums struck by nobody, produced their music deep as the roar of
+the cloud. A loud uproar was heard in the welkin consisting of the
+words--Excellent, Excellent! The mighty-armed Dhananjaya, rising up and
+well-comforted, embraced Vabhruvahana and smelled his head. He saw
+sitting at a distance from his son, this latter's mother afflicted with
+grief, in the company of Ulupi. Dhananjaya asked,--'Why is it that every
+thing in the field of battle seems to bear the indications of grief,
+wonder, and joy? If, O slayer of foes, the cause is known to thee, do
+thou then tell me. Why has thy mother come to the field of battle? Why
+also has Ulupi, the daughter of the prince of snakes, come here? I know
+that thou hadst fought this battle with me at my own command. I desire to
+know what the cause is that has brought out the ladies.' The intelligent
+ruler of Manipura, thug questioned by Dhananjaya, gratified him by
+bending his head in reverence, and then said,--'Let Ulupi be questioned.'
+
+
+
+SECTION LXXXI
+
+"Arjuna said, 'What business brought thee here, O daughter (-in-law) of
+Kuru's race, and what also is the cause of the arrival on the field of
+battle of her who is the mother of the ruler of Manipura? Dost thou
+entertain friendly motives towards this king, O daughter of a snake? O
+thou of restless glances, dost thou wish good to me too? I hope, O thou
+of ample hips, that neither I, nor this Vabhruvahana here, have, O
+beautiful lady, done any injury to thee unconsciously? Has Chitrangada of
+faultless limbs, descended from the race of Chitravahana, done thee any
+wrong?' Unto him, the daughter of the prince of snakes answered
+smilingly, 'Thou hast not offended me, nor has Vabhruvahana done me any
+wrong; nor this prince's mother who is always obedient to me as a
+hand-maid. Listen, how all this has been brought about by me. Thou
+shouldst not be angry with me. Indeed, I seek to gratify thee by bending
+my head in reverence. O thou of Kuru's race, all this has been done by me
+for thy good, O puissant one. O mighty-armed Dhananjaya, hear all that I
+have done. In the great battle of the Bharata princes, thou hadst slain
+the royal son of Santanu by unrighteous ways. What I have done has
+expiated thy sin. Thou didst not overthrow Bhishma while battling with
+thee. He was engaged with Sikhandin. Relying on him as thy help, thou
+didst compass the overthrow of Santanu's son. If thou hadst died without
+having expiated thy sin, thou wouldst then have fallen without doubt into
+Hell in consequence of that sinful act of thine. Even this which thou
+hast got from thy son is the expiation of that sin. Formerly, O ruler of
+Earth, I heard this said by the Vasus while they were in the company of
+Ganga, O thou of great intelligence. After the fall of Santanu's son,
+those deities, viz., the Vasus, coming to the banks of Ganga, bathed in
+her waters, and calling the goddess of that stream, they uttered these
+terrible words having the sanction of Bhagirathi herself,
+viz.,--Santanu's son Bhishma has been slain by Dhananjaya. Verily, O
+goddess, Bhishma then was engaged with another, and had ceased to fight.
+For this fault we shall today denounce a curse on Dhananjaya.--To this,
+the goddess Ganga readily assented, saying,--Be it so!--Hearing these
+words I became very much afflicted and penetrating into the nether
+regions represented everything to my sire. Informed of what had happened,
+my sire became plunged in grief. Repairing to the Vasus, he solicited
+them for thy sake, repeatedly gratifying them by every means in his
+power. They then said unto him, 'Dhananjaya has a highly blessed son who,
+endued with youth, is the ruler of Manipura. He will, standing on the
+field of battle, cast Dhananjaya down on the Earth. When this will
+happen, O prince of snakes, Arjuna will be freed from our curse. Do thou
+go back.--Thus addressed by the Vasus, he came back and informed me of
+what had happened. Having learnt all this, O hero, I have freed thee from
+the curse of the Vasus even in this way. The chief of the deities himself
+is incapable of vanquishing thee in battle. The son is one's own self. It
+is for this that thou hast been vanquished by him. I cannot be held, O
+puissant one, to have committed any fault. How, indeed, wouldst thou hold
+me censurable?'--Thus addressed (by Ulupi), Vijaya became cheerful of
+heart and said unto her, 'All this that thou hast done, O goddess, is
+highly agreeable to me.' After this, Jaya addressed his son, the ruler of
+Manipura, and said unto him in the hearing of Chitrangada, the daughter
+(-in-law) of Kuru's house, the Horse-sacrifice of Yudhishthira will take
+place on the day of full moon in the coming month of Chaitra. Come there,
+O king, with thy mother and thy counsellors and officers.' Thus addressed
+by Partha, king Vabhruvahana of great intelligence, with tearful eyes,
+said these words to his sire, 'O thou that art conversant with every
+duty, I shall certainly repair, at thy command, to the great
+Horse-sacrifice, and take upon myself the task of distributing food among
+the regenerate ones. For, however, showing thy grace towards me, thou
+enter thy own city with thy two wives. Let no scruple, be thine as
+regards this, O thou that art fully acquainted with every duty. O lord,
+having lived for one night in thy own mansion in happiness, thou mayst
+then follow the steed, O foremost of victorious warriors. The
+ape-bannered son of Kunti, thus addressed by his son, answered the child
+of Chitrangada, saying 'Thou knowest, O mighty-armed one, what vow I am
+observing. O thou of large eyes, till the termination of this my vow, I
+cannot enter thy city. O foremost of men, this sacrificial horse wanders
+at will. (I have to follow it always.) Blessings on thee! I must go away.
+Place I have none wherein to rest for even a short while.' The son of the
+chastiser of Paka then, duly worshipped by his son and obtaining the
+permission of his two wives, left the spot and proceeded on his way.'"
+
+
+
+SECTION LXXXII
+
+"Vaisampayana said, 'The (sacrificial) steed, having wandered over the
+whole Earth bounded by the ocean, then ceased and turned his face towards
+the city called after the elephant. Following as he did that horse, the
+diadem-decked Arjuna also turned his face towards the Kuru capital.
+Wandering at his will, the steed then came to the city of Rajagriha.
+Beholding him arrived within his dominion, O monarch, the heroic son of
+Sahadeva, observant of Kshatriya duties, challenged him to battle. Coming
+out of his city, Meghasandhi, mounted on his car and equipt with bow and
+arrows and leathern fence, rushed towards Dhananjaya who was on foot.
+Possessed of great energy, Meghasandhi approaching Dhananjaya, O king,
+said these words from a spirit of childishness and without any skill.
+'This steed of thine, O Bharata, seems to move about, protected by women
+only. I shall take away the horse. Do thou strive to free him. Although
+my sires did not teach thee in battle, I, however, shall do the duties of
+hospitality to you. Do thou strike me, for I shall strike thee.' Thus
+addressed, the son of Pandu, smiling the while, answered him, saying, 'To
+resist him who obstructs me is the vow cast on me by my eldest brother.
+Without doubt, O king, this is known to thee. Do thou strike me to the
+best of thy power. I have no anger.' Thus addressed, the ruler of Magadha
+first struck the son of Pandu, showering his arrows on him like the
+thousand-eyed Indra showering heavy downpour of rain. Then, O chief of
+Bharata's race, the heroic wielder of Gandiva, with shafts sped from his
+excellent bow, baffled all the arrows shot carefully at him by his
+antagonist. Having thus baffled that cloud of arrows, the ape-bannered
+hero sped a number of blazing arrows at his foe that resembled snakes
+with fiery mouths. These arrows he shot at his flag and flag-staff and
+car and poles and yoke and the horses, sparing the body of his foe and
+his car-driver. Though Partha who was capable of shooting the bow with
+the left hand (as well as with the right) spared the body of the prince
+of Magadha, yet the latter thinking that his body was protected by his
+own prowess, shot many arrows at Partha. The wielder of Gandiva, deeply
+struck by the prince of Magadha, shone like a flowering Palasa (Butea
+frondosa) in the season of spring. Arjuna had no desire of slaying the
+prince of Magadha. It was for this that, having struck the son of Pandu,
+he succeeded in remaining before that foremost of heroes. Then
+Dhananjaya, becoming angry, drew his bow with great force, and slew his
+antagonist's steeds and then struck off the head of his car-driver. With
+a razor-headed shaft he then cut off Meghasandhi's large and beautiful
+bow, and then his leathern fence. Then cutting off his flag and
+flag-staff, he caused it to fall down. The prince of Magadha, exceedingly
+afflicted, and deprived of his steeds and bow and driver, took up a mace
+and rushed with great speed at the son of Kunti. Arjuna then with many
+shafts of his equipt with vulturine feathers cut off into fragments, that
+mace of his advancing foe which was adorned with bright gold. Thus cut
+off into fragments, that mace with its begemmed bonds and knots all
+severed, fell on the Earth like a she-snake helplessly hurled down by
+somebody. When his foe became deprived of his car, his bow, and his mace,
+that foremost of warriors, viz., the intelligent Arjuna, did not wish to
+strike him. The ape-bannered hero then, comforting his cheerless foe who
+had been observant of Kshatriya duties, said unto him these words, 'O
+son, thou hast sufficiently displayed thy adherence to Kshatriya duties.
+Go now. Great have been the feats, O king, which thou hast accomplished
+in battle although thou art very young in years. The command I received
+from Yudhishthira was that kings who oppose me should not be slain. It is
+for this thou livest yet, O monarch, although thou hast offended me in
+battle. Thus addressed, the ruler of Magadha considered himself
+vanquished and spared. Thinking then that it was his duty to do so, he
+approached Arjuna and joining his hands in reverence worshipped him. And
+he said, 'Vanquished have I been by thee. Blessed be thou, I do not
+venture to continue the battle. Tell me what I am to do now for thee.
+Regard thy behest as already accomplished. Comforting him again, Arjuna
+once more said unto him, 'Thou shouldst repair to the Horse-sacrifice of
+our king which takes place at the coming full moon of Chaitra.' Thus
+addressed by him, the son of Sahadeva said, 'So be it,'--and then duly
+worshipped that horse as also Phalguna, that foremost of warriors. The
+sacrificial horse then, equipt with beautiful manes, proceeded at his
+will along the sea-coast, repairing to the countries of the Bangas, the
+Pundras, and the Kosalas. In those realms Dhananjaya, with his bow
+Gandiva, O king, vanquished innumerable Mlechecha armies one after
+another.'"
+
+
+
+SECTION LXXXIII
+
+"Vaisampayana said, 'Worshipped by the ruler of Magadha, Pandu's son
+having white steeds yoked unto his car, proceeded along the south,
+following the (sacrificial) steed. Turning round in course of his
+wanderings at will, the mighty steed came upon the beautiful city of the
+Chedis called after the oyster.[199] Sarabha, the son of Sisupala, endued
+with great strength, first encountered Arjuna in battle and then
+worshipped him with due honours. Worshipped by him, O king, that best of
+steeds then proceeded to the realms of the Kasis, the Angas, the Kosalas,
+the Kiratas, and the Tanganas. Receiving due honours in all those realms,
+Dhananjaya turned his course. Indeed, the son of Kunti then proceeded to
+the country of the Dasarnas. The ruler of that people was Chitrangada who
+was endued with great strength and was a crusher of foes. Between him and
+Vijaya occurred a battle exceedingly terrible. Bringing him under his
+sway the diadem-decked Arjuna, that foremost of men, proceeded to the
+dominions of the Nishada king, viz., the son of Ekalavya. The soon of
+Ekalavya received Arjuna in battle. The encounter that took place between
+the Kuru hero and the Nishadas was so furious as to make the hair stand
+on end. Unvanquished in battle, the valiant son of Kunti defeated the
+Nishada king who proved an obstacle to the sacrifice. Having subjugated
+the son of Ekalavya, O king, the son of Indra, duly worshipped by the
+Nishadas, then proceeded towards the southern ocean. In those regions
+battle took place between the diadem-decked hero and the Dravidas and
+Andhras and the fierce Mahishakas and the hillmen of Kolwa. Subjugating
+those tribes without having to accomplish any fierce feats, Arjuna
+proceeded to the country of the Surashtras, his footsteps guided by the
+horse. Arrived at Gokarna, he repaired thence to Prabhasa. Next he
+proceeded to the beautiful city of Dwaravati protected by the heroes of
+the Vrishni race. When the beautiful sacrificial horse of the Kuru king
+reached Dwaravati, the Yadava youths, used force against that foremost of
+steeds. King Ugrasena, however, soon went out and forbade those youths
+from doing what they meditated. Then the ruler of the Vrishnis and the
+Andhakas, issuing out of his palace, with Vasudeva, the maternal uncle of
+Arjuna, in his company, cheerfully met the Kuru hero and received him
+with due rites. The two elderly chiefs honoured Arjuna duly. Obtaining
+their permission, the Kuru prince then proceeded to where the horse he
+followed, led him. The sacrificial steed then proceeded along the coast
+of the western ocean and at last reached the country of the five waters
+which swelled with population and prosperity. Thence, O king, the steed
+proceeded to the country of Gandharas. Arrived there, it wandered at
+will, followed by the son of Kunti. Then occurred a fierce battle between
+the diadem-decked hero and the ruler of Gandharas, viz., the son of
+Sakuni, who had a bitter rememberance of the grudge his sire bore to the
+Pandavas.'
+
+
+
+SECTION LXXXIV
+
+"Vaisampayana said, 'The heroic son of Sakuni, who was a mighty
+car-warrior among the Gandharas, accompanied by a large force, proceeded
+against the Kuru hero of curly hair.[200] That force was properly equipt
+with elephants and horses and cars, and was adorned with many flags and
+banners. Unable to bear and, therefore, burning to avenge, the slaughter
+of their king Sakuni, those warriors, armed with bows, rushed together at
+Partha. The unvanquished Vibhatsu of righteous soul addressed them
+peacefully, but they were unwilling to accept the beneficial words of
+Yudhishthira (through Arjuna). Though forbidden by Partha with sweet
+words, they still gave themselves up to wrath and surrounded the
+sacrificial steed. At this, the son of Pandu became filled with wrath.
+Then Arjuna, carelessly shooting from Gandiva many shafts with razor-like
+heads that blazed with splendour, cut off the heads of many Gandhara
+warriors. While thus slaughtered by Partha, the Gandharas, O king,
+exceedingly afflicted, set free the horse, moved by fear and desisted
+from battle. Resisted, however, by those Gandhara combatants who still
+surrounded him on every side, the son of Pandu, possessed of great
+energy, felled the heads of many, previously naming those whom he thus
+despatched. When the Gandhara warriors were thus being slain all around
+him in battle, the royal son of Sakuni came forward to resist the son of
+Pandu. Unto the Gandhara king who was fighting with him, impelled by
+Kshatriya duty, Arjuna said, 'I do not intend to slay the kings who fight
+with me, in consequence of the commands of Yudhishthira. Cease, O hero,
+to fight with me. Do not court defeat.' Thus addressed the son of Sakuni,
+stupefied by folly, disregarded that advice and covered with many swift
+arrows the Kuru hero who resembled Sakra himself in the feats he
+accomplished in battle. Then Partha, with a crescent-shaped arrow, cut
+off the head-gear of his foe. Of immeasurable soul, he also caused that
+head-gear to be borne along a great distance like the head of Jayadratha
+(after he had cut it off in the battle of Kurukshetra). Beholding this
+feat, all the Gandhara warriors became filled with wonder. That Arjuna
+voluntarily spared their king was well understood by them. The prince of
+the Gandharas then began to fly away from the field, accompanied by all
+his warriors who resembled a flock of frightened deer. The Gandharas,
+through fear, lost their senses and wandered over the field, unable to
+escape. Arjuna, with his broad-headed shafts, cut off the heads of many.
+Many there were who lost their arms in consequence of Arjuna's arrows,
+but so stupefied were they with fear that they were not aware of the loss
+of that limb. Verity, the Gandhara army was exceedingly afflicted with
+those large shafts which Partha sped from Gandiva. That army, which then
+consisted of frightened men and elephants and horses, which lost many
+warriors and animals, and which had been reduced to a rabble and put to
+rout, began to wander and wheel about the field repeatedly. Among those
+foes who were thus being slaughtered none could be seen standing in front
+of the Kuru hero famed for foremost of feats. No one could be seen who
+was able to bear the prowess of Dhananjaya. Then the mother of the ruler
+of the Gandharas, filled with fear, and with all the aged ministers of
+state, came out of her city, bearing an excellent Arghya for Arjuna. She
+forbade her brave son of steady heart from fighting any longer, and
+gratified Jishnu who was never fatigued with toil. The puissant Vibhatsu
+worshipped her and became inclined to show kindness towards the
+Gandharas. Comforting the son of Sakuni, he said, 'Thou hast not, O
+mighty-armed hero, done what is agreeable to me by getting thy heart upon
+these measures of hostility. O slayer of heroes, thou art my brother, O
+sinless one.[201] Recollecting my mother Gandhari, and for the sake of
+Dhritarashtra also, I have not taken thy life. It is for this, O king,
+that thou livest still. Many of thy followers, however, have been slain
+by me. Let not such a thing happen again. Let hostilities cease. Let not
+thy understanding again go astray. Thou shouldst go to the
+Horse-sacrifice of our king which comes off on the day of full moon of
+the month of Chaitra.'
+
+
+
+SECTION LXXXV
+
+"Vaisampayana said, 'Having said these words, Partha set out, following
+the horse which wandered at its will. The sacrificial steed then turned
+towards the road that led to the city called after the elephant.
+Yudhishthira heard from his intelligence-bearers that the steed had
+turned back. And hearing also that Arjuna was hale and hearty, he became
+filled with joy.[202] Hearing also the feats, accomplished by Vijaya in
+the country of the Gandharas as also in another realms, the king became
+exceedingly glad. Meanwhile, king Yudhishthira the just, seeing that the
+twelfth day of the lighted fortnight in the month of Magha had come, and
+noticing also that the constellation was favourable, summoned all his
+brothers, viz., Bhima and Nakula and Sahadeva. Endued with great energy,
+the king, O thou of Kuru's race, that foremost of all persons conversant
+with duties, said these words in proper time. Indeed, that foremost of
+all speakers, addressing Bhima, the first of all smiters, said;--'Thy
+younger brother (Arjuna), O Bhimasena, is coming back with the horse. I
+have learnt this from those men who had followed Arjuna. The time (for
+the sacrifice) is come. The sacrificial horse is near. The day of full
+moon of the month of Magha is at hand. The month is about to expire, O
+Vrikodara. Let, therefore, learned Brahmanas conversant with the Vedas
+look for a sacrificial spot for the successful accomplishment of the
+Horse-sacrifice.' Thus addressed, Bhima obeyed the royal behest. He
+became very glad upon hearing that Arjuna of curly hair was about to come
+back. Then Bhima went out with a number of men well conversant with the
+rules of laying out sacrificial grounds and constructing buildings. And
+he took with him many Brahmanas well-versed in all the rites of
+sacrifices. Bhima selected a beautiful spot and caused it to be duly
+measured out for laying the sacrificial compound. Numerous houses and
+mansions were constructed on it and high and broad roads also were laid
+out. Soon enough the Kaurava hero caused that ground to teem with
+hundreds of excellent mansions. The surface was levelled and made smooth
+with jewels and gems, and adorned with diverse structures made of gold.
+Columns were raised, ornamented with bright gold, and high and wide
+triumphal arches also were constructed on that sacrificial compound. All
+these were made of pure gold. The righteous-souled prince also caused
+apartments to be duly constructed for the accommodation of ladies and of
+the numerous kings who, hailing from many realms, were expected to grace
+the sacrifice with their presence. The son of Kunti also caused many
+mansions to be duly erected for Brahmanas who were expected to come from
+diverse realms. Then the mighty-armed Bhimasena, at the command of the
+king, sent out messengers to the great kings of the Earth. Those best of
+kings, came to the Horse-sacrifice of the Kuru monarch for doing what was
+agreeable to him. And they brought many gems with them and many female
+slaves and horses and weapons. The sounds that arose from those
+high-souled kings who resided within those pavilions touched the very
+heavens and resembled the noise made by the roaring ocean. King
+Yudhishthira, the delighter of the Kurus, assigned unto the monarchs who
+thus came to his sacrifice diverse kinds of food and drink, and beds also
+of celestial beauty. The chief of the Bharatas, viz., king Yudhishthira
+the just, assigned several stables well filled with different kinds of
+corn and sugarcane and milk to the animals (that came with the guests).
+To that great sacrifice of king Yudhishthira the just who was possessed
+of high intelligence, there also came a large number of Munis all of whom
+were utterers of Brahman. Indeed, O lord of Earth, all the foremost ones
+among the regenerate class that were then alive, came to that sacrifice,
+accompanied by their disciples. The Kuru king received them all. King
+Yudhishthira of mighty energy, casting off all pride, himself followed
+all his guests to the pavilions that had been assigned for their
+residence. Then all the mechanics and engineers, having completed the
+arrangements of the sacrifice informed king Yudhishthira of it. Hearing
+that everything was ready, king Yudhishthira the just, full of alertness
+and attention, became highly glad along with his brothers all of whom
+honoured him duly.'
+
+"Vaisampayana continued, 'When the great sacrifice of Yudhishthira
+commenced, many eloquent dialecticians started diverse propositions and
+disputed thereon, desirous of vanquishing one another.[203] The (invited)
+kings beheld the excellent preparations of that sacrifice, resembling
+those of the chief himself of the deities, made, O Bharata, by Bhimasena.
+They beheld many triumphal arches made of gold, and many beds and seats
+and other articles of enjoyment and luxury, and crowds of men collected
+at different sports. There were also many jars and vessels and cauldrons
+and jugs and lids and covers. The invited kings saw nothing there that
+was not made of gold. Many sacrificial stakes also were set up, made,
+according to the directions of the scriptures of wood, and adorned with
+gold. Endued with great effulgence, these were duly planted and dedicated
+(with scriptural Mantras). The king saw all animals, again, which belong
+to land and all those which belong to water, collected there on the
+occasion. And they also beheld many kine and many buffaloes and many old
+women, and many aquatic animals, many beasts of prey and many species of
+birds, and many specimens of viviparous and oviparous creatures, and many
+that are filth-born, and many belonging to the vegetable kingdom, and
+many animals and plants that live or grow on mountains. Beholding the
+sacrificial compound thus adorned with animals and kine and corn, the
+invited kings became filled with wonder. Large heaps of costly
+sweet-meats were kept ready for both the Brahmanas and the Vaisyas. And
+when the feeding was over of a hundred thousand Brahmanas, drums and
+cymbals were beat. And so large was the number fed that the sounds of
+drums and cymbals were repeatedly heard, indeed, from day to day those
+sounds continued. Thus was performed that sacrifice of king Yudhishthira
+of great intelligence. Many hills of food, O king, were dedicated on the
+occasion. Many large tanks were seen of curds and many lakes of ghee. In
+that great sacrifice, O monarch, was seen the entire population of
+Jamvudwipa, with all its realms and provinces, collected together.
+Thousands of nations and races were there. A large number of men, O chief
+of Bharata's race, adorned with garlands and wearing bright ear-rings
+made of gold, taking innumerable vessels in their hands, distributed the
+food unto the regenerate classes by hundreds and thousands. The
+attendants of the Pandavas gave away unto the Brahmanas diverge kinds of
+food and drink which were, besides, so costly as to be worthy of being
+eaten and drunk by kings themselves.'"
+
+
+
+SECTION LXXXVI
+
+"Vaisampayana said, 'Beholding those kings--lords of Earth--all
+conversant with the Vedas, arrive, king Yudhishthira, addressing
+Bhimasena, said,--'O chief of men, let proper honours be paid to these
+kings who have come (to my sacrifice), for these foremost of men are all
+worthy of the highest honours.' Thus addressed by king Yudhishthira of
+great fame Pandu's son Bhimasena of mighty energy did as he was enjoined,
+assisted by the twins. The foremost of all men, viz., Govinda, came
+there, accompanied by the Vrishnis, and with Valadeva in the van. He was
+accompanied by Yuyudhana and Pradyumna and Gada, and Nisatha and Samvo
+and Kritavarman. The mighty car-warrior Bhima offered them the most
+reverential worship. Those princes then entered the palaces, adorned with
+gems, that were assigned to them. At the end of a conversation he had
+with Yudhishthira, the slayer of Madhu referred to Arjuna who had been
+emaciated in consequence of many fights. The son of Kunti repeatedly
+asked Krishna, that chastiser of foes, about Arjuna. Unto Dharma's son,
+the lord of all the universe began to speak about Jishnu, the son of
+Sakra. 'O king, a confidential agent of mine residing in Dwaraka came to
+me. He had seen Arjuna, that foremost of Pandu's sons. Indeed, the latter
+has been very much emaciated with the fatigue of many battles. O puissant
+monarch, that agent of mine informed me that the mighty-armed hero is
+very near to us. Do thou set thyself to accomplish thy Horse-sacrifice.'
+Thus addressed, king Yudhishthira the just, said unto him,--'By good
+luck, O Madhava, Arjuna comes back safely. I desire to ascertain from
+thee, O delighter of the Yadavas, what has been said in this matter by
+that mightiest of heroes among the song of Pandu.' Thus addressed by king
+Yudhishthira the just, the lord of the Vrishnis and the Andhakas, that
+foremost of eloquent men, said these words unto that monarch of righteous
+soul,--'My agent, recollecting the words of Partha, reported them thus to
+me, O great king,--Yudhishthira, O Krishna, should be told these words of
+mine when the time comes. O chief of the Kauravas. many kings will come
+(to thy sacrifice). When they arrive, high honours should be paid unto
+them. This would, indeed, be worthy for us. O giver of honours, the king
+should further be informed at my request that he should do what is
+necessary for preventing a carnage similar to what took place at the time
+of presenting the Arghya (on the occasion of the Rajasuya-sacrifice). Let
+Krishna also approve of this. Let not. O king, through the ill-feeling of
+kings, the people be slaughtered. My man further reported, O king, these
+words of Dhananjaya. Listen as I repeat them, 'O monarch, the ruler of
+Manipura, my dear son Vabhruvahana, will come at the sacrifice. Do thou
+honour him duly for my sake. O puissant one. He is always attached and
+deeply devoted to me.'--Hearing these words, king Yudhishthira the just,
+approved of them and said as follows.'
+
+
+
+SECTION LXXXVII
+
+"Yudhishthira said, 'I have heard, O Krishna, thy agreeable words. They
+are such as deserve to be spoken by thee. Gladsome and sweet as nectar
+are they, indeed, they fill my heart with great pleasure, O puissant one.
+O Hrishikesa, I have heard that innumerable have been the battles which
+Vijaya has fought with the kings of the Earth. For what reason is Partha
+always dissociated from ease and comfort? Vijaya is exceedingly
+intelligent. This, therefore, pains my heart very much. I always, O
+Janarddana, think, when I am withdrawn from business, of Kunti's son
+Jishnu. The lot of that delighter of the Pandus is exceedingly miserable.
+His body has every auspicious mark. What, however, O Krishna, is that
+sign in his excellent body in consequence of which he has always to
+endure misery and discomfort? That son of Kunti has to bear an
+exceedingly large share of unhappiness. I do not see any censurable
+indication in his body. It behoves thee to explain the cause to me it I
+deserve to hear it. Thus addressed, Hrishikesa, that enhancer of the
+glory of the Bhoja princes, having reflected for a long time, answered as
+follows--'I do not see any censurable feature in this prince, except that
+the cheek bones of this lion among men are a little too high. It is in
+consequence of this that that foremost of men has always to be on the
+road. I really do not see anything else in consequence of which he could
+be made so unhappy.' Thus answered by Krishna of great intelligence, that
+foremost of men, viz., king Yudhishthira, said unto the chief of the
+Vrishnis that it was even so. The princess Draupadi, however, looked
+angrily and askance at Krishna, (for she could not bear the ascription of
+any fault to Arjuna). The slayer of Kesi, viz., Hrishikesa, approved of
+that indication of love (for his friend) which the princess of Panchala,
+who also was his friend, displayed.[204] Bhimasena and the other Kurus,
+including the sacrificial priests, who heard of the agreeable triumphs of
+Arjuna in course of his following the horse, became highly gratified.
+While they were still engaged in discoursing on Arjuna, an envoy came
+from that high-souled hero bearing a message from him. Repairing to the
+presence of the Kuru king, the intelligent envoy bowed his head in
+reverence and informed him of the arrival of that foremost of men, viz.,
+Phalguna. On receipt of this intelligence, tears of joy covered the
+king's eyes. Large gifts were made to the messenger for the very
+agreeable tidings he had brought. On the second day from that date, a
+loud din was heard when that foremost of men, that chief of the Kurus,
+came. The dust raised by the hoofs of that horse as it walked in close
+adjacence to Arjuna, looked as beautiful as that raised by the celestial
+steed Uchchaisravas. And as Arjuna advanced he heard many gladdening
+words uttered by the citizens. 'By good luck, O Partha, thou art out of
+danger. Praise to you and king Yudhishthira! Who else than Arjuna could
+come back after having caused the horse to wander over the whole Earth
+and after having vanquished all the kings in battle? We have not heard of
+such a feat having been achieved by even Sagara and other high-souled
+kings of antiquity. Future kings also will never be able to accomplish so
+difficult a feat, O foremost one of Kuru's race, as this which thou hast
+achieved.' Listening to such words, agreeable to the ear, of the
+citizens, the righteous-souled Phalguna entered the sacrificial compound.
+Then king Yudhishthira with all his ministers, and Krishna, the delighter
+of the Yadus, placing Dhritarashtra in their van, went out for receiving
+Dhananjaya. Saluting the feet of his sire (Dhritarashtra), and then of
+king Yudhishthira the just of great wisdom, and then worshipping Bhima
+and others, he embraced Kesava. Worshipped by them all and worshipping
+them in return according to due rites, the mighty-armed hero, accompanied
+by those princes, took rest like a ship-wrecked man tossed on the waves
+resting on reaching the shore. Meanwhile king Vabhruvahan of great
+wisdom, accompanied by his mothers (Chitrangada and Ulupi), came to the
+Kuru capital. The mighty-armed prince duly saluted all his seniors of
+Kuru's race and the other kings present there, and was honoured by them
+all in return. He then entered the excellent abode of his grand-mother
+Kunti."'
+
+
+
+SECTION LXXXVIII
+
+"Vaisampayana said, 'Entering the palace of the Pandavas the mighty-armed
+prince saluted his grand-mother in soothing and sweet accents. Then queen
+Chitrangada, and (Ulupi) the daughter of (the snake) Kauravya, together
+approached Partha and Krishna with humility. They then met Subhadra and
+the other ladies of the Kuru race with due formalities. Kunti gave them
+many gems and costly things. Draupadi and Subhadra and the other ladies
+of Kuru's race all made presents to them. The two ladies took up their
+residence there, using costly beds and seats, treated with affection and
+respect by Kunti herself from desire of doing what was agreeable to
+Partha. King Vabhruvahana of great energy, duly honoured (by Kunti), then
+met Dhritarashtra according to due rites. Repairing then to king
+Yudhishthira and Bhima and the other Pandavas, the mighty prince of
+Manipura saluted them all with humility. They all embraced him with great
+affection and honoured him duly. And those mighty car-warriors highly
+gratified with him, made large gifts of wealth unto him. The king of
+Manipura then humbly approached Krishna, that hero armed with the discus
+and the mace, like a second Pradyumna approaching his sire. Krishna gave
+unto the king a very costly and excellent car adorned with gold and unto
+which were yoked excellent steeds. Then king Yudhishthira the just, and
+Bhima, and Phalguna, and the twins, each separately honoured him and made
+costly presents unto him. On the third day, the sage Vyasa, the son of
+Satyavati, that foremost of eloquent men, approaching Yudhishthira
+said,--'From this day, O son of Kunti, do thou begin thy sacrifice. The
+time for it has come. The moment for commencing the rite is at hand. The
+priests are urging thee. Let the sacrifice be performed in such a way
+that no limb may become defective. In consequence of the very large
+quantity of gold that is required for this sacrifice, it has come to be
+called the sacrifice of profuse gold. Do thou also, O great king, make
+the Dakshina of this sacrifice three times of what is enjoined. Let the
+merit of thy sacrifice increase threefold. The Brahmanas are competent
+for the purpose.[205] Attaining to the merits then of three
+Horse-sacrifices, each with profuse presents, thou shalt be freed, O
+king, from the sin of having slain thy kinsmen. The bath that one
+performs upon completion of the Horse-sacrifice, O monarch, is highly
+cleansing and productive of the highest merit. That merit will be thine,
+O king of Kuru's race. Thus addressed by Vyasa of immeasurable
+intelligence, the righteous-souled Yudhishthira of great energy underwent
+the Diksha for performance of the Horse-sacrifice.[206] The mighty-armed
+monarch then performed the great Horse-sacrifice characterised by gifts
+of food and presents in profusion and capable of fructifying every wish
+and producing every merit. The priests, well conversant with the Vedas,
+did every rite duly, moving about in all directions. They were all
+well-trained, and possessed of omniscience. In nothing was there a
+swerving from the ordinances and nothing was down improperly. Those
+foremost of regenerate persons followed the procedure as laid down (in
+the scriptures) and as it should be followed in those points about which
+no directions are given.[207] Those best of regenerate ones, having first
+performed the rite called Pravargya, otherwise called Dharma, then duly
+went through the rite of Abhishava, O king.[208] Those foremost of
+Soma-drinkers, O monarch, extracting the juice of the Soma, then
+performed the Savana rite following the injunctions of the scriptures.
+Among those that came to that sacrifice none could be seen who was
+cheerless, none who was poor, none who was hungry, none who was plunged
+into grief, and none that seemed to be vulgar. Bhimasena of mighty energy
+at the command of the king, caused food to be ceaselessly distributed
+among those that desired to eat. Following the injunctions of the
+scriptures, priests, well-versed in sacrificial rites of every kind,
+performed every day all the acts necessary to complete the great
+sacrifice. Amongst the Sadasayas of king Yudhishthira of great
+intelligence there was none who was not well conversant with the six
+branches of (Vedic). learning. There was none among them that was not an
+observer of vows, none that was not an Upadhyaya; none that was not well
+versed in dialectical disputations. When the time came for erecting the
+sacrificial stake, O chief of Bharata's race, six stakes were set up that
+were made of Vilwa,[209] six that were made of Khadira, and six that were
+made of Saravarnin. Two stakes were get up by the priests that were made
+of Devadaru in that sacrifice of the Kuru king, and one that was made of
+Sleshmataka. At the command of the king, Bhima caused some other stakes
+to be set up, for the sake of beauty only, that were made of gold.
+Adorned with fine cloths supplied by the royal sage, those stakes shone
+there like Indra and the deities with the seven celestial Rishis standing
+around them in Heaven. A number of golden bricks were made for
+constructing therewith a Chayana. The Chayana made resembled in beauty
+that which had been made for Daksha, the lord of creatures (on the
+occasion of his great sacrifice). The Chayana measured eight and ten
+cubits and four stories or lairs. A golden bird, of the shape of Garuda,
+was then made, having three angles.[210] Following the injunctions of the
+scriptures, the priests possessed of great learning then duly tied to the
+stakes both animals and birds, assigning each to its particular
+deity.[211] Bulls, possessed of such qualifications as are mentioned in
+the scriptures, and aquatic animals were properly tied to the stakes
+after the rites relating to the sacrificial fire had been performed. In
+that sacrifice of the high-souled son of Kunti, three hundred animals
+were tied to the stakes setup, including that foremost of steeds. That
+sacrifice looked exceedingly beautiful as if adorned with the celestial
+Rishis, with the Gandharvas singing in chorus and the diverse tribes of
+Apsaras dancing in merriment. It teemed, besides, with Kimpurushas and
+was adorned with Kinnaras. All around it were abodes of Brahmanas crowned
+with ascetic success. There were daily seen the disciples of Vyasa, those
+foremost of regenerate ones, who are compilers of all branches of
+learning, and well conversant with sacrificial rites. There was Narada,
+and there was Tumvuru of great splendour. There were Viswavasu and
+Chitrasena and others, all of whom were proficient in music. At intervals
+of the sacrificial rites, those Gandharvas, skilled in music and well
+versed in dancing, used to gladden the Brahmanas who were engaged in the
+sacrifice.'"
+
+
+
+SECTION LXXXIX
+
+"Vaisampayana said, 'Having cooked, according to due rites, the other
+excellent animals that were sacrificed, the priests then sacrificed,
+agreeably to the injunctions of the scriptures, that steed (which had
+wandered over the whole world). After cutting that horse into pieces,
+conformably to scriptural directions, they caused Draupadi of great
+intelligence, who was possessed of the three requisites of mantras,
+things, and devotion, to sit near the divided animal. The Brahmanas then
+with cool minds, taking up the marrow of that steed, cooked it duly, O
+chief of Bharata's race. King Yudhishthira the just, with all his younger
+brothers, then smelled, agreeably to the scriptures, the smoke, capable
+of cleansing one from every sin, of the marrow that was thus cooked. The
+remaining limbs, O king, of that horse, were poured into the fire by the
+sixteen sacrificial priests possessed of great wisdom. Having thus
+completed the sacrifice of that monarch, who was endued with the energy
+of Sakra himself, the illustrious Vyasa with his disciples eulogised the
+king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand
+crores of golden nishkas, and unto Vyasa he gave away the whole Earth.
+Satyavati's son Vyasa, having accepted the Earth, addressed that foremost
+one of Bharata's race, viz., king Yudhishthira the just, and said, 'O
+best of kings, the Earth which thou hast given me I return unto thee. Do
+thou give me the purchasing value, for Brahmanas are desirous of wealth
+(and have no use with the Earth).' The high-souled Yudhishthira of great
+intelligence staying with his brothers in the midst of the kings invited
+to his sacrifice, said unto those Brahmanas, The 'Dakshina ordained in
+the scriptures for the great Horse-sacrifice is the Earth. Hence, I have
+given away unto the sacrificial priests the Earth conquered by Arjuna. Ye
+foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth
+among yourselves. Indeed, do you divide the Earth into four parts
+according to what is done in the Chaturhotra sacrifice. Ye best of
+regenerate ones I do not desire to appropriate what now belongs to the
+Brahmanas. Even this, ye learned Brahmanas, has been the intention always
+cherished by myself and my brothers.' When the king said these words, his
+brothers and Draupadi also said, 'Yes, it is even so.' Great was the
+sensation created by this announcement. Then, O Bharata, an invisible
+voice was heard in the welkin, saying,--'Excellent, Excellent!' The
+murmurs also of crowds of Brahmanas as they spoke arose. The Island-born
+Krishna, highly applauding him, once more addressed Yudhishthira, in the
+presence of the Brahmanas, saying, 'The Earth has been given by thee to
+me. I, however, give her back to thee. Do thou give unto these Brahmanas
+gold. Let the Earth be thine.' Then Vasudeva, addressing king
+Yudhishthira the just, said, 'It behoveth thee to do as thou art bid by
+the illustrious Vyasa.' Thus addressed, the foremost one of Kuru's race,
+along with all his brothers, became glad of soul, and gave away millions
+of golden coins, in fact, trebling the Dakshina ordained for the
+Horse-sacrifice. No other king will be able to accomplish what the Kuru
+king accomplished on that occasion after the manner of Marutta. Accepting
+that wealth, the Island-born sage, Krishna, of great learning, gave it
+unto the sacrificial priests, dividing it into four parts. Having paid
+that wealth as the price of the Earth, Yudhishthira, cleansed of his sins
+and assured of Heaven rejoiced with his brothers. The sacrificial
+priests, having got that unlimited quantity of wealth, distributed it
+among the Brahmanas gladly and according to the desire of each recipient.
+The Brahmanas also divided amongst themselves, agreeably to
+Yudhishthira's permission, the diverse ornaments of gold that were in the
+sacrificial compound, including the triumphal arches, the stakes, the
+jars, and diverse kinds of vessels. After the Brahmanas had taken as much
+as they desired, the wealth that remained was taken away by Kshatriyas
+and Vaisyas and Sudras and diverse tribes of Mlechechas. Thus gratified
+with presents by king Yudhishthira of great intelligence, the Brahmanas,
+filled with joy, returned to their respective abodes. The holy and
+illustrious Vyasa respectfully presented his own share, which was very
+large, of that gold unto Kunti. Receiving that gift of affection from her
+father-in-law, Pritha became glad of heart and devoted it to the
+accomplishment of diverge acts of merit. King Yudhishthira, having bathed
+at the conclusion of his sacrifice and become cleansed of all his sins,
+shone in the midst of his brothers, honoured by all, like the chief of
+the celestials in the midst of the denizens of Heaven. The sons of Pandu,
+surrounded by the assembled kings, looked as beautiful, O king, as the
+planets in the midst of the stars. Unto those kings they made presents of
+various jewels and gems, and elephants and horses and ornaments of gold,
+and female slaves and cloths and large measures of gold. Indeed, Pritha's
+son by distributing that untold wealth among the invited monarchs, shone,
+O king, like Vaisravana, the lord of treasures. Summoning next the heroic
+king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in
+profusion and gave him permission to return home. The son of Pandu, for
+gratifying his sister Dussala, established her infant grandson in his
+paternal kingdom. The Kuru king Yudhishthira, having a full control over
+his senses, then dismissed the assembled kings all of whom had been
+properly classed and honoured by him.[212] The illustrious son of Pandu,
+that chastiser of foes, then duly worshipped the high-souled Govinda and
+Valadeva of great might, and the thousands of other Vrishni heroes having
+Pradyumna for their first. Assisted by his brothers, he then dismissed
+them for returning to Dwaraka. Even thus was celebrated that sacrifice of
+king Yudhishthira the just, which was distinguished by a profuse
+abundance of food and wealth and jewels and gems, and oceans of wines of
+different kinds. There were lakes whose mire consisted of ghee, and
+mountains of food. There were also, O chief of Bharata's race, miry
+rivers made of drinks having the six kinds of taste. Of men employed in
+making and eating the sweetmeats called Khandavaragas, and of animals
+slain for food, there was no end.[213] The vast space abounded with men
+inebriated with wine, and with young ladies filled with joy. The
+extensive grounds constantly echoed with the sounds of drums and the
+blare of conches. With all these, the sacrifice became exceedingly
+delightful. 'Let agreeable things be given away,'--'Let agreeable food be
+eaten,'--these were the sounds that were repeatedly heard day and night
+in that sacrifice. It was like a great festival, full of rejoicing and
+contented men. People of diverse realms speak of that sacrifice to this
+day. Having showered wealth in torrents, and diverse objects of desire,
+and jewels and gems, and drinks of various kinds, the foremost one of
+Bharata's race, cleansed of all his sins, and his purpose fulfilled,
+entered his capital. '"
+
+
+
+SECTION XC
+
+"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident
+that occurred in the sacrifice of my grandsires.'
+
+"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident
+that occurred, O puissant monarch, at the conclusion of that great
+horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen
+and relatives and friends, and all the poor, the blind, and the helpless
+ones had been gratified, O chief of Bharata's race, when the gifts made
+in profusion were being spoken of on all sides, indeed, when flowers were
+rained down on the head of king Yudhishthira the just, a blue-eyed
+mongoose, O sinless one, with one side of his body changed into gold,
+came there and spoke in a voice that was as loud and deep as thunder.
+Repeatedly uttering such deep sounds and thereby frightening all animals
+and birds, that proud denizen of a hole, with large body, spoke in a
+human voice and said, 'Ye kings, this great sacrifice is not equal to a
+prastha of powdered barley given away by a liberal Brahmana of
+Kurukshetra who was observing the Unccha vow.' Hearing these words of the
+mongoose, O king, all those foremost of Brahmanas became filled with
+wonder. Approaching the mongoose, they then asked him, saying, 'Whence
+hast thou come to this sacrifice, this resort of the good and the pious?
+What is the extent of thy might? What thy learning? And what thy refuge?
+How should we know thee that thus censurest this our sacrifice? Without
+having disregarded any portion of the scriptures, everything that should
+be done has been accomplished here according to the scriptures and
+agreeably to reason, with the aid of diverse sacrificial rites. Those who
+are deserving of worship have been duly worshipped here according to the
+way pointed out by the scriptures. Libations have been poured on the
+sacred fire with the aid of proper mantras. That which should be given
+has been given away without pride. The regenerate class have been
+gratified with gifts of diverse kinds. The Kshatriyas have been gratified
+with battles fought according to just methods. The grandsires have been
+gratified with Sraddhas. The Vaisyas have been gratified by the
+protection offered to them, and many foremost of women have been
+gratified by accomplishing their desires. The Sudras have been gratified
+by kind speeches, and others with the remnants of the profuse wealth
+collected on the spot. Kinsmen and relatives have been gratified by the
+purity of behaviour displayed by our king. The deities have been
+gratified by libations of clarified butter and acts of merit, and
+dependants and followers by protection. That therefore, which is true, do
+thou truly declare unto these Brahmanas. Indeed, do thou declare what is
+agreeable to the scriptures and to actual experience, asked by the
+Brahmanas who are eager to know. Thy words seem to demand credit. Thou
+art wise. Thou bearest also a celestial form. Thou hast come into the
+midst of learned Brahmanas. It behoveth thee to explain thyself.' Thus
+addressed by those regenerate persons, the mongoose, smiling, answered
+them as follows. 'Ye regenerate ones, the words I have uttered are not
+false. Neither have I spoken them from pride. That which I have said may
+have been heard by you all. Ye foremost of regenerate persons, this
+sacrifice is not equal in merit to the gift of a prastha of powdered
+barley. Without doubt, I should say this, ye foremost of Brahmanas.
+Listen to me with undivided attention as I narrate what happened to thee
+truly. Wonderful and excellent was the occurrence that fell out. It was
+witnessed by me and its consequences were felt by me. The incident
+relates to a liberal Brahmana dwelling in Kurukshetra in the observance
+of the Unccha vow. In consequence of that incident he attained to Heaven,
+ye regenerate ones, along with his wife and son and daughter-in-law. And
+in consequence of what then happened half my body became transformed into
+gold.'
+
+"The Mongoose continued, 'Ye regenerate ones, I shall presently tell you
+what the excellent fruit was of the gift, made by a Brahmana, of a very
+little measure (of powdered barley) obtained by lawful means. On that
+righteous spot of ground known by the name of Kurukshetra, which is the
+abode of many righteous persons, there lived a Brahmana in the observance
+of what is called the Unccha vow. That mode of living is like unto that
+of the pigeon.[214] He lived there with his wife and son and
+daughter-in-law and practised penances. Of righteous soul, and with
+senses under complete control, he adopted the mode of living that is
+followed by a parrot. Of excellent vows, he used to eat everyday at the
+sixth division.[215] If there was nothing to eat at the sixth division of
+the day, that excellent Brahmana would fast for that day and eat the next
+day at the sixth division. On one occasion, ye Brahmanas, there occurred
+a dreadful famine in the land. During that time there was nothing stored
+in the abode of that righteous Brahmana. The herbs and plants were all
+dried up and the whole realm became void of foodstore. When the
+accustomed hours came for eating, the Brahmana had nothing to eat. This
+occurred day after day. All the members of his family were afflicted with
+hunger but were obliged to pass the days as best they could. One day, in
+the month of Jaishtha, while the Sun was in the meridian, the Brahmana
+was engaged in picking up grains of corn. Afflicted by heat and hunger,
+he was practising even this penance. Unable to obtain grains of corn, the
+Brahmana soon became worn out with hunger and toil. Indeed, with all the
+members of his family, he had no food to eat. That best of Brahmanas
+passed the days in great suffering. One day, after the sixth division
+came, he succeeded in obtaining a prastha of barley. That barley was then
+reduced by those ascetics to powder for making what is called Saktu of
+it. Having finished their silent recitations and other daily rites, and
+having duly poured libations on the sacred fire, those ascetics divided
+that little measure of powdered barley amongst themselves so that the
+share of each came up to the measure of a Kudava.[216] As they were about
+to sit down for eating, there came unto their abode a guest. Beholding
+the person who came as a guest, all of them became exceedingly glad.
+Indeed, seeing him, they saluted him and made the usual enquiries of
+welfare. They were of pure minds, self-restrained, and endued with faith
+and control over the passions. Freed from malice, they had conquered
+wrath. Possessed of piety, they were never pained at the sight of other
+people's happiness. They had cast off pride and haughtiness and anger.
+Indeed, they were conversant with every duty, ye foremost of regenerate
+ones. Informing their guest of their own penances and of the race or
+family to which they belonged, and ascertaining from him in return those
+particulars, they caused that hungry guest of theirs to enter their
+cottage. Addressing him they said, 'This is the Arghya for thee. This
+water is for washing thy feet. There are scattered some Kusa grass for
+thy seat, O sinless one. Here is some clean Saktu acquired by lawful
+means, O puissant one. Given by us, O foremost of regenerate persons, do
+thou accept it,' Thus addressed by them, that Brahmana accepted the
+Kudava of powdered barley that was offered to him and ate it all. But his
+hunger, O king, was not appeased by what he ate. The Brahmana in the
+observance of the Unccha vow, seeing that his guest's hunger was still
+unappeased, began to think of what other food he could place before him
+for gratifying him. Then his wife said unto him,--'Let my share be given
+unto him. Let this foremost of regenerate persons be gratified and let
+him then go whithersoever he will.' Knowing that his chaste wife who said
+so was herself afflicted by hunger, that best of Brahmanas could not
+approve of her share of the powdered barley being given to the guest.
+Indeed, that best of Brahmanas possessed of learning, knowing from his
+own state that his aged, toil-worn, cheerless, and helpless wife was
+herself afflicted by hunger and seeing that lady who had been emaciated
+into mere skin and bone was quivering with weakness, addressed her and
+said, 'O beautiful one, with even animals, with even worms and insects,
+wives are fed and protected. It behoveth thee not, therefore, to say so.
+The wife treats her lord with kindness and feeds and protects him.
+Everything appertaining to religion, pleasure, and wealth, careful
+nursing, offspring for perpetuating the race, are all dependent on the
+wife. Indeed, the merits of a person himself as also of his deceased
+ancestors depend also on her. The wife should know her lord by his acts.
+Verily, that man who fails to protect his wife earns great infamy here
+and goes into Hell hereafter. Such a man falls down from even a position
+of great fame and never succeeds in acquiring regions of happiness
+hereafter.' Thus addressed, she answered him, saying, 'O regenerate one,
+our religious acts and wealth are united. Do thou take a fourth of this
+barley. Indeed, be gratified with me. Truth, pleasure, religious merit,
+and Heaven as acquirable, by good qualities, of women, as also all the
+objects of their desire, O foremost of regenerate ones, are dependent on
+the husband. In the production of offspring the mother contributes her
+blood. The father contributes his seed. The husband is the highest deity
+of the wife. Through the grace of the husband, women obtain both pleasure
+and offspring as the reward. Thou art my Pati (lord) for the protection
+thou givest me. Thou art my Bhartri for the means of sustenance thou
+givest me. Thou art, again, boon-giver to me in consequence of thy having
+presented me a son. Do thou, therefore, (in return for so many favours),
+take my share of the barley and give it unto the guest. Overcome by
+decrepitude, thou art of advanced years. Afflicted by hunger thou art
+exceedingly weakened. Worn out with fasts, thou art very much emaciated.
+(If thou couldst part with thy share, why should not I part with mine)'
+Thus addressed by her, he took her share of the powdered barley and
+addressing his guest said,--'O regenerate one, O best of men, do thou
+accept this measure of powdered barley as well.' The Brahmana, having
+accepted that quantity, immediately ate it up, but his hunger was not yet
+appeased. Beholding him ungratified, the Brahmana in the observance of
+the Unccha vow became thoughtful. His son then said unto him, 'O best of
+men, taking my share of the barely do thou give it to the guest. I regard
+this act of mine as one of great merit. Therefore, do it. Thou shouldst
+be always maintained by me with great care. Maintenance of the father is
+a duty which the good always covet. The maintenance of the father in his
+old age is the duty ordained for the son. Even this is the eternal sruti
+(audition) current in the three worlds, O learned Rishi. By barely living
+thou art capable of practising penances. The life-breath is the great
+deity that resides in the bodies of all embodied creatures.'[217]
+
+"The father, at this, said, 'If thou attainest to the age of even a
+thousand years, thou wilt still seem to me to be only a little child.
+Having begotten a son, the sire achieves success through him. O puissant
+one, I know that the hunger of children is very strong. I am old. I shall
+somehow succeed in holding my life-breaths. Do thou, O son, become strong
+(by eating the food that has fallen to thy share). Old and decrepit as I
+am, O son, hunger scarcely afflicts me. I have, again, for many years,
+practised penances. I have no fear of death.'
+
+"The son said, 'I am thy offspring. The Sruti declares that one's
+offspring is called putra because one is rescued by him. One's own self,
+again, takes birth as one's son. Do thou, therefore, rescue thyself by
+thy own self (in the form of thy son).'
+
+"The father said, 'In form thou art like me. In conduct and in
+self-restraint also thou art my like. Thou hast been examined on various
+occasions by me. I shall, therefore, accept thy share of the barley, O
+son.' Having said this, that foremost of regenerate persons cheerfully
+took his son's share of the barley and smilingly presented it to his
+regenerate guest. Having eaten that barley also, the guest's hunger was
+not appeased. The righteous-souled host in the observance of the unccha
+vow became ashamed (at the thought that he had nothing more to give).
+Desirous of doing what was agreeable to him, his chaste daughter-in-law
+then, bearing her share of the barley, approached him and said, 'Through
+thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore,
+take my share of the barley and give it unto this guest. Through thy
+grace, numerous regions of beatitude will be mine for eternity. Through
+the grandson one obtains those regions repairing whither one has not to
+endure any kind of misery. Like the triple aggregate beginning with
+Religion, or the triple aggregate of sacred fires, there is a triple
+aggregate of everlasting Heavens, depending upon the son, the grandson,
+and the great-grandson. The son is called Putra because he frees his
+sires from debt. Through sons and grandsons one always enjoys the
+happiness of those regions which are reserved for the pious and the good.'
+
+"The father-in-law said, 'O thou of excellent vows and conduct, beholding
+thee wasted by wind and sun, deprived of thy very complexion, emaciated
+and almost destitute of consciousness through hunger, how can I be such a
+transgressor against the rules of righteousness as to take thy share of
+the barley? O auspicious damsel, it behoves thee not to say so, for the
+sake of those auspicious results for which every family must strive.[218]
+O auspicious damsel, how can I behold thee: at even this, the sixth
+division of the day, abstaining from food and observing vows? Thou art
+endued with purity and good conduct and penances. Alas, even thou hast to
+pass thy days in so much misery. Thou art a child, afflicted by hunger,
+and belongest to the softer sex. Thou shouldst be always protected by me.
+Alas, I have to see thee worn out with fasts, O thou that art the
+delighter of all thy kinsmen.'
+
+"The daughter-in-law said, 'Thou art the senior of my senior since thou
+art the deity of my deity. Thou art verily the god of my god. Do thou,
+therefore, O puissant one, take my share of the barley. My body,
+life-breaths, and religious rites have all one purpose viz., the service
+of my senior. Through thy grace, O learned Brahmana, I shall obtain many
+regions of happiness hereafter. I deserve to be looked after by thee.
+Know, O regenerate one, that I am wholly devoted to thee. Cherishing also
+this thought, viz., that my happiness is thy concern, it behoveth thee to
+take this my share of the barley.'
+
+"The father-in-law said, 'O chaste lady, in consequence of such conduct
+of thine thou wilt for ever shine in glory, for endued with vows and
+steadiness in religious rites, thy eyes are directed to that conduct
+which should be observed towards seniors. Therefore, O daughter-in-law, I
+shall take thy share of the barley. Thou deservest not to be deceived by
+me, reckoning all thy virtues. Thou art truly, O blessed damsel, the
+foremost of all persons observing the duties of righteousness.' Having
+said so unto her, the Brahmana took her share of the barley and gave it
+unto his guest. At this the guest became gratified with the high-souled
+Brahmana endued with great piety. With gratified soul, that first of
+regenerate person, possessed of great eloquence, who was none else than
+the deity of Righteousness in a human form, then addressed that foremost
+of Brahmanas and said, 'O best of regenerate ones, I am exceedingly
+gratified with this pure gift of thine, this gift of what was acquired by
+lawful means by thee, and which thou didst freely part with, agreeably to
+the rules of righteousness. Verily, this gift of thine is being bruited
+about in Heaven by the denizens of that happy region. Behold, flowers
+have been rained down from the firmament on the Earth. The celestial
+Rishis, the deities, the Gandharvas, those who walk before the deities,
+and the celestial messengers, are all praising thee, struck with wonder
+at thy gift. The regenerate Rishis who dwell in the regions of Brahma,
+seated on their cars, are solicitous of obtaining thy sight. O foremost
+of regenerate persons, go to Heaven. The Pitris residing in their own
+region have all been rescued by thee. Others also who have not attained
+to the position of Pitris have equally been rescued by thee for countless
+Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances,
+and thy acts of piety done with a pure heart, go thou to Heaven. O thou
+of excellent vows, thou practisest penances with great devotion. Thy
+gifts have, therefore, gratified the deities highly, O best of regenerate
+ones. Since thou hast made this gift, in a season of great difficulty,
+with a pure heart, thou hast, by this act of thine, conquered Heaven.
+Hunger destroys one's wisdom and drives off one's righteous
+understanding. One whose intelligence is overwhelmed by hunger casts off
+all fortitude. He, therefore, that conquers hunger conquers Heaven
+without doubt. One's righteousness is never destroyed as long as one
+cherishes the inclination of making gifts. Disregarding filial affection,
+disregarding the affection one feels for one's wife, and reckoning
+righteousness as the foremost, thou hast paid no heed to the cravings of
+nature. The acquisition of wealth is an act of slight merit. Its gift to
+a deserving person is fraught with greater merit. Of still greater merit
+is the (proper) time. Lastly, devotion (in the matter of gift) is fraught
+with the highest merit. The door of Heaven is very difficult to see.
+Through heedlessness men fail to obtain a sight of it. The bar of
+Heaven's door has cupidity for its seed. That bar is kept fastened by
+desire and affection. Verily, Heaven's door is unapproachable. Those men
+who subdued wrath and conquered their passions, those Brahmanas who are
+endued with penances and who make gifts according to the measure of their
+ability, succeed in beholding it. It has been said that he that gives
+away a hundred, having a thousand, he that gives away ten, having a
+hundred, and he that gives a handful of water, having no wealth, are all
+equal in respect of the merit they earn. King Rantideva, when divested of
+all his wealth, gave a small quantity of water with a pure heart. Through
+this gift, O learned Brahmana, he went to Heaven. The deity of
+righteousness is never gratified so much with large gifts of costly
+things as with gifts of even things of no value, if acquired lawfully and
+given away with devotion and faith. King Nriga had made gifts of
+thousands of kine unto the regenerate class. By giving away only one cow
+that did not belong to him, he fell into Hell. Usinara's son Sivi of
+excellent vows, by giving away the flesh of his own body, is rejoicing in
+Heaven, having attained to the regions of the righteous. Mere wealth is
+not merit. Good men acquire merit by exerting to the best of their power
+and with the aid of pious meals. One does not acquire such merit by means
+of even diverse sacrifices as with even a little wealth that has been
+earned lawfully. Through wrath, the fruits of gifts are destroyed.
+Through cupidity one fails to go to Heaven. One conversant with the
+merits of gift, and leading a just course of conduct succeeds, through
+penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by
+thee (of a prastha of powdered barley) is much greater than what one
+acquires by many Rajasuya sacrifices with profuse gifts or many
+Horse-sacrifices. With this prastha of powdered barley thou hast
+conquered the eternal region of Brahman. Go thou in happiness, O learned
+Brahmana, to the abode of Brahman that is without the stain of darkness.
+O foremost of regenerate persons, a celestial car is here for all of you.
+Do thou ascend it as pleasest thee, O Brahmana, I am the deity of
+Righteousness. Behold me! Thou hast rescued thy body. The fame of thy
+achievement will last in the world. With thy wife, thy son, and thy
+daughter-in-law, go now to Heaven.'--After the deity of Righteousness had
+said these words, that Brahmana, with his wife, son and daughter-in-law,
+proceeded to Heaven. After that learned Brahmana, conversant with all
+duties, had thus ascended to Heaven with his son, daughter-in-law, and
+wife numbering the fourth, I came out of my hole. There with the scent of
+that powdered barley, with the mire caused by the water (which the
+Brahmana had given to his guest), with the contact (of my body) with the
+celestial flowers that had been rained down, with the particles of the
+barley-powder which that good man had given away, and the penances of
+that Brahmana, my head became gold, Behold, in consequence of the gift of
+that Brahmana who was firm in truth, and his penances, half of this my
+ample body has become golden. Ye regenerate ones, for converting the rest
+of my body into gold I repeatedly repair, with a cheerful heart, to the
+retreats of ascetics and the sacrifices performed by kings. Hearing of
+this sacrifice of the Kuru king endued with great wisdom, I came hither
+with high hopes. I have not, however, been made gold. Ye foremost of
+Brahmanas, it was for this that I uttered those words, viz., that this
+sacrifice can by no means compare with (the gift of) that prastha of
+powdered barley. With the grains of that prastha of powdered barley, I
+was made gold on that occasion. This great sacrifice however, is not
+equal to those grains. Even this is my opinion.' Having said those words
+unto all those foremost of Brahmanas, the mongoose disappeared from their
+sight. Those Brahmanas then returned to their respective homes.'
+
+"Vaisampayana continued, 'O conquerer of hostile towns, I have now told
+thee all relating to that wonderful incident which occurred in that great
+Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice.
+Millions of Rishis have ascended to Heaven with the aid of only their
+penances. Abstention from injury as regards all creatures, contentment,
+conduct, sincerity, penances, self-restraint, truthfulness, and gifts are
+each equal in point of merit to sacrifice."'
+
+
+
+SECTION XCI
+
+"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices.
+The great Rishis are attached to penances. Learned Brahmanas are
+observant of tranquillity of mind, peacefulness of behaviour, and
+self-restraint. Hence it seems that nothing can be seen in this world
+which can compare with the fruits of sacrifices. Even this is my
+conviction. That conviction, again, seems to be undoubtedly correct.
+Innumerable kings, O best of regenerate persons, having worshipped the
+deities in sacrifices, earned high fame here and obtained Heaven
+hereafter. Endued with great energy, the puissant chief of the deities
+viz., Indra of a thousand eyes, obtained the sovereignty over the deities
+through the many sacrifices he performed with gifts in profusion and
+attained to the fruition of all his wishes. When king Yudhishthira, with
+Bhima and Arjuna by him, resembled the chief of the deities himself in
+prosperity and prowess, why then did that mongoose depreciate that great
+Horse-sacrifice of the high-souled monarch?'
+
+"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee
+duly, O Bharata, on the excellent ordinances relating to sacrifice and
+the fruits also, O ruler of men, that sacrifice yields. Formerly, on one
+occasion Sakra performed a particular sacrifice. While the limbs of the
+sacrifice were spread out, the Ritwijas became busy in accomplishing the
+diverse rites ordained in the scriptures. The pourer of libations,
+possessed of every qualification, became engaged in pouring libations of
+clarified butter. The great Rishis were seated around. The deities were
+summoned one by one by contented Brahmanas of great learning uttering
+scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not
+fatigued with what they did, recited the Mantras of the Yajurveda in soft
+accents. The time came for slaughtering the animals. When the animals
+selected for sacrifice were seized, the great Rishis, O king, felt
+compassion for them. Beholding that the animals had all become cheerless,
+those Rishis, endued with wealth of penances, approached Sakra and said
+unto him, 'This method of sacrifice is not auspicious. Desirous of
+acquiring great merit as thou art, this is verily an indication of thy
+unacquaintance with sacrifice. O Purandara, animals have not been
+ordained to be slaughtered in sacrifices. O puissant one, these
+preparations of thine are destructive of merit. This sacrifice is not
+consistent with righteousness. The destruction of creatures can never be
+said to be an act of righteousness. If thou wishest it, let thy priests
+perform thy sacrifice according to the Agama. By performing a sacrifice
+according to the (true import of the) scriptural ordinances, great will
+be the merit achieved by thee. O thou of a hundred eyes, do thou perform
+the sacrifice with seeds of grain that have been kept for three years.
+Even this, O Sakra, would be fraught with great righteousness and
+productive of fruits of high efficacy.' The deity of a hundred
+sacrifices, however, influenced by pride and overwhelmed by stupefaction,
+did not accept these words uttered by the Rishis. Then, O Bharata, a
+great dispute arose in that sacrifice of Sakra between the ascetics as to
+how sacrifices should be performed, that is, should they be performed
+with mobile creatures or with immobile objects. All of them were worn out
+with disputation. The Rishis then, those beholders of truth, having made
+an understanding with Sakra (about referring the matter to arbitration)
+asked king Vasu, 'O highly blessed one, what is the Vedic declaration
+about sacrifices? Is it preferable to perform sacrifices with animals or
+with steeds and juices? Hearing the question, king Vasu, without all
+judging of the strength or weakness of the arguments on the two sides, at
+once answered, saying, 'Sacrifices may be performed with whichever of the
+two kinds of objects is ready.' Having answered the question thus, he had
+to enter the nether regions. Indeed the puissant ruler of the Chedis had
+to undergo that misery for having answered falsely. Therefore, when a
+doubt arises, no person, however wise, should singly decide the matter,
+unless he be the puissant and self-born Lord himself of creatures. Gifts
+made by a sinner with an impure understanding, even when they are very
+large, become lost. Such gifts go for nothing. By the gifts made by a
+person of unrighteous conduct,--one, that is, who is of sinful soul and
+who is a destroyer, just fame is never acquired either here or hereafter.
+That person of little intelligence who, from desire of acquiring merit,
+performs sacrifices with wealth acquired by unrighteous means, never
+succeeds in earning merit. That low wretch of sinful soul, who
+hypocritically assuming a garb of righteousness mikes gifts unto
+Brahmanas, only creates the conviction in men about his own righteousness
+(without earning true merit). That Brahmana of uncontrolled conduct, who
+acquires wealth by sinful acts, over overwhelmed by passion and
+stupefaction, attains at last to the goal of the sinful. Someone,
+overwhelmed by cupidity and stupefaction, becomes bent on strong wealth.
+He is seen to persecute all creatures, urged by a sinful and impure
+understanding. He who, having acquired wealth by such means, makes gifts
+or performs sacrifices therewith, never enjoys the fruits of those gifts
+or sacrifices in the other world in consequence of the wealth having been
+earned by unrighteous means. Men endued with wealth of penances, by
+giving away, to the best of their power, grains of corn picked up from
+the fields or roots or fruits or pot-herbs or water or leaves, acquire
+great merit and proceed to Heaven. Even such gifts, as also compassion to
+all creatures, and Brahmacharyya, truthfulness of speech and kindness,
+and fortitude, and forgiveness, constitute the eternal foundations of
+Righteousness which itself is eternal. We hear of Visvamitra and other
+kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka,
+and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many
+other kings, endued with wealth of penances, having made gifts of
+articles acquired lawfully, have attained to high success. Those amongst
+Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to
+penances, O Bharata, and who purify themselves by gifts and other acts of
+righteousness, proceed to Heaven."
+
+
+
+SECTION XCII
+
+"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth
+acquired by lawful means, do thou discourse to me fully on it. Thou art
+well-conversant with the subject and therefore, it behoveth thee to
+explain it. O regenerate one, thou hast said unto me what the high fruit
+was that accrued unto that Brahmana, who lived according to the Unccha
+mode, through his gift of powdered barley. Without doubt, all thou hast
+said is true. In what way, however, was the attainment held certain of
+the highest end in all sacrifices? O foremost of regenerate persons, it
+behoveth thee to expound this to me in all its details.'
+
+"Vaisampayana said, 'In this connection is cited this old narrative, O
+chastiser of foes, of what occurred in former days in the great sacrifice
+of Agastya. In olden days, O king, Agastya of great energy, devoted to
+the good of all creatures, entered into a Diksha extending for twelve
+years.[219] In that sacrifice of the high-souled Rishi many Hotris were
+engaged that resembled blazing fires in the splendour of their bodies.
+Among them were men that subsisted upon roots or fruits, or that used two
+pieces of stone only for husking their corn, or that were supported by
+only the rays (of the moon). Among them were also men who never took any
+food unless it was placed before them by others solicitous of feeding
+them, and those who never ate anything without having first served the
+deities, the Pitris, and guests, and those who never washed the food
+which they took. There were also Yatis and Bikshus among them, O king.
+All of them were men who had obtained a sight of the deity of
+Righteousness in his embodied form. They had subjugated wrath and
+acquired a complete mastery over all their senses. Living in the
+observance of self-restraint, they were freed from pride and the desire
+of injuring others. They were always observant of a pure conduct and were
+never obstructed (in the prosecution of their purposes) by their senses.
+Those great Rishis attended that sacrifice and accomplished its various
+rites. The illustrious Rishi (Agastya) acquired the food that was
+collected in that sacrifice and that came up to the required measure, by
+lawful means according to the best of his power. Numerous other ascetics
+at that time performed large sacrifices. As Agastya, however, was engaged
+in that sacrifice of his, the thousand-eyed Indra, O best of the
+Bharatas, ceased to pour rain (on the Earth). At the intervals, O king,
+of the sacrificial rites, this talk occurred among those Rishis of
+cleansed souls about the high-souled Agastya, viz., 'This Agastya,
+engaged in sacrifice, is making gifts of food with heart purged of pride
+and vanity. The deity of the clouds, however, has ceased to pour rain.
+How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas,
+is great and extends for twelve years. The deity will not pour rain for
+these twelve years. Reflecting on this, it behoveth you to do some favour
+unto this Rishi of great intelligence, viz., Agastya of severe penances.'
+When these words were said, Agastya of great prowess, gratifying those
+ascetics by bending his head, said, 'If Vasava does not pour rain for
+those twelve years, I shall then perform the mental sacrifice. Even this
+is the eternal ordinance. If Vasava does not pour rain for these twelve
+years, I shall then perform the Touch-sacrifice. Even this is the eternal
+sacrifice. If Vasava does not pour rain for these twelve years, I shall
+then, putting forth all my exertion, make arrangements for other
+sacrifices characterised by the observance of the most difficult and
+severe vows. This present sacrifice of mine, with seeds, has been
+arranged for by me with labour extending for many years.[220] I shall,
+with seeds, accomplish much good. No impediment will arise. This my
+sacrifice is incapable of being baffled. It matters little whether the
+deity pours rains or no downpours happen. Indeed, if Indra does not, of
+his own will, show any regard for me, I shall, in that case, transform
+myself into Indra and keep all creatures alive. Every creature, on
+whatever food he has been nourished, will continue to be nourished on it
+as before. I can even repeatedly create a different order of things. Let
+gold and whatever else of wealth there is, come to this place today. Let
+all the wealth that occurs in the three worlds come here today of its own
+accord. Let all the tribes of celestial Apsaras, all the Gandharvas along
+with the Kinnaras, and Viswavasu, and others there are (of that order),
+approach this sacrifice of mine. Let all the wealth that exists among the
+Northern Kurus, come of their own accord to these sacrifices. Let Heaven,
+and all those who have Heaven for their home, and Dharma himself, come
+hither.'--After the ascetic had uttered these words, everything happened
+as he wished, in consequence of his penances, for Agastya was endued with
+a mind that resembled a blazing fire and was possessed of extraordinary
+energy. The Rishis who were there beheld the power of penances with
+rejoicing hearts. Filled with wonder they then said these words of grave
+import.'
+
+"The Rishis said, 'We have been highly gratified with the words thou hast
+uttered. We do not, however, wish that thy penances should suffer any
+diminution. Those sacrifices are approved by us which are performed by
+lawful means. Indeed, we desire duly those sacrifices which rest on
+lawful means.[221] Earning our food by lawful means and observant of our
+respective duties, we shall seek to go through sacrificial initiations
+and the pouring of libations on the sacred fire and the other religious
+rites. We should adore the deities, practising Brahmacharyya by lawful
+means. Completing the period of Brahmacharyya we have come out of our
+abode, observing lawful methods. That understanding, which is freed from
+the desire of inflicting any kind of injury on others, is approved by us.
+Thou shouldst always, O puissant one, command such abstention from injury
+in all sacrifices. We shall then be highly gratified, O foremast of
+regenerate ones. After the completion of thy sacrifice, when dismissed by
+thee, we shall then, leaving this place, go away.' As they were saying
+these words, Purandara, the chief of the deities, endued with great
+energy, beholding the power of Agastya's penances, poured rain. Indeed, O
+Janamejaya, till the completion of the sacrifice of that Rishi of
+immeasurable prowess, the deity of rain poured rain that met the wishes
+of men in respect of both quantity and time. Placing Vrihaspati before
+him, the chief of the deities came there, O royal sage, and gratified the
+Rishi Agastya. On the completion of that sacrifice, Agastya, filled with
+joy, worshipped those great Rishis duly and then dismissed them all.'
+
+"Janamejaya said, 'Who was that mongoose with a golden head, that said
+all those words in a human voice? Asked by me, do thou tell me this.'
+
+"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did
+not tell thee. Hear as I tell thee who that mongoose was and why he could
+assume a human voice. In former times, the Rishi Jamadagni proposed to
+perform a Sraddha. His Homa cow came to him and the Rishi milked her
+himself. He then placed the milk in a vessel that was new, durable and
+pure. The deity Dharma, assuming the form of Anger, entered that vessel
+of milk. Indeed, Dharma was desirous of ascertaining what that foremost
+of Rishis would do when seeing some injury done to him. Having reflected
+thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was
+Anger, the ascetic was not at all enraged with him. Anger, then, assuming
+the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger,
+finding that he had been conquered by that foremost one of Bhrigu's race,
+addressed him, saying, 'O chief of Bhrigu's race, I have been conquered
+by thee. There is a saying among men that the Bhrigus are very wrathful.
+I now find that that saying is false, since I have been subdued by thee.
+Thou art possessed of a mighty soul. Thou art endued with forgiveness. I
+stand here today, owning thy sway. I fear thy penances, O righteous one.
+Do thou, O puissant Rishi, show me favour.'
+
+"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go
+thou whithersoever thou likest, without any anxiety. Thou hast not done
+me any injury today. I have no grudge against thee. Those for whom I had
+kept this milk are the highly blessed Pitris. Present thyself before them
+and ascertain their intentions.' Thus addressed, penetrated with fear,
+Anger vanished from the sight of the Rishi. Through the curse of the
+Pitris he became a mongoose. He then began to gratify the Pitris in order
+to bring about an end of his curse. By them he was told these words, 'By
+speaking disrespectfully of Dharma thou shalt attain to the end of thy
+curse.' Thus addressed by them he wandered over places where sacrifices
+were performed and over other sacred places, employed in censuring great
+sacrifices. It was he that came to the great sacrifice of king
+Yudhishthira. Dispraising the son of Dharma by a reference to the prastha
+of powdered barley, Anger became freed from his curse, for Yudhishthira
+(as Dharma's son) was Dharma's self. Even this is what occurred in the
+sacrifice of that high-souled king. Mongoose disappeared there in our
+very sight.'"[222]
+
+The end of Aswamedha Parva
+
+FOOTNOTES
+
+1. Mahavahu occurs twice in this passage. One of the epithets is left out
+on the score of redundancy.
+
+2. i.e., human sacrifice. From this it appears that the sacrifice of
+human beings was in vogue at the time.
+
+3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold
+on Brahmanas. Not being able to carry the entire quantity, they had
+carried as much as they could, throwing away the remainder.
+
+4. Digambara, i.e., in naked state.
+
+5. Nityada always, left out on the ground of redundancy.
+
+6. Bhutanam etc. is explained by Nilakantha as no swasya, and the
+vocative vibho is taken as Paramatman.
+
+7. Agatagamam implies, as explained by the commentator,
+praptasastrarahasyam.
+
+8. Nirakarasritena is explained by Nilakantha as
+Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance
+on Brahman by having recourse to Samadhi or a suspension of all functions
+of both body and mind (through Yoga) and arrival at that state which is
+one of perfect unconsciousness.'
+
+9. The dissolution here spoken of is the Mahapralaya and not the Khanda
+or Avantara Pralayas. Till then, the sage will look upon all beings,
+i.e., their repeated migrations.
+
+10. The commentator explains that altogether seven questions are asked.
+The first is about the dissolution of the body. The second relates to the
+manner of re-acquiring a body. The third has reference to the manner in
+which rebirth may be avoided. The fourth relates to the causes that
+operate for giving a body to Jiva. By Prakriti is meant Nature or that
+Nescience which is the cause of body. The fifth relates to the Anyat or
+Param, viz., how final Emancipation or absorption into Brahman takes
+place. The sixth pertains to the manner in which the fruits of acts are
+enjoyed or endured. The seventh enquires after the way in which acts
+attach to Jiva even when devoid of a body.
+
+11. Kala here means both the season of the year and the age of the
+person. Food that is beneficial in summer is not so in winter, or that
+which is beneficial in youth is otherwise at old age. All the texts that
+I have seen have viditwa and not aviditiwa which Telang takes in his
+version for the Sacred Books of the East. Kala is always interpreted by
+the commentators of Charaka as referring to either period of life or
+period of the year. This, as well as the following verses, relates to the
+laws of health as expounded by Charaka.
+
+12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in
+a state of harmony, they produce health. When one is excited or two, or
+all, indisposition sets in. They are called dosha or faults, because of
+their liability to be excited and product, disease. Telang, not
+suspecting that the whole passage is a reproduction of a passage in the
+ancient work edited by Charaka, misunderstands some expressions and
+wrongly renders doshan into 'disorders.'
+
+13. Jivitam in the second line seems to be an objective of sariram in the
+first.
+
+14. Garbha-sankramane is explained by Nilakantha as 'entering the foetus
+in the womb after casting off the body appertaining to the other world. I
+think Telang is not correct in his version of 19 and 20. Atisarpana can
+never imply 'exhaustion'; hence, karmanam can never be the reading he
+adopts. Besides tadrisam seems to settle the question. The tortures felt
+at death are similar to those at birth.
+
+15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati Vayu is
+understood in the second line, or that in the first line of the next
+verse may be taken as the nom. of niyachachati.
+
+16. Pachante is phalam prayachhanti.
+
+17. Nilakantha explains this verse in a different way. According to him
+it means,--'in consequence of his subtlety and imperceptibility, Jiva
+does not become attached to anything. For this reason, one possessed of a
+knowledge of Brahman, having become cognisant of Brahman and attained the
+great object of his desire, succeeds in becoming so (i.e., dissociated
+from all things). This interpretation seems to be a little far-fetched.
+
+18. Chetasa indicates upadhibhutena, for previously, Jiva was without
+upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts
+which constitute the seats of the senses. Chetana does not, I think, mean
+'consciousness.' It implies mind.
+
+19. Causes them to grow. I do not follow Nilakantha here.
+
+20. Nilakantha points out that one of the cha's indicates the reason or
+cause. Hence, the use of 'therefore' in the text.
+
+21. Vikrita does not necessarily mean degraded. It implies 'changed or
+altered.' Jiva, who is pure and immaculate, takes birth in this world,
+failing away from his true status of Brahman owing to his acts. Acts,
+again, are eternal, no beginning being conceivable.
+
+22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and
+Aksharam. The first line speaks of Kshara, or the material case, or body;
+then of that which is para or other. This other is of two kinds, viz.,
+Amritam or suddha-chaitanyam, implying Brahman in its condition of
+purity; and Aksharamt or Jiva as existing in the material case. In the
+second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is
+duality, referring to that which is composed of Kshara and Akshara. What
+is stated in this verse is that every Purusha is a duality, made up of
+Kshara and Akshara. Telang gives a different version of the verse. He
+ignores the word trayanam totally, and takes Mithunam as implying a
+couple (male and female). All the texts I have seen contain trayanam.
+
+23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet).
+seems to be the correct order of the words. Telang translates the first
+line differently.
+
+24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni
+implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even
+retaining the consciousness of his own identity with everything.'
+Kinchikachintayan--i.e., not even thinking that he is existing. Purvam
+purvam parityajya implies the gradual merging of the grosser in the
+subtler. i.e., the successive stages of Yoga before absorption into
+Brahman. I follow Nilakantha.
+
+25. The first half of the second line of 8 is read differently in the
+Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,
+endued with slavery and ignorance.'
+
+26. The Soul being destitute of these becomes Chinmatra, i.e., a pure
+Chit without the attributes superinduced upon it by Ne-science or
+ignorance.
+
+27. Formlessness implies subtlety. 'Without cause' implies increate or as
+identical with eternal Brahman. Dissociation from attributes while
+enjoying them implies an emancipate condition.
+
+28. Nirvana, according to orthodox commentators, implies the annihilation
+or cessation of separate or individual existence by absorption into
+universal and eternal Brahman.
+
+29. The impressions caused by objects outside self are destroyed by those
+belonging to contemplation. The latter, again, should be destroyed before
+absorption into Brahman can occur.
+
+30. Siddham is explained as 'destitute of the errors due to Ne-science.'
+
+31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;
+nityam is adyantasunyam. So Nilakantha.
+
+32. 'Fixing the mind upon the soul' is that concentration which leads to
+Emancipation. This becomes possible in consequence of severe austerities
+undergone previously.
+
+33. I expand the verse a little to make it intelligible. The sense is
+this: having seen the supreme Soul in Samadhi, upon awaking from it, he
+recognises it in the universe, i.e., regards the universe to be nothing
+else than the Supreme Soul.
+
+34. This may also mean 'he has none superior to him; not even he that is
+the Lord of the universe.'
+
+35. The first line seems to be doubtful. The sense, as I understand it,
+is,--such a person becomes the god of the very gods. The causal verb
+karayate may be taken as equivalent to karoti.
+
+36. I follow Nilakantha in rendering the second line. The sense is clear,
+viz., that one should not fall away from the practice of Yoga, tempted by
+the puissance that Yoga brings. Telang renders the line 'one practising
+concentration should never become despondent.' I think, Nilakantha is
+right.
+
+37. Nilakantha notes that this indicates that only that Yogin who has not
+advanced much may be tempted by the desire of enjoyment. He, however, who
+has adequately devoted himself to Yoga feels no regard for Indra himself
+but can turn him away like Diogenes dismissing Alexander the Great.
+
+38. I have endeavoured to render verses 33 to 37 as literally as
+possible, under the guide of Nilakantha, omitting his inferences. The
+passage relates to the mysteries of Yoga. In the second line of 33,
+drishtapurvam disam, which has been rendered 'that point of the compass
+which has the Sun behind it,' means the instructions laid down in the
+Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as
+authoritative as anything seen. 'Pura' implies a city, a citadel, or a
+mansion. Here it refers to the body. The avasatha within the pura refers
+to the chakra or nervous centres beginning with what is called the
+muladhara. At the time when Brahman is realised, the whole universe
+appears as Brahman and so nothing exists, besides Brahman, upon which the
+mind can then dwell. Telang, I think, is not correct in rendering
+manaschasya ... vahyatah as 'his mind should not any way wander outside'.
+The correct version would 'the mind is then nowhere,' implying that at
+that time the mind has nothing else to dwell upon. Kayamabhyantaram is
+kayamabhi and antaram, i.e., both within and without the body. The
+several parts of the body named, beginning with teeth, etc, refer to
+eating and other operations, all of which influence the mind and dispose
+it for purity and otherwise.
+
+39. i.e., that from which the entire universe has been created.
+
+40. Probably, 'by any of the senses'. The plural form occurs in the
+original.
+
+41. This answers the questions respecting the form of the Soul, says
+Nilakantha.
+
+42. I render this verse, following Nilakantha's gloss. The second line of
+50, according to that commentator, refers to the ascension of the Yogin
+from Brahma vested with attributes to Brahma divested of all attributes.
+The tam does not refer to body, as Telang takes it, but to Brahma as
+endued with hands and feet on all sides, etc. Deheswam dharayan means
+'restraining the mind within the body'. Kevalam Brahma is Brahma without
+attributes.
+
+43. The speaker here is the regenerate visitor of Krishna. The latter is
+repeating the words of that visitor. In this verse, Krishna, forgetting
+that he is merely reciting the words of another, refers to himself as the
+Supreme Brahman in whom one must merge for attaining to Emancipation.
+
+44. The second line of 56 is read variously.
+
+45. Heaven is the reward of those who follow the religion of Pravritti or
+acts, such as sacrifices, religious observances, etc. The followers,
+however, of the religion of Nivritti or inaction, i.e., they who betake
+themselves to the path of knowledge, become emancipated. The deities
+derive their sustenance from the former and become even jealous of the
+latter, for the emancipate state is higher than that of the deities
+themselves.
+
+46. Avichakshanam is undiscerning, in the sense of the husband's not
+knowing that the interrogatrix as wife, has no other refuge than her lord
+with all his defects.
+
+47. I follow Nilakantha. Telang adopts the views or Arjuna Misra and
+renders the first line as 'whatever acts are seized (by the touch, or
+seen, or heard, etc.') Grahyam, according to Nilakantha, implies those
+acts, like Diksha, etc, which are adopted with the aid of others.
+
+48. This seat, says Nilakantha, is called Avimukta and lies between the
+eyebrows and the nose.
+
+49. Nilakantha interprets this mystically. By Soma he understands the
+artery or duct called Ida, and by Agni the duct called Pingala. Dhira is
+Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam
+vyavayam kurute is the order of the words. The sense is this: in this
+spot is seated Brahman; there Ida and Pingala meet; and there also is
+Vayu which urges the understanding and upholds all living creatures.
+
+50. Yatra is not to be taken as a locative here. It is equivalent to
+yatah or for which.
+
+51. Tasmin is taken, by Nilakantha as Apana sahite Prane.
+
+52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the
+whole passage seems to be this. Worldly life is regulated by the
+life-breaths. These are attached to the Soul and lead to its individual
+manifestations. Udana controls all the breaths. Udana is controlled by
+penance. It is penance then that destroys the round of rebirths and leads
+to absorption into Brahman.
+
+53. The meaning seems to be this: they who renounce sensuous objects can
+create them when they like. One casting off smell that has earth for its
+object can create earth when he likes.
+
+54. What is stated in this passage is, shortly, this: the ear, etc, are
+the Hotris or sacrificing priests who are to pour libations on the
+sacrificial fire. The perceptions and functions of those organs
+constitute the Havi or libations that are to be poured. The points, wind,
+etc, are the Agni or sacred fires on which they are to be poured. These
+statements are recapitulated in verse 5. The objects of the senses, of
+the same as those in verse 3, are the fuel, previously described as Havi
+or libations, which are to be burnt off by being cast into the fires.
+
+55. The Hridaya or heart is the Garhapatya fire. From it is produced
+another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From
+the heart arose mind, for the mind arose Chandramas,' is the declaration
+of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the
+mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah
+pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,
+poured into the mouth develops into speech or word. Vachaspati implies
+the Veda or word. First arises the word, the mind sets itself upon it,
+desirous of creation. This corresponds with the Mosaic Genesis.--'God
+said; let there be light, and there was light.' The word was first.
+
+56. The last question seems to be this: in dreamless slumber, the mind
+disappears totally. If it is the mind upon which Prana rests, why does
+not Prana also disappear? It is seen to separate itself from mind, for it
+continues to exist while mind does not exist. If so, i.e., if existing,
+as it must be admitted to do, why does it not apprehend objects? What is
+it that restrains its powers of apprehension?
+
+57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here
+individual Jiva or self.
+
+58. It is, through words that desirable fruits, visible and invisible,
+are acquired. Of course, word means both ordinary speech and Vedic
+Mantras.
+
+59. The speaker is the Brahmana, which Nilakantha explains to mean 'the
+Brahmana named Manas or Mind'. Instead of such a learned interpretation,
+we may take it as implying that the Brahmana is repeating the answer
+which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is
+the real speaker. He recites the words of Jiva. Immovable, according to
+Nilakantha, means 'that which is seizable by the external senses'; and
+'movable', that which is beyond the ken of the senses, such as heaven,
+etc. The external world being only a manifestation of the mind, it is
+spoken of here as identical with it. So, the ideas in the mind which are
+not due to the senses, are only the mind. This is the movable mind. That
+mind depends on word or the scriptures.
+
+60. Telang gives a different version of this verse. I offer a verbal
+tendering, without attempting to explain it.
+
+61. i.e., as noisy or noiseless.
+
+62. I have given as close a verbal rendering of the passage as possible.
+The sense, however, is not very intelligible to me. The gloss of
+Nilakantha is as unintelligible as the text. Telang also has given a
+verbal rendering which differs from the above slightly. His foot-notes do
+not, I think, bring out the meaning at all. As regards the two vernacular
+versions, both are useless.
+
+63. The correct reading is cha after arthan and not twam after it. Hence,
+the Senses say that, without ourselves and without those which are our
+objects, thou canst not have thy enjoyments.'
+
+64. Thus creatures may exist through us, even though mind may be out of
+order.
+
+65. Both mental purposes and dreams having failed to gratify him.
+
+66. The reading sarvam in the second line is incorrect, though Nilakantha
+adopts it. The different portions of the fire are indicated as the
+different attributes. The smoke is of the form of Darkness (Tamas): the
+ashes are the attributes of Passion; while the blazing flame, that into
+which the oblation is thrown, is the attribute of Goodness.
+
+67. I give a close rendering of these verses, without endeavouring to
+bring out the sense as explained by the commentators. The printed texts
+are not correct. The text adopted by Nilakantha differs from that of
+Arjuna Misra. The very order of the verses is not uniform in all the
+texts.
+
+68. 'These' refers to action, agent and instrument. The qualities of
+which they are possessed are goodness, passion, and darkness.
+
+69. What is stated in these two verses is this: it is the Senses that
+enjoy; and not the Soul. This is well known to those that are learned. On
+the other hand, those that are not learned, regard this or that to be
+theirs, when in reality they are different from them. They are their
+selves, and not their senses, although they take themselves for the
+latter, ignorantly identifying themselves with things which they are not.
+
+70. What is stated here is this: Restraining the senses and the mind, the
+objects of those senses and the mind should be poured as libations on the
+sacred fire of the Soul that is within the body.
+
+71. i.e., truth is the Sastra of the Prasastri.
+
+72. Narayana is taken by Nilakantha to stand here for either the Veda or
+the Soul. The animals offered up to Narayana in days of old were the
+senses offered up as sacrifices.
+
+73. Srota here means preceptor or dispeller of doubts. Amaratwam is the
+status of the immortal head of all.
+
+74. I think Telang is not correct in his rendering of this verse. What is
+stated here is plain, viz., that it is He who is the preceptor and the
+disciple. Ayam srinoti,--'prochyamanam grihnati,--'tat prichcchatah ato
+bhuyas anye srinanti is the grammar of the construction. The conclusion
+then comes--'gururanyo na vidyate'.
+
+75. One who understands the truth.
+
+76. The seven large trees are the five senses, the mind, and the
+understanding. The fruits are the pleasures and pains derived from or
+through them. The guests are the powers of each sense, for it is they
+that receive those pleasures and pains. The hermitages are those very
+trees under which the guests take shelter. The seven forms of Yoga are
+the extinctions of the seven senses. The seven forms of initiation are
+the repudiation, one after another, of the actions of the seven senses.
+
+77. The correct reading is bhavantyanityah and vahuswabhavan.
+
+78. Swabhava is explained by Nilakantha as sutaram abhava.
+
+79. The sense seems to be this; the life-winds indicate the operations of
+the several organs of action: the tongue, which stands here for all the
+organs of perception, of the sensual perceptions; the mind, of all the
+internal operations; the quality of goodness, of all pleasure; and the
+quality of passion, of all kinds of pain. These, therefore include the
+whole external and the internal worlds. He that is free from these,
+transcends sin, for sin is destroyed by freedom from these, knowledge
+being the means of attaining to that freedom.
+
+80. 'I have no fault etc.'--The sense seems to be that by doing these
+rites with the aid of Mantras I have done that which has been approved
+from ages past by those who have always been regarded wise. My eyes,
+however, have now been opened by thee. I should not be held responsible
+for what I did while I was ignorant.
+
+81. Kshatriyas always require Brahmanas for assisting them in their acts.
+These particular Kshatriyas, through fear of Rama, fled to the forests
+and mountains. They could not, accordingly, find Brahmanas for assisting
+them. Their children, therefore, fell away from the status of Kshatriyas
+and became Vrishalas or Sudras.
+
+82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as
+Brahma-bandhu implies low or inferior Brahmanas. The expression, very
+probably, is similar to Brahman-sangat in current Bengali. It does not
+surely mean 'kinsmen of Kshatriyas'.
+
+83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's
+son. The narration is that of the Pitris. All the copies, however,
+represent this as the Brahmana's speech to his wife. Indeed, the Brahmana
+is only reciting to his wife the speech of the Pitris to Rama. The Yoga
+here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,
+Alarka had been bent upon Hatha-Yoga which frequently ends in the
+destruction of the person practising it.
+
+84. Praharsha, rendered 'exultation', is explained by Nilakantha as the
+joy that is felt at the certainty of attaining what is desired. Priti is
+that satisfaction which is felt when the object desired is attained.
+Ananda is what arises while enjoying the attained object.
+
+85. The sense seems to be this. Having first conquered the internal foes
+mentioned, the man of intelligence, bent on effecting his deliverance,
+should then seek to vanquish all external foes standing in his way.
+
+86. Nilakantha explains that dosha here refers to attachment, cupidity
+and the rest; while Sadhu implies not men but the virtues of tranquillity
+and the rest.
+
+87. think Telang renders this verse wrongly. Samhatadehabandhanah does
+not mean 'with bodily frame destroyed' but 'with bodily frame united.' If
+samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the
+second line would be a useless repetition. The meaning is that with
+bodily frame or the bonds of body united, he takes birth. When he dies,
+that frame becomes dismembered and scattered.
+
+88. The conditions referred to are affluence and indigence, as explained
+by Nilakantha.
+
+89. This is, rather, obscure. Nilakantha observes that the Vedic text
+referred to is: 'Do not covet anybody's property.' What Janaka says seems
+to be this: Thinking of this prohibition about coveting other people's
+property, I thought how could it be ascertained what belongs to others.
+
+90. The sense seems to be this: the property of smell attaches to earth.
+I do not desire smell for my own enjoyment. If it is perceived, it is
+perceived by the organ of smell. The earth, therefore, is subject to me,
+not I to the earth. I have transcended my sensations, and, therefore, the
+objects to which they inhere. The whole world represents only the objects
+of the sensations. The latter being mastered, the whole world has been
+mastered by me.
+
+91. i.e., I live and act for these and not my own self.
+
+92. Nilakantha's reading is erroneous, Brahma-labhasya should be
+Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the
+line or track that is made by a wheel as it moves. If taken in this
+sense, it would mean 'that is confined to, or that cannot deviate from
+the track constituted by goodness'. The nave, Brahman, is, of course, the
+Vedas.
+
+93. The sense seems to be this. The sovereignty of the whole Earth or of
+Heaven, and this knowledge of my identity with the universe--of these two
+alternatives, I would freely choose the latter. Hence, he says--'This
+knowledge is my wealth.'
+
+94. These are different modes of life.
+
+95. The sense is this: the knowledge to be acquired is that all is one.
+Diverse ways there are for acquiring it. Those, again, that have attained
+to tranquillity have acquired it.
+
+96. Actions are perishable and can lead to no lasting result. It is by
+the understanding that that knowledge, leading to what is permanent, is
+to be attained.
+
+97. I expand this verse a little for making it intelligible. A literal
+version would run as follows: Good means may be seen, perceived as by
+bees. Action is (cleansed) understanding; through folly it is invested
+with the symbols of knowledge. Karmabudhhi never means 'action and
+knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'
+This ignorance is of those persons whose understandings have not been
+cleansed by action.
+
+98. What is stated here is this. In the matter of achieving Emancipation,
+no ordinances have been laid down, positive or negative, like those in
+respect of other things. If one wishes to attain to Heaven, he should do
+this and abstain from the other. For achieving Emancipation, however,
+only seeing and hearing are prescribed. Seeing implies contemplation, and
+hearing, the receiving of instructions from the preceptor. Nilakantha
+explains hearing as Vedantadisravanam (vide his comment on the word
+'srutam' in verse 3 above).
+
+99. The speaker wishes to inculcate that one should first contemplate an
+object of direct perception, such as earth, etc. Then on such
+'unperceived' objects as operations of the mind. Such contemplation will
+gradually lead to that which is Supreme. The abhyasa or practice referred
+to in the second line is the practice of sama, dama, etc. I do not think
+that Telang's version of 8 and 9 brings out the meaning clearly.
+
+100. The sense is that when her individual soul became merged into the
+Supreme soul, she became identified with Brahman. This, was, of course,
+due to the knowledge of Kshetra as something separate from Kshetrajna.
+
+101. Their origin is Brahman or Truth. They live, dissociated from their
+origin, in consequence of their acts. When their acts cease, they return
+to and become merged in Brahman.
+
+102. i.e., that course of life which has for its object the acquisition
+of knowledge relating to the soul. This, of course, includes the
+knowledge that is needed for achieving identification with the Supreme
+Soul or Brahman.
+
+103. The specific characteristics of the five elements are, as frequently
+referred before, smell attaching to earth, sound to ether, taste, to
+water, etc. The deities referred to in the last verse are probably the
+senses.
+
+104. The total eleven is made up of the three qualities, the five
+elements, the group of organs and senses as one, egoism and understanding.
+
+105. Anyatha pratipannah is explained by Nilakantha as 'born in other
+orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats
+and sheep behave otherwise?' The sense seems to be that those born as
+goats, succeed in ascending upwards through the efficacy of the religious
+acts of the Brahmanas. By becoming sacrificial victims they regain their
+true position.
+
+106. Qualities abiding in Darkness etc, imply those qualities that are
+permanently attached to Darkness.
+
+107. Some texts read Santapah and not Sanghatah. The meaning then will be
+grief or sorrow.
+
+108. This may refer to the exposure of other people's weaknesses by
+tearing open their veils or covers.
+
+109. Vibhajanti implies enjoyments in this connection. Telang starts a
+needless objection to this word.
+
+110. 'From even a distance.' implies that upon even a cursory view;
+without even being examined minutely.
+
+111. What is said here is this: the three qualities exist in even the
+immobile objects of the universe. As regards Darkness, it predominates in
+them. As regards Passion, it dwells in such properties of theirs as
+pungency, sourness, sweetness, etc, which change with time or in
+consequence of cooking or through admixture. Their only properties are
+said to appertain to Goodness. Tiryagbhavagatam is explained by
+Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His
+own version, however, of the first line is untenable. What can be the
+tiryagbhava or 'form of lower species' of immobile objects? Telang
+frequently forgets that Nilakantha represents a school of interpretation
+not founded by him but which existed from a time long anterior to him.
+
+112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,
+the close of one season and the beginning of another.
+
+113. This probably implies that the mind, through the aid of the senses,
+enters into all things or succeeds in knowing them.
+
+114. The sense seems to be that through these one succeeds in taking
+birth as a Brahmana.
+
+115. A repetition occurs here of about 5 verses. The passage is evidently
+an interpolation originally caused by carelessness.
+
+116. Nilakantha explains that this implies that one should regard these
+as really undistinguished from the mind. Indeed, created by the mind
+itself, these should always be taken as having no real existence beyond
+the mind.
+
+117. 'That' here refers to the attenuation of all things by absorption
+into the mind.
+
+118. Gunagunam is treating the qualities as not qualities; i.e.,
+regarding bravery, magnanimity, etc, as really not merits, for these lead
+to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living
+without depending upon others. Anantaram is nirastasamastabheda or
+non-recognition of all distinctions. Some texts read Brahmamatah meaning
+'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,
+the source or fountain of all happiness.
+
+119. The two deities are Jiva and Iswara.
+
+120. The correct reading, in 53 seems to be samsargabhiratam and not
+samsayabhiratam.
+
+121. In the second line, the correct words are martya and sarva. The
+sense of the second line seems to be that this body is ceaselessly
+revolving, for Emancipation is difficult to achieve. Hence this body is,
+as it were, the wheel of Time. Nilakantha's explanation does not seem to
+be satisfactory.
+
+122. I do not think that Telang is correct in his version of this verse.
+What is said here seems to be this. The body is, as it were the wheel of
+Time; the body is the ocean of delusion; the body is the creator,
+destroyer and reawakener of the universe. Through the body creatures act,
+and hence creation, destruction, and re-creation are due to the body.
+This accords with what is said elsewhere regarding the body.
+
+123. It would be wrong to take satah as implying 'the good,' the finite
+verses in every text being singular.
+
+124. The correct reading seems to be atmana as the last word of the first
+line, and not atman.
+
+125. What is said here is that the quality of passion predominates in
+these.
+
+126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia
+Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax
+Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia
+geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it
+evidently implies the Nimba or Melia Azadirachta, Linn.
+
+127. Nilakantha is for taking the second line as consisting of two
+propositions. It would be better to take satinam as referring to strinam,
+and vasumatyah, as an adjective of Apsarasah.
+
+128. The sense seems to be that good men never allow others to know what
+their acts are. They are strangers to ostentation.
+
+129. The sense seems to be that the knowledge of one's own identity and
+of things as discriminated from one another is presided over by Prakriti.
+If the question is asked whence is the knowledge--'I am so,' and that
+'this is so,' the answer is that it comes from Prakriti or Nature.
+
+130. As explained by Nilakantha, the word Savitri is used here to imply
+all forms of worship observed by Brahmanas, etc, and the Mlecchas as
+well. This turning back to explain a word used before is said to be an
+instance of "looking back like the lion".
+
+131. Telang, I think, renders this verse wrongly. In the first line it is
+said that Brahman is superior to the Prajapatis. In the second it is
+pointed out that Vishnu is superior to Brahman.
+
+132. It is difficult to understand which part of the wheel is intended to
+be expressedly 'bandhanam' or the bond; I take it for the spokes.
+Pariskandha is Samuha or the materials that together compose an object.
+Here it may be taken for the nave or centre. Home is called the
+circumference, because, as the circumference limits the wheel, even so
+home (wife and children) limits the affections and acts of life.
+
+133. The words Kalachakram pravartate have been rendered in the first
+verse of this lesson. In verse 9, the words asaktaprabhavapavyam are
+explained by Nilakantha differently. Manas-krantam, I take, is equivalent
+to 'be bounded by the mind,' I do not know whence Telang gets 'never
+fatigued' as the substitute of this word.
+
+134. Implying that he should go to the house of his preceptor, study and
+serve there, and after completing his course, return for leading a life
+of domesticity.
+
+135. The sense seems to be that these last three duties are productive of
+merit and should, therefore, be performed. The first three however, are
+sources of living.
+
+136. Havishya is food cooked in a particular way and offered to the
+deities. It must be free from meat. There may be milk or ghee in it, but
+the cooking must be done in a single pot or vessel continuously; no
+change of vessels is allowed.
+
+137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of
+Roxburgh.
+
+138. At first he should live on fruits and roots and leaves, etc. Next on
+water, and then on air. There are different sects of forests recluses.
+The course of life is settled at the time of the initiatory rites.
+
+139. What is stated here is this. The Sannyasin should not ask for alms:
+or, if he ever seeks for aims, he should seek them in a village or house
+where the cooking has been already done and where every one has already
+eaten. This limitation is provided as otherwise the Sannyasin may be fed
+to his fill by the householder who sees him.
+
+140. He should never plunge into a stream or lake or tank for bathing.
+
+141. Kalakankhi implies, probably 'simply biding time', i.e., allowing
+time to pass indifferently over him.
+
+142. The sense seems to be this; the self or soul is without qualities.
+He who knows the self, or rather he who pursues the self with the desire
+of knowing it, should practise the truths of Piety laid down above. They
+constitute the path that leads to the self.
+
+143. 'That which has Brahman for its origin' implies the Vedas.
+
+144. Commentators differ about what is implied by the ten or the twelve.
+Nilakantha thinks that the ten mean the eight characteristics of Yoga,
+viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,
+Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,
+and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus
+twelve or two and twenty be taken, then that number would be made up by
+the five modes of Yama, the five of Niyama, the remaining six of Yoga
+(beginning with Asana and ending with Samadhi), the four beginning with
+Maitri, and the two, viz., Tarka and Vairagya.
+
+145. What is said in this Lesson seems to be this: the Unmanifest or
+Prakriti is that condition in which all the three qualities of Goodness,
+Passion, and Darkness exist in a state of combination. The unmanifest is
+the condition existing before creation. When one particular quality,
+viz., Goodness prevails over the others, there arises Purusha, viz., that
+from whom everything flows. The relation of Purusha and Nature is both
+unity and diversity. The three illustrations of the Gnat and the Udumbara
+the fish and water, and water drops and the lotus leaf, explain the
+relation between Purusha and Nature. He is in Nature, yet different from
+it. There is both association and dissociation.
+
+146. The doubts appertain to duties, that is whether they should be done
+or not, and whether they have any effects here and hereafter.
+
+147. The thinking or enjoying agent is subject, and that which is thought
+or enjoyed is object. Subject and object an two well known words in Sir
+W. Hamilton's philosophy. I follow Telang in adopting them.
+
+148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha
+explains, knowledge, which is a manifestation of Nature. Arjuna Misra's
+interpretation seems to be better. He says that knowledge,--that is,
+knowledge of truth,--is acquired by the self through Nature.
+
+149. The sense seems to be this: one who proceeds, on a journey must
+provide oneself with the necessary means, otherwise one is sure to feel
+discomfort or meet with even destruction. So, in the journey of life, one
+must provide oneself with knowledge as the means. One may then avoid all
+discomfort and danger. Action does not constitute the proper means. It
+may or may not produce fruits.
+
+150. i.e., one should not care for the external.
+
+151. i.e., one need not do acts enjoined by the scriptures after one has
+attained to knowledge which is the highest seat.
+
+152. The sense is this: riding on a car may not always be comfortable. As
+long as there is a car path, one should travel on one's car. If, however,
+the road be such as not to be fit for a car to proceed along it, one
+should avoid a car in going over it, for the car instead of conducing to
+comfort, would, on such a path, be productive of only discomfort.
+
+153. i.e., first action with desire: then action without desire; then
+knowledge, according to Arjuna Misra. Nilakantha explains that action is
+first, then Yoga; then the state of Hansa or Paramahansa.
+
+154. Katu is not bitter but pungent or sharp, as that which is attached
+to chillies.
+
+155. These are the notes of the Hindu Gamut.
+
+156. The understanding operates on what is placed before it by the mind.
+The understanding, therefore, is, as it were, the lord exercising power
+or sovereignty, being served by the mind.
+
+157. Sarvan srijati i.e., creates all things by attaining to the
+condition of the universal cause, for the unmanifest is the universal
+cause. Between such a one and the Supreme Soul there is no difference.
+Even this is said in the last sentence.
+
+158. The man who reads the book called Veda is not truly conversant with
+the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing
+the Veda.
+
+159. The argument is that Mrityu or death being of two syllables, the
+correspondence is justifiable between it and Mama or mineness which also
+is of two syllables. So in the case of Brahman and na-mama. Of course,
+what is meant by mineness being death and not-mineness being Brahman or
+emancipation, cannot be unintelligible to one who has carefully read the
+preceding sections.
+
+160. i.e., the five great elements, four organs of knowledge with mind,
+and the four organs of action.
+
+161. The word Purusha here is used in the sense of dehabhimani Jiva or
+individual self with consciousness of body. True knowledge destroys this
+condition of Jiva, for the man of knowledge identifies himself with the
+universe and thereby assimilates himself to Brahman. By eaters of Amrita
+are meant they who never take any food without offering portions thereof
+to the deities, Pitris, and guests. Of course, Yogins of piety are
+implied by it.
+
+162. Purusha here implies Jiva divested of consciousness of body.
+
+163. The meaning is this: in a dream what is seen is all unreal. So, when
+tranquillity has been attained, all the surroundings become unreal.
+Nilakantha gives a slightly different interpretation; it is this: when
+tranquillity has been attained, the Soul lives without attachment to the
+body and all external objects. Indeed, the Soul then lives completely in
+itself even as it works in course of a dream.
+
+164. The sense is that they behold all worldly objects, present, past and
+future, which are, of course, due to development of previous causes.
+
+165. This line is rather obscure. The sense seems to be this: no one can
+know the Supreme Deity if it is not the latter's pleasure to be known.
+One, therefore, understands Him in exactly that measure in which it is
+His pleasure to be known.
+
+166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks
+Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges
+Krishna to bear to them a message of respect and love from him.
+
+167. The city of Hastinapura is sometimes called Nagapura, both Hasti and
+Naga being words expressive of the elephant. 'The city called after the
+elephant' is the usual description of the Kuru capital.
+
+168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.
+
+169. An ascetic loses his penances by cursing another rightly or wrongly.
+Hence, forgiveness was always practised by the Brahmanas who were
+ascetics. A Brahmana's strength consisted in forgiveness. The more
+forgiving he was, the more powerful he became.
+
+170. The first asat or non-existent refers to such objects as the horns
+of the hare. The second, viz., sadasat, or existent and non-existent
+refers to such objects as exist and meet with destruction. Sadasat param
+or that which transcends the existent and non-existent, refers to the
+unmanifest. The universe consists of these three. All this is from
+Vasudeva.
+
+171. To this day preceptors in India have to feed and teach their
+disciples without any pecuniary compensation. In fact, the sale of
+knowledge has been strictly forbidden. Pupils, however, after completing
+their studies, had to give the final Dakshina which varied according to
+their means. The kings and princes of India thought themselves honoured
+if solicited by pupils in search of the final Dakshina. What Gautama says
+here is that the object of the final present is to gratify the preceptor.
+He (Gautama), however, had already been gratified with the dutiful
+conduct of Utanka. There was no need, therefore, of any present.
+
+172. These words of the king are intended to be reported to his queen who
+would understand the allusion. The sense is this: cursed by Vasishtha, I
+have become a cannibal. My condition is intolerable. By this gift of the
+ear-rings to a deserving Brahmana, much merit may arise. That merit may
+relieve me.
+
+173. This also is an allusion to the dreadful curse of Vasishtha. The
+king refers to Madayanti as his only refuge. She may save him by doing an
+act or special merit, viz., giving away her costly ear-rings to a truly
+deserving Brahmana.
+
+174. The sense is this: a Brahmana is never loose of tongue. He is
+truthful. Hence, having passed my word to thee about my return, thou
+mayst be sure that I would keep my word. One, again, that acts improperly
+towards a friend, comes to be regarded as a thief. By this, Utanka
+reminds the king that he should not inflict any wrong on him by carrying
+out his intention of eating him up.
+
+175. Vilwa is the Aegle marmalos.
+
+176. Chamu here is used in a general sense, viz., a division. Of course
+it stands for an Akshauhini.
+
+177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.
+
+178. Krishna implies Vyasa here. The great Rishi was called 'the
+island-born Krishna'.
+
+179. The commentator explains that by the constellation Dhruba is implied
+Rohini and the Uttaras numbering three. Sunday, again is called the
+Dhruba-day.
+
+180. Agnivesya was another name of Dhaumya.
+
+181. Three roads running north to south, and three running cast to west
+and intersecting the former, are the six roads that are directed to be
+laid out in pitching encampments. Those give nine squares with two
+boundary lines at right angles with each other.
+
+182. Karaputa is made up of two wooden chests united with each other by
+chains or cords and intended to be borne by camels and bullocks.
+
+183. The first line of 17 is exceedingly terse. Literally rendered, it
+runs,--'Each vessel was united with another, and became half the (total)
+weight slung on balance.'
+
+184. Vilava is Arjuna.
+
+185. Before performing any rite or act of a grave nature, Hindus are
+required to touch water or perform what is called the 'achamana'. A
+little quantity of water is taken on the palm of the right hand, and with
+it are touched the lips, the nostrils, the ears, and the eyes.
+
+186. The abode of Vaisravana is called Alaka. Vaisravana is, of course,
+Kuvera, the lord of treasures, friend of Mahadeva, and chief of the
+Yakshas.
+
+187. The last line is slightly expanded.
+
+188. The sense is this: thou art the eldest brother of the Pandavas; if
+thou sacrificest, thy brothers also will come to be regarded as
+sacrificing with thee.
+
+189. Sphya was a wooden sword or scimitar, used for slaying the
+sacrificial animal. Kurcha is a handful of Kusa grass. All these things
+are directed by Vyasa to be made of pure gold.
+
+190. It will be remembered that the Samsaptaka host which had engaged
+Arjuna for several days on the field of Kurukshetra, all consisted of
+Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'.
+Those soldiers who took the oath that they would either conquer or die,
+wore called by that name.
+
+191. The reading in every edition seems to be vicious. For obvious
+reasons, I read Parthadupadravat instead of Parthamupadravat.
+
+192. Bhagadatta was the friend of Indra, the father of Arjuna.
+
+193. The allusion is to Mahadeva's pursuing Sacrifice when the latter
+fled from him in the form of a deer.
+
+194. The Brahmanas were to receive Arjuna duly and the treasure was
+intended as a present or offering of respect.
+
+195. Ulupi was one of the wives of Arjuna. She was, therefore, the
+step-mother of Vabhruvahana.
+
+196. Yahubharyyata, meaning polygamy in the first line, should, as the
+noun of reference for Eshah be taken as vahunam bharyyata, i.e.,
+polyandry, in the second line.
+
+197. To sit in Praya is to remain seated in a particular spot, abstaining
+from food and drink with a view to cast off one's life-breaths.
+
+198. The sense is, that 'grief does not kill; one does not die till one's
+hour comes. If it were otherwise, I would have died, so heavy is the load
+of my affliction.'
+
+199. The name of the city was Suktimati.
+
+200. The etymology of Gudakesa as the lord of Gudaka or sleep, is
+fanciful.
+
+201. Sakuni was the maternal uncle of Duryodhana and, therefore, of
+Arjuna also. Sakuni's son and Arjuna, hence, were cousins.
+
+202. The word chara does not mean always a spy. The ancient kings of
+India had their spies it is true, but they had a regular intelligence
+department. It was the business of these men to send correct reports to
+the king of every important occurrence. The news letter-writers of the
+Mussalman time, or Harkaras, were the successors of the charas of Hindu
+times.
+
+203. Hetuvadins are dialecticians or philosophers who dispute on the
+reasons of things.
+
+204. It is worthy of note that Draupadi was always styled by Krishna as
+his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at
+an age when women were universally regarded as the inferiors of men.
+
+205. The sense is this: for a horse-sacrifice, the Dakshina or
+sacrificial present, payable to the principal Ritwija or to be
+distributed among all the Ritwijas including the other Brahmanas, is
+enjoined to be of a certain measure. Vyasa advises Yudhishthira to make
+that Dakshina triple of what the enjoined measure is. By thus increasing
+the Dakshina, the merit of the sacrificer will increase correspondingly.
+
+206. The Diksha is the ceremony of initiation. Certain mantras are
+uttered in which the intention is declared of performing what is desired
+to be performed.
+
+207. The Karma of a sacrifice or religious rite is the procedure. It is,
+of course, laid down in the scriptures on the ritual. There are certain
+acts, however, which, though not laid down, should be done agreeably to
+reasonable inferences. What is said, therefore, in the second line of 20
+is that the procedure was fully followed, both as laid down and as
+consistent with inferences.
+
+208. Pravargya is a special preliminary rite performed in a sacrifice.
+'Abhishva' is the extraction of the juice of the Soma plant after its
+consecration with Mantras.
+
+209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,
+or Mimosa catechu; Saravarnin is otherwise called, as explained by
+Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is
+Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree
+identified with the Cordia latifolia. Here probably, some other tree is
+intended.
+
+210. It is difficult to understand what these constructions or figures
+were. They were probably figures drawn on the sacrificial altar, with
+gold-dust. At the present day, powdered rice, coloured red, yellow, blue,
+etc, is used.
+
+211. Each animal is supposed to be agreeable to a particular deity.
+
+212. Suvibhaktan implies that they were properly classed or grouped so
+that there was no dispute or dissatisfaction among them regarding
+questions of precedence.
+
+213. Nilakantha explains that Khandavaraga was made of piper longum and
+dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.
+Probably, it is identical with what is now called Mungka laddu in the
+bazars of Indian towns.
+
+214. The unccha vow consists of subsisting upon grains of corn picked up
+after the manner of the pigeon from the field after the crops have been
+cut and removed by the owners.
+
+215. The day of 12 hours is divided into 8 divisions.
+
+216. A prastha is made up of four Kudavas. A Kudava is equal to about
+twelve double handfuls.
+
+217. This verse is rather obscure. I am not sure that I have understood
+it correctly. The sense seems to be this: thou art capable of enduring
+much. Indeed, by barely living, thou art capable of capable of earning
+religious merit, for life-breath is a great deity. He should not be cast
+off. Thy life is at stake, for if this guest be not gratified, the
+thought of it will kill thee. Do thou, therefore, protect thy life by
+gratifying this guest with my share of the barley.
+
+218. The sense is this: for the sake of those auspicious results after
+which every family should strive, the daughter-in-law should be well
+treated. How then can I deprive thee of food?
+
+219. The Diksha consists of the initiatory rites undergone by one
+desirous of performing a particular sacrifice or completing a particular
+vow. Some auspicious day is selected. Mantras are uttered and the purpose
+is expressed in words. There were many long-extending sacrifices which
+were partly of the nature of vows. Till their completion the performer or
+observer is said to undergo the period of Diksha.
+
+220. The first line of 20 is differently read in the Bombay text. It
+runs,--'steadfastly observing my vow, I shall make arrangements for many
+sacrifices, creating the articles I want by thought alone (or fiats of my
+will).'
+
+221. Probably, the sense is this: If a Brahmana produced extraordinary
+results by his penances, a portion of his penances was supposed to be
+destroyed. The Rishis did not like that any portion of Agastya's penances
+should be spent for completing his sacrifice.
+
+222. It is difficult to resist the conviction that as much of this
+section as relates to the mongoose is an interpolation. The Brahmanas
+could not bear the idea of a sacrifice with such profusion of gifts, as
+that of Yudhishthira, being censurable. Hence the invention about the
+transformation of the mongoose. Truly speaking, the doctrine is noble of
+the gift of a small quantity of barley made under the circumstances being
+superior in point of merit to even a Horse-sacrifice performed by a king
+with gifts in profusion made to the Brahmanas
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 15
+
+ASRAMAVASIKA PARVA
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned at sacred-texts.com, 2003. Proofed by John Bruno Hare.
+
+
+
+SECTION I
+
+(Asramavasa Parva)
+
+OM! AFTER HAVING bowed down to Narayana, and Nara, the foremost of men,
+and unto the goddess Saraswati also, must the word Jaya be uttered.
+
+"Janamejaya said 'After having acquired their kingdom, how did my
+grandsires, the high-souled Pandavas, conduct themselves towards the
+high-souled king Dhritarashtra? How, indeed, did that king who had all
+his counsellors and sons slain, who was without a refuge, and whose
+affluence had disappeared, behave? How also did Gandhari of great fame
+conduct herself? For how many years did my high-souled grandsires rule
+the kingdom? It behoveth thee to tell me all this.'
+
+"Vaisampayana said, 'Having got back their kingdom, the high-souled
+Pandavas, their foes all slain, ruled the Earth, placing Dhritarashtra at
+their head. Vidura, and Sanjaya and Yuyutsu of great intelligence, who
+was Dhritarashtra's son by his Vaisya wife, used to wait upon
+Dhritarashtra. The Pandavas used to take the opinion of that king in all
+matters. Indeed, for ten and five years, they did all things under the
+advice of the old king. Those heroes used very often to go to that
+monarch and sit beside him, after having worshipped his feet, agreeably
+to the wishes of king Yudhishthira the just. They did all things under
+the command of Dhritarashtra who smelt their heads in affection. The
+daughter of king Kuntibhoja also obeyed Gandhari in everything. Draupadi
+and Subhadra and the other ladies of the Pandavas behaved towards the old
+king and the queen as if they were their own father-in-law and
+mother-in-law. Costly beds and robes and ornaments, and food and drink
+and other enjoyable articles, in profusion and of such superior kinds as
+were worthy of royal use, were presented by king Yudhishthira unto
+Dhritarashtra. Similarly Kunti behaved towards Gandhari as towards a
+senior. Vidura, and Sanjaya, and Yuyutsu, O thou of Karu's race, used to
+always wait upon the old king whose sons had all been slain. The dear
+brother-in-law of Drona, viz., the very Superior Brahmana, Kripa, that
+mighty bowman, also attended upon the king. The holy Vyasa also used to
+often meet with the old monarch and recite to him the histories of old
+Rishis and celestial ascetics and Pitris and Rakshasas. Vidura, under the
+orders of Dhritarashtra, superintended the discharge of all acts of
+religious merit and all that related to the administration of the law.
+Through the excellent policy of Vidura, by the expenditure of even a
+small wealth, the Pandavas obtained numerous agreeable services from
+their feudatories and followers. King Dhritarashtra liberated prisoners
+and pardoned those that were condemned to death. King Yudhishthira the
+just never said anything to this. On those occasions when the son of
+Amvika went on pleasure excursions, the Kuru king Yudhishthira of great
+energy used to give him every article of enjoyment. Aralikas, and
+juice-makers, and makers of Ragakhandavas waited on king Dhritarashtra as
+before.[1] Pandu's son, collected costly robes and garlands of diverse
+kinds and duly offered them to Dhritarashtra. Maireya wines, fish of
+various kinds, and sherbets and honey, and many delightful kinds of food
+prepared by modifications (of diverse articles), were caused to be made
+for the old king as in his days of prosperity. Those kings of Earth who
+came there one after another, all used to wait upon the old Kuru monarch
+as before. Kunti, and Draupadi, and she of the Sattwata race, possessed
+of great fame, and Ulupi, the daughter of the snake chief, and queen
+Chitrangada, and the sister of Dhrishtaketu, and the daughter of
+Jarasandha,--these and many other ladies, O chief of men, used to wait
+upon the daughter of Suvala like maids of all work. That Dhritarashtra,
+who was deprived of all his children, might not feel unhappy in any
+matter, was what Yudhishthira often said unto his brothers to see. They
+also, on their part, listening to these commands of grave import from
+king Yudhishthira, showed particular obedience to the old king. There was
+one exception, however. It embraced Bhimasena. All that had followed from
+that match at dice which had been brought about by the wicked
+understanding of Dhritarashtra, did not disappear from the heart of that
+hero. (He remembered those incidents still)."'
+
+
+
+SECTION II
+
+"Vaisampayana said, 'Thus worshipped by the Pandavas, the royal soil of
+Amvika passed his time happily as before, waited upon and honoured by the
+Rishis. That perpetuator of Kuru's race used to make those foremost of
+offerings which should be given to the Brahmanas. The royal son of Kunti
+always placed those articles under Dhritarashtra's control. Destitute of
+malice as king Yudhishthira was, he was always affectionate towards his
+uncle. Addressing his brothers and councillors, the king said, 'King
+Dhritarashtra should be honoured both by myself and you all. He. indeed,
+is a well-wisher of mine who is obedient to the commands of
+Dhritarashtra. He, on the other hand, who behaves otherwise towards him,
+is my enemy. Such a man should certainly be punished by me. On days of
+performing the rites ordained for the Pitris, as also in the Sraddhas
+performed for his sons and all well-wishers, the high-souled Kuru king
+Dhritarashtra, gave away unto Brahmanas, as each deserved, as profuse
+measures of wealth as he liked. King Yudhishthira the just, and Bhima,
+and Arjuna, and the twins, desirous of doing what was agreeable to the
+old king, used to execute all his orders. They always took care that the
+old king who was afflicted with the slaughter of his sons and
+grandsons,--with, that is, grief caused by the Pandavas
+themselves,--might not die of his grief Indeed, the Pandavas bore
+themselves towards him in such a way that that Kuru hero might not be
+deprived of that happiness and all those articles of enjoyment which had
+been his while his sons lived. The five brothers, viz., the sons of
+Pandu, behaved themselves even thus towards Dhritarashtra, living under
+his command. Dhritarashtra also, seeing them so humble and obedient to
+his commands and acting towards him as disciples towards preceptors,
+adopted the affectionate behaviour of a preceptor towards them in return.
+Gandhari, by performing the diverse rites of the Sraddha and making gifts
+unto Brahmanas of diverse objects of enjoyment, became freed from the
+debt she owed to her slain children. Thus did that foremost of righteous
+men, viz., king Yudhishthira the just, possessed of great intelligence,
+along with his brothers, worship king Dhritarashtra.'
+
+"Vaisampayana continued, 'Possessed of great energy, that perpetuator of
+Kuru's race, viz., the old king Dhritarashtra, could not notice any
+ill-will in Yudhishthira Seeing that the high-souled Pandavas were in the
+observance of a wise and righteous conduct, king Dhritarashtra, the son
+of Amvika, became gratified with them. Suvala's daughter, Gandhari,
+casting off all sorrow for her (slain) children, began to show great
+affection for the Pandavas as if they were her own children. Endued with
+great energy, the Kuru king Yudhishthira, never did anything that was
+disagreeable to the royal son of Vichitraviryya. On the other hand, he
+always behaved towards him in a highly agreeable way. Whatever acts,
+grave or light, were directed by king Dhritarashtra, or the helpless
+Gandhari to be done, were all accomplished with reverence, O monarch, by
+that slayer of hostile heroes, viz., the Pandava king. The old king
+became highly gratified with such conduct of Yudhishthira. Indeed, he was
+grieved at the remembrance of his own wicked son. Rising every day at
+early dawn, he purified himself and went through his recitations, and
+then blessed the Pandavas by wishing them victory in battle. Making the
+usual gifts unto the Brahmanas and causing them to utter benedictions,
+and Pouring libations on the sacred fire, the old king prayed for long
+life to the Pandavas. Indeed, the king had never derived that great
+happiness from his own sons which he always derived from the sons of
+Pandu. King Yudhishthira at that time became as agreeable to the
+Brahmanas as to the Kshatriyas, and the diverse bands of Vaisyas and
+Sudras of his realm. Whatever wrongs were done to him by the sons of
+Dhritarashtra, king Yudhishthira, forgot them all, and reverenced his
+uncle. If any man did anything that was not agreeable to the son of
+Amvika, he became thereby an object of hatred to the intelligent son of
+Kunti. Indeed, through fear of Yudhishthira, nobody could talk of the
+evil deeds of either Duryodhana or Dhritarashtra. Both Gandhari and
+Vidura also wore well pleased with the capacity the king Ajatasatru
+showed for bearing wrongs. They were, however, not so pleased, O slayer
+of foes, with Bhima. Dharma's son, Yudhishthira, was truly obedient to
+his uncle. Bhima, however, at the sight of Dhritarashtra, became very
+cheerless. That slayer of foes, seeing Dharma's son reverencing the old
+king, reverenced him outwardly with a very unwilling heart."'
+
+
+
+SECTION III
+
+"Vaisampayana said, 'The people who lived in the Kuru kingdom failed to
+notice any variance in the cordiality that subsisted between king
+Yudhishthira and the father of Duryodhana. When the Kuru king recollected
+his wicked son, he then could not but feel unfriendly, in his heart,
+towards Bhima. Bhimasena also, O king, impelled by a heart that seemed to
+be wicked, was unable to put up with king Dhritarashtra. Vrikodara
+secretly did many acts that were disagreeable to the old king. Through
+deceitful servitors he caused the commands of his uncle to be disobeyed.
+Recollecting the evil counsels of the old king and some acts of his,
+Bhima, one day, in the midst of his friends, slapped his armpits, in the
+hearing of Dhritarashtra and of Gandhari. The wrathful Vrikodara,
+recollecting his foes Duryodhana and Karna and Dussasana, gave way to a
+transport of passion, and said these harsh words: 'The sons of the blind
+king, capable of fighting with diverse kinds of weapons, have all been
+despatched by me to the other world with these arms of mine that resemble
+a pair of iron clubs. Verily, these are those two arms of mine, looking
+like maces of iron, and invincible by foes, coming within whose clasp the
+sons of Dhritarashtra have all met with destruction. These are those two
+well-developed and round arms of mine, resembling a pair of elephantine
+trunks. Coming within their clasp, the foolish sons of Dhritarashtra have
+all met with destruction. Smeared with sandal-paste and deserving of that
+adornment are those two arms of mine by which Duryodhana has been
+despatched to the other world along with all his sons and kinsmen.'
+Hearing these and many other words, O king, of Vrikodara, that were
+veritable darts, king Dhritarashtra gave way to cheerlessness and sorrow.
+Queen Gandhari, however, who was conversant with every duty and possessed
+of great intelligence, and who knew what Time brings on its course,
+regarded them as untrue. After five and ten years had passed away, O
+monarch, king Dhritarashtra afflicted (constantly) by the wordy darts of
+Bhima, became penetrated with despair and grief. King Yudhishthira the
+son of Kunti, however, knew it not; nor Arjuna of white steeds, nor
+Kunti; nor Draupadi possessed of great fame; nor the twin sons of Madri,
+conversant with every duty and who were always engaged in acting after
+the wishes of Dhritarashtra. Employed in doing the behests of the king,
+the twins never said anything that was disagreeable to the old king. Then
+Dhritarashtra one day honoured his friends by his confidence. Addressing
+'them with tearful eyes, He said these words.'
+
+"Dhritarashtra said, 'How the destruction of the Kurus has happened is
+well known to you. All that was brought about by my fault though the
+Kauravas approved of all my counsels. Fool that I was, I installed the
+wicked minded Duryodhana, that enhancer of the terrors of kinsmen, to
+rule over the Kurus. Vasudeva had said unto me, 'Let this sinful wretch
+of wicked understanding be killed along with all his friends and
+counsellors.' I did not listen to those words of grave import. All
+wisemen gave me the same beneficial advice. Vidura, and Bhishma, and
+Drona, and Kripa, said the same thing. The holy and high-souled Vyasa
+repeatedly said the same, as also Sanjaya and Gandhari. Overwhelmed,
+however, by filial affection, I could not follow that advice. Bitter
+repentance is now my lot for my neglect. I also repent for not having
+bestowed that blazing prosperity, derived from sires and grand sires, on
+the high-souled Pandavas possessed of every accomplishment. The eldest
+brother of Gada foresaw the destruction of all the kings; Janarddana,
+however, regarded that destruction as highly beneficial.[2] So many
+Anikas of troops, belonging tome, have been destroyed. Alas, my heart is
+pierced with thousands of darts in consequence of all these results. Of
+wicked understanding as I am, now after the lapse of five and ten years,
+I am seeking to expiate my sins. Now at the fourth division of the day or
+sometimes at the eighth division, with the regularity of a vow, I eat a
+little food for simply conquering my thirst. Gandhari knows this. All my
+attendants are under the impression that I eat as usual. Through fear of
+Yudhishthira alone I concealed my acts, for if the eldest son of Pandu
+came to know of my vow, he would feel great pain. Clad in deer-skin, I
+lie down on the Earth, spreading a small quantity of Kusa grass, and pass
+the time in silent recitations. Gandhari of great fame passes her time in
+the observance of similar vows. Even thus do we both behave, we that have
+lost a century of gong none of whom even retreated from battle. I do not,
+however, grieve for those children of mine. They have all died in the
+observance of Kshatriya duties.' Having said these words, the old king
+then addressed Yudhishthira in particular and said, 'Blessed be thou, O
+son of the princess of Yadu's race. Listen now to what I say. Cherished
+by thee, O son, I have lived these years very happily. I have (with thy
+help) made large gifts and performed Sraddhas repeatedly.[3] I have, O
+son, to the best of my power, achieved merit largely. This Gandhari,
+though destitute of sons, has lived with great fortitude, looking all the
+while at me. They whom inflicted great wrongs on Draupadi and robbed thee
+of thy affluence,--those cruel wights--have all left the world, slain in
+battle agreeably to the practice of their order.
+
+I have nothing to do for them, O delighter of the Kurus. Stain with their
+faces towards battle, they have attained to those regions which are for
+wielders of weapons.[4] I should now accomplish what is beneficial and
+meritorious for me as also for Gandhari. It behoveth thee, O great king,
+to grant me permission. Thou art the foremost of all righteous persons.
+Thou art always devoted to righteousness. The king is the preceptor of
+all creatures. It is for this that I say so. With thy permission, O hero,
+I shall retire into the woods, clad in rags and barks. O king, alone with
+this Gandhari, I shall live in the woods, always blessing thee. It is
+meet, O son, for the members of our race, to make over sovereignty, when
+old age comes, to children and lead the forest mode of life. Subsisting
+there on air alone, or abstaining from all food, I shall, with this wife
+of mine, O hero, practise severe austerities. Thou shalt be a sharer of
+these penances, O son, for thou art the king. Kings are sharers of both
+auspicious and inauspicious acts done in their kingdom.'[5]
+
+"Yudhishthira said, 'When thou, O king, art thus subject to grief,
+sovereignty does not please me at all. Fie on me that am of wicked
+understanding, devoted to the pleasures of rule, and utterly heedless of
+my true concerns. Alas, I, with all my brothers, was ignorant of thyself
+having so long been afflicted with grief, emaciated with fasts,
+abstaining from food, and lying on the bare ground. Alas, foolish that I
+am, I have been deceived by thee that hast deep intelligence, inasmuch
+as, having inspired me with confidence at first thou hast latterly
+undergone such grief. What need have I of kingdom or of articles of
+enjoyment, what need of sacrifices or of happiness, when thou, O king,
+hast undergone go much affliction? I regard my kingdom as a disease, and
+myself also as afflicted. Plunged though I am in sorrow, what, however,
+is the use of these words that I am addressing thee? Thou art our father,
+thou art our mother; thou art our foremost of superiors. Deprived of thy
+presence, how shall we live? O best of king, let Yuyutsu, the son of thy
+loins, be made king, or, indeed, anybody else whom thou mayst wish. I
+shall go into the woods. Do thou rule the kingdom. It behoveth thee not
+to burn me that am already burned by infamy. I am not the king. Thou art
+the king. I am dependent on thy will. How can I dare grant permission to
+thee that art my preceptor? O sinless one, I harbour no resentment in my
+heart on account of the wrongs done to us by Suyodhana. It was ordained
+that it should be so. Both ourselves and others were stupefied (by fate).
+We are thy children as Duryodhana and others were. My conviction is that
+Gandhari is as much my mother as Kunti. If thou, O king of kings, goest
+to the woods leaving me, I shall the, follow thee. I swear by my soul.
+This Earth, with her belt of seas, go full of wealth, will not be a
+source of joy to me when I am deprived of thy presence. All this belongs
+to thee. I gratify thee, bending my head. We are all dependent on thee, O
+king of kings. Let the fever of thy heart be dispelled. I think, O lord
+of Earth, that all this that has come upon thee is due to destiny. By
+good luck, I had thought, that waiting upon thee and executing thy
+commands obediently, I would rescue thee from the fever of thy heart.'
+
+"Dhritarashtra said, 'O delighter of the Kurus, my mind is fixed, O son,
+on penances. O puissant one, it is meet for our race that I should retire
+into the woods. I have lived long under thy protection, O son, I have for
+many years been served by thee with reverence. I am now old. It behoveth
+thee, O king, to grant me permission (to take up my abode in the woods).'
+
+"Vaisampayana continued, 'Having said these words unto king Yudhishthira,
+the just, king Dhritarashtra, the son of Amvika, trembling the while and
+with hands joined together, further said unto the high-souled Sanjaya and
+the great car-warrior Kripa, these words, 'I wish to solicit the king
+through you. My mind has become cheerless, my mouth has become dry,
+through the weakness of age and the exertion of speaking.' Having said
+so, that perpetuator of Kuru's race, viz., the, righteous-souled old
+king, blessed with prosperity, leaned on Gandhari and suddenly looked
+like one deprived of life. Beholding him thus seated like one deprived of
+consciousness, that slayer of hostile heroes, viz., the royal son of
+Kunti, became penetrated by a poignant grief.
+
+"Yudhishthira said, 'Alas, he whose strength was equal to that of a
+hundred thousand elephants, alas, that king sitteth today, leaning on a
+woman. Alas! he by whom the iron image of Bhima on a former occasion wag
+reduced to fragments, leaneth today on a weak woman. Fie on me that am
+exceedingly unrighteous! Fie on my understanding! Fie on my knowledge of
+the scripture! Fie on me for whom this lord of Earth lieth today in a
+manner that is not becoming of him! I also shall fast even as my
+preceptor. Verily, I shall fast if this king and Gandhari of great fame
+abstain from food.'
+
+"Vaisampayana continued, 'The Pandava king, conversant with every duty,
+using his own hand, then softly rubbed with cold water the breast and the
+face of the old monarch. At the touch of the king's hand which was
+auspicious and fragrant, and on which were jewels and medicinal herbs,
+Dhritarashtra regained his senses.[6]
+
+"Dhritarashtra said, 'Do thou again touch me, O son of Pandu, with thy
+hand, and do thou embrace me. O thou of eyes like lotus petals, I am
+restored to my senses through the auspicious touch of thy hand. O ruler
+of men, I desire to smell thy head. The clasp of thy arms is highly
+gratifying to me. This is the eighth division of the day and, therefore,
+the hour of taking my food. For not having taken my food, O child of
+Kuru's race, I am so weak as to be unable to move. In addressing my
+solicitations to thee, great hag been my exertion. Rendered cheerless by
+it, O son, I had fainted. O perpetuator of Kuru's race, I think that
+receiving the touch of thy hand, which resembles nectar in its vivifying
+effects I have been restored to my senses.'
+
+"Vaisampayana said, 'Thus addressed, O Bharata, by the eldest brother of
+his father, the son of Kunti, from affection, gently touched every part
+of his body. Regaining his life-breaths, king Dhritarashtra embraced the
+son of Pandu with his arms and smelled his head. Vidura and others wept
+aloud in great grief. In consequence, however, of the poignancy of their
+sorrow, they said nothing to either the old king or the son of Pandu.
+Gandhari, conversant with every duty, bore her sorrow with fortitude, and
+loaded as her heart was, O king, said nothing. The other ladies, Kunti
+among them, became greatly afflicted. They wept, shedding copious tears,
+and sat surrounding the old king. Then 'Dhritarashtra, once more
+addressing Yudhishthira, said these words, Do thou, O king, grant me
+permission to practise penances. By speaking repeatedly, O son, my mind
+becomes weakened. It behoveth thee not, O son, to afflict me after this.'
+When that foremost one of Kuru's race was saying go unto Yudhishthira, a
+loud sound of wailing arose from all the warriors there present.
+Beholding his royal father of great splendour, emaciated and pale,
+reduced to a state unbecoming of him, worn out with fasts, and looking
+like a skeleton covered with skin, Dharma's son Yudhishthira shed tears
+of grief and once more said these words. 'O foremost of men, I do not
+desire life and the Earth. O scorcher of foes, I shall employ myself in
+doing what is agreeable to thee. If I deserve thy favour, if I am dear to
+thee, do thou eat something. I shall then know what to do.' Endued with
+great energy, Dhritarashtra then said to Yudhishthira,--'I wish, O son,
+to take some food, with thy permission.' When Dhritarashtra said these
+words to Yudhishthira, Satyavati's son Vyasa came there and said as
+follows.`
+
+
+
+SECTION IV
+
+"Vyasa said, 'O mighty-armed Yudhishthira, do without any scruple what
+Dhritarashtra of Kuru's race hag said. This king is old. He has, again,
+been made sonless. I think he will not be able to bear his grief long.
+The highly blessed Gandhari, possessed of great wisdom and endued with
+kindly speech, bears with fortitude her excessive grief owing to the logs
+of her song. I also tell thee (what the old king says). Do thou obey my
+words. Let the old king have thy permission. Let him not die an
+inglorious death at home. Let this king follow the path of all royal
+sages of old. Verily, for all royal sages, retirement into the woods
+comes at last.'"
+
+"Vaisampayana said, 'Thus addressed at that time by Vyasa of wonderful
+deeds, king Yudhishthira the just, possessed of mighty energy, said unto
+the great ascetic these words, 'Thy holy self is held by us in great
+reverence. Thou alone art our preceptor. Thou alone art the refuge of
+this our kingdom as also of our race. I am thy son. Thou, O holy one, art
+my father. Thou art our king, and thou art our preceptor. The son should,
+agreeably to every duty, be obedient to the commands of his sire.'
+
+"Vaisampayana continued, 'Thus addressed by the king. Vyasa, that
+foremost of poets, foremost of all persons conversant with the Vedas,
+endued with great energy once more said unto Yudhishthira these words,
+'It is even so, O mighty-armed one. It is even as thou sayest, O Bharata.
+This king has reached old age. He is now in the last stage of life.
+Permitted both by me and thee, let this lord of Earth do what he
+proposes. Do not stand as an impediment in his way. Even this is the
+highest duty, O Yudhishthira, of royal sages. They should die either in
+battle or in the woods agreeably to the scriptures. Thy royal sire,
+Pandu, O king of kings, reverenced this old king as a disciple reverences
+his preceptor. (At that time) he adored the gods in many great sacrifices
+with profuse gifts consisting of hills of wealth and jewels, and ruled
+the Earth and protected his subjects wisely and well. Having obtained a
+large progeny and a swelling kingdom, he enjoyed great influence for
+thirteen years while you were in exile, and gave away much wealth.
+Thyself also, O chief of men, with thy servants, O sinless one, hast
+adored this king and the famous Gandhari with that ready obedience which.
+a disciple pays to his preceptor. Do thou grant permission to thy father.
+The time has come for him to attend to the practice of penances. He does
+not harbour, O Yudhishthira, even the slightest anger against any of you.'
+
+"Vaisampayana continued, 'Having said these words, Vyasa soothed the old
+king. Yudhishthira then answered him, saying, 'So be it.' The great
+ascetic then left the palace for proceeding to the woods. After the holy
+Vyasa had gone away, the royal son of Pandu softly said these words unto
+his old father, bending himself in humility,--What the holy Vyasa has
+said, what is thy own purpose, what the great bowman Kripa has said, what
+Vidura has expressed, and what has been asked for by Yuyutsu and Sanjaya,
+I shall accomplish with speed. All these are worthy of my respect, for
+all of them are well-wishers of our race. This, however, O king, I beg of
+thee by bending my head. Do thou first eat and afterwards go to thy
+forest retreat.'"
+
+
+
+SECTION V
+
+"Vaisampayana said, 'Having received the king's permission, king
+Dhritarashtra of great energy then proceeded to his own palace, followed
+by Gandhari. With weakened strength and slow motion, that king of great
+intelligence walked with difficulty, like the leader, worn out with age,
+of an elephantine herd. He was followed by Vidura of great learning, and
+his charioteer Sanjaya, as also that mighty bowman Kripa, the son of
+Saradwata. Entering his mansion, O king, he went through the morning
+rites and after gratifying many foremost of Brahmanas he took some food.
+Gandhari conversant with every duty, as also Kunti of great intelligence,
+worshipped with offers of various articles by their daughters-in-law,
+then took some food, O Bharata. After Dhritarashtra had eaten, and Vidura
+also and others had done the same, the Pandavas, having finished their
+meals, approached and sat around the old king. Then the son of Amvika, O
+monarch, addressing Kunti's son who was seated near him and touching his
+back with his hand, said, 'Thou shouldst always, O delighter of the
+Kurus, act without heedlessness as regards everything connected with thy
+kingdom consisting of eight limbs, O foremost of rulers, and in which the
+claims of righteousness should ever be kept foremost.[7] Thou art
+possessed, O son of Kunti, of intelligence and learning. Listen to me, O
+king, as I tell thee what the means are by which, O son of Pandu, the
+kingdom is capable of being righteously protected. Thou shouldst always,
+O Yudhishthira, honour those persons that are old in learning. Thou
+shouldst listen to what they would say, and act accordingly without any
+scruple. Rising at dawn, O king, worship them with due rites, and when
+the time comes for action, thou shouldst consult them about thy
+(intended) acts. When, led by the desire of knowing what would be
+beneficial to thee in respect of thy measures, thou honourest them; they
+will, O son, always declare what is for thy good, O Bharata. Thou
+shouldst always keep thy senses, as thou keepest thy horses. They will
+then prove beneficial to thee, like wealth that is not wasted. Thou
+shouldst employ only such ministers as have passed the tests of honesty,
+(i.e., as are possessed of loyalty, disinterestedness, continence, and
+courage), as are hereditary officers of state, possessed of pure conduct,
+self-restrained, clever in the discharge of business, and endued with
+righteous conduct. Thou shouldst always collect information through spies
+in diverse disguises, whose faithfulness have been tasted, who are
+natives of thy kingdom, and who should not be known to thy foes. Thy
+citadel should be properly protected with strong walls and arched gates.
+On every side the walls, with watch-towers on them standing close to one
+another, should be such as to admit of six persons walking side by side
+on their top.[8] The gates should all be large and sufficiently strong.
+Kept in proper places those gates should be carefully guarded. Let thy
+purposes be accomplished through men whose families and conduct are well
+known. Thou shouldst always protect thy person also with care, in matters
+connected with thy food, O Bharata, as also in the hours of sport and
+eating and in matters connected with the garlands thou wearest and the
+beds thou liest upon. The ladies of thy household should be properly
+protected, looked over by aged and trusted servitors, of good behaviour,
+well-born, and possessed of learning, O Yudhishthira. Thou shouldst make
+ministers of Brahmanas possessed of learning, endued with humility,
+well-born, conversant with religion and wealth, and adorned with
+simplicity of behaviour. Thou shouldst hold consultations with them. Thou
+shouldst not, however, admit many persons into thy consultations. On
+particular occasions thou mayst consult with the whole of thy council or
+with a portion of it. Entering a chamber or spot that is well protected
+(from intruders) thou shouldst hold thy consultation. Thou mayst hold thy
+consultation in a forest that is divested of grass. Thou shouldst never
+consult at night time.[9] Apes and birds and other animals that can
+imitate human beings should all be excluded from the council chamber, as
+also idiots and lame and palsied individuals. I think that the evils that
+flow from the divulgence of the counsels of kings are such that they
+cannot be remedied. Thou shouldst repeatedly refer, in the midst of thy
+counsellors, to the evils that arise from the divulgence of counsels, O
+chastiser of foes, and to the merits that flow from counsels properly
+kept. Thou shouldst, O Yudhishthira, act in such a manner as to ascertain
+the merits and faults of the inhabitants of thy city and the provinces.
+Let thy laws, O king, be always administered by trusted judges placed in
+charge thereof, who should also be contented and of good behaviour. Their
+acts should also be ascertained by thee through spies. Let thy judicial
+officers, O Yudhishthira, inflict punishments, according to the law, on
+offenders after careful ascertainment of the gravity of the offences.
+They that are disposed to take bribes, they that are the violators of the
+chastity of other people's wives, they that inflict heavy punishments,
+they that are utterers of false speeches, they that are revilers, they
+that are stained by cupidity, they that are murderers, they that are
+doers of rash deeds, they that are disturbers of assemblies and the
+sports of others, and they that bring about a confusion of castes,
+should, agreeably to considerations of time and place, be punished with
+either fines or death.[10] In the morning thou shouldst see those that
+are employed in making thy disbursements. After that thou shouldst look
+to thy toilet and then to thy food. Thou shouldst next supervise thy
+forces, gladdening them on every occasion. Thy evenings should be set
+apart for envoys and spies. The latter end of the night should be devoted
+by thee to settle what acts should be done by thee in the day. Mid-nights
+and mid-days should be devoted to thy amusements and sports. At all
+times, however thou shouldst think of the means for accomplishing thy
+purposes. At the proper time, adorning thy person, thou shouldst sit
+prepared to make gifts in profusion. The turns for different acts, O son,
+ceaselessly revolve like wheels. Thou shouldst always exert thyself to
+fill thy treasuries of various kinds by lawful means. Thou shouldst avoid
+all unlawful means towards that end. Ascertaining through thy spies who
+thy foes are that are bent on finding out thy laches, thou shouldst,
+through trusted agents, cause them to be destroyed from a distance.
+Examining their conduct, thou shouldst O perpetuator of Kuru's race,
+appoint thy servants. Thou shouldst cause all thy acts to be accomplished
+through thy servitors: whether they are appointed for those acts or not.
+The commandant of thy forces should be of firm conduct, courageous,
+capable of bearing hardships, loyal, and devoted to thy good. Artisans
+and mechanics, O son of Pandu, dwelling in thy provinces, should always
+do thy acts like kine and asses.[11] Thou shouldst always, O
+Yudhishthira, be careful to ascertain thy own laches as also those of thy
+foes. The laches also of thy own men as also of the men of thy foes
+should equally be ascertained. Those men of thy kingdom, that are well
+skilled in their respective vocations, and are devoted to thy good,
+should be favoured by thee with adequate means of support. A wise king, O
+ruler of men, should always see that the accomplishments of his
+accomplished subjects might be kept up. They would then be firmly devoted
+to thee, seeing that they did not fall away from their skill.'"
+
+
+
+SECTION VI
+
+"Dhritarashtra said, Thou shouldst always ascertain the Mandalas that
+belong to thee, to thy foes, to neutrals, and to those that are disposed
+equally towards thee and thy foes, O Bharata.[12] The Mandalas also of
+the four kinds of foes, of these called Atatayins, and of allies, and the
+allies of foes, should be distinguished by thee, O crusher of foes.[13]
+The ministers of state, the people of the provinces, the garrisons of
+forts, and the forces, O foremost one of Kuru's race, may or may not be
+tampered with. (Thou shouldst, therefore, behave in such a manner that
+these may not be tampered with by thy foes). The twelve (enumerated
+above), O son of Kunti, constitute the principal concerns of kings. These
+twelve, as also sixty, having Ministers for their foremost, should be
+looked after by the king.[14] Professors conversant with the science of
+politics call these by the name of Mandala. Understand, O Yudhishthira,
+that the six incidents (of peace, war, march, halt, sowing dissensions,
+and conciliation) depend upon these. Growth and diminution should also be
+understood, as also the condition of being stationary. The attributes of
+the sixfold incidents, O thou of mighty arms, as resting on the two and
+seventy (already enumerated), should also be carefully understood. When
+one's own side has become strong and the side of the foe his become weak,
+it is then, O son of Kunti, that the king should war against the foe and
+strive to will victory. When the enemy is strong and one's own side is
+weak, then the weak king, if possessed of intelligence, should seek to
+make peace with the enemy. The king should collect a large store of
+articles (for his commissariat). When able to march out, he should on no
+account make a delay, O Bharata. Besides, he should on that occasion set
+his men to offices for which they are fit, without being moved by any
+other consideration. (When obliged to yield a portion of his territories)
+he should give his foe only such land as does not produce crops in
+abundance. (When obliged to give wealth), he should give gold containing
+much base metal. (When obliged to give a portion of his forces), he
+should give such men as are not noted for strength. One that is skilled
+in treaties should, when taking land or gold or men from the foe, take
+what is possessed of attributes the reverse of this.[15] In making
+treaties of peace, the son of the (defeated) king, should be demanded as
+a hostage, O chief of the Bharatas. A contrary course of conduct would
+not be beneficial, O son. If a calamity comes over the king, he should,
+with knowledge of means-and counsels, strive to emancipate himself from
+it.[16] The king, O foremost of monarchs, should maintain the cheerless
+and the destitute (such as the blind, the deaf and dumb, and the
+diseased) among his people. Himself protecting his own kingdom, the king,
+possessed of great might, should direct all his efforts, either one after
+another or simultaneously, against his foes. He should afflict and
+obstruct them and seek to drain their treasury. The king that desires his
+own growth should never injure the subordinate chieftains that are under
+his sway. O son of Kunti, thou shouldst never seek to war with that king
+who desires to conquer the whole Earth. Thou shouldst seek to gain
+advantages by producing, with the aid of thy ministers, dissensions among
+his aristocracy and subordinate chieftains. A powerful king should never
+seek to exterminate weak kings, for these do good to the world by
+cherishing the good and punishing the wicked. O foremost of kings, thou
+shouldst live, adopting the behaviour of the cane.[17] If a strong king
+advances against a weak one, the latter should make him desist, by
+adopting conciliation and other modes. If unable to stop the invader in
+this way, then he, as also those that are disposed to do him good, should
+fall upon the foe for battling with him. Indeed, with his ministers and
+treasury and citizens, he should thus adopt force against the invader. If
+battling with the foe becomes hopeless, then he should fall, sacrificing
+his resources one after another. Casting off his life in this way, he
+will attain to liberation from all sorrow.'"
+
+
+
+SECTION VII
+
+"Dhritarashtra said, 'O best of kings, thou shouldst also reflect
+properly on war and peace. Each is of two kinds. The means are various,
+and the circumstances also, under which war or peace may be made, are
+various, O Yudhishthira.[18] O thou of Kuru's race, thou shouldst, with
+coolness, reflect on the two (viz., thy strength and weakness) with
+regard to thyself. Thou shouldst not suddenly march against a foe that is
+possessed of contented and healthy soldiers, and that is endued with
+intelligence. On the other hand, thou shouldst think carefully of the
+means of vanquishing him.[19] Thou shouldst march against a foe that is
+not provided with contented and healthy combatants. When everything is
+favourable, the foe may be beaten. After that, however, the victor should
+retire (and stay in a strong position). He should next cause the foe to
+be plunged into various calamities, and sow dissensions among his allies.
+He should afflict the foe and inspire terror in his heart, and attacking
+him weaken his forces. The king, conversant with the scriptures that
+marches against a foe, should think of the three kinds of strength, and,
+indeed, reflect on his own strength and of his foe.[20] Only that king, O
+Bharata, who is endued with alacrity, discipline, and strength of
+counsels, should march against a foe. When his position is otherwise, he
+should avoid defensive operations.[21] The king should provide himself
+with power of wealth, power of allies, power of foresters, power of paid
+soldiery, and power of the mechanical and trading classes, O puissant
+one.[22] Among all these, power of allies and power of wealth are
+superior to the rest. The power of classes and that of the standing army
+are equal. The power of spies is regarded by the king as equal in
+efficacy to either of the above, on many occasions, when the time comes
+for applying each. Calamity, O king, as it overtakes rulers should be
+regarded as of many forms. Listen, O thou of Kuru's race, as to what
+those diverge forms are. Verily of various kinds are calamities, O son of
+Pandu. Thou shouldst always count them, distinguishing their forms, O
+king, and strive to meet them by applying the well-known ways of
+conciliation and the rest (without concealing them through idleness). The
+king should, when equipt with a good force, march (out against a foe), O
+scorcher of enemies. He should attend also to the considerations of time
+and place, while preparing to march, as also to the forces he has
+collected and his own merits (in other respects). That king who is
+attentive to his own growth and advancement should not march unless
+equipt with cheerful and healthy warriors. When strong, O son of Pandu,
+he may march in even an unfavourable season. The king should make a river
+having quivers for its stones, steeds and cars for its current, and
+standards for the trees that cover its banks, and which is miry with
+foot-soldiers and elephants. Even such a river should the king apply for
+the destruction of his foe. Agreeably to the science known to Usanas,
+arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for
+fighting the enemy.[23] Knowing everything about the enemy's strength
+through spies, and examining his own strength himself the king should
+commence war either within his own territories or within those of his
+foe.[24] The king should always gratify his army, and hurl all his
+strongest warriors (against the enemy). First ascertaining the state of
+his kingdom, he should apply conciliation or the other well-known means.
+By all means, O king, should the body be protected. One should do that
+which is highly beneficial for one both here and hereafter. The king, O
+monarch, by behaving duly according to these ways, attains to Heaven
+hereafter, after ruling his subjects righteously in this world. O
+foremost one of Kuru's race, it is even thus that thou shouldst always
+seek the good of thy subjects for attaining to both the worlds.[25] Thou
+hast been instructed in all duties by Bhishma, by Krishna, and by Vidura,
+I should also, O best of kings, from the affection I bear thee, give thee
+these instructions. O giver of profuse presents in sacrifices, thou
+shouldst do all this duly. Thou shalt, by conducting thyself in this way,
+become dear to thy subjects and attain to felicity in Heaven. That king
+who adores the deities in a hundred horse-sacrifices, and he who rules
+his subjects righteously, acquire merit that is equal.'"
+
+
+
+SECTION VIII
+
+"Yudhishthira said, 'O lord of Earth, I shall do as thou biddest me. O
+foremost of kings, I should be further instructed by thee. Bhishma has
+ascended to Heaven. The slayer of Madhu has departed (for Dwaraka).
+Vidura and Sanjaya also will accompany thee to the forest. Who else,
+therefore, than thee will teach me? Those instructions which thou
+imparted today, desirous of doing good to me, I shall certainly follow, O
+lord of Earth. Be thou assured of this, O king.'
+
+"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just,
+of great intelligence, the royal sage, Dhritarashtra, O chief of the
+Bharatas, wished to obtain the king's permission (about his retirement to
+the forest). And he said, 'Cease, O son, great has been my toil.' Having
+said these words, the old king entered the apartments of Gandhari. Unto
+that husband of hers who resembled a second Lord of all creatures, while
+resting on a seat, Gandhari of righteous conduct, conversant with the
+opportuneness of everything, said these words, the hour being suited to
+them,--'Thou hast obtained the permission of that great Rishi, viz.,
+Vyasa himself. When, however, wilt thou go to the forest, with the
+permission of Yudhishthira?'
+
+"Dhritarashtra said, 'O Gandhari, I have received the permission of my
+high-souled sire. With the permission of Yudhishthira (next obtained), I
+shall soon retire into the woods. I desire, however, to give away some
+wealth capable of following the status of Preta, in respect of all those
+sons of mine who were addicted to calamitous dice. Verily, I desire to
+make those gifts, inviting all the people to my mansion.'[26]
+
+"Vaisampayana continued, 'Having said so (to Gandhari), Dhritarashtra
+sent for Yudhishthira. The latter, at his uncle's command, brought all
+the articles necessary. Many Brahmanas residing in Kuru-jangala, and many
+Kshatriyas, many Vaisyas, and many Sudras also, came to Dhritarashtra's
+mansion, with gratified hearts. The old king, coming out of the inner
+apartments, beheld them all, as also his subjects assembled together.
+Beholding all those assembled citizens and inhabitants of the provinces,
+and his well-wishers also thus gathered together, and the large number of
+Brahmanas arrived from diverge realms, king Dhritarashtra of great
+intelligence, O monarch, said these words,--'Ye all and the Kurus have
+lived together for many long years, well-wishers of each other, and each
+employed in doing good to the other. What I shall now say in view of the
+opportunity that has come, should be accomplished by you all even as
+disciples accomplish the biddings of their preceptors. I have set my
+heart upon retiring into the woods, along with Gandhari as my companion.
+Vyasa has approved of this, as also the son of Kunti. Let me have your
+permission too. Do not hesitate in this. That goodwill, which has always
+existed between you and us, is not to be seen, I believe, in other realms
+between the rulers and the ruled. I am worn out with this load of years
+on my head. I am destitute of children. Ye sinless ones, I am emaciated
+with fasts, along with Gandhari. The kingdom having passed to
+Yudhishthira, I have enjoyed great happiness. Ye foremost of men, I think
+that happiness has been greater than what I could expect from
+Duryodhana's sovereignty. What other refuge can I have, old as I am and
+destitute of children, save the woods? Ye highly blessed ones, it behoves
+you to grant me the permission I seek. Hearing these words of his, all
+these residents of Kurujangala, uttered loud lamentations, O best of the
+Bharatas, with voices choked with tears. Desirous of telling those
+grief-stricken people something more, Dhritarashtra of great energy, once
+more addressed them and said as follows.'"
+
+
+
+SECTION IX
+
+"Dhritarashtra said, 'Santanu duly ruled this Earth. Similarly,
+Vichitraviryya also, protected by Bhishma, ruled you. Without doubt, all
+this is known to you. It is also known to you how Pandu, my brother, was
+dear to me as also to you. He also ruled you duly. Ye sinless ones, I
+have also served you. Whether those services have come up to the mark or
+fallen short of it, it behoveth you to forgive me, for I have attended to
+my duties without heedlessness. Duryodhana also enjoyed this kingdom
+without a thorn in his side. Foolish as he was and endued with wicked
+understanding, he did not, however, do any wrong to you. Through the
+fault, however, of that prince of wicked understanding, and through his
+pride, as also through my own impolicy, a great carnage has taken place
+of persons of the royal order. Whether I have, in that matter, acted
+rightly or wrongly, I pray you with joined hands to dispel all
+remembrance of it from your hearts.--This one is old; this one has lost
+all his children; this one is afflicted with grief; this one was our
+king;--this one is a descendant of former kings;--considerations like
+these should induce you to forgive me. This Gandhari also is cheerless
+and old. She too has lost her children and is helpless. Afflicted with
+grief for the loss of her sops, she solicits you with me. Knowing that
+both of us are old and afflicted and destitute of children, grant us the
+permission we seek. Blessed be you, we seek your protection. This Kuru
+king, Yudhishthira, the son of Kunti, should be looked after by you all,
+in prosperity as well as in adversity. He will never fall into distress,
+he that has for his counsellors four such brothers of abundant prowess.
+All of them are conversant with both righteousness and wealth, and
+resemble the very guardians of the world. Like the illustrious Brahman
+himself, the Lord of the universe of creatures, this Yudhishthira of
+mighty energy will rule you. That which should certainly be said is now
+said by me. I make over to you it this Yudhishthira here as a deposit. I
+make you also a deposit in the hands of this hero. It behoves you all to
+forget and forgive whatever injury has been done to you by those sons of
+mine that are no longer alive, or, indeed, by any one else belonging to
+me. Ye never harboured any wrath against me on any previous occasion. I
+join my hands before you who are distinguished for loyalty. Here, I bow
+to you all. Ye sinless one, I, with Gandhari by my side, solicit your
+pardon now for anything done to you by those sons of mine, of restless
+understandings, stained by cupidity, and ever acting as their desires
+prompted.' Thus addressed by the old monarch, all those citizens and
+inhabitants of the provinces, filled with tears, said nothing but only
+looked at one another."'
+
+
+
+SECTION X
+
+"Vaisampayana said, 'Thus addressed, O thou of Kuru's race, by the old
+king, the citizens and the inhabitants of the provinces stood sometime
+like men deprived of consciousness. King Dhritarashtra, finding them
+silent, with their throats choked by grief, once more addressed them,
+saying, 'Ye best of men, old as I am, sonless, and indulging, through
+cheerlessness of heart, in diverse lamentations along with this my wedded
+wife, I have obtained the permission, in the matter of my retirement into
+the forest, of my sire, the Island-born Krishna himself, as also of king
+Yudhishthira, who is conversant with every duty, ye righteous denizens of
+this kingdom. Ye sinless ones, I, with Gandhari, repeatedly solicit you
+with bent heads. It behoves you all to grant us permission.'
+
+"Vaisampayana continued, 'Hearing these pitiable words of the Kuru king,
+O monarch, the assembled denizens of Kurujangala all began to weep.
+Covering their faces with their hands and upper garments, all those men
+burning with grief, wept for a while as fathers and mothers would weep
+(at the prospect of a dear son about to leave them for ever). Bearing in
+their hearts, from which every other thought had been dispelled, the
+sorrow born of Dhritarashtra's desire to leave the world, they looked
+like men deprived of all consciousness. Checking that agitation of heart
+due to the announcement of Dhritarashtra's desire of going to the forest,
+they gradually were able to address one another, expressing their wishes.
+Settling their words in brief, O king, they charged a certain Brahmana
+with the task of replying unto the old monarch. That learned Brahmana, of
+good behaviour, chosen by unanimous consent, conversant with all topics,
+master of all the Richs, and named Samba, endeavoured to speak. Taking
+the permission of the whole assembly and with its full approbation, that
+learned Brahmana of great intelligence, conscious of his own abilities,
+said these words unto the king,--'O monarch, the answer of this assembly
+has been committed to my care. I shall voice it, O hero. Do thou receive
+it, O king. What thou gayest, O king of kings, is all true, O puissant
+one. There is nothing in it that is even slightly untrue. Thou art our
+well-wisher, as, indeed, we are thine. Verily, in this race of kings,
+there never wag a king who coming to rule his subjects became unpopular
+with them. Ye have ruled us like fathers or brothers. King Duryodhana
+never did us any wrong. Do that, O king, which that righteous-souled
+ascetic, the son of Satyavati, has said. He is, verily, our foremost of
+instructors. Left by thee, O monarch, we shall have to pass our days in
+grief and sorrow, filled with remembrance of thy hundreds of virtues. We
+were well protected and ruled by king Duryodhana even as we had been
+ruled by king Santanu, or by Chitrangada, or by thy father, O monarch,
+who was protected by the prowess of Bhishma, or by Pandu, that ruler of
+Earth, who was overlooked by thee in all his acts. Thy son, O monarch,
+never did us the slightest wrong. We lived, relying on that king as
+trustfully as on our own father. It is known to thee how we lived (under
+that ruler). After the same manner, we have enjoyed great happiness, O
+monarch, for thousands of years, under the rule of Kunti's son of great
+intelligence and wisdom[27]. This righteous-souled king who performs
+sacrifices with gifts in profusion, follows the conduct of the royal
+sages of old, belonging to thy race, of meritorious deeds, having Kuru
+and Samvara and others and Bharata of great intelligence among them.
+There is nothing, O monarch, that is even slightly censurable in the
+matter of this Yudhishthira's rule. Protected and ruled by thee, we have
+all lived in great happiness. The slightest demerit is incapable of being
+alleged against thee and thy son. Regarding what thou hast said about
+Duryodhana in the matter of this carnage of kinsmen, I beg thee, O
+delighter of the Kurus (to listen to me).'
+
+"The Brahmana continued, 'The destruction that has overtaken the Kurus
+was not brought about by Duryodhana. It was not brought about by thee.
+Nor was it brought about by Karna and Suvala's son. We know that it was
+brought about by destiny, and that it was incapable of being
+counteracted. Verily, destiny is not capable of being resisted by human
+exertion. Eight and ten Akshauhinis of troops, O monarch, were brought
+together. In eight and ten days that host was destroyed by the foremost
+of Kuru warriors, viz., Bhishma and Drona and Kripa and others, and the
+high-souled Karna, and the heroic Yuyudhana, and Dhrishtadyumna, and by
+the four sons of Pandu, that is, Bhima and Arjuna and twins. This
+(tremendous) carnage, O king, could not happen without the influence of
+destiny. Without doubt, by Kshatriyas in particular, should foes be slain
+and death encountered in battle. By those foremost of men, endued with
+science and might of arms, the Earth has been exterminated with her
+steeds and cars and elephants. Thy son was not the cause of that carnage
+of high-souled kings. Thou wert not the cause, nor thy servants, nor
+Karna, nor Suvala's son. The destruction of those foremost ones of Kuru's
+race and of kings by thousands, know, was brought about by destiny. Who
+can say anything else in this? Thou art regarded as the Guru and the
+master of the whole world. We, therefore, in thy presence, absolve thy
+righteous-souled son. Let that king, with all his associates, obtain the
+regions reserved for heroes. Permitted by foremost of Brahmanas, let him
+sport blissfully in heaven. Thou also shalt attain to great merit, and
+unswerving steadiness in virtue. O thou of excellent vows, follow thou
+fully the duties indicated in the Vedas. It is not necessary for either
+thee or ourselves to look after the Pandavas. They are capable of ruling
+the very Heavens, what need then be said of the Earth? O thou of great
+intelligence, in prosperity as in adversity, the subjects of this
+kingdom, O foremost one of Kuru's race, will be obedient to the Pandavas
+who have conduct for their ornament. The son of Pandu makes those
+valuable gifts which are always to be made to foremost of regenerate
+persons in sacrifices and in obsequial rites, after the manner of all the
+great kings of antiquity. The high-minded son of Kunti is mild, and
+self-restrained, and is always disposed to spend as if he were a second
+Vaisravana. He has great ministers that attend on him. He is
+compassionate to even his foes. Indeed, that foremost one of Bharata's
+race is of pure conduct. Endued with great intelligence, he is perfectly
+straight-forward in his dealings and rules and protects us like a father
+protecting his children. From association with him who is the son of
+Dharma, O royal sage, Bhima and Arjuna and others will never do us the
+least wrong. They are mild, O thou of Kuru's race, unto them that are
+mild, and fierce like snakes of virulent poison unto them that are
+fierce. Possessed of great energy, those high-souled ones are always
+devoted to the good of the people. Neither Kunti, nor thy
+(daughter-in-law) Panchali, nor Ulupi, nor the princess of the Sattwata
+race, will do the least wrong to these people.[28] The affection which
+thou hast shown towards us and which in Yudhishthira is seen to exist in
+a still larger measure is incapable of being forgotten by the people of
+the city and the provinces. Those mighty car-warriors, viz., the son of
+Kunti, themselves devoted to the duties of the righteousness, will
+protect and cherish the people even if these happen to be unrighteous. Do
+thou, therefore, O king, dispelling all anxiety of heart on account of
+Yudhishthira, set thyself to the accomplishment of all meritorious acts,
+O foremost of men.'
+
+"Vaisampayana continued, 'Hearing these words, fraught with righteousness
+and merit, of that Brahmana and approving of them, every person in that
+assembly said, 'Excellent, Excellent' and accepted them as his own.
+Dhritarashtra also, repeatedly applauding those words, slowly dismissed
+that assembly of his subjects. Thus honoured by them and looked upon with
+auspicious glances, the old king, O chief of Bharata's race, joined his
+hands and honoured them all in return. He then entered his own mansion
+with Gandhari. Listen now to what he did after that night had passed
+away."'
+
+
+
+SECTION XI
+
+"Vaisampayana said, 'After that night had passed away, Dhritarashtra, the
+son of Amvika, despatched Vidura to Yudhishthira's mansion. Endued with
+great energy and the foremost of all persons possessed of intelligence,
+Vidura, having arrived at Yudhishthira's mansion, addressed that foremost
+of men, that king of unfading glory, in these words, 'King Dhritarashtra
+has undergone the preliminary rites for accomplishing his purpose of
+retiring into the woods. He will set out for the woods, O king, on the
+coming day of full moon of the month of Kartika. He now solicits from
+thee, O foremost one of Kuru's race, some wealth. He wishes to perform
+the Sraddha of the high-souled son of Ganga, as also of Drona and
+Somadatta and Valhika of great intelligence, and of all his sons as also
+of all well-wishers of his that have been slain, and, if thou permittest
+it, of that wicked-souled wight, viz., the ruler of the Sindhus.'[29]
+Hearing these words of Vidura, both Yudhishthira, and Pandit's son Arjuna
+of curly hair, became very glad and applauded them highly. Bhima,
+however, of great energy and unappeasable wrath, did not accept those
+words of Vidura in good spirits, recollecting the acts of Duryodhana. The
+diadem-decked Phalguna, understanding the thoughts of Bhimasena, slightly
+bending his face downwards, addressed that foremost of men in these
+words, 'O Bhima, our royal father who is advancing in years, has resolved
+to retire into the woods. He wishes to make gifts for advancing the
+happiness of his slain kinsmen and well-wishers now in the other world. O
+thou of Kuru's race, he wishes to give away wealth that belongs to thee
+by conquest. Indeed, O mighty-armed one, it is for Bhishma and others
+that the old king is desirous of making those gifts. It behoves thee to
+grant thy permission. By good luck it is, O thou of mighty arms that
+Dhritarashtra today begs wealth of us, he who was formerly begged by us.
+Behold the reverse brought about by Time. That king who was before the
+lord and protector of the whole Earth, now desires to go into the woods,
+his kinsmen and associates all slain by foes. O chief of men, let not thy
+views deviate from granting the permission asked for. O mighty-armed one,
+refusal, besides bringing infamy, will be productive d demerit. Do thou
+learn your duty in this matter from the king, thy eldest brother, who is
+lord of all. It becometh thee to give instead of refusing, O chief of
+Bharata's race. Vibhatsu who was saying so wag applauded by king
+Yudhishthira the just. Yielding to wrath, Bhimasena said these words, 'O
+Phalguna, it is we that shall make gifts in the matter of Bhishma's
+obsequies, as also of king Somadatta and of Bhurisravas, of the royal
+sage Valhika, and of the high-souled Drona, and of all others. Our mother
+Kunti shall make such obsequial offerings for Karna. O foremost of men,
+let not Dhritarashtra perform those Sraddhas. Even this is what I think.
+Let not our foes be gladdened. Let Duryodhana and others sink from a
+miserable to a more miserable position. Alas, it was those wretches of
+their race that caused the whole Earth to be exterminated. How hast thou
+been able to forget that anxiety of twelve long years, and our residence
+in deep incognito that was so painful to Draupadi? Where was
+Dhritarashtra's affection for us then? Clad in a black deer-skin and
+divested of all thy ornaments, with the princess of Panchala in thy
+company, didst thou not follow this king? Where were Bhishma and Drona
+then, and where was Somadatta? Thou hadst to live for thirteen years in
+the woods, supporting thyself on the products of the wilderness. Thy
+eldest father did not then look at thee with eyes of parental affection.
+Hast thou forgotten, O Partha, that it was this wretch of our race, of
+wicked understanding, that enquired of Vidura, when the match at dice was
+going on,--'What has been won?' Hearing thus far, king Yudhishthira, the
+son of Kunti, endued with great intelligence, rebuked him and told him to
+be silent."'
+
+
+
+SECTION XII
+
+"Arjuna said, 'O Bhima, thou art my elder brother and, therefore, my
+senior and preceptor. I dare not say anything more than what I have
+already said. The royal sage Dhritarashtra deserves to be honoured by us
+in every respect. They that are good, they that are distinguished above
+the common level, they that break not the distinctions which characterise
+the good, remember not the wrongs done to them but only the benefits they
+have received.' Hearing these words of the high-souled Phalguna, the
+righteous-souled Yudhishthira, the son of Kunti, addressed Vidura and
+said these words, 'Instructed by me, O Kshattri, do thou say unto the
+Kuru king that I shall give him as much wealth from my treasury as he
+wishes to give away for the obsequies of his song, and of Bhishma and
+others among his well-wishers and benefactors. Let not Bhima be cheerless
+at this!'
+
+"Vaisampayana continued, 'Having said these words, king Yudhishthira the
+just, highly applauded Arjuna. Meanwhile Bhimasena began to cast angry
+glances at Dhananjaya. Then Yudhishthira, endued with great intelligence,
+once more addressed Vidura and said, 'It behoves not king Dhritarashtra
+to be angry with Bhimasena. This Bhima of great intelligence was greatly
+afflicted by cold and rain and heat and by a thousand other griefs while
+residing in the woods. All this is not unknown to thee. Do thou, however,
+instructed by me, say unto the king, O foremost one of Bharata's race,
+that he may take from my house whatever articles he wishes and in
+whatever measure also he likes. Thou shalt also tell the king that he
+should not allow his heart to dwell on this exhibition of pride in which
+Bhima, deeply afflicted, has indulged. Whatever wealth I have and
+whatever Arjuna has in his house, the owner thereof is king
+Dhritarashtra. Even this thou shouldst tell him. Let the king make gifts
+unto the Brahmanas. Let him spend as largely as he likes. Let him free
+himself from the debt he owes to his sons and well-wishers. Let him be
+told besides,--O Monarch, this very body of mine is at thy disposal and
+all the wealth I have. Know this, and let there be no doubt in this.
+
+
+
+SECTION XIII
+
+"Vaisampayana said, 'Thus addressed by king Yudhishthira, Vidura, that
+foremost of all intelligent persons, returned to Dhritarashtra and said
+unto him these words of grave import. 'I at first reported thy message to
+king Yudhishthira. Reflecting on thy words, Yudhishthira of great
+splendour applauded them highly. Vibhatsu also, of great energy, places
+all his mansions, with all the wealth therein, as also his very
+life-breaths, at thy disposal. Thy son, king Yudhishthira, too, offers
+thee, O royal sage, his kingdom and life-breath and wealth and all else
+that belongs to him. Bhima, however, of mighty arms, recollecting all his
+innumerable sorrows, has with difficulty given his consent, breathing
+many heavy sighs. That mighty-armed hero, O monarch, was solicited by the
+righteous king as also by Vibhatsu, and induced to assume relations of
+cordiality towards thee. King Yudhishthira the just, his prayed thee not
+to give way to dissatisfaction for the improper conduct which Bhima has
+displayed at the recollection of former hostilities. This is generally
+the behaviour of Kshatriyas in battle, O king, and this Vrikodara is
+devoted to battle and the practices of Kshatriyas. Both myself and
+Arjuna, O king, repeatedly beg thee for pardoning Vrikodara. Be gracious
+unto us. Thou art our lord. Whatever wealth we have, thou mayst give away
+as thou likest, O ruler of Earth. Thou, O Bharata. art the Master of this
+kingdom and of all lives in it. Let the foremost one of Kuru's race give
+away, for the obsequial rites of his sons, all those foremost of gifts
+which should be given to the Brahmanas. Indeed, let him make those gifts
+unto persons of the regenerate order, taking away from our mansions
+jewels and gems, and kine, and slaves both mate and female, and goats and
+sheep. Let gifts be made unto also those that are poor or sightless or in
+great distress, selecting the objects of his charity as he likes. Let, O
+Vidura, large pavilions be constructed, rich with food and drink of
+diverse tastes collected in profusion. Let reservoirs of water be
+constructed for enabling kine to drink, and let other works of merit be
+accomplished.--Even these were the words said unto me by the king as also
+by Pritha's son Dhananjaya. It behoveth thee to say what should be done
+next. After Vidura had said these words, O Janamejaya, Dhritarashtra his
+satisfaction at them and set his heart upon making large presents on the
+day of full moon in the month of Kartika."'
+
+
+
+SECTION XIV
+
+"Vaisampayana said,--'Thus addressed by Vidura, king Dhritarashtra became
+highly pleased, O monarch, with the act of Yudhishthira and Jishnu.
+Inviting then, after proper examination, thousands of deserving Brahmanas
+and superior Rishis, for the sake of Bhishma, as also of his sons and
+friends, and causing a large quantity of food and drink to be prepared,
+and cars and other vehicles and clothes, and gold and jewels and gems,
+and slaves both male and female, and goats and sheep, and blankets and
+costly articles to be collected, and villages and fields, and other kines
+of wealth to be kept ready, as also elephants and steeds decked with
+ornaments, and many beautiful maidens who were the best of their sex,
+that foremost of kings gave them away for the advancement of the dead,
+naming each of them in due order as the gifts were made. Naming Drona,
+and Bhishma, and Somadatta, and Valhika, and king Duryodhana, and each
+one of his other sons, and all his well-wishers with Jayadratha numbering
+first, those gifts were made in due order. With the approval of
+Yudhishthira, that Sraddha-sacrifice became characterised by large gifts
+of wealth and profuse presents of jewels and gems and other kinds of
+treasure. Tellers and scribes on that occasion, under the orders of
+Yudhishthira, ceaselessly asked the old king.--Do thou command, O
+monarch, what gifts should be made to these. All things are ready
+here.--As soon as the king spoke, they gave away what he directed.[30]
+Unto him that was to receive a hundred, a thousand was given, and unto
+him that was to receive a thousand was given ten thousand, at the command
+of the royal son of Kunti.[31] Like the, clouds vivifying the crops with
+their downpours, that royal cloud gratified the Brahmanas by downpours of
+wealth. After all those gifts had been distributed, the king, O thou of
+great intelligence, then deluged the assembled guests of all the four
+orders with repeated surges of food and drink of diverge tastes. Verily,
+the Dhritarashtra-ocean, swelling high, with jewels and gems for its
+waters, rich with the villages and fields and other foremost of gifts
+constituting its verdant islands, heaps of diverse kinds of precious
+articles for its rich caves, elephants and steeds for its alligators and
+whirlpools, the sound of Mridangas for its deep roars, and clothes and
+wealth and precious stories for its waves, deluged the Earth. It was even
+in this way, O king, that that monarch made gifts for the advancement in
+the other world of his sons and grandsons and Pitris as also of himself
+and Gandhari. At last when he became tired with the task of making gifts
+in such profusion, that great Gift-sacrifice carne to an end. Even thus
+did that king of Kuru's race perform his Gift-sacrifice. Actors and mimes
+continually danced and sang on the occasion and contributed to the
+merriment of all the guests. Food and drink of diverse tastes were given
+away in large quantities. Making gifts in this way for ten days, the
+royal son of Amvika, O chief of Bharata's race, became freed from the
+debts he owed to his sons and grandsons."'
+
+
+
+SECTION XV
+
+"Vaisampayana said,--'The royal son of Amvika, viz., Dhritarashtra,
+having settled the hour of his departure for the woods, summoned those
+heroes, the Pandavas. Possessed of great intelligence, the old monarch,
+with Gandhari, duly accosted those princes. Having caused the minor rites
+to be performed, by Brahmanas conversant with the Vedas, on that day
+which was the day of full moon in the month of Kartika, he caused the
+fire which he worshipped daily to be taken up. Leaving his usual robes he
+wore deer-skins and barks, and accompanied by his daughters-in-law, he
+set out of his mansion. When the royal son of Vichitraviryya thus set
+out, a loud wail was uttered by the Pandava and the Kaurava ladies as
+also by other women belonging to the Kaurava race. The king worshipped
+the mansion in which he had lived with fried paddy and excellent flowers
+of diverse kinds. He also honoured all his servants with gifts of wealth,
+and then leaving that abode set out on his journey. Then O son, king
+Yudhishthira, trembling all over, with utterance choked with tears, said
+these words in a loud voice, viz.,--'O righteous monarch, where dost thou
+go?--and fell down in a swoon. Arjuna, burning with great grief, sighed
+repeatedly. That foremost of Bharata princes, telling Yudhishthira that
+he should not behave in that manner, stood cheerlessly and with heart
+plunged into distress. Vrikodara, the heroic Phalguna, the two sons of
+Madri, Vidura, Sanjaya, Dhritarashtra's son by his Vaisya wife, and
+Kripa, and Dhaumya, and other Brahmanas, all followed the old monarch,
+with voices choked in grief. Kunti walked ahead, bearing on her shoulders
+the hand of Gandhari who walked with her bandaged eyes. King
+Dhritarashtra walked confidently behind Gandhari, placing his hand on her
+shoulder.[32] Drupada's daughter Krishna, she of the Sattwata race,
+Uttara the daughter-in-law of the Kauravas, who had recently become a
+mother, Chitrangada, and other ladies of the royal house-hold, all
+proceeded with the old monarch. The wail they uttered on that occasion, O
+king, from grief, resembled the loud lamentations of a swarm of
+she-ospreys. Then the wives of the citizens,--Brahmanas and Kshatriyas
+and Vaisyas and Sudras,--also came out into the streets from every side.
+At Dhritarashtra's departure, O king, all the citizens of Hastinapore
+became as distressed as they had been, O monarch, when they had witnessed
+the departure of the Pandavas in former days after their defeat at the
+match at dice. Ladies that had never seen the sun or the moon, came out
+into the streets on the occasion, in great grief, when king Dhritarashtra
+proceeded towards the great forest."'
+
+
+
+SECTION XVI
+
+"Vaisampayana said, 'Great was the uproar, at that time, O king, of both
+men and women standing on the terraces of mansions or on the Earth.
+Possessed of great intelligence, the old king, with joined hands, and
+trembling with weakness, proceeded with difficulty along the principal
+street which was crowded with persons of both sexes. He left the city
+called after the elephant by the principal gate and then repeatedly bade
+that crowd of people to return to their homes. Vidura had set his heart
+on going to the forest along with the king. The Suta Sanjaya also, the
+son of Gavalgani, the chief minister of Dhritarashtra, was of the same
+heart. King Dhritarashtra however, caused Kripa and the mighty
+car-warrior Yuyutsu to refrain from following him. He made them over into
+Yudhishthira's hands. After the citizens had ceased following the
+monarch, king Yudhishthira, with the ladies of his house-hold, prepared
+to stop, at the command of Dhritarashtra. seeing that his mother Kunti
+was desirous of retiring into the woods, the king said unto her, 'I shall
+follow the old monarch. Do thou desist.' It behoveth thee, O queen, to
+return to the city, accompanied by these thy daughters-in-law. This
+monarch proceeds to the woods, firmly resolved to practise penances.
+Though king Yudhishthira said these words unto her, with his eyes bathed
+in tears, Kunti, however, without answering him, continued to proceed,
+catching hold of Gandhari.
+
+"Kunti said, 'O king, never show any disregard for Sahadeva. He is very
+much attached to me, O monarch, and to thee also always. Thou shouldst
+always bear in mind Karna who never retreated from battle. Through my
+folly that hero has been slain in the field of battle. Surely, my son,
+this heart of mine is made of steel, since it does not break into a
+hundred pieces at not seeing that child born of Surya. When such has been
+the case, O chastiser of foes, what can I now do? I am very much to blame
+for not having proclaimed the truth about the birth of Surya's child. O
+crusher of foes, I hope thou wilt, with all thy brothers, make excellent
+gifts for the sake of that son of Surya. O mower of foes, thou shouldst
+always do what is agreeable to Draupadi. Thou shouldst look after
+Bhimasena and Arjuna and Nakula and Sahadeva. The burthens of the Kuru
+race have now fallen on thee, O king. I shall live in the woods with
+Gandhari, besmearing my body with filth, engaged in the performance of
+penances, and devoted to the service of my father-in-law and
+mother-in-law.'[33]
+
+'Vaisampayana continued, 'Thus addressed by her, the righteous-souled
+Yudhishthira, with passions under complete control, became, with all his
+brothers, plunged into great distress. Endued with great intelligence,
+the king said not a word. Having reflected for a little while, king
+Yudhishthira the Just, cheerless and plunged in anxiety and sorrow,
+addressed his mother, saying,--'Strange, indeed, is this purpose of
+thine? It behoves thee not to accomplish it. I can never grant thee
+permission. It behoves thee to show us compassion. 'Formerly, when we
+were about to set out of Hastinapore for the woods, O thou of agreeable
+features, it was thou who, reciting to us the story of Vidula's
+instructions to her son, excited us to exertion. It behoves thee not to
+abandon us now. Having slain the kings of Earth, I have won sovereignty,
+guided by thy words of wisdom communicated through Vasudeva. Where now is
+that understanding of thine about which I had heard from Vasudeva? Dost
+thou wish now to fall away from those Kshatriya practices about which
+thou hadst instructed us? Abandoning ourselves, this kingdom, and this
+daughter-in-law of thine who is possessed of great fame, how wilt thou
+live in the inaccessible woods? Do thou relent! Kunti, with tears in her
+eyes, heard these words of her son, but continued to proceed on her way.
+Then Bhima addressed her, saying,--'When, O Kunti, sovereignty has been
+won, and when the time has come for thee to enjoy that sovereignty thus
+acquired by thy children, when the duties of royalty await discharge by
+thee, whence has this desire got hold of thy mind? Why then didst thou
+cause us to exterminate the Earth? For what reason wouldst thou leave all
+and wish to take up thy abode in the woods? We were born in the woods.
+Why then didst thou bring us from the woods while we were children?
+Behold, the two sons of Madri are overwhelmed with sorrow and grief.
+Relent, O mother, O thou of great fame, do not go into the woods now. Do
+thou enjoy that prosperity which acquired by might, has become
+Yudhishthira's today.' Firmly resolved to retire into the woods, Kunti
+disregarded these lamentations of her sons. Then Draupadi with a
+cheerless face, accompanied by Subhadra, followed her weeping
+mother-in-law who was journeying on from desire of going into the woods.
+Possessed of great wisdom and firmly resolved on retirement from the
+world, the blessed dame walked on, frequently looking at her weeping
+children. The Pandavas, with all their wives and servitors, continued to
+follow her. Restraining then her tears, she addressed her children in
+these words.'"
+
+
+
+SECTION XVII
+
+"Kunti said, 'It is even so, O mighty-armed son of Pandu, as thou sayest.
+Ye kings, formerly when ye were cheerless, it was even in this way that I
+excited you all. Yes, seeing that your kingdom was wrested from you by a
+match at dice, seeing that you all fell from happiness, seeing that you
+were domineered over by kinsmen, I instilled courage and high thoughts
+into your minds. Ye foremost of men, I encouraged you in order that they
+that were the sons of Pandu might not be lost, in order that their fame
+might not be lost. You are all equal to Indra. Your prowess resembles
+that of the very gods. In order that you might not live, watching the
+faces of others, I acted in that way.[34] I instilled courage into thy
+heart in order that thou who art the foremost of all righteous persons,
+who art equal to Vasava, might not again go into the woods and live in
+misery. I instilled courage into your hearts in order that this Bhima who
+is possessed of the strength of ten thousand elephants and whose prowess
+and manliness are widely known, might not sink into insignificance and
+ruin. I instilled courage into your hearts in order that this Vijaya, who
+was born after Bhimasena, and who is equal unto Vasava himself might not
+be cheerless. I instilled courage into your hearts in order that Nakula
+and Sahadeva, who are always devoted to their seniors, might not be
+weakened and rendered cheerless by hunger. I acted in that way in order
+that this lady of well-developed proportions and of large expansive eyes
+might not endure the wrongs inflicted on her in the public hall without
+being avenged. In the very sight of you all, O Bhima, Dussasana, through
+folly, dragged her trembling all over like a plantain plant, during the
+period of her functional illness, and after she had been won at dice, as
+if she were a slave. All this was known to me. Indeed, the race of Pandu
+had been subjugated (by foes). The Kurus, viz., my father-in-law and
+others, were cheerless when she, desirous of a protector, uttered loud
+lamentations like a she-osprey. When she was dragged by her fair locks by
+the sinful Dussasana with little intelligence, I was deprived of my
+senses, O king. Know, that for enhancing your energy, I instilled that
+courage into your hearts by reciting the words of Vidula, O my sons. I
+instilled courage into your hearts, O my sons, in order that the race of
+Pandu, represented by my children, might not be lost. The sons and
+grandsons of that person who brings a race to infamy never succeed in
+attaining to the regions of the righteous. Verily, the ancestors of the
+Kaurava race were in danger of losing those regions of felicity which had
+become theirs. As regards myself, O my sons, I, before this, enjoyed the
+great fruits of that sovereignty which my husband had acquired. I made
+large gifts. I duly drank the Soma juice in sacrifice.[35] It was not for
+my own sake that I had urged Vasudeva with the stirring words of Vidula.
+It was for your sake that I had called upon you to follow that advice. O
+my sons, I do not desire the fruits of that sovereignty which has been
+won by my children. O thou of great puissance, I wish to attain, by my
+penances, to those regions of felicity which have been acquired by my
+husband. By rendering obedient service to my father-in-law and
+mother-in-law both of whom wish to take up their abode in the woods, and
+by penances, I desire, O Yudhishthira, to waste my body. Do thou cease to
+follow me, O foremost one of Kuru's race, along with Bhima and others.
+Let thy understanding be always devoted to righteousness. Let thy mind be
+always great.'"
+
+
+
+SECTION XVIII
+
+"Vaisampayana said, 'Hearing these words of Kunti, the sinless Pandavas,
+O best of kings, became ashamed. They, therefore, desisted, along with
+the princess of-Panchala, from following her.[36] Beholding Kunti
+resolved to go into the woods, the ladies of the Pandava household
+uttered loud lamentations. The Pandavas then circumambulated the king and
+saluted him duly. They ceased to follow further, having failed to
+persuade Pritha to return. Then Amvika's son of great energy, viz.,
+Dhritarashtra, addressing Gandhari and Vidura and supporting himself on
+them, said, 'Let the royal mother of Yudhishthira cease to go with us.
+What Yudhishthira has said is all very true. Abandoning this high
+prosperity of her sons, abandoning those high fruits that may be hers,
+why should she go into the inaccessible woods, leaving her children like
+a person of little intelligence? Living in the enjoyment of sovereignty,
+she is capable of practising penances and observing the high vow of
+gifts. Let her, therefore, listen to my words. O Gandhari, I have been
+much gratified with the services rendered to me by this daughter-in-law
+of mine. Conversant as thou art with all duties, it behoveth thee to
+command her return.' Thus addressed by her lord, the daughter of Suvala
+repeated unto Kunti all those words of the old king and added her own
+words of grave import. She, however, failed to cause Kunti to desist
+inasmuch as that chaste lady, devoted to righteousness, had firmly set
+her heart upon residing in the woods. The Kuru ladies, understanding how
+firm her resolution was regarding her retirement into the woods, and
+seeing that those foremost ones of Kuru's race (viz., their own lords),
+had ceased to follow her, set up a loud wail of lamentation. After all
+the sons of Pritha and all the ladies had retraced their steps, king
+Yudhishthira of great wisdom continued his journey to the woods. The
+Pandavas, exceedingly cheerless and afflicted with grief and sorrow
+accompanied by their wives, returned to the city, on their cars. At that
+time the city of Hastinapura, with its entire population of men, both old
+and young, and women, became cheerless and plunged into sorrow. No
+festivals of rejoicing were observed. Afflicted with grief, the Pandavas
+were without any energy. Deserted by Kunti, they were deeply afflicted
+with grief, like calves destitute of their dams. Dhritarashtra reached
+that day a place far removed from the city. The puissant monarch arrived
+at last on the banks of the Bhagirathi and took rest there for the night.
+Brahmanas conversant with the Vedas duly ignited their sacred fires in
+that retreat of ascetics. Surrounded by those foremost of Brahmanas,
+those sacred fires blazed forth in beauty. The sacred fire of the old
+king was also ignited. Sitting near his own fire, he poured libations on
+it according to due rites, and then worshipped the thousand-rayed sun as
+he was on the point of setting. Then Vidura and Sanjaya made a bed for
+the king by spreading some blades of Kusa grass. Near the bed of that
+Kuru hero they made another for Gandhari. In close proximity to Gandhari,
+Yudhishthira's mother Kunti, observant of excellent vows, happily laid
+herself down. Within hearing distance of those three, slept Vidura and
+others. The Yajaka Brahmanas and other followers of the king laid
+themselves down on their respective beds. The foremost of Brahmanas that
+were there chanted aloud many sacred hymns. The sacrificial fires blazed
+forth all around. That night, therefore, seemed as delightful to them as
+a Brahmi night.[37] When the night passed away, they all arose from their
+beds and went through their morning acts. Pouring libations then on the
+sacred fire, they continued their journey. Their first day's experience
+of the forest proved very painful to them on account of the grieving
+inhabitants of both the city and the provinces of the Kuru kingdom."
+
+
+
+SECTION XIX
+
+"Vaisampayana said. 'Following the advice of Vidura, the king took up his
+abode on the banks of the Bhagirathi which were sacred and deserved to be
+peopled with the righteous. There many Brahmanas who had taken up their
+abode in the woods, as also many Kshatriyas and Vaisyas and Sudras, came
+to see the old monarch. Sitting in their midst, he gladdened them all by
+his words. Having duly worshipped the Brahmanas with their disciples, he
+dismissed them all. As evening came, the king, and Gandhari of great
+fame, both descended into the stream of the Bhagirathi and duly performed
+their ablutions for purifying themselves. The king and the queen, and
+Vidura and others, O Bharata, having bathed in the sacred stream,
+performed the usual rites of religion. After the king had purified
+himself by a bath, the daughter of Kuntibhoja gently led both him, who
+was to her as her father-in-law and Gandhari from the water into the dry
+bank. The Yajakas had made a sacrificial altar there for the king.
+Devoted to truth, the latter poured libations then on the fire. From the
+banks of the Bhagirathi the old king, with his followers, observant of
+vows and with senses restrained, then proceeded to Kurukshetra. Possessed
+of great intelligence, the king arrived at the retreat of the royal sage
+Satayupa of great wisdom and had an interview with him. Satayupa, O
+scorcher of foes, had been the great king of the Kekayas. Having made
+over the sovereignty of his kingdom to his son he had come into the
+woods. Satayupa, received king Dhritarashtra with due rites. Accompanied
+by him, the latter proceeded to the retreat of Vyasa. Arrived at Vyasa's
+retreat, the delighter of the Kurus received his initiation into the
+forest mode of life. Returning he took up his abode in the retreat of
+Satayupa. The high-souled Satayupa, instructed Dhritarashtra in all the
+rites of the forest mode, at the command of Vyasa. In this way the
+high-souled Dhritarashtra set himself to the practice of penances, and
+all his followers also to the same course of conduct. Queen Gandhari
+also, O monarch, along with Kunti, assumed barks of trees and deer-skins
+for her robe, and set herself to the observance of the same vows as her
+lord. Restraining their senses in thought, words, and deeds, as well as
+by eye, they began to practise severe austerities. Divested of all
+stupefaction of mind, king Dhritarashtra began to practise vows and
+penances like a great Rishi, reducing his body to skin and bones, for his
+flesh was all dried up, bearing matted locks on head, and his person clad
+in barks and skins. Vidura, conversant with the true interpretations of
+righteousness, and endued with great intelligence, as also Sanjaya,
+waited upon the old king with his wife. Both of them with souls under
+subjection, Vidura and Sanjaya also reduced themselves, and wore barks
+and rags."'
+
+
+
+SECTION XX
+
+"Vaisampayana said, 'Those foremost of ascetics, viz. Narada and Parvata
+and Devala of austere penances, came there to see king Dhritarashtra. The
+Island-born Vyasa with all his disciples, and other persons endued with
+great wisdom and crowned with ascetic success, and the royal sage
+Satayupa of advanced years and possessed of great merit, also came. Kunti
+worshipped them with due rites, O king. All those ascetics were highly
+gratified with the worship offered to them. Those great Rishis gladdened
+the high-souled king Dhritarashtra with discourses on religion and
+righteousness. At the conclusion of their converse, the celestial Rishi
+Narada, beholding all things as objects of direct perceptions, said the
+following words.'
+
+"Narada said, 'There was a ruler of the Kekayas, possessed of great
+prosperity and perfectly fearless. His name was Sahasrachitya and he was
+the grandfather of this Satayupa. Resigning his kingdom to his eldest son
+endued with a large measure of righteousness, the virtuous king
+Sahasrachitya retired into the woods. Reaching the other end of blazing
+penances, that lord of Earth. endued with great splendour, attained to
+the region of Purandara where he continued to live in his company. On
+many occasions, while visiting the region of Indra, O king, I saw the
+monarch, whose sins had all been burnt off by penances, residing in
+Indra's abode. After the same manner, king Sailalaya, the grandfather of
+Bhagadatta, attained to the region of Indra by the power alone of his
+penances. There was another king, O monarch, of the name of Prishadhra
+who resembled the wielder of the thunder-bolt himself. That king also, by
+his penances proceeded from the Earth to Heaven. In this very forest, O
+king, that lord of Earth, Purukutsa, the soil of Mandhatri, attained to
+high success. That foremost of rivers, viz., Narmada, became the consort
+of that king. Having undergone penances in this very forest, that ruler
+of Earth proceeded to Heaven. There was another king, highly righteous,
+of the name of Sasaloman. He too underwent severe austerities in this
+forest and then ascended to Heaven. Thou also, O monarch, having arrived
+at this forest, shalt, through the grace of the Island-born, attain to a
+goal that is very high and that is difficult of attainment. Thou also, O
+foremost of kings, at the end of thy penances, become endued with great
+prosperity and, accompanied by Gandhari, attain to the goal reached by
+those high-souled ones. Dwelling in the presence of the slayer of Vala,
+Pandu thinks of thee always. He will, O monarch, certainly assist thee in
+the attainment of prosperity. Through serving thee and Gandhari, this
+daughter-in-law of thine, possessed of great fame, will attain to
+residence with her husband in the other world. She is the mother of
+Yudhishthira who is the eternal Dharma. We behold all this, O king, with
+our spiritual vision. Vidura will enter into the high-souled
+Yudhishthira. Sanjaya also, through meditation, will ascend from this
+world into Heaven.'
+
+"Vaisampayana continued, 'That high-souled chief of Kuru's race,
+possessed of learning, having, with his wife, heard these words of
+Narada, praised them and worshipped Narada with unprecedented honours.
+The conclave of Brahmanas there present became filled with great joy, and
+desirous of gladdening king Dhritarashtra, O monarch, themselves
+worshipped Narada with profound regards. Those foremost of regenerate
+persons also praised the words of Narada. Then the royal sage Satayupa,
+addressing Narada, said, 'Thy holy self hath enhanced the devotion of the
+Kuru king, of all those people here, and of myself also, O thou of great
+splendour. I have, however, the wish to ask thee something. Listen to me
+as I say it. It has reference to the king Dhritarashtra, O celestial
+Rishi, that art worshipped by all the worlds. Thou art acquainted with
+the truth of every affair. Endued with celestial sight, thou beholdest, O
+regenerate Rishi, what the diverse goals are of human beings. Thou hast
+said what the goal has been of the kings mentioned by thee, viz.,
+association with the chief of celestials. Thou hast not, however, O great
+Rishi, declared what those regions are that will be acquired by this
+king. O puissant one, I wish to hear from thee what region will be
+acquired by the royal Dhritarashtra. It behoveth thee to tell me truly
+the kind of region that will be his and the time when he will attain to
+it.' Thus addressed by him, Narada of celestial sight and endued with
+austere penances, said in the midst of the assembly these words highly
+agreeable to the minds of all.'
+
+"Narada said, 'Repairing at my will to the mansion of Sakra, I have seen
+Sakra the lord or Sachi; and there, O royal sage. I have beheld king
+Pandu. There a talk arose, O monarch, regarding this Dhritarashtra and
+those highly austere penances which he is performing. There I heard from
+the lips of Sakra himself that there are three years yet of the period of
+life allotted to this king. After that, king Dhritarashtra, accompanied
+by his wife Gandhari, will go to the regions of Kuvera and be highly
+honoured by that king of kings. He will go there on a car moving at his
+will, his person adorned with celestial ornaments. He is the son of a
+Rishi; he is highly blessed; he has burnt all his sins by his penances.
+Endued with a righteous soul, lie will rove at will through the regions
+of the deities, the Gandharvas, and the Rakshasas. That about which thou
+hast enquired is a mystery of the gods. Through my affection for you, I
+have declared this high truth. Ye all are possessed of the wealth of
+Srutis and have consumed all your sins by your penances.'
+
+"Vaisampayana continued.. "Hearing these sweet words of the celestial
+Rishi, all the persons there assembled, as also king Dhritarashtra,
+became greatly cheered and highly pleased. Having cheered Dhritarashtra
+of great wisdom with such talk, they left the spot, wending away by the
+path that belongs to those who are crowned with success."'
+
+
+
+SECTION XXI
+
+" Vaisampayana said, 'Upon the retirement of the chief of the Kurus into
+the forest, the Pandavas, O king, afflicted besides by grief on account
+of their mother, became very cheerless. The citizens also of Hastinapura
+were possessed by deep sorrow. The Brahmanas always talked of the old
+king. 'How, indeed, will the king, who has become old, live in the
+solitary woods? How will the highly blessed Gandhari, and Pritha, the
+daughter of Kuntibhoja, live there? The royal sage has always lived in
+the enjoyment of every comfort. He will certainly be very miserable.
+Arrived in deep woods, what is now the condition of that personage of
+royal descent, who is, again, bereft of vision? Difficult is the feat
+that Kunti has achieved by separating herself from her sons. Alas casting
+off kingly prosperity, she chose a life in the woods. What, again, is the
+condition of Vidura who is always devoted to the service of his elder
+brother? How also is the intelligent son of Gavalgani who is so faithful
+to the food given him by his master? Verily, the citizens, including
+those of even nonage meeting together, asked one another these questions.
+The Pandavas also, exceedingly afflicted with grief, sorrowed for their
+old mother, and could not live in their city long, Thinking also of their
+old sire, the king, who had lost all his children, and the highly blessed
+Gandhari, and Vidura of great intelligence, they failed to enjoy peace of
+mind. They had no pleasure in sovereignty, nor in women, nor in the study
+of the Vedas. Despair penetrated their souls as they thought of the old
+king and as they repeatedly reflected on that terrible slaughter of
+kinsmen. Indeed, thinking of the slaughter of the youthful Abhimanyu on
+the field of battle, of the mighty-armed Karna who never retreated from
+the fray, of the sons of Draupadi, and of other friends of theirs, those
+heroes became exceedingly cheerless. They failed to obtain peace or mind
+upon repeatedly reflecting that the Earth had become divested of both her
+heroes and her wealth. Draupadi had lost all her children, and the
+beautiful Subhadra also had become childless. They too were of cheerless
+hearts and grieved exceedingly. Beholding, however, the son of Virata's
+daughter, viz., thy sire Parikshit, thy grandsires somehow held their
+life-breaths.'
+
+
+
+SECTION XXII
+
+"Vaisampayana said, 'Those foremost of men, the heroic Pandavas,--those
+delighters of their mother--became exceedingly afflicted with grief. They
+who had formerly been always engaged in kingly offices, did not at that
+time attend to those acts at all in their capital. Afflicted with deep
+grief, they failed to derive pleasure from anything. If any body accosted
+them, they never honoured him with an answer. Although those irresistible
+heroes were in gravity like the ocean, yet they were now deprived of
+their knowledge and their very senses by the grief they felt. Thinking of
+their mother, the sons of Pandu were filled with anxiety as to how their
+emaciated mother was serving the old couple. 'How, indeed, is that king,
+whose sons have all been slain and who is without refuge, living alone,
+with only his wife, in the woods that are the haunt of beasts of prey?
+Alas, how does that highly blessed queen, Gandhari, whose dear ones have
+all been slain, follow her blind lord in the solitary woods?'--Even such
+was the anxiety manifested by the Pandavas when they talked with one
+another. They then set their hearts upon seeing the king in his forest
+retreat. Then Sahadeva, bowing down to the king, said, 'I see thy heart
+to be set upon seeing our sire. From my respect for thee, however, I
+could not speedily open my mouth on the subject of our journey to the
+woods. The time for that sojourn is now come. By good luck I shall see
+Kunti living in the observance of penances, with matted locks on her
+head, practising severe austerities, and emaciated with sleeping on
+blades of Kusa and Kasa. She was brought up in palaces and mansions, and
+nursed in every comfort and luxury. Alas, when shall I see my mother who
+is now toil-worn and plunged into exceeding misery? Without doubt, O
+chief of Bharata's race, the ends of mortals are exceedingly uncertain,
+since Kunti, who is a princess by birth, is now living in misery in the
+woods.' Hearing these words of Sahadeva, queen Draupadi, that foremost of
+all women duly honouring the king said, with proper salutations,--Alas,
+when shall I see queen Pritha, if, indeed, she be yet alive. I shall
+consider my life as not passed in vain if I succeed in beholding her once
+more, O king. Let this sort of understanding be ever stable in thee. Let
+thy mind always take a pleasure in such righteousness as is involved, O
+king of kings, in thy desire of bestowing such a high boon on us. Know, O
+king, that all these ladies of thy house are staying with their feet
+raised for the journey, from desire of beholding Kunti, and Gandhari, and
+my father-in-law. Thus addressed by queen Draupadi, the king, O chief of
+Bharata's race, summoned all the leaders of his forces to his presence
+and told them,--'Cause my army, teeming with cars and elephants, to march
+out. I shall behold king Dhritarashtra who is now living in the woods.'
+Unto those that supervised the concerns of the ladies, the king gave the
+order, 'Let diverse kinds of conveyances be properly equipt, and all my
+closed litters that count by thousands. Let carriages and granaries, and
+wardrobes, and treasuries, be equipt and ordered out, and let mechanics
+have the command to march out. Let men in charge of treasuries go out on
+the way leading to the ascetic retreats on Kurukshetra. Whoever amongst
+the citizens wishes to see the king is allowed to do so without any
+restriction. Let him proceed, properly protected. Let cooks and
+superintendents of kitchens, and the whole culinary establishment, and
+diverse kinds of edibles and viands, be ordered to be borne out on carts
+and conveyances. Let it be proclaimed that we march out tomorrow. Indeed,
+let no delay occur (in carrying out the arrangements). Let pavilions and
+resting houses of diverse kinds be erected on the way.' Even these were
+the commands which the eldest son of Pandu gave, with his brothers. When
+morning came, O monarch, the king set out, with a large train of women
+and old men. Going out of his city, king Yudhishthira waited five days
+for such citizens as might accompany him, and then proceeded towards the
+forest."'
+
+
+
+SECTION XXIII
+
+"Vaisampayana said. 'That foremost one of Bharata's race, then ordered
+his troops, which were protected by heroes that were headed by Arjuna and
+that resembled the very guardians of the universe, to march out.
+Instantly, a loud clamour arose consisting of the words--Equip,
+Equip!--of horse-men, O Bharata, engaged in equipping and their steeds.
+Some proceeded on carriages and vehicles, some on horses of great speed,
+and some on cars made of gold endued with the splendour of blazing fires.
+Some proceeded on mighty elephants, and some on camels, O king. Some
+proceeded on foot, that belonged to that class of combatants which is
+armed with tiger-like claws.[38] The citizens and inhabitants of the
+provinces, desirous of seeing Dhritarashtra, followed the king on diverse
+kinds of conveyances. The preceptor Kripa also, of Gotama's race, that
+great leader of forces, taking all the forces with him, proceeded, at the
+command of the king, towards the old monarch's retreat. The Kuru king
+Yudhishthira, that perpetuator of Kuru's race, surrounded by a large
+number of Brahmanas, his praises sung by a large band of Sutas and
+Magadhas and bards, and with a white umbrella held over his head and
+encompassed around by a large number of cars, set out on his journey.
+Vrikodara, the son of the Wind-god, proceeded on an elephant as gigantic
+as a hill, equipt with strung bow and machines and weapons of attack and
+defence. The twin sons of Madri proceeded on two fleet steeds, well cased
+in mail, well protected, and equipt with banners. Arjuna of mighty
+energy, with senses under control, proceeded on an excellent car endued
+with solar effulgence and unto which were equipt excellent steeds of
+white hue. The ladies of the royal household, headed by Draupadi,
+proceeded in closed litters protected by the superintendents of women.
+They scattered copious showers of wealth as they proceeded. Teeming with
+cars and elephants and steeds, and echoing with the blare of trumpets and
+the music of Vinas, the Pandava host, O monarch, blazed with great
+beauty. Those chiefs of Kuru's race proceeded slowly, resting by
+delightful banks of rivers and lakes, O monarch. Yuyutsu of mighty
+energy, and Dhaumya, the priest at the command of Yudhishthira, were
+engaged in protecting the city. By slow marches, king Yudhishthira
+reached Kurukshetra, and then, crossing the Yamuna, that highly sacred
+river, he beheld from a distance the retreat, O thou of Kuru's race, of
+the royal sage of great wisdom and of Dhritarashtra. Then all the men
+became filled with joy and quickly entered the forest, filling it with
+loud sounds of glee, O chief of Bharata's race."'
+
+
+
+SECTION XXIV
+
+"Vaisampayana said, 'The Pandavas alighted, at a distance, from their
+cars and proceeded on foot to the retreat of the king, bending themselves
+in humility. All the combatants also, and all the denizens of the
+kingdom, and the spouses of the Kuru chiefs, followed them on foot. The
+Pandavas then reached the sacred retreat of Dhritarashtra which abounded
+with herds of deer and which was adorned with plantain plants. Many
+ascetics of rigid vows, filled with curiosity, came there for beholding
+the Pandavas who had arrived at the retreat. The king, with tears in his
+eyes, asked them, saying,--'Where has my eldest sire, the perpetuator of
+Kuru's race, gone?' They answered, O monarch, telling him that he had
+gone to the Yamuna for his ablutions, as also for fetching flowers and
+waters. Proceeding quickly on foot along the path pointed out by them,
+the Pandavas beheld all of them from a distance. Desirous of meeting with
+their sire they walked with a rapid pace. Then Sahadeva ran with speed
+towards the spot where Pritha was. Touching the feet of his mother, he
+began to weep aloud. With tears gushing down her cheeks, she saw her
+darling child. Raising her son up and embracing him with her arms, she
+informed Gandhari of Sahadeva's arrival. Then seeing the king and
+Bhimasena and Arjuna, and Nakula, Pritha endeavoured to advance quickly
+towards them. She was walking in advance of the childless old couple, and
+was dragging them forward. The Pandavas, beholding her, fell down on the
+earth. The puissant and high-souled monarch, endued with great
+intelligence, recognising them by their voices and also by touch,
+comforted them one after another. Shedding tears, those high-souled
+princes, with due formalities, approached the old king and Gandhari, as
+also their own mother. Indeed, regaining their senses, and once more
+comforted by their mother, the Pandavas took away from the king and their
+aunt and mother the jars full of water which they had been carrying,
+forbearing them themselves. The ladies of those lions among men, and all
+the women of the royal household, as also all the inhabitants of the city
+and provinces, then beheld the old king. King Yudhishthira presented all
+those individuals one after another to the old king, repeating their
+names and races, and then himself worshipped his eldest sire with
+reverence. Surrounded by them all, the old monarch, with eyes bathed in
+tears of joy, regarded himself as once more staying in the midst of the
+city called after the elephant. Saluted with reverence by all his
+daughters-in-law headed by Krishna, king Dhritarashtra, endued with great
+intelligence, with Gandhari and Kunti, became filled with joy. He then
+reached his forest-retreat that was applauded by Siddhas and Charanas,
+and that then teemed with vast crowds of men all desirous of beholding
+him, like the firmament teeming with innumerable stars."
+
+
+
+SECTION XXV
+
+"Vaisampayana said, 'The king, O chief of Bharata's race, with those
+foremost of men, viz., his brothers, who were all possessed of eyes that
+resembled lotus-petals, took his seat in the retreat of his eldest sire.
+There sat around him many highly-blessed ascetics, hailing from diverse
+regions, from desire of beholding the sons of that lord of Kuru's race.,
+viz., the Pandavas of wide chests. They said, 'We wish to know who
+amongst these is Yudhishthira, who are Bhima and Arjuna, who the twins,
+and who is Draupadi of great fame.' Then the Suta, Sanjaya, in answer to
+their queries, pointed out to them the Pandavas. naming each, and
+Draupadi too as also the other ladies of the Kuru household.'
+
+"Sanjaya said, 'This one that is as fair of complexion as pure gold, that
+is endued with a body which looks like that of a full-grown lion, that is
+possessed of a large aquiline nose, and wide and expansive eyes that are,
+again, of a coppery hue, is the Kuru king. This one, whose tread
+resembles that of an infuriate elephant, whose complexion is as fair as
+that of heated gold, whose frame is of large and expansive proportions
+and whose arms are long and stout, is Vrikodara. Behold him well! The
+mighty bowman who sits besides him, of darkish complexion and youthful
+frame, who resembles the leader of an elephantine herd, whose shoulders
+are as high as those of a lion, who walks like a sporting elephant, and
+whose eyes are as expansive as the petals of a lotus, is the hero called
+Arjuna. Those two foremost of men, that are sitting besides Kunti, are
+the twins, resembling Vishnu and Mahendra. In this whole world of men,
+they have not their equals in beauty and strength and excellence of
+conduct. This lady, of eyes as expansive as lotus petals, who seems to
+have touched the middle age of life, whose complexion resembles that of
+the blue lotus, and who looks like a goddess of Heaven, is Krishna, the
+embodied form of the goddess of prosperity.[39] She who sits besides her,
+possessed of the complexion of pure gold, who looks like the embodied
+rays of the moon, in the midst of the other ladies, is, ye foremost of
+regenerate ones, the sister of that unrivalled hero who wields the
+discus. This other, as fair as pure gold, is the daughter of the
+snake-chief and wife of Arjuna.[40] This other whose complexion is like
+that of pure gold or like that of Madhuka flowers, is the princess
+Chitrangada. This one, that is possessed of the complexion of an
+assemblage of blue lotuses, is the sister of that monarch, that lord of
+hosts, who used to always challenge Krishna. She is the foremost wife of
+Vrikodara. This is the daughter of the king of Magadha who was known by
+the name of Jarasandha. Possessed of the complexion of an assemblage of
+Champakas, she is the wife of the youngest son of Madravati. Possessed of
+a complexion as darkish as that of the blue lotus, she who sits there on
+the earth, and whose eyes are as expansive as lotus-petals, is the wife
+of the eldest son of Madravati, This lady whose complexion is as fair as
+that of heated gold and who sits with her child on her lap, is the
+daughter of king Virata. She is the wife of that Abhimanyu who, while
+divested of his car, was slain by Drona and others fighting from their
+cars.[41] These ladies, the hair on whose heads shows not the parted
+line, and who are clad in white, are the widows of the slain sons of
+Dhritarashtra. They are the daughters-in-law of this old king, the wives
+of his hundred sons, now deprived of both their husbands and children who
+have been slain by heroic foes. I have now pointed them out in the order
+of precedence. In consequence of their devotion to Brahmanas, their
+understandings and hearts are divested of every kind of crookedness.
+Possessed of pure souls, they have all been pointed out by me,--these
+princesses of the Kaurava house-hold,--in answer to your queries.'
+
+"Vaisampayana continued, 'Thus that king of Kuru's race, of very advanced
+years, having met with those sons of him that was a deity among men.
+enquired about their welfare after all the ascetics had gone away. The
+warriors who had accompanied the Pandavas, leaving the retreat, sat
+themselves down at a little distance, alighting from their cars and the
+animals they rode. Indeed, after all the crowd, viz., the ladies, the old
+men, and the children, had been seated, the old king duly addressed them,
+making the usual enquiries of politeness."'
+
+
+
+SECTION XXVI
+
+"Dhritarashtra said. 'O Yudhishthira, art thou in peace and happiness,
+with all thy brothers and the inhabitants of the city and the provinces?
+Are they that live in dependance on thee also happy? Are they ministers,
+and servitors, and all thy seniors and preceptors also, happy? Are those
+also that live in thy dominions free from fear? Dost thou follow the old
+and traditional conduct of rulers of men? Is thy treasury filled without
+disregarding the restraints imposed by justice and equity? Dost thou
+behave as thou shouldst towards foes, neutrals, and allies? Dost thou
+duly look after the Brahmanas, always making them the first gifts
+(ordained in sacrifices and religious rites)? What need I say of the
+citizens, and thy servants, and kinsmen,--are they foes, O chief of
+Bharata's race, gratified with thy behaviour? Dost thou, O king of kings,
+adore with devotion the Pitris and the deities? Dost thou worship guests
+with food and drink, O Bharata? Do the Brahmanas in thy dominions,
+devoted to the duties of their order, walk along the path of
+righteousness? Do the Kshatriyas and Vaisyas and Sudras also within thy
+kingdom, and all thy relatives, observe their respective duties? I hope
+the women, the children, and the old, among thy subjects, do not grieve
+(under distress) and do not beg (the necessaries of life). Are the ladies
+of thy household duly honoured in thy house, O best of men? I hope, O
+monarch, that this race of royal sages, having obtained thee for their
+king, have not fallen away from fame and glory.'
+
+"Vaisampayana continued, 'Unto the old king who said so, Yudhishthira,
+conversant with morality and justice, and well-skilled in acts and
+speech, spoke as follows, putting some questions about his welfare.'
+
+"Yudhishthira said, 'Doth thy peace, O king, thy self-restraint, thy
+tranquillity of heart, grow? Is this my mother able to serve thee without
+fatigue and trouble? Will, O king, her residence in the woods be
+productive of fruits? I hope this queen, who is my eldest mother, who is
+emaciated with (exposure to) cold and wind and the toil of walking, and
+who is now devoted to the practice of severe austerities, no longer gives
+way, to grief for her children of mighty energy, all of whom, devoted to
+the duties of the Kshatriya order, have been slain on the field of
+battle. Does she accuse us, sinful wretches, that are responsible for
+their slaughter? Where is Vidura, O king? We do not see him here. I hope
+this Sanjaya, observant of penances, is in peace and happiness.
+
+"Vaisampayana continued, 'Thus addressed, Dhritarashtra answered king
+Yudhishthira, saying,--'O son. Vidura is well. He is performing austere
+penances, subsisting on air alone, for he abstains from all other food.
+He is emaciated and his arteries and nerves have become visible.
+Sometimes he is seen in this empty forest by Brahmanas.' While
+Dhritarashtra was saying this Vidura was seen at a distance. He had
+matted locks on his head, and gravels in his mouth, and was exceedingly
+emaciated. He was perfectly naked. His body was besmeared all over with
+filth, and with the dust of various wild flowers. When Kshattri was
+beheld from a distance, the fact was reported to Yudhishthira. Vidura
+suddenly stopped, O king, casting his eyes towards the retreat (and
+seeing it peopled by so many individuals). King Yudhishthira pursued him
+alone, as he ran and entered the deep forest, sometimes not seen by the
+pursuer. He said aloud, 'O Vidura, O Vidura, I am king Yudhishthira, thy
+favourite!'--Exclaiming thus, Yudhishthira, with great exertion, followed
+Vidura. That foremost of intelligent men, viz., Vidura, having reached a
+solitary spot in the forest, stood still, leaning against a tree. He was
+exceedingly emaciated. He retained only the shape of a human being (all
+his characteristic features having totally disappeared). Yudhishthira of
+great intelligence recognised him, however, (in spite of such change).
+Standing before him, Yudhishthira addressed him, saying, 'I am
+Yudhishthira!' Indeed, worshipping Vidura properly, Yudhishthira said
+these words in the hearing of Vidura. Meanwhile Vidura eyed the king with
+a steadfast gaze. Casting his gaze thus on the king, he stood motionless
+in Yoga. Possessed of great intelligence, he then (by his Yoga-power)
+entered the body of Yudhishthira, limb by limb. He united his
+life-breaths with the king's life-breaths, and his senses with the king's
+senses. Verify, with the aid of Yoga-power, Vidura, blazing with energy,
+thus entered the body of king Yudhishthira the just. Meanwhile, the body
+of Vidura continued to lean against the tree, with eyes fixed in a
+steadfast gaze. The king soon saw that life had fled out of it. At the
+same time, he felt that he himself had become stronger than before and
+that he had acquired many additional virtues and accomplishments.
+Possessed of great learning and energy, O monarch, Pandu's son, king
+Yudhishthira the just, then recollected his own state before his birth
+among men.[42] Endued with mighty energy, he had heard of Yoga practice
+from Vyasa. King Yudhishthira the just, possessed of great learning,
+became desirous of doing the last rites to the body of Vidura, and wished
+to cremate it duly. An invisible voice was then heard,--saying,--'O king,
+this body that belonged to him called Vidura should not be cremated. In
+him is thy body also. He is the eternal deity of Righteousness. Those
+regions of felicity which are known by the name of Santanika will be his,
+O Bharata. He was an observer of the duties of Yatis. Thou shouldst not,
+O scorcher of foes, grieve for him at all. Thus addressed, king
+Yudhishthira the just, returned from that spot, and represented
+everything unto the royal son of Vichitraviryya. At this, that king of
+great splendour, all these men, and Bhimasena and others, became filled
+with wonder. Hearing what had happened, king Dhritarashtra became pleased
+and then, addressing the son of Dharma. said,--'Do thou accept from me
+these gifts of water and roots and fruits. It has been said, O king, that
+one's guest should take that which one takes oneself.' Thus addressed,
+Dharma's son answered the king, saying,--'So be it.' The mighty-armed
+king ate the fruits and roots which the monarch gave him. Then they all
+spread their beds under a tree and passed that night thus, having eaten
+fruits and roots and drunk the water that the old king had given them."'
+
+
+
+SECTION XXVII
+
+"Vaisampayana said, 'They passed that night which was characterised by
+auspicious constellations even thus, O king, in that retreat of righteous
+ascetics. The conversation that occurred was characterised by many
+reflections on morality and wealth. Consisting of delightful and sweet
+words, it was graced with diverse citations from the Srutis. The
+Pandavas, O king, leaving costly beds, laid themselves down, near their
+mother, on the bare ground. Indeed, those heroes passed that night,
+having eaten the food which was the food of the high-souled king
+Dhritarashtra. After the night had passed away, king Yudhishthira, having
+gone through his morning acts, proceeded to survey that retreat in the
+company of his brothers. With the ladies of his household the servants,
+and his priest, the king roved about the retreat in all directions, as he
+pleased, at the command of Dhritarashtra. He beheld many sacrificial
+altars with sacred fires blazing on them and with many ascetics seated on
+them, that had performed their oblations and poured libations in honour
+of the deities. Those altars were overspread with fruits and roots of the
+forest, and with heaps of flowers. The smoke of clarified butter curled
+upwards from them. They were graced, besides, with many ascetics
+possessed of bodies that looked like the embodied Vedas and with many
+that belonged to the lay brotherhood. Herds of deer were grazing, or
+resting here and there, freed from every fear. Innumerable birds also
+were there, engaged in uttering their melodious notes, O king. The whole
+forest seemed to resound with the notes of peacocks and Datyuhas and
+Kokilas and the sweet songs of other warblers.[43] Some spots echoed with
+the chant of Vedic hymns recited by learned Brahmanas. Some were adorned
+with large heaps of fruits and roots gathered from the wilderness. King
+Yudhishthira then gave those ascetics jars made of gold or copper which
+he had brought for them, and many deer-skins and blankets and sacrificial
+ladles made of wood, and Kamandalus and wooden platters, and pots and
+pans, O Bharata.[44] Diverse kinds of vessels, made of iron, and smaller
+vessels and cups of various sizes, were also given away by the king, the
+ascetics taking them away, each as many as he liked. King Yudhishthira of
+righteous soul, having thus roved through the woods and beheld the
+diverse retreats of ascetics and made many gifts, returned to the place
+where his uncle was. He saw king Dhritarashtra, that lord of Earth, at
+his ease, with Gandhari beside him, after having finished his morning
+rites. The righteous-souled monarch saw also his mother, Kunti, seated
+not much remote from that place, like a disciple with bent head, endued
+with humility. He saluted the old king, proclaiming his name. 'Sit down'
+were the words the old king said. Receiving Dhritarashtra's permission,
+Yudhishthira sat himself down on a mat of Kusa grass. Then the other sons
+of Pandu with Bhima among them, O thou of Bharata's race, saluted the
+king and touched his feet and sat themselves down, receiving his
+permission. The old Kuru king, surrounded by them, looked exceedingly
+beautiful. Indeed, he blazed with a Vedic splendour like Vrihaspati in
+the midst of the celestials. After they had sat themselves down, many
+great Rishis, viz., Satayupa and others, who were denizens of
+Kurukshetra, came there. The illustrious and learned Vyasa, possessed of
+great energy, and reverenced by even the celestial Rishis, showed
+himself, at the head of his numerous disciples, unto Yudhishthira. The
+Kuru king Dhritarashtra, Kunti's son Yudhishthira of great energy, and
+Bhimasena and others, stood up and advancing a few steps, saluted those
+guests. Approaching near, Vyasa, surrounded by Satayupa and others,
+addressed king Dhritarashtra, saying,--'Be thou seated.' The illustrious
+Vyasa then took an excellent seat made of Kusa grass placed upon a black
+deer-skin and covered with a piece of silken cloth. They had reserved
+that seat for him. After Vyasa had been seated, all those foremost of
+regenerate persons, endued with abundant energy, sat themselves down,
+having received the permission of the Island-born sage."
+
+
+
+SECTION XXVIII
+
+"Vaisampayana said, 'After the high-souled Pandavas had all been seated,
+Satyavati's son Vyasa said,--O Dhritarashtra of mighty arms, hast thou
+been able to achieve penances? Is thy mind, O king, pleased with thy
+residence in the woods? Has the grief that was thine, born of the
+slaughter of thy sons in battle, disappeared from thy heart? Are all thy
+perceptions, O sinless one, now clear? Dost thou practise the ordinances
+of forest life after having made thy heart firm? Does my daughter-in-law,
+Gandhari, allow herself to be overwhelmed by grief? She is possessed of
+great wisdom. Endued with intelligence, that queen understands both
+Religion and Wealth. She is well conversant with the truths that relate
+to both prosperity and adversity. Does she still grieve? Does Kunti, O
+king, who in consequence of her devotion to the service of her seniors,
+left her children, attend to thy wants and serve thee with all humility?
+Have the high-minded and high-souled king, Yudhishthira, the son of
+Dharma and Bhima and Arjuna and the twins been sufficiently comforted?
+Dost thou feet delight at seeing them? Has thy mind become freed from
+every stain? Has thy disposition, O king, become pure in consequence of
+the increase of thy knowledge? This aggregate of three, O king, is the
+foremost of all concerns, O Bharata, viz., abstension from injury to any
+creature, truth, and freedom from anger. Does thy forest life any longer
+prove painful to thee? Art thou able to earn with thy own exertions the
+products of the wilderness for thy food? Do fasts give thee any pain now?
+Hast thou learnt, O king, how the high-souled Vidura, who was Dharma's
+self, left this world? Through the curse of Mandavya, the deity of
+Righteousness became born as Vidura. He was possessed of great
+intelligence. Endued with high penances, he was high-souled and
+high-minded. Even Vrihaspati among the celestials, and Sukra among the
+Asuras, was not possessed of such intelligence as that foremost of
+persons. The eternal deity of Righteousness was stupefied by the Rishi
+Mandavya with an expenditure of his penances earned for a long time with
+great care.[45] At the command of the Grandsire, and through my own
+energy, Vidura of great intelligence was procreated by me upon a soil
+owned by Vichitraviryya. A deity of deities, and eternal, he was, O king,
+thy brother. The learned know him to be Dharma in consequence of his
+practices of Dharana and Dhyana.[46] He grows with (the growth of) truth,
+self-restraint, tranquillity of heart, compassion, and gifts. He is
+always engaged in penances, and is eternal. From that deity of
+Righteousness, through Yoga-puissance, the Kuru king Yudhishthira also
+took his birth. Yudhishthira, therefore, O king, is Dharma of great
+wisdom and immeasurable intelligence. Dharma exists both here and
+hereafter, and is like fire or wind or water or earth or space. He is, O
+king of kings, capable of going everywhere and exists, pervading the
+whole universe. He is capable of being beheld by only those that are the
+foremost of the deities and those that are cleansed of every sin and
+crowned with ascetic success. He that is Dharma is Vidura; and he that is
+Vidura is the (eldest) son of Pandu. That son of Pandu. O king, is
+capable of being perceived by thee. He stays before thee as thy servitor.
+Endued with great Yoga-puissance, thy high-souled brother, that foremost
+of intelligent men, seeing the high-souled Yudhishthira, the son of
+Kunti, has entered into his person. These also, O chief of Bharata's
+race, I shall unite with great benefit. Know, O son, that I am come here
+for dispelling thy doubts. Some feat that has never been accomplished
+before by any of the great Rishis, some wonderful effect of my
+penances,--I shall show thee. What object is that, O king, whose
+accomplishment thou desirest from me? Tell me what is that which thou
+wishest to see or ask or hear? O sinless one, I shall accomplish it.'
+
+
+
+SECTION XXIX
+
+(Putradarsana Parva)
+
+"Janamejaya said, 'Tell me. O learned Brahmana, what that wonderful feat
+was which the great Rishi Vyasa of high energy accomplished after his
+promise to the old king, made when Dhritarashtra, that lord of Earth,
+that foremost one of Kuru's race, had taken up his abode in the forest,
+with his wife and with his daughter-in-law Kunti; and after, indeed,
+Vidura had left his own body and entered into Yudhishthira, and at the
+time when all the sons of Pandu were staying in the ascetic retreat. For
+how many days did the Kuru king Yudhishthira of unfading glory stay, with
+his men, in the woods? On what food, O puissant one, did the high-souled
+Pandavas support themselves, with their men, and wives, while they lived
+in the woods? O sinless one, do thou tell me this.'
+
+"Vaisampayana said, 'With the permission of the Kuru king, the Pandavas,
+O monarch, with their troops and the ladies of their household, supported
+themselves on diverse kinds of food and drink and passed about a month in
+great happiness in that forest. Towards the close of that period, O
+sinless one, Vyasa came there. While all those princes sat around Vyasa,
+engaged in conversation on diverse subjects, other Rishis came to that
+spot. They were Narada, and Parvata and Devala of austere penances, and
+Viswavasu and Tumvuru, and Chitrasena., O Bharata. Endued with severe
+penances, the Kuru king Yudhishthira, with the permission of
+Dhritarashtra, worshipped them according to due rites. Having obtained
+that worship from Yudhishthira, all of them sat down on sacred seats
+(made of Kusa grass), as also on excellent seats made of peacock
+feathers. After they had all taken their seats, the Kuru king of high
+intelligence took his seat there, surrounded by the sons of Pandu.
+Gandhari and Kunti and Draupadi, and she of the Sattwata race, and other
+ladies of the royal household also sat down. The conversation that then
+arose was excellent and had reference to topics connected with piety, and
+the Rishis of old, and the deities and the Asuras. At the close of that
+conversation Vyasa of great energy, that foremost of eloquent men, that
+first of all persons conversant with the Vedas, highly gratified,
+addressed the blind monarch and once more said,--'Burning as thou art
+with grief on account of thy children, I know, O king of kings, what
+object is cherished by thee in thy heart. The sorrow that always exists
+in the heart of Gandhari, that which exists in the heart of Kunti, and
+that also which is cherished by Draupadi in her heart, and that burning
+grief, on account of the death of her son, which Krishna's sister
+Subhadra also cherishes, are all known to me. Hearing of this meeting, O
+king, of thine with all these princes and princesses of thy house, I have
+come here, O delighter of the Kauravas, for dispelling thy doubts. Let
+the deities and Gandharvas, and all these great Rishis, behold today the
+energy of those penances which I have acquired for these long years.
+Therefore, O king, tell me what wish of thine I shall grant today. I am
+puissant enough to grant thee a boon. Behold the fruit of my penances.'
+Thus addressed by Vyasa of immeasurable understanding, king Dhritarashtra
+reflected for a moment and then prepared to speak. He said,--'I am
+exceedingly fortunate. Lucky am I in obtaining thy favour. My life is
+crowned with success today,--since this meeting has happened between me
+and ye all of great piety. Today I shall attain to that highly happy goal
+which is reserved for me, since, ye ascetics endued with wealth of
+penances, ye who are equal to Brahma himself, I have succeeded in
+obtaining this meeting with you all. There is not the least doubt that
+this sight that I have obtained of you all has cleansed me of every sin.
+Ye sinless ones, I have no longer any fear in respect of my end in the
+next world. Full as I am of love for my children, I always cherish their
+remembrance. My mind, however, is always tortured by the recollection of
+the diverse acts of wrong which my wicked son of exceedingly evil
+understanding perpetrated. Possessed of a sinful understanding, he always
+persecuted the innocent Pandavas. Alas, the whole Earth has been
+devastated by him, with her steeds, elephants and men. Many high-souled
+kings, rulers of diverse realms, came for siding my son and succumbed to
+death. Alas, leaving their beloved sires and wives and their very
+life-breaths, all those heroes have become guests of the king of the
+dead. What end, O regenerate one, has been attained by those men who have
+been slain, for the sake of their friend, in battle? What end also has
+been attained by my sons and grandsons who have fallen in the fray? My
+heart is always pained at the thought of my having brought about the
+slaughter of the mighty Bhishma, the son of Santanu, and of Drona, that
+foremost of Brahmanas, through my foolish and sinful son who was an
+injurer of his friends. Desirous of obtaining the sovereignty of the
+Earth, he caused the Kuru race, blazing with prosperity, to be
+annihilated. Reflecting on all this, I burn day and night with grief.
+Deeply afflicted with pain and grief, I am unable to obtain peace of
+mind. Indeed, O father, thinking of all this, I have no peace of mind.'
+
+"Vaisampayana continued, 'Hearing these lamentations expressed in diverse
+ways, of that royal sage, the grief, O Janamejaya, of Gandhari, became
+fresh. The grief also of Kunti, of the daughter of Drupada, of Subhadra,
+and of the other members, male and female, and the daughters-in-law, of
+the Kuru race, became equally green. Queen Gandhari, with bandaged eyes,
+joining her hands, addressed her father-in-law. Deeply afflicted with
+grief on account of the slaughter of her sons, she said,--'O foremost of
+ascetics, sixteen years have passed over the head of this king grieving
+for the death of his sons and divested of peace of mind. Afflicted with
+grief on account of the slaughter of his children, this king
+Dhritarashtra, always breathes heavily, and never sleeps at night. O
+great Rishi, through the power of thy penances thou art competent to
+create new worlds. What need I say then about showing this king his
+children who are now in the other world? This Krishna, the daughter of
+Drupada, hath lost all her kinsmen and children. For this, she who is the
+dearest of my daughters-in-law grieves exceedingly. The sister of
+Krishna, viz., Subhadra of sweet speech, burning with the loss of her
+son, grieves as deeply. This lady that is respected by all, that is the
+wife of Bhurisravas, afflicted with grief on account of the fate that has
+overtaken her husband, always indulges in heart-rending lamentations. Her
+father-in-law was the intelligent Valhika of Kuru's race. Alas, Somadatta
+also was slain, along with his sire, in the great battle![47] Alas, a
+century of sons, heroes that never retreated from battle, belonging to
+this son of thine, this king of great intelligence and great prosperity,
+has been slain in battle. The hundred wives of those sons are all
+grieving and repeatedly enhancing the grief of both the king and myself.
+O great ascetic, stricken by that great slaughter, they have gathered
+round me. Alas, those high-souled heroes, those great car warriors, my
+fathers-in-law, Somadatta and others,--alas, what end has been theirs, O
+puissant one? Through thy grace, O holy one, that will happen in
+consequence of which this lord of Earth, myself, and this daughter-in-law
+of thine, viz., Kunti, shall all become freed from our grief. After
+Gandhari had said so, Kunti, whose face had become wasted through
+observance of many hard vows, began to think of her secret-born son
+endued with solar effulgence. The boon giving Rishi Vyasa, capable of
+both beholding and hearing what happened at a remote distance, saw that
+the royal mother of Arjuna was afflicted with grief. Unto her Vyasa
+said,--'Tell me, O blessed one, what is in thy mind. Tell me what thou
+wishest to say. At this, Kunti, bending her head unto her father-in-law,
+and overcome with bashfulness, said these words unto him, relating to the
+occurrences of the past.'"
+
+
+
+SECTION XXX
+
+"Kunti said, 'O holy one, thou art my father-in-law and therefore, my
+deity of deities. Verily, thou art my god of gods. Hear my words of
+truth. An ascetic named Durvasas, who is of the regenerate order and who
+is full of wrath, came to my father's house for eleemosynary charity. I
+succeeded in gratifying him by the purity of my external behaviour and of
+my mind, as also by refusing to notice the many wrongs he did. I did not
+give way to wrath although there was much in his behaviour quite capable
+of exciting that passion. Served with care, the great ascetic became
+highly pleased with me and disposed to grant me a boon. 'Thou must accept
+the boon I shall give,' were his words to me. Fearing his curse, I
+answered him, saying,--'So be it.' The regenerate Rishi once more said
+unto me,--'O blessed damsel, O thou of beautiful face, thou wilt become
+the mother of Dharma. Those deities whom thou wilt summon will be
+obedient to thee.' Having said those words, the regenerate one vanished
+away from my sight. I became filled with wonder. The mantra, however,
+which the Rishi gave has dwelt in my memory at all times. One day,
+sitting within my chamber I beheld the sun rising. Desiring to bring the
+maker of day before me, I recollected the words of the Rishi. Without any
+consciousness of the fault I committed, I summoned the deity from mere
+girlishness. The deity, however, of a thousand rays, (summoned by me)
+came to my presence. He divided himself in twain. With one portion he was
+in the firmament, and with the other he stood on the Earth before me.
+With one he heated the worlds and with another he came to me. He told me,
+while I was trembling at his sight, these words,--'Do thou ask a boon of
+me.' Bowing unto him with my head, I asked him to leave me. He replied
+unto me, saying,--'I cannot bear the idea of coming to thee fruitlessly.
+I shall consume thee as also that Brahmana who gave thee the Mantra as a
+boon.' The Brahmana who had done no evil--I wished to protect from
+Surya's curse. I therefore, said--'Let me have a son like thee, O god.'
+The deity of thousand rays then penetrated me with his energy and
+stupefied me completely. He then said unto me,--'Thou wilt have a son,'
+and then went back to the firmament. I continued to live in the inner
+apartments and desirous of saying the honour of my sire, I cast into the
+waters my infant son named Karna who thus came into the world secretly.
+Without doubt, through the grace of that god, I once more became a
+virgin, O regenerate one, even as the Rishi Durvasas had said unto me.
+Foolish that I am, although he knew me for his mother when he grew up, I
+yet made no effort to acknowledge him. This burns me, O regenerate Rishi,
+as is well-known to thee. Whether it is sinful or not so, I have told
+thee truth. It behoveth thee, O holy one, to gratify the craving I feel
+for beholding that son of mine. O foremost of ascetics, let this king
+also, O sinless one, obtain the fruition today of that wish of his which
+he cherishes in his bosom and which has become known to thee.' Thus
+addressed by Kunti, Vyasa, that foremost of all persons, said unto her in
+reply,--'Blessed be thou; all that thou hast said unto me will happen.
+(As regards the birth of Karna) no fault is ascribable to thee. Thou wert
+restored to virginity. The deities are possessed of (Yoga) puissance.
+They are able to penetrate human bodies.[48] There are deities. They
+beget (offspring) by thought alone. By word, by sight, by touch, and by
+sexual union, also, they beget children. These are the five methods. Thou
+belongest to the order of humanity. Thou hast no fault (in what
+happened). Know this. O Kunti. Let the fever of thy heart be dispelled.
+For those that are mighty, everything is becoming. 'For those that are
+mighty, everything is pure. For those that are mighty, everything is
+meritorious. For those that are mighty, everything is their own.'"
+
+
+
+SECTION XXXI.
+
+"Vyasa said, 'Blessed be thou, O Gandhari, thou shalt behold thy sons and
+brothers and friends and kinsmen along with thy sires this night like men
+risen from sleep. Kunti also shall behold Karna, and she of Yadu's race
+shall behold her son Abhimanyu. Draupadi shall behold her five sons, her
+sires, and her brothers also. Even before ye had asked me, this was the
+thought in my mind. I entertained this purpose when I was urged to that
+effect by the king, by thee, O Gandhari, and by Kunti. Thou shouldst not
+grieve for those foremost of men. They met with death in consequence of
+their devotion to the established practices of Kshatriyas. O faultless
+one, the work of the gods could not but be accomplished. It was for
+accomplishing that object that those heroes came down on Earth. They were
+all portions of the deities. Gandharvas and Apsaras, and Pisachas and
+Guhyakas and Rakshasas, many persons of great sanctity, many individuals
+crowned with success (of penances), celestial Rishis, deities and Danavas
+and heavenly Rishis of spotless character, met with death on the
+battle-field of Kurukshetra.[49] It is heard that he that was the
+intelligent king of the Gandharvas, and named Dhritarashtra, took birth
+in the world of men as thy lord Dhritarashtra. Know that Pandu of
+unfading glory and distinguished above all others, sprung from the
+Maruts. Kshattri and Yudhishthira are both portions of the deity of
+Righteousness. Know that Duryodhana was Kali, and Sakuni was Dwapara. O
+thou of good features, know that Dussasana and others were all Rakshasas.
+Bhimasena of great might, that chastiser of foes, is from the Maruts.
+Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.
+Hrishikesa is Narayana, and the twins are the Aswins. The foremost of
+heat-giving ones, viz., Surya, having divided his body in twain,
+continued with one portion to give heat to the worlds and with another to
+live (on Earth.) as Karna. He that took his birth as the son of Arjuna,
+that gladdener of all, that heir to the possessions of the Pandavas, who
+was slain by six great car-warriors (fighting together), was Soma. He was
+born of Subhadra. Through Yoga-puissance he had divided himself in twain.
+Dhrishtadyumna who sprung with Draupadi from the sacrificial fire, was an
+auspicious portion of the deity of fire. Sikhandin was a Rakshasa. Know
+that Drona was a portion of Vrihaspati, and that Drona's son is born of a
+portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus that
+became born as a human being. Thus, O thou of great wisdom, the deities
+had taken birth as human beings, and after having accomplished their
+purposes have gone back to Heaven. That sorrow which is in the hearts of
+you all, relating to the return of these to the other world, I shall
+today dispel. Do you all go towards the Bhagirathi.--You will then behold
+all those that have been slain on the field of battle.'
+
+"Vaisampayana continued, 'All the persons there present, having heard the
+words of Vyasa, raised a loud leonine shout and then proceeded towards
+the Bhagirathi. Dhritarashtra with all his ministers and the Pandavas, as
+also with all those foremost of Rishis and Gandharvas that had come
+there, set out as directed. Arrived at the banks of Ganga, that sea of
+men took up their abode as pleased them. The king possessed of great
+intelligence, with the Pandavas, took up his abode in a desirable spot,
+along with the ladies and the aged ones of his household. They passed
+that day as if it were a whole year, waiting for the advent of the night
+when they would behold the deceased princes. The Sun then reached the
+sacred mountain in the west and all those persons, having bathed in the
+sacred stream, finished their evening rites."'
+
+
+
+SECTION XXXII
+
+"Vaisampayana said, 'When night came, all those persons, having finished
+their evening rites, approached Vyasa. Dhritarashtra of righteous soul,
+with purified body and with mind solely directed towards it, sat there
+with the Pandavas and the Rishis in his company. The ladies of the royal
+household sat with Gandhari in a secluded spot. All the citizens and the
+inhabitants of the provinces ranged themselves according to their years.
+Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred
+waters of the Bhagirathi, summoned all the deceased warriors, viz., those
+that had fought on the side of the Pandavas, those that had fought for
+the Kauravas, including highly blessed kings belonging to diverse realms.
+At this, O Janamejaya, a deafening uproar was heard to arise from within
+the waters, resembling that which had formerly been heard of the forces
+of the Kurus and the Pandavas. Then those kings, headed by Bhishma and
+Drona, with all their troops, arose by thousands from the waters of the
+Bhagirathi. There were Virata and Drupada, with their sons and forces.
+There were the sons of Draupadi and the son of Subhadra, and the Rakshasa
+Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior
+Sakuni, and the other children, endued with great strength, of
+Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and
+Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,
+and Salya, and Vrishasena with his younger brother. There were prince
+Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all
+the children of Sikhandin, and Dhrishtaketu, with his younger brother.
+There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika,
+and Somadatta, and king Chekitana. These and many others, who for their
+number cannot be conveniently named, appeared on that occasion. All of
+them rose from the waters of the Bhagirathi, with resplendent bodies.
+Those kings appeared, each clad in that dress and equipt with that
+standard and that vehicle which he had while fighting on the field. All
+of them were now robed in celestial vestments and all had brilliant
+ear-rings. They were free from all animosity and pride, and divested of
+wrath and jealousy. Gandharvas sang their praises, and bards waited on
+them, chanting their deeds. Robed in celestial vestments and wearing
+celestial garlands, each of them was waited upon by bands of Apsaras. At
+that time, through the puissance of his penances, the great ascetic, the
+son of Satyavati, gratified with Dhritarashtra, gave him celestial
+vision. Endued with celestial knowledge and strength, Gandhari of great
+fame saw all her children as also all that had been slain in battle. All
+persons assembled there beheld with steadfast gaze and hearts filled with
+wonder that amazing and inconceivable phenomenon which made the hair on
+their bodies stand on its end. It looked like a high carnival of
+gladdened men and women. That wondrous scene looked like a picture
+painted on the canvas. Dhritarashtra, beholding all those heroes, with
+his celestial vision obtained through the grace of that sage, became full
+of joy, O chief of Bharata's race."'
+
+
+
+SECTION XXXIII
+
+"Vaisampayana said. 'Then those foremost of men divested of wrath and
+jealousy, and cleansed of every sin, met with one another, agreeably to
+those high and auspicious ordinances that have been laid down by
+regenerate Rishis. All of them were happy of hearts and looked like gods
+moving in Heaven. Son met with sire or mother, wives with husbands,
+brother with brother, and friend with friend, O king. The Pandavas, full
+of joy, met with the mighty bowman Karna as also with the son of
+Subhadra, and the children of Draupadi. With happy hearts the sons of
+Pandu approached Karna, O monarch, and became reconciled with him. All
+those warriors, O chief of Bharata's race, meeting with one another
+through the grace of the great ascetic, became reconciled with one
+another. Casting off all unfriendliness, they became established on amity
+and peace. It was even thus that all those foremost of men, viz., the
+Kauravas and other kings became united with the Kurus rid other kinsmen
+of theirs as also with their children. The whole of that night they
+passed in great happiness. Indeed, the Kshatriya warriors, in consequence
+of the happiness they felt, regarded that place as Heaven itself. There
+was no grief, no fear, no suspicion, no discontent, no reproach in that
+region, as those warriors, O monarch, met with one another on that night.
+Meeting with their sires and brothers and husbands and sons, the ladies
+cast off all grief and felt great raptures of delight. Having sported
+with one another thus for one night, those heroes and those ladies,
+embracing one another and taking one another's leave returned to the
+places they had come from. Indeed, that foremost of ascetics dismissed
+that concourse of warriors. Within the twinkling of an eye that large
+crowd disappeared in the very sight of all those (living) persons. Those
+high-souled persons, plunging into the sacred river Bhagirathi proceeded,
+with their cars and standards, to their respective abodes. Some went to
+the regions of the gods, some to the region of Brahman, some to the
+region of Varuna, and some to the region of Kuvera. Some among those
+kings proceeded to the region of Surya. Amongst the Rakshasas and
+Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in
+delightful attitudes, went in the company of the deities. Even thus did
+all those high-souled persons disappear with their vehicles and animals
+and with all their followers. After all of them had gone away, the great
+sage, who was standing in the waters of the sacred stream viz., Vyasa of
+great righteousness and energy, that benefactor of the Kurus, then
+addressed those Kshatriya ladies who had become widows, and said these
+words, 'Let those amongst these foremost of women that are desirous of
+attaining to the regions acquired by their husbands cast away all sloth
+and quickly plunge into the sacred Bhagirathi.--Hearing these words of
+his, those foremost ladies, placing faith in them, took the permission of
+their father-in-law, and then plunged into the waters of the Bhagirathi.
+Freed from human bodies, those chaste ladies then proceeded, O king, with
+their husbands to the regions acquired by the latter. Even thus, those
+ladies of virtuous conduct, devoted to their husbands entering, the
+waters of the Bhagirathi, became freed from their mortal tenements and
+attained to the companionship of their husbands in the regions acquired
+by them. Endued with celestial forms, and adorned with celestial
+ornaments, and wearing celestial vestments and garlands, they proceeded
+to those regions where their husbands had found their abodes. Possessed
+of excellent behaviour and many virtues, their anxieties all dispelled,
+they were seen to ride on excellent cars, and endued with every
+accomplishment they found those regions of happiness which were theirs by
+right. Devoted to the duties of piety, Vyasa, at that time, becoming a
+giver of boons, granted unto all the men there assembled the fruition of
+the wishes they respectively cherished. People of diverse realms, hearing
+of this meeting between the hallowed dead and living human beings, became
+highly delighted. That man who duly listens to this narrative meets with
+everything that is dear to him. Indeed, he obtains all agreeable objects
+both here and hereafter. That man of learning and science, that foremost
+of righteous persons, who recites this narrative for the hearing of
+others acquires great fame here and an auspicious end hereafter, as also
+a union with kinsmen and all desirable objects. Such a man has not to
+undergo painful labour for his sustenance, and meets with all sorts of
+auspicious objects in life. Even these are the rewards reaped by a person
+who, endued with devotion to Vedic studies and with penances, recites
+this narrative in the hearing of others. Those persons who possessed of
+good conduct, devoted to self-restraint, cleansed of all sins by the
+gifts they make, endued with sincerity, having tranquil souls, freed from
+falsehood and the desire of injuring others, adorned with faith, belief
+in the scriptures, and intelligence, listen to this wonderful parvan,
+surely attain to the highest goal hereafter."
+
+
+
+SECTION XXXIV
+
+"Sauti said, 'Hearing this story of the re-appearance and departure of
+his forefathers, king Janamejaya of great intelligence became highly
+pleased. Filled with joy, he once more questioned Vaisampayana on the
+subject of the reappearance of dead men, saying,--"How is it possible for
+persons whose bodies have been destroyed to re-appear in those very
+forms?" Thus asked, that foremost of regenerate persons, viz., the
+disciple of Vyasa, that first of speakers, possessed of great energy,
+thus answered Janamejaya.
+
+"Vaisampayana said, 'This is certain, viz., that acts are never destroyed
+(without their consequences being enjoyed or endured). Bodies, O king,
+are born of acts; so also are features. The great primal elements are
+eternal (indestructible) in consequence of the union with them of the
+Lord of all beings. They exist with what is eternal. Accordingly, they
+have no destruction when the non-eternal are destroyed. Acts done without
+exertion are true and foremost, and bear real fruit. The soul, united
+however with such acts as require exertion for their accomplishment,
+enjoys pleasure and pain.[50] Though united so (that is, with pleasure
+and pain), yet it is a certain inference that the soul is never modified
+by them, like the reflection of creatures in a mirror. It is never
+destroyed.[51] As long as one's acts are not exhausted (by enjoyment or
+endurance of their fruits good and bad), so long does one regard the body
+to be oneself. The man, however, whose acts have been exhausted, without
+regarding the body to be self, takes the self to be something
+otherwise.[52] Diverse existent objects (such as the primal elements and
+the senses, etc.) attaining to a body, become united as one. To men of
+knowledge who understand the difference (between the body and self),
+those very objects become eternal.[53] In the Horse-sacrifice, this Sruti
+is heard in the matter of the slaying of the horse. Those which are the
+certain possessions of embodied creatures, viz., their life-breaths (and
+the senses, etc.), exist eternally even when they are borne to the other
+world. I shall tell thee what is beneficial, if it be agreeable to thee,
+O king. Thou hast, while employed in thy sacrifices, heard of the paths
+of the deities. When preparations were made for any sacrifice of thine,
+the deities became beneficially inclined to thee. When indeed, the
+deities were thus disposed and came to thy sacrifices, they were lords in
+the matter of the passage (from this to the next world) of the animals
+slain.[54] For this reason, the eternal ones (viz., Jivas), by adoring
+the deities in sacrifices, succeed in attaining to excellent goals. When
+the five primal elements are eternal, when the soul also is eternal, he
+called Purusha (viz., the soul invested with case) is equally so. When
+such is the case, he who beholds a creature as disposed to take diverse
+forms, is regarded as having an erroneous understanding. He who indulges
+in too much grief at separation is, I think, a foolish person. He who
+sees evil in separation should abandon union. By standing aloof, no
+unions are formed, and sorrow is cast off, for sorrow in the world is
+born of separation.[55] Only he who understands the distinction between
+body and self, and not another, becomes freed from the erroneous
+conviction. He that knows the other (viz., self) attains to the highest
+understanding and becomes freed from error.[56] As regards creatures.
+they appear from an invisible state, and once more disappear into
+invisibleness. I do not know him. He also does not know me. As regards
+myself, renunciation is not yet mine.[57] He that is not possessed of
+puissance enjoys or endures the fruits of all his acts in those too dies
+in which he does them. If the act be a mental one, its consequences are
+enjoyed or endured mentally; if it be done with the body, its
+consequences are to be enjoyed or endured in the body.'"[58]
+
+
+
+SECTION XXXV
+
+"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons.
+Obtaining eye-sight through the grace of the Rishi, he beheld, for the
+first time, O perpetuator of Kuru's race, those children of his that were
+very like his own self. That foremost of men, viz., the Kuru monarch, had
+learnt all the duties of kings, as also the Vedas and the Upanishadas,
+and had acquired certitude of understanding (from the same source).
+Vidura of great wisdom attained to high success through the power of his
+penances. Dhritarashtra also attained to great success in consequence of
+having met the ascetic Vyasa.'
+
+"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me
+my sire in that form which he had, clad as he used to be clad, and as old
+as he was when he departed from this world, I may then believe all that
+thou hast told me. Such a sight will be most agreeable to me. Indeed, I
+shall regard myself crowned with success. I shall have gained a certainty
+of conclusion. O, let my wish be crowned with fruition through the grace
+of that foremost of Rishis.'
+
+"Sauti said,--'After king Janamejaya had said these words, Vyasa of great
+energy and intelligence showed his grace and brought Parikshit (from the
+other world). King Janamejaya beheld his royal father, possessed of great
+beauty, brought down from Heaven, in the same form that he had and of the
+same age as he was (at the time of leaving this world). The high-souled
+Samika also, and his son Sringin, were similarly brought there. All the
+counsellors and ministers of the king beheld them. King Janamejaya.
+performing the final bath in his sacrifice, became highly glad. He poured
+the sacred water on his father, even as he caused it to be poured on
+himself. Having undergone the final bath, the king addressed the
+regenerate Astika who had sprung from the race of the Yayavaras and who
+was the son of Jaratkaru, and said these words,--'O Astika, this
+sacrifice of mine is fraught with many wonderful incidents, since this my
+sire has been seen by me--he who has dispelled all my sorrows.'
+
+"Astika said, 'The performer of that sacrifice in which the ancient
+Rishi, the Island-born Vyasa, that vast receptacle of penances, is
+present, is sure, O foremost one of Kuru's race, to conquer both the
+worlds. O son of the Pandavas, thou hast heard a wonderful history. The
+snakes have been consumed into ashes and have followed the footsteps of
+thy sire. Through thy truthfulness, O monarch, Takshaka has with
+difficulty escaped a painful fate. The Rishis have all been worshipped.
+Thou hast seen also the end that has been attained by thy high-souled
+sire. Having heard this sin-cleansing history thou hast achieved abundant
+merit. The knots of thy heart have been untied through sight of this
+foremost of person. They that are the supporters of the wings of
+Righteousness, they that are of good conduct and excellent disposition,
+they at sight of whom sins become attenuated,--we should all bow to them.'
+
+"Sauti continued, 'Having heard this from that foremost of regenerate
+ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in
+every way. Conversant with all duties he then asked the Rishi
+Vaisampayana of unfading glory about the sequel, O best of ascetics, of
+king Dhritarashtra's residence in the woods.'"
+
+
+
+SECTION XXXVI
+
+"Janamejaya said, 'Having seen his sons and grandsons with all their
+friends and followers, what, indeed, did that ruler of men, viz.,
+Dhritarashtra, and king Yudhishthira also, do?'
+
+"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz.,
+the re-appearance of his children, the royal sage, Dhritarashtra, became
+divested of his grief and returned (from the banks of the Bhagirathi) to
+his retreat. The common people and all the great Rishis, dismissed by
+Dhritarashtra, returned to the places they respectively wished. The
+high-souled Pandavas, accompanied by their wives, and with a small
+retinue, went to the retreat of the high-souled monarch. Then Satyavati's
+son, who was honoured by regenerate Rishis and all other persons, arrived
+at the retreat, addressed Dhritarashtra, saying,--'O mighty-armed
+Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast
+heard diverse discourses from Rishis of great knowledge and sacred deeds,
+of wealth of penances and excellence of blood, of conversance with the
+Vedas and their branches, of piety and years, and of great eloquence. Do
+not set thy mind again on sorrow. He that is possessed of wisdom is never
+agitated at ill luck. Thou hast also heard the mysteries of the deities
+from Narada of celestial form. Thy children have all attained, through
+observance of Kshatriya practices, to that auspicious goal which is
+sanctified by weapons. Thou hast seen how they move about at will in
+great happiness. This Yudhishthira of great intelligence is awaiting thy
+permission, with all his brothers and wives and kinsmen. Do thou dismiss
+him. Let him go back to his kingdom and rule it. They have passed more
+than a month in thus residing in the woods. The station of sovereignty
+should always be well guarded. O king, O thou of Kuru's race, [thy]
+kingdom has many foes.' Thus addressed by Vyasa of incomparable energy,
+the Kuru king, well-versed in words, summoned Yudhishthira and said unto
+him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all
+thy brothers. Through thy grace, O king, grief no longer stands in my
+way. I am living as happily, O son, with thee here as if I were in the
+city called after the elephant. With thee as my protector, O learned one,
+I am enjoying all agreeable objects. I have obtained from thee all those
+services which a son renders to his sire. I am highly gratified with
+thee. I have not the least dissatisfaction with thee, O mighty-armed one.
+Go now, O son, without tarrying here any longer. Meeting with thee, my
+penances are being slackened. This my body, endued with penances, I have
+been able to sustain only in consequence of my meeting with thee.[59]
+These two mothers of thine, subsisting now upon fallen leaves of trees,
+and observing vows similar to mine, will not live long. Duryodhana and
+others, who have become denizens of the other world, have been seen by
+us, through the puissance of Vyasa's penances and through (the merit of)
+this my meeting with thee. O sinless one, the purpose of my life has been
+attained. I now wish to set myself to the practice of the austerest of
+penances. It behoveth thee to grant me permission. On thee now the
+obsequial cake, the fame and achievements, and the race of our ancestors,
+rest. O mighty-armed one, do thou then depart either tomorrow or this
+very day. Do not tarry, O son. O chief of Bharata's race, thou hast
+repeatedly heard what the duties are of kings. I do not see what more I
+can say unto thee. I have no longer any need with thee, O thou of great
+puissance.'
+
+"Vaisampayana continued, 'Unto the (old) monarch who said so, king
+Yudhishthira replied,--'O thou that art conversant with every rule of
+righteousness, it behoveth thee, not to cast me off in this way. I am
+guilty of no fault. Let all my brothers and followers depart as they
+like. With steadfast vows I shall wait upon thee and upon these two
+mothers of mine.' Unto him Gandhari then said,--'O son, let it not be so.
+Listen, the race of Kuru is now dependant on thee. The obsequial cake
+also of my father-in-law depends on thee. Depart then, O son. We have
+been sufficiently honoured and served by thee. Thou shouldst do what the
+king says. Indeed, O son, thou shouldst obey the behests of thy sire.'
+
+"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira,
+rubbing his eyes which were bathed in tears of affection, said these
+words of lament. 'The king casts me off, as also Gandhari of great fame.
+My heart, however, is bound to thee. How shall I, filled as I am with
+grief, leave thee? I do not, however, at the same time, venture to
+obstruct thy penances, O righteous lady. There is nothing higher than
+penances. It is by penances that one attains to the Supreme. O queen, my
+heart no longer turns as of old towards kingdom. My mind is wholly set
+upon penances now. The whole Earth is empty now. O auspicious lady, she
+does not please me any longer. Our kinsmen have been reduced in number.
+Our strength is no longer what it was before. The Panchalas have been
+wholly exterminated. They exist in name only. O auspicious lady, I do not
+behold any one that may assist as their re-establishment and growth. All
+of them have been consumed to ashes by Drona on the field of battle.
+Those that remained were slain by Drona's son at night. The Chedis and
+the Matsyas, who were our friends, no longer exist. Only the tribes of
+the Vrishnis are all that remain, Vasudeva having upheld them. Beholding
+only the Vrishnis I wish to live. My desire of life, however, is due to
+my wish of acquiring merit and not wealth or enjoyment. Do thou cast
+auspicious looks upon us all. To obtain thy sight will be difficult for
+us. The king will commence to practise the most austere and unbearable of
+penances.' Hearing these words, that lord of battle, the mighty-armed
+Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--'O
+chief of Bharata's race, I dare not leave my mother. Do thou return to
+the capital soon. I shall practise penances, O puissant one. Even here I
+shall emaciate my body by penances, engaged in serving the feet of the
+king and of these my mothers.' Unto that mighty-armed hero, Kunti, after
+an embrace, said--'Depart, O son. Do not say so. Do my bidding. Do all of
+you go hence. Let peace be yours. Ye sons, let happiness be yours. By
+your stay here, our penances will be obstructed. Bound by the ties of my
+affection for thee, I shall fall off from my high penances. Therefore, O
+son, leave us. Short is the period that we have of life, O thou of great
+puissance.' By these and diverse other speeches of Kunti, the minds of
+Sahadeva and king Yudhishthira were composed. Those foremost ones of
+Kuru's race, having received the permission of their mother as also of
+the (old) monarch, saluted the latter and began to take his leave.'
+
+"Yudhishthira said, 'Gladdened by auspicious blessings, we shall return
+to the capital. Indeed, O king, having received thy permission, we shall
+leave this retreat, freed from every sin.' Thus addressed by the
+high-souled king Yudhishthira the just, that royal sage, viz.,
+Dhritarashtra, blessed Yudhishthira and gave him permission. The king
+comforted Bhima, that foremost of all persons endued with great strength.
+Endued with great energy and great intelligence, Bhima showed his
+submissiveness to the king. Embracing Arjuna and clasping those foremost
+of men, viz., the twins also, and blessing them repeatedly, the Kuru king
+gave them permission to depart. They worshipped the feet of Gandhari and
+received her blessings also. Their mother Kunti then smelt their heads,
+and dismissed them. They then circumambulated the king like calves, when
+prevented from sucking their dams. Indeed, they repeatedly walked round
+him, looking steadfastly at him.[60] Then all the ladies of the Kaurava
+household, headed by Draupadi, worshipped their father-in-law according
+to the rites laid down in the scriptures, and took his leave. Gandhari
+and Kunti embraced each of them, and blessing them bade them go. Their
+mothers-in-law instructed them as to how they should conduct themselves.
+Obtaining leave, they then departed, with their husbands. Then loud
+sounds were heard, uttered by the charioteers that said,--'Yoke,
+yoke,'--as also of camels that grunted aloud and of steeds that neighed
+briskly. King Yudhishthira, with his wives and troops and all his
+kinsmen, set out for Hastinapura."'
+
+
+
+SECTION XXXVII
+
+(Naradagamana Parva)
+
+"Vaisampayana said, 'After two years had elapsed from the date of the
+return of the Pandavas (from the retreat of their sire), the celestial
+Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king,
+that foremost of speakers, viz., Yudhishthira, having duly worshipped
+him, caused him to take a seat. After the Rishi had rested awhile, the
+king asked him, saying,--'It is after a long time that I behold thy holy
+self arrived at my court. Art thou in peace and happiness, O learned
+Brahmana? What are those countries which thou hast passed through? What
+shall I do to thee? Do thou tell me. Thou art the foremost of regenerate
+ones, and thou art our highest refuge.'
+
+"Narada said, 'I have not seen thee for a long while. Hence it is that I
+have come to thee from my ascetic retreat. I have seen many sacred
+waters, and the sacred stream Ganga also, O king.'
+
+"Yudhishthira said, 'People dwelling on the banks of Ganga report that
+the high-souled Dhritarashtra is practising the austerest of penances.
+Hast thou seen him there? Is that perpetuator of Kuru's race in peace?
+Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How,
+indeed, is it faring with that royal sire of mine? I desire to hear this,
+O holy one, if thou hast seen the king (and knowest of his condition).'
+
+"Narada said, 'Listen, O king, with calmness to me as I tell thee what I
+have heard and seen in that ascetic retreat. After thy return from
+Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded
+towards Gangadwara. That intelligent monarch took with him his (sacred)
+fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta
+caste, and all the Yajakas. Possessed of wealth of penances, thy sire set
+himself to the practice of severe austerities. He held pebbles of stone
+in his mouth and had air alone for his subsistence, and abstained
+altogether from speech. Engaged in severe penances, he was worshipped by
+all the ascetics in the woods. In six months the king was reduced only to
+a skeleton. Gandhari subsisted on water alone, while Kunti took a little
+every sixth day. The sacred fire, O monarch, (belonging to the Kuru king)
+was duly worshipped by the sacrificing assistants that were with him,
+with libations of clarified butter poured on it. They did this whether
+the king saw the rite or not. The king had no fixed habitation. He became
+a wanderer through those woods. The two queens, as also Sanjaya, followed
+him. Sanjaya acted as the guide on even and uneven land. The faultless
+Pritha, O king, became the eye of Gandhari. One day, that best of kings
+proceeded to a spot on the margin of Ganga. He then bathed in the sacred
+stream and finishing his ablutions turned his face towards his retreat.
+The wind rose high. A fierce forest-conflagration set in. It began to
+burn that forest all around. When the herds of animals were being burnt
+all around, as also the snakes that inhabited that region, herds of wild
+boars began to take themselves to the nearest marshes and waters. When
+that forest was thus afflicted on all sides and such distress came upon
+all the living creatures residing there, the king, who had taken no food,
+was incapable of moving or exerting himself at all. Thy two mothers also,
+exceedingly emaciated, were unable to move. The king, seeing the
+conflagration approach him from all sides, addressed the Suta Sanjaya,
+that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a
+place where the fire may not burn thee. As regards ourselves, we shall
+suffer our bodies to be destroyed by this fire and attain to the highest
+goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this
+death, brought on by a fire that is not sacred, will prove calamitous to
+thee. I do not, however, see any means by which thou canst escape from
+this conflagration. That which should next be done should be indicated by
+thee.' Thus addressed by Sanjaya the king once more said,--'This death
+cannot be calamitous to us, for we have left our home of our own accord.
+Water, fire, wind, and abstention from food,[61] (as means of death), are
+laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without
+any delay. Having said these words to Sanjaya, the king concentrated his
+mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding
+him in that attitude, Sanjaya walked round him. Endued with intelligence,
+Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of
+a Rishi, and himself possessed of great wisdom, the king acted as he was
+told. Restraining all the senses, he remained like a post of wood. The
+highly blessed Gandhari, and thy mother Pritha too, remained in the same
+attitude. Then thy royal sire was overtaken by the forest-conflagration.
+Sanjaya, his minister, succeeded in escaping from that conflagration. I
+saw him on the banks of Ganga in the midst of ascetics. Endued with great
+energy and great intelligence, he bade them farewell and then started for
+the mountains of Himavat. Even thus the high-souled Kuru king met with
+his death, and it was even thus that Gandhari and Kunti, thy two mothers,
+also met with death, O monarch. In course of my wanderings at will, I saw
+the bodies of that king and those two queens, O Bharata. Many ascetics
+came to that retreat, having heard of the end of king Dhritarashtra. They
+did not at all grieve for that end of theirs. There, O best of men, I
+heard all the details of how the king and the two queens, O son of Pandu,
+had been burnt. O king of kings, thou shouldst not grieve for him. The
+monarch, of his own will, as also Gandhari and thy mother, obtained that
+contact with fire.'
+
+"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this
+world, the high-souled Pandavas all gave way to great grief. Loud sounds
+or wailing were heard within the inner apartments of the palace. The
+citizens also, hearing of the end of the old king, uttered loud
+lamentations. 'O fie! cried king Yudhishthira in great agony, raising his
+arms aloft. Thinking of his mother, he wept like a child. All his
+brothers too, headed by Bhimasena, did the same. Hearing that Pritha had
+met with such a fate, the ladies of the royal household tittered loud
+lamentations of grief. All the people grieved upon hearing that the old
+king, who had become childless, had been burnt to death and that the
+helpless Gandhari too had shared his fate. When those sounds of wailing
+ceased for a while, king Yudhishthira the just, stopping his tears by
+summoning all his patience, said these words."'
+
+
+
+SECTION XXXVIII
+
+"Yudhishthira said, 'When such a fate overtook that high-souled monarch
+who was engaged in austere penances, notwithstanding the fact of his
+having such kinsmen as ourselves all alive, it seems to me, O regenerate
+one, that the end of human beings is difficult to guess. Alas, who would
+have thought that the son of Vichitraviryya would thus be burnt to death.
+He had a hundred sons each endued with mighty arms and possessed of great
+prosperity. The king himself had the strength of ten thousand elephants.
+Alas, even he has been burnt to death in a forest-conflagration! Alas, he
+who had formerly been fanned with palm leaves by the fair hands of
+beautiful women was fanned by vultures with their wings after he had been
+burnt to death in a forest-conflagration! He who was formerly roused from
+sleep every morning by bands of Sutas and Magadhas had to sleep on the
+bare ground through the acts of my sinful self. I do not grieve for the
+famous Gandhari who had been deprived of all her children. Observing the
+same vows as her husband, she has attained to those very regions which
+have become his. I grieve, however, for Pritha who, abandoning the
+blazing prosperity of her sons, became desirous of residing in the woods.
+Fie on this sovereignty of ours, fie on our prowess, fie on the practices
+of Kshatriyas! Though alive, we are really dead! O foremost of superior
+Brahmanas, the course of Time is very subtle and difficult to understand,
+inasmuch as Kunti, abandoning sovereignty, became desirous of taking up
+her abode in the forest. How is it that she who was the mother of
+Yudhishthira, of Bhima, of Vijaya, was burnt to deathlike a helpless
+creature. Thinking of this I become stupefied. In vain was the deity of
+fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that
+service he has burnt to death the mother of his benefactor! Alas, how
+could that deity burn the mother of Arjuna. Putting on the guise of a
+Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on
+the deity of fire! Fie on the celebrated success of Partha's shafts! This
+is another incident, O holy one, that appears to me to be productive of
+greater misery, for that lord of Earth met with death by union with a
+fire that was not sacred. How could such a death overtake that royal sage
+of Kuru's race who, after having ruled the whole Earth, was engaged in
+the practice of penances. In that great forest there were fires that had
+been sanctified with mantras. Alas, my father has made his exit from this
+world, coming in contact with an unsanctified fire! I suppose that
+Pritha, emaciated and reduced to a form in which all her nerves became
+visible, must have trembled in fear and cried aloud, saying,--O son
+Yudhishthira, and awaited the terrible approach of the conflagration. She
+must have also said,--O Bhima, rescue me from this danger--when she, my
+mother, was surrounded on all sides by that terrible conflagration. Among
+all her sons, Sahadeva, was her darling. Alas, that heroic son of
+Madravati did not rescue her.' Hearing these lamentations of the king,
+those persons that were present there began to weep, embracing each
+other. In fact, the five sons of Pandu were so stricken with grief that
+they resembled living creatures at the time of the dissolution of the
+universe. The sound of lamentations uttered by those weeping heroes,
+filling the spacious chambers of the palace, escaped therefrom and
+penetrated the very welkin."'
+
+
+
+SECTION XXXIX
+
+"Narada said, 'The king has not been burnt to death by an unsanctified
+fire. I have heard this there. I tell thee, O Bharata, such has not been
+the fate of Vichitraviryya. It has been heard by us that when the old
+king endued with great intelligence and subsisting on air alone entered
+the woods (after his return from Gangadwara), he caused his sacrificial
+fires to be duly ignited. Having performed his sacred rites therewith, he
+abandoned them all. Then the Yajaka Brahmanas he had with him cast off
+those fires in a solitary part of the woods and went away as they liked
+on other errands, O foremost one of Bharata's race. The fire thus cast
+off grew in the woods. It then produced a general conflagration in the
+forest. Even this is what I have heard from the ascetics dwelling on the
+banks of Ganga. United with that (sacred) fire of his own, O chief of the
+Bharatas, the king, as I have already said unto thee, met with death on
+the banks of Ganga. O sinless one, this is what the ascetics have told
+me,--those, viz., whom I saw on the banks of the sacred Bhagirathi, O
+Yudhishthira. Thus O lord of Earth, king Dhritarashtra, coming into
+contact with his own sacred fire, departed from this world and attained
+to that high goal that has been his. Through service rendered by her to
+her seniors, thy mother, O lord of men, has attained to very great
+success. There is not the slightest doubt of this. It behoveth thee, O
+king of kings, to now discharge the rites of water to their honour, with
+all thy brothers. Let, therefore, the necessary steps be taken towards
+that end.'
+
+"Vaisampayana continued,--'Then that lord of Earth, that foremost of men,
+that upholder of the burthens of the Pandavas, went out, accompanied by
+all his brothers as well as the ladies of his household. The inhabitants
+of the city as also those of the provinces, impelled by their loyalty,
+also went out. They all proceeded towards the banks of Ganga, every one
+clad in only single peace of raiment. Then all those foremost of men,
+having plunged into the stream, placed Yuyutsu at their head, and began
+to offer oblations of water unto the high-souled king. And they also gave
+similar oblations unto Gandhari and Pritha, naming each separately and
+mentioning their families. Having finished those rites that cleanse the
+living, they came back but without entering their capital took up their
+residence outside of it. They also despatched a number of trusted people
+well conversant with the ordinances relating to the cremation of the
+dead, to Gangadwara where the old king had been burnt to death. The king,
+having rewarded those men beforehand, commanded them to accomplish those
+rites of cremation which the bodies of Dhritarashtra and Gandhari and
+Kunti still awaited.[62] On twelfth day, the king, properly purified,
+duly performed the Sraddhas of his deceased relations, which were
+characterised by gifts in abundance. Referring to Dhritarashtra,
+Yudhishthira made many gifts of gold and silver, of kine and costly beds.
+Uttering the names of Gandhari and Pritha, the king, endued with great
+energy, made many excellent gifts. Every man received what thing he
+wished and as much of it as he wished. Beds and food, and cars and
+conveyances, and jewels and gems, and other wealth were given away in
+profusion. Indeed, the king referring to his two mothers, gave away cars
+and conveyances, robes and coverlets, various kinds of food, and female
+slaves adorned with diverse ornaments. Having thus made many kinds of
+gifts in profusion, that lord of Earth then entered his capital called
+after the elephant. Those men who had gone to the banks of Ganga at the
+command of the king, having disposed of (by cremation) the remains of the
+king and two queens, returned to the city. Having duly honoured those
+remains with garlands and scents of diverse kinds and disposed of them,
+they informed Yudhishthira of the accomplishment of their task. The great
+Rishi Narada, having comforted king Yudhishthira of righteous soul, went
+away to where he liked. Even thus did king Dhritarashtra make his exit
+from this world after having passed three years in the forest and ten and
+five years in the city. Having lost all his children in battle, he had
+many gifts in honour of his kinsmen, relatives, and friends, his brethren
+and own people. King Yudhishthira after the death of his uncle, became
+very cheerless. Deprived of his kinsmen and relatives, he somehow bore
+the burthen of sovereignty.
+
+One should listen with rapt attention to this Asramavasika Parvan, and
+having heard it recited, one should feed Brahmanas with Habishya,
+honouring them with scents and garlands."'
+
+The end of Asramavasika Parvan.
+
+FOOTNOTES
+
+1. The derivation of Aralikas is explained by Nilakantha thus; Potherbs
+cut off with a kind of weapon called Ara are called Aralu. They who were
+expert in cooking those potherbs were called Aralikas. Ragakhandava was
+manufactured from piper longum, dry ginger, sugar, and the juice of
+Phaseolus Mango.
+
+2. It will be remembered, Earth, unable to bear her load of population,
+prayed to the Grandsire for lightening that load. The Grandsire urged
+Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and
+brought about a lightening of Earth's load.
+
+3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.
+Everybody does not accept these gifts, for their acceptance causes a
+Brahmana to fall away from his status.
+
+4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The
+sense is the same.
+
+5. The king gets a sixth share of the penances performed by the Rishis
+living under his protection. The demerit, again, of all evil deeds done
+within his realm is shared by the king, for such deeds become possible
+through absence of supervision by the king.
+
+6. Formerly kings and noblemen wore jewels and medicinal herbs on their
+arms. The last were enclosed in drum-like capsules of gold, hermetically
+closed on both sides. It was believed that jewels and medicinal herbs are
+a great protection against many evils.
+
+7. The eight limbs of a kingdom are the law, the judge, the assessors,
+the scribe, the astrologer, gold, fire, and water.
+
+8. Atta is explained by Nilakantha as the space kept for the soldiers to
+tread upon.
+
+9. Grass may conceal the spies of foes. The darkness of night also may do
+the same.
+
+10. Adanaruchi is a very civil way of indicating corrupt officials and
+thieves. Inflictors of severe punishments were looked upon as tyrants
+deserving of being put down. Heavy fines were at one time interdicted in
+England. Sahasapriya is a doer of rash deeds, such as culpable homicide
+not amounting to murder, to adopt the terminology of the Indian Penal
+Code.
+
+11. i.e., content to work on receiving their food only. Their wages
+should not be higher that' what is needed to feed them.
+
+12. The word Mandala has been explained below in verse 5. The distinction
+between Udasinas and Madhyasthas, as explained by Nilakantha, is that the
+former are neutrals, while the latter are those who cherish equal
+sentiments towards both the parties.
+
+13. The four kinds of foes, as explained by the commentator, are (1) foes
+proper, (2) allies of foes, (3) those that wish victory to both sides,
+and (4) those that wish defeat to both sides. As regards Atatayins, they
+are six, viz., (1) he that sets fire to one's house, (2) he that mixes
+poison with one's food, (3) he that advances, weapon in hand, with
+hostile intent, (4) he that robs one of one's wealth, (5) he that invades
+one's fields, and (6) he that steals one's wife.
+
+14. The sixty are thus made up. Eight consisting of agriculture and the
+rest; twenty-eight consisting of forces and the rest; fourteen consisting
+of atheists and the rest and eighteen consisting of counsels and the rest.
+
+15. i.e., land that is fertile, gold that is pure, and men that are
+strong.
+
+16. The wards Kasyanchidapadi should be construed with what follows.
+
+17. The cane yields when pressure is directed towards it. In the Santi
+Parva occurs the detailed conversation between the Ocean and the Rivers.
+The former enquired why, when the Rivers washed down the largest trees,
+they could not wash into the Ocean a single cane. The answer was that the
+cane was yielding; the trees were not so.
+
+18. War and peace are each of two kinds, i.e., war with a strong foe and
+that with a weak foe: peace with a strong foe and that with a weak foe.
+The Bengal texts wrongly read dividhopayam or vividhopayam.
+
+19. I expand this verse a little, following the commentator.
+
+20. Strength is of three kinds, as explained in the next verse.
+
+21. Utsaha is readiness or alacrity, of the forces to attack the foe:
+prabhusakti is the complete mastery of the king over his forces, i.e.,
+through discipline. By strength of counsels, in this connection, is meant
+well-formed plans of attack and defence.
+
+22. Maulam is explained as the strength of money. In modern warfare also,
+money is called 'the sinews of war'. Atavivala or the force consisting of
+foresters, was, perhaps, the body of Irregulars that supported a regular
+army of combatants. Bhritavala implies the regular army, drawing pay from
+the state at all times. In India, standing armies have existed from
+remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,
+and engineers, who looked after the roads and the transport, as also of
+traders who supplied the army with provision.
+
+23. A sakata array was an array after the form of a car. It is described
+in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a
+circular array with angular projections. It is the same with what is now
+called the starry with angular projections. It is the same what is now
+called the starry array, many modern forts being constructed on this
+plan. The Vajra is a wedge-like array. It penetrates into the enemy's
+divisions like a wedge and goes out, routing the foe. It is otherwise
+called suchivyuha.
+
+24. i.e., meet the foe whether within his own kingdom or invade the foe's
+realm and thus oblige the foe to fall back for resisting him there.
+
+25. i.e., for obtaining fame here and felicity hereafter.
+
+26. Those who die become at first what is called Preta. They remain so
+for one year, till the Sapindikarana Sraddha is performed. They then
+become united with the Pitris. The gifts made in the first Sraddha as
+also in the monthly ones, have the virtue of rescuing the Preta or
+bringing him an accession of merit. The gifts in annual Sraddhas also
+have the same efficacy.
+
+27. The text in verse 2, where mention is made of thousands of years as
+embracing the rule of Yudhishthira, is evidently vitiated.
+
+28. The correct reading is jane and not kshane.
+
+29. 'It is difficult to imagine why the rider of the Sindhus, Jayadratha,
+only should be regarded as a wrong-doer to the Pandavas. In the matter of
+the slaying of Abhimanyu he played a very minor part, by only guarding
+the entrance of the array against the Pandava warriors. It is true he had
+attempted to abduct Draupadi from the forest retreat of the Pandavas, but
+even in this, the wrong was not so great as that which Duryodhana and
+others inflicted on the Pandavas by dragging Draupadi to the court of the
+Kurus.
+
+30. The usual way in which gifts are made at the present day on occasions
+of Sraddhas and marriages or other auspicious rites very nearly resembles
+what is described here. Instead of dedicating each gift with mantras and
+water and making it over to the receiver, all the articles in a heap are
+dedicated with the aid of mantras. The guests are then assembled, and are
+called up individually. The Adhyaksha or superintendent, according to a
+list prepared, names the gifts to be made to the guest called up. The
+tellers actually make them over, the scribes noting them down.
+
+31. Each gift that was indicated by Dhritarashtra was multiplied ten
+times at the command of Yudhishthira.
+
+32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her
+lord was very great, had, from the days of her marriage, kept her eyes
+bandaged refusing to look on the world which her lord could not see.
+
+33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,
+therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore
+is Kunti's mother-in-law. The eldest brother is looked upon as a father.
+
+34. To live watching the faces of others is to live in dependence on
+others.
+
+35. It has been pointed out before that mahadana means gifts of such
+things as elephants, horses, cars and other vehicles, boats, etc. The
+giver wins great merit by making them, but the receiver incurs demerit by
+acceptance, unless he happens to be a person of exceptional energy. To
+this day, acceptors of such gifts are looked upon as fallen men.
+
+36. The words that Kunti spoke were just. The opposition her sons offered
+was unreasonable. Hence, their shame.
+
+37. 'Brahmi night' implies a night in course of which sacred hymns are
+sung.
+
+38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who
+are armed with tiger-like claws made of iron and tied to their waists.
+
+39. Suradevata is like karivringhati or govalivardda.
+
+40. Ulupi is implied.
+
+41. Implying the unfair character of the fight, for one on the earth
+should never be assailed by one on his car.
+
+42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a
+Sudra through the curse of the Rishi Animandavya. Both, therefore, were
+of the same essence. When Vidura left his human body, he entered the body
+of Yudhishthira and thus the latter felt himself strengthened greatly by
+the accession.
+
+43. Nilakantha here implies the peacock and not the blue jay, for the
+word keka is applied to the notes of the peacock alone. Datyuhas are
+gallinules or a species of Chatakas whose cry resembles, Phatik
+jal--phatik jal--phatik jal! repeated very distinctly, the second
+syllable being lengthened greatly.
+
+44. Audumvaran is an adjective of kalasan. It means 'made of copper'.
+Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity
+at one extremity only. Sruv is a ladle having cup-like cavities at both
+extremities.
+
+45. Whenever a Brahmana cursed another, his penances underwent a
+diminution. Forgiveness was the highest virtue of the Brahmana. His power
+lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a
+portion of his hard-earned penances. Previously, the plea of minority or
+non-age could not be urged in the court of Dharma. Mandavya forced Dharma
+to admit that plea in the matter of punishment for offences.
+
+46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The
+former implies the fixing of the mind on one thing; the latter is the
+abstraction of the mind from surrounding objects.
+
+47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.
+Valhika, therefore, was the grand-father-in-law of the lady mentioned by
+Gandhari.
+
+48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,
+the capacity of becoming minute and subtile, etc.
+
+49. The sense is that those had been incarnated as human beings and
+fighting with one another met with death as regards their human existence.
+
+50. Nilakantha explains that anayasakritani karma implies the religion of
+Nivritti, for the religion of Pravritti consists of acts that require
+ayasa or exertion for their accomplishment. The religion of Nivritti or
+abstention from acts is said hereto be true and superior, and productive
+of real fruit, in the form, that is, of Emancipation. The soul, however,
+in the generality of cases, united with ebhih, by which is meant
+ayasa-kritam karma, that is, the acts done in pursuance of the religion
+of Pravritti, becomes embodied and, therefore, enjoys happiness or
+endures misery as the case may be.
+
+51. The sense seems to be this--when a creature stands before a mirror,
+its image is formed in the mirror; such reflection, however, never
+affects the mirror in the least, for when the object leaves the vicinity
+of the mirror, the image or reflection vanishes away. The soul is like
+the mirror. Pleasure and pain are like reflections in it. They come and
+go away without the soul being at all modified by them in anyway.
+Pleasure and pain are destructible, but not so the soul.
+
+52. The ordinary man thinks this conglomeration of diverse objects to be
+his self. The man of wisdom who has exhausted his acts does not think so.
+He is freed from the obligation of taking a body.
+
+53. The sense probably is this. En the case of ordinary men, the
+component parts of the body dissolve away, while Yogins can keep such
+parts from dissolution as long as they like.
+
+54. The sense is, the deities bear away to the next world the animals
+slain in sacrifices Through the bodies of such animals are apparently
+destroyed, yet their life-breaths and senses continue to exist.
+
+55. The sense is that as wives etc., when lost, are sources of sorrow,
+wise men should abstain from contracting such relations. They might then
+be free from sorrow.
+
+56. Paraparajnah is one that understands the distinction between body and
+sell. Apara is, therefore, one that is not possessed of such knowledge;
+hence, as Nilakantha explains, it implies one who has not attained to
+Jnana nishtha. What is said in the second line is that he that adores
+saguna Brahma, succeeds afterwards, through such adoration, in reaching
+to nirguna Brahma.
+
+57. The sense seems to be this: we spring from the unmanifest and
+disappear once more in the unmanifest. The Bengal texts read the first
+line incorrectly. It is adarsanalapatitah. The second line is
+unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do
+not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is
+explained as a due to karanabhat. But who is asau? 'I have no
+renunciation,' or 'renunciation is not yet mine,' implies that
+Emancipation, which directly flows from renunciation, is not mine.
+
+58. What is stated here is that if a man does an act that is bad, its
+consequences he will have to endure in a human body. The same with regard
+to rewards. By doing a meritorious act in one's human form, one will
+enjoy its good consequences in one's human body. So acts done mentally
+affect the mind and those done with the body affect the body.
+
+It should be noted that the whole of the above translation is offered
+tentatively. A verbal rendering has been attempted. The chain of
+reasoning is not at all clear. The commentator has done much to elucidate
+the sense, but the original obscurities have scarcely been removed.
+
+59. The Bengal reading manah is incorrect. It should be punah.
+
+60. Nripam pradakshinam chakru is the construction. Nivarana has
+snanapanat understood after it.
+
+61. Vikarshanam is emaciation of the body by abstention from all food.
+
+62. The verb anvacat from root sas can govern two objectives. Here the
+two objectives are purushan and krityani
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 16
+
+Mausala-parva
+
+
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned and Proofed by Mantra Caitanya. Additional proofing and
+formatting at sacred-texts.com, by J. B. Hare, October 2003.
+
+
+
+1
+
+Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
+also to the goddess Sarasvati, should the word "Jaya" be uttered.
+
+Vaishampayana said: "When the thirty-sixth year (after the battle) was
+reached, the delighter of the Kurus, Yudhishthira, beheld many unusual
+portents. Winds, dry and strong, and showering gravels, blew from every
+side. Birds began to wheel, making circles from right to left. The great
+rivers ran in opposite directions. The horizon on every side seemed to be
+always covered with fog. Meteors, showering (blazing) coals, fell on the
+Earth from the sky. The Suns disc, O king, seemed to be always covered
+with dust. At its rise, the great luminary of day was shorn of splendour
+and seemed to be crossed by headless trunks (of human beings). Fierce
+circles of light were seen every day around both the Sun and the Moon.
+These circles showed three hues. Their edges seemed to be black and rough
+and ashy-red in colour. These and many other omens, foreshadowing fear
+and danger, were seen, O king, and filled the hearts of men with anxiety.
+A little while after, the Kuru king Yudhishthira heard of the wholesale
+carnage of the Vrishnis in consequence of the iron bolt. The son of
+Pandu, hearing that only Vasudeva and Rama had escaped with life,
+summoned his brothers and took counsel with them as to what they should
+do. Meeting with one another, they became greatly distressed upon hearing
+that the Vrishnis had met with destruction through the Brahmanas rod of
+chastisement. The death of Vasudeva, like the drying up of the ocean,
+those heroes could not believe. In fact the destruction of the wielder of
+Saranga was incredible to them. Informed of the incident about the iron
+bolt, the Pandavas became filled with grief and sorrow. In fact, they sat
+down, utterly cheerless and penetrated with blank despair."
+
+Janamejaya said: "Indeed, O holy one, how was it that the Andhakas along
+with Vrishnis, and those great car-warriors, the Bhojas, met with
+destruction in the very sight of Vasudeva?"
+
+Vaishampayana continued: "When the thirty-sixth year was reached (after
+the great battle) a great calamity overtook the Vrishnis. Impelled by
+Time, they all met with destruction in consequence of the iron bolt."
+
+Janamejaya said: "Cursed by whom did those heroes, the Vrishnis, the
+Andhakas, and the Bhojas, met with destruction? O foremost regenerate
+persons, do thou tell me this in detail.
+
+Vaishampayana continued: "One day, the Vrishni heroes numbering Sarana
+amongst them, saw Vishvamitra and Kanwa and Narada arrived at Dwaraka.
+Afflicted by the rod of chastisement wielded by the deities, those
+heroes, causing Samva to be disguised like a woman, approached those
+ascetics and said, This one is the wife of Vabhru of immeasurable energy
+who is desirous of having a son. Ye Rishis, do you know for certain what
+this one will bring forth?
+
+"Hear now, O king, what those ascetics, attempted to be thus deceived,
+said: This heir of Vasudeva, by name Samva, will bring forth a fierce
+iron bolt for the destruction of the Vrishnis and the Andhakas. Ye wicked
+and cruel ones, intoxicated with pride, through that iron bolt ye will
+become the exterminators of your race with the exception of Rama and
+Janarddana. The blessed hero armed with the plough will enter the ocean,
+casting off his body, while a hunter of the name of Jara will pierce the
+high-souled Krishna while lying on the ground.
+
+"Endeavoured to be deceived by those wicked ones, those ascetics, with
+eyes red in wrath, looked at each other and uttered those words. Having
+said so they then proceeded to see Keshava. The slayer of Madhu, informed
+of what had taken place, summoned all the Vrishnis and told them of it.
+Possessed of great intelligence and fully acquainted with what the end of
+his race would be, he simply said that that which was destined would
+surely happen. Hrishikesa having said so, entered his mansion. The Lord
+of the universe did not wish to ordain otherwise. When the next day came,
+Samva actually brought forth an iron bolt through which all the
+individuals in the race of the Vrishnis and the Andhakas became consumed
+into ashes. Indeed, for the destruction of the Vrishnis and the Andhakas,
+Samva brought forth, through that curse, a fierce iron bolt that looked
+like a gigantic messenger of death. The fact was duly reported to the
+king. In great distress of mind, the king (Ugrasena) caused that iron
+bolt to be reduced into fine powder. Men were employed, O king, to cast
+that powder into the sea. At the command of Ahuka, of Janarddana, of
+Rama, and of the high-souled Vabhru, it was, again, proclaimed throughout
+the city that from that day, among all the Vrishnis and the Andhakas no
+one should manufacture wines and intoxicating spirits of any kind, and
+that whoever would secretly manufacture wines and spirits should be
+impaled alive with all his kinsmen. Through fear of the king, and knowing
+that it was the command of Rama also of unimpeachable deeds, all the
+citizens bound themselves by a rule and abstained from manufacturing
+wines and spirits."
+
+
+
+2
+
+Vaishampayana said: "While the Vrishnis and the Andhakas were thus
+endeavouring (to avoid the impending calamity), the embodied form of Time
+(death) every day wandered about their houses. He looked like a man of
+terrible and fierce aspect. Of bald head, he was black and of tawny
+complexion. Sometimes he was seen by the Vrishnis as he peered into their
+houses. The mighty bowmen among the Vrishnis shot hundreds and thousands
+of shafts at him, but none of these succeeded in piercing him, for he was
+none else than the Destroyer of all creatures. Day by day strong winds
+blew, and many were the evil omens that arose, awful and foreboding the
+destruction of the Vrishnis and the Andhakas. The streets swarmed with
+rats and mice. Earthen pots showed cracks or broke from no apparent
+cause. At night, the rats and mice ate away the hair and nails of
+slumbering men. Sarikas chirped, sitting within the houses of the
+Vrishnis. The noise made by those birds ceased not for even a short while
+by day or by night. The Sarashas were heard to imitate the hooting of the
+owl, and goats imitated the cries, O Bharata, of jackals. Many birds
+appeared, impelled by Death, that were pale of complexion but that had
+legs red of hue. Pigeons were seen to always disport in the houses of the
+Vrishnis. Asses were born of kine, and elephants of mules. Cats were born
+of bitches, and mouse of the mongoose. The Vrishnis, committing sinful
+acts, were not seen to feel any shame. They showed disregard for
+Brahmanas and the Pitris and the deities, They insulted and humiliated
+their preceptors and seniors. Only Rama and Janardana acted differently.
+Wives deceived their husbands, and husbands deceived their wives. Fires,
+when ignited, cast their flames towards the left. Sometimes they threw
+out flames whose splendour was blue and red. The Sun, whether when rising
+or setting over the city, seemed to be surrounded by headless trunks of
+human form. In cook rooms, upon food that was clean and well-boiled, were
+seen, when it was served out for eating, innumerable worms of diverse
+kinds. When Brahmanas, receiving gifts, blessed the day or the hour
+(fixed for this or that undertaking) or when high-souled men were engaged
+in silent recitations, the heavy tread was heard of innumerable men
+running about, but no one could be seen to whom the sound of such tread
+could be ascribed. The constellations were repeatedly seen to be struck
+by the planets. None amongst the Yadavas could, however, obtain a sight
+of the constellation of his birth. When the Panchajanya was blown in
+their houses, asses of dissonant and awful voice brayed aloud from every
+direction. "Beholding these signs that indicated the perverse course of
+Time, and seeing that the day of the new moon coincided with the
+thirteenth (and the fourteenth) lunation, Hrishikesa, summoning the
+Yadavas, said unto them these words: The fourteenth lunation has been
+made the fifteenth by Rahu once more. Such a day had happened at the time
+of the great battle of the Bharatas. It has once more appeared, it seems,
+for our destruction. "The slayer of Keshi, Janardana, thinking upon the
+omens that Time showed, understood that the thirty-sixth year had come,
+and that what Gandhari, burning with grief on account of the death of her
+sons, and deprived of all her kinsmen, had said was about to transpire.
+The present is exactly similar to that time when Yudhishthira noted at
+such awful omens when the two armies had been arrayed in order of battle.
+Vasudeva, having said so, endeavoured to bring about those occurrences
+which would make Gandharis words true. That chastiser of foes commanded
+the Vrishnis to make a pilgrimage to some sacred water. The messengers
+forthwith proclaimed at the command of Keshava that the Vrishnis should
+make a journey to the sea-coast for bathing in the sacred waters of the
+ocean."
+
+
+
+3
+
+Vaishampayana said: "At that time the Vrishni ladies dreamed every night
+that a woman of black complexion and white teeth, entering their abodes,
+laughed aloud and ran through Dvaraka, snatching from them the auspicious
+threads in their wrists. The men dreamt that terrible vultures, entering
+their houses and fire-chambers, gorged themselves on their bodies. Their
+ornaments and umbrellas and standards and armour were seen to be taken
+away by terrible Rakshasas. In the very sight of the Vrishnis, the discus
+of Krishna, given by Agni, made of iron and having its nave composed of
+hardest adamant, ascended into the firmament. In the very sight of
+Daruka, the excellent car of Vasudeva, of solar effulgence, and properly
+equipped, was taken away by the horses yoked unto it. Those foremost of
+steeds, numbering four, (Saivya, Sugriva, Meghapushpa and Valahaka), and
+endued with the speed of thought, fled away, dragging the car after them
+along the surface of the ocean. The two great standards of Krishnas car
+and Valadevas car, that with the device of Garuda and that bearing the
+device of the palmyra, which were reverently worshipped by those two
+heroes, were taken away by Apsaras who, day and night, called upon the
+Vrishnis and the Andhakas to set out on a pilgrimage to some sacred
+water. When these omens were seen and heard, those foremost of men, the
+mighty car-warriors of the Vrishnis and the Andhakas, became desirous of
+setting out, with their whole families, on a pilgrimage to some sacred
+water. They prepared diverse kinds of viands and edibles and diverse
+kinds of wines and meat. The troops of the Vrishnis and the Andhakas,
+blazing with beauty and endued with fierce energy, then set out from the
+city on cars and steeds and elephants. The Yadavas, then, with their
+wives, proceeded to Prabhasa and took up their residence there, each in
+the (temporary) habitation that was assigned to him, and all having an
+abundance of provisions consisting of edibles and drink.
+
+"Hearing that they had taken up their abode on the sea-coast, Uddhava,
+the wisest of men, who was, besides, well-versed in Yoga, proceeded there
+and took his leave (for departing). Krishna, with joined hands, saluted
+Uddhava, and seeing him bent on departing (from the world) and knowing
+that the destructions of the Vrishnis was at hand, did not feel any
+disposition to prevent him. The mighty car-warriors among the Vrishnis
+and the Andhakas, whose hour had come, then saw Uddhava proceed on his
+great journey, filling the whole welkin with his splendour. The Vrishnis,
+mixing with wine the food that had been cooked for high-souled Brahmanas,
+gave it away unto monkeys and apes. Those heroes of fierce energy then
+began their high revels, of which drinking formed the chief feature, at
+Prabhasa. The entire field echoed with the blare of hundreds of trumpets
+and abounded with actors and dancers plying their vocations. In the very
+sight of Krishna, Rama began to drink, with Kritavarma, Yuyudhana and
+Gada; and Vabhru also did the same. Then Yuyudhana, inebriated with wine,
+derisively laughing at and insulting Kritavarma in the midst of that
+assembly, said, What Kshatriya is there who, armed with weapons, will
+slay men locked in the embraces of sleep and, therefore, already dead?
+Hence, O son of Hridika, the Yadavas will never tolerate what thou hast
+done. When Yuyudhana had said these words, Pradyumna, that foremost of
+car-warriors, applauded them, expressing his disregard for the son of
+Hridika.
+
+"Highly incensed at this, Kritavarma, emphasising his disregard for
+Satyaki, by pointing to him with his left hand, said these words:
+Professing thyself to be a hero, how couldst thou so cruelly slay the
+armless Bhurishrava who, on the field of battle, ( gave up all hostile
+intentions and) sat in praya?
+
+"Hearing these words of his, Keshava, that slayer of hostile heroes,
+giving way to wrath, cast an angry glance at Kritavarma. Then Satyaki
+informed the slayer of Madhu as to how Kritavarma had behaved towards
+Satrajit for taking away from him the celebrated gem Syamantaka. Hearing
+the narrative, Satyabhama, giving way to wrath and tears, approached
+Keshava and sitting on his lap enhanced his anger (for Kritavarma). Then
+rising up in a rage, Satyaki said, I swear to thee by Truth that I shall
+soon cause this one to follow in the wake of the five sons of Draupadi,
+and of Dhrishtadyumna and Shikhandithey that were slain by this sinful
+wretch, while they were asleep, with the assistance of Dronas son. O thou
+of slender waist, Kritavarmas period of life and fame have come to their
+end.
+
+"Having said these words, Satyaki rushed at Kritavarma and severed his
+head with a sword in the very sight of Keshava. Yuyudhana, having
+achieved this feat, began to strike down others there present. Hrishikesa
+ran to prevent him from doing further mischief. At that time, however, O
+monarch, the Bhojas and Andhakas, impelled by the perverseness of the
+hour that had come upon them, all became as one man and surrounded the
+son of Sini. Janardana of mighty energy, knowing the character of the
+hour, stood unmoved without giving way to anger at the sight of those
+heroes rushing in wrath at Satyaki from every side. Urged by fate and
+inebriated with drink, they began to strike Yuyudhana with the pots from
+which they had been eating. When the son of Sini was being thus
+assaulted, Rukminis son became highly enraged. He rushed forward for
+rescuing Satyaki who was engaged with the Bhojas and the Andhakas. Endued
+with might of arms and wealth of energy, those two heroes exerted
+themselves with great courage. But as the odds were overwhelming, both of
+them were slain in the very sight of Krishna. The delighter of the Yadus,
+beholding his own son, and the son of Sini too, slain, took up, in wrath,
+a handful of the Eraka grass that grew there. That handful of grass
+became a terrible bolt of iron endued with the energy of the thunderbolt.
+With it Krishna slew all those that came before him. Then the Andhakas
+and the Bhojas, the Saineyas and the Vrishnis, urged by Time, struck one
+another in that fearful melee. Indeed, O king, whoever amongst them took
+up in wrath a few blades of the Eraka grass, these, in his hands, became
+soon converted into a thunderbolt, O puissant one. Every blade of grass
+there was seen to be converted into a terrible iron bolt. All this, know,
+O king, was due to the curse denounced by Brahmanas. He who hurled a
+blade of grass saw that it pierced through even such things as were
+utterly impenetrable. In fact, every blade was seen to become a terrible
+bolt having the force of thunder. Son killed sire, and sire killed son, O
+Bharata. Inebriated with wine, they rushed and fell upon one another. The
+Kukuras and the Andhakas met with destruction like insects rushing at a
+blazing fire. As they were thus being slaughtered, no one among them
+thought of escaping by fight. Knowing that the hour of destruction had
+come, the mighty-armed Keshava stood there, eyeing everything. Indeed,
+the slayer of Madhu stood, raising a bolt of iron formed of a blade of
+grass. Beholding that Samva was slain, as also Charudeshna and Pradyumna
+and Aniruddha, Madhava became filled with rage. Beholding Gada lying dead
+on the ground, his wrath became enhanced. The wielder of Sarnga and the
+discus and the mace then exterminated the Vrishnis and the Andhakas.
+Hear, O king, what that conquerer of hostile towns, Vabhru of mighty
+energy and Daruka then said to Krishna, O holy one, a very large number
+of men has been slain by thee. Turn now to where Rama has gone. We wish
+to go there where he has proceeded."
+
+
+
+4
+
+Vaishampayana said: "Then Daruka and Keshava and Vabhru left that spot,
+following in the wake of Rama (for discovering his retreat). They beheld
+that hero of infinite energy sitting thoughtfully, reclining his back
+against a tree, in a solitary spot of earth. Finding Rama of great soul,
+Krishna commanded Daruka, saying, Going to the Kurus, inform Partha of
+this great slaughter of the Yadus. Let Arjuna come here quickly, hearing
+of the destruction of the Yadavas through the Brahmanas curse.
+
+"Thus addressed, Daruka, deprived of his senses by grief, proceeded on a
+car to the (capital of the) Kurus. After Daruka had gone away, Keshava,
+seeing Vabhru waiting on him, told him these words: Do thou go quickly
+for protecting the ladies. Let not robbers do them any injury, tempted by
+the wealth (that is with them). Thus commanded by Keshava, Vabhru, still
+helpless with wine but cheerless at the slaughter of his kinsmen,
+departed. He had rested for a while by the side of Keshava, but as soon
+as he had proceeded to a distance, the iron-bolt, attaching itself to a
+mallet in the hands of a hunter, suddenly sprang of itself upon that
+solitary survivor of the Yadava race and slew him, who also had been
+included in the curse of the Brahmanas. Beholding Vabhru slain, Keshava
+of great energy addressed his elder brother and said, Do thou, O Rama
+wait for me here till I place the ladies under the care of kinsmen.
+
+"Entering the city of Dwaravati, Janardana said these words unto his
+father, Do thou protect all the ladies of our house, till Dhananjaya
+comes. At the skirts of the forest Rama is waiting for me. I shall meet
+him today. This great carnage of the Yadus has been beheld by me even as
+I beheld before the carnage of those Kshatriyas who were the foremost
+ones of Kurus race. It is impossible for me to see this city of the
+Yadavas without the Yadus beside me. Know that proceeding to the woods I
+shall practise penances with Rama in my company. Having said these words,
+Krishna touched the feet of his father with his head, and quickly left
+his presence. Then a loud wail of sorrow arose from the ladies and
+children of his house. Hearing that loud sound of wailing uttered by the
+weeping ladies, Keshava retraced his foot-steps and said unto them,
+Arjuna will come here. That foremost of man will relieve you of your
+grief.
+
+"Proceeding then to the forest, Keshava beheld Rama sitting in a solitary
+spot thereof. He also saw that Rama had set himself to Yoga and that from
+out his mouth was issuing a mighty snake. The colour of that snake was
+white. Leaving the human body (in which he had dwelt so long), that
+high-souled naga of a 1,000 heads and having a form as large as that of a
+mountain, endued besides with red eyes, proceeded along that way which
+led to the ocean. Ocean himself, and many celestial snakes, and many
+sacred Rivers were there, for receiving him with honour. There were
+Karkotaka and Vasuki and Takshaka and Prithusravas and Varuna and
+Kunjara, and Misri and Sankha and Kumuda and Pundarika, and the
+high-souled Dhritarashtra, and Hrada and Kratha and Sitikantha of fierce
+energy, and Chakramanda and Atishanda, and that foremost of Nagas called
+Durmukha, and Amvarisha, and king Varuna himself, O monarch. Advancing
+forward and offering him the Arghya and water to wash his feet, and with
+diverse other rites, they all worshipped the mighty Naga and saluted him
+by making the usual enquiries.
+
+"After his brother had thus departed from the (human) world, Vasudeva of
+celestial vision, who was fully acquainted with the end of all things,
+wandered for some time in that lonely forest thoughtfully. Endued with
+great energy he then sat down on the bare earth. He had thought before
+this of everything that had been fore-shadowed by the words uttered by
+Gandhari in former days. He also recollected the words that Durvasas had
+spoken at the time his body was smeared by that Rishi with the remnant of
+the Payasa he had eaten (while a guest at Krishnas house). The
+high-souled one, thinking of the destruction of the Vrishnis and the
+Andhakas, as also of the previous slaughter of the Kurus, concluded that
+the hour (for his own departure from the world) had come. He then
+restrained his senses (in Yoga). Conversant with the truth of every
+topic, Vasudeva, though he was the Supreme Deity, wished to die, for
+dispelling all doubts and establishing a certainty of results (in the
+matter of human existence), simply for upholding the three worlds and for
+making the words of Atris son true. Having restrained all his senses,
+speech, and mind, Krishna laid himself down in high Yoga.
+
+"A fierce hunter of the name of Jara then came there, desirous of deer.
+The hunter, mistaking Keshava, who was stretched on the earth in high
+Yoga, for a deer, pierced him at the heel with a shaft and quickly came
+to that spot for capturing his prey. Coming up, Jara beheld a man dressed
+in yellow robes, rapt in Yoga and endued with many arms. Regarding
+himself an offender, and filled with fear, he touched the feet of
+Keshava. The high-souled one comforted him and then ascended upwards,
+filling the entire welkin with splendour. When he reached Heaven, Vasava
+and the twin Ashvinis and Rudra and the Adityas and the Vasus and the
+Viswedevas, and Munis and Siddhas and many foremost ones among the
+Gandharvas, with the Apsaras, advanced to receive him. Then, O king, the
+illustrious Narayana of fierce energy, the Creator and Destroyer of all,
+that preceptor of Yoga, filling Heaven with his splendour, reached his
+own inconceivable region. Krishna then met the deities and (celestial)
+Rishis and Charanas, O king, and the foremost ones among the Gandharvas
+and many beautiful Apsaras and Siddhas and Saddhyas. All of them, bending
+in humility, worshipped him. The deities all saluted him, O monarch, and
+many foremost of Munis and Rishis worshipped him who was the Lord of all.
+The Gandharvas waited on him, hymning his praises, and Indra also
+joyfully praised him."
+
+
+
+5
+
+Vaishampayana said: "Meanwhile Daruka, going to the Kurus and seeing
+those mighty car-warriors, the son of Pritha, informed them of how the
+Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis
+along with the Bhojas and Andhakas and Kukuras had all been slain, the
+Pandavas, burning with grief, became highly agitated. Then Arjuna, the
+dear friend of Keshava, bidding them farewell, set out for seeing his
+maternal uncle. He said that destruction would soon overtake everything.
+Proceeding to the city of the Vrishnis with Daruka in his company, O
+puissant king, that hero beheld that the city of Dwaraka looked like a
+woman bereft of her husband. Those ladies who had, before this, the very
+Lord of the universe for their protector, were now lordless. Seeing that
+Partha had come for protecting them, they all set up a loud wail. 16,000
+ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna
+arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met
+those beauteous ones deprived of the protection of Krishna and of their
+sons as well, he was unable to look at them, his vision being obstructed
+by tears. The Dwaraka river had the Vrishnis and the Andhakas for its
+water, steeds for its fishes, cars for its rafts, the sound of musical
+instruments and the rattle of cars for its waves, houses and mansions and
+public squares for its lakes. Gems and precious stones were its abundant
+moss. The walls of adamant were the garlands of flowers that floated on
+it. The streets and roads were the strong currents running in eddies
+along its surface. The great open squares were the still large lakes in
+its course. Rama and Krishna were its two mighty alligators. That
+agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up
+with Times net. Indeed, the son of Vasava, endued with great
+intelligence, beheld the city to look even thus, reft as it was of the
+Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented
+the aspect of a lotus flower in the season of winter. Beholding the sight
+that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna
+wailed aloud with eyes bathed in tears and fell down on the earth. Then
+Satya, the daughter of Satrajit, and Rukmini too, O king, fell down
+beside Dhananjaya and uttered loud wails of grief. Raising him then they
+caused him to be seated on a golden seat. The ladies sat around that
+high-souled one, giving expression to their feelings. Praising Govinda
+and talking with the ladies, the son of Pandu comforted them and then
+proceeded to see his maternal uncle."
+
+
+
+6
+
+Vaishampayana said: "The Kuru prince beheld the heroic and high-souled
+Anakadundubhi lying on the ground and burning with grief on account of
+his sons. The broad-chested and mighty-armed son of Pritha, more
+afflicted than his uncle, with eyes bathed in tears, touched his uncles
+feet, O Bharata. The mighty-armed Anakadundubhi wished to smell the head
+of his sisters son but failed to do it, O slayer of foes. The old man of
+mighty arms, deeply afflicted, embraced Partha with his arms and wept
+aloud, remembering his sons, brothers, grandsons, daughters sons, and
+friends.
+
+"Vasudeva said, Without beholding those heroes, O Arjuna, who had
+subjugated all the kings of the Earth and the Daityas a hundred times, I
+am still alive! Methinks, I have no death! Through the fault of those two
+heroes who were thy dear disciples and who were much regarded by thee,
+also, O Partha, the Vrishnis have been destroyed. Those two who were
+regarded as Atirathas amongst the foremost of the Vrishnis, and referring
+to whom in course of conversation thou wert wont to indulge in pride, and
+who, O chief of Kurus race, were ever dear to Krishna himselfalas, those
+two, O Dhananjaya, have been the chief causes of the destruction of the
+Vrishnis! I do not censure the son of Sini or the son of Hridika, O
+Arjuna. I do not censure Akrura or the son of Rukmini. No doubt, the
+curse (of the Rishis) is the sole cause. How is it that that lord of the
+universe, the slayer of Madhu, who had put forth his prowess for
+achieving the destruction of Kesin and Kansa, and Chaidya swelling with
+pride, and Ekalavya, the son of the ruler of the Nishadas, and the
+Kalingas and the Magadhas, and the Gandharas and the king of Kasi, and
+many rulers assembled together in the midst of the desert, many heroes
+belonging to the East and the South, and many kings of the mountainous
+regionsalas, how could he remain indifferent to such a calamity as the
+curse denounced by the Rishis? Thyself, Narada, and the Munis, knew him
+to be the eternal and sinless Govinda, the Deity of unfading glory. Alas,
+being puissant Vishnu himself, he witnessed, without interfering, the
+destruction of his kinsmen! My son must have himself allowed all this to
+happen. He was the Lord of the universe. He did not, however, wish to
+falsify the words of Gandhari and the Rishis, O scorcher of foes. In thy
+very sight, O hero, thy grandson, who had been slain by Ashvatthama, was
+revived through his energy. That friend, however, of yours did not wish
+to protect his kinsmen. Beholding his sons and grandsons and brothers and
+friends lying dead, he said unto me these words, O chief of Bharatas
+race, "The destruction of this our race has at last come. Vibhatsu will
+come to this city, Dwaravati. Tell him what has occurred, this great
+carnage of the Vrishnis. I have no doubt that as soon as he will hear of
+the destruction of the Yadus, that hero of mighty energy will come here
+without any loss of time. Know, O father, that I am Arjuna and Arjuna is
+myself. That should be done by thee which he would say. The son of Pandu
+will do what is best for the women and the children. Even he will perform
+thy funeral rites. This city of Dwaravati, after Arjunas departure, will,
+with its walls and edifices, be swallowed up by the ocean without any
+delay. As regards myself, retiring to some sacred place, I shall bide my
+hour, with the intelligent Rama in my company, observing strict vows all
+the while." Having said these words unto me, Hrishikesa of inconceivable
+prowess, leaving me with the children, has gone away to some spot which I
+do not know. Thinking of those two high-souled brothers of thine, as also
+of the terrible carnage of my kinsmen, I have abstained from all food,
+and am emaciated with grief. I shall neither eat, nor live. By good luck
+thou meetest me, O son of Pandu. Do thou accomplish all, O Partha, that
+Krishna has said. This kingdom, with all these women, and all the wealth
+here, is thine now, O son of Pritha. As regards myself, O slayer of foes,
+I shall cast off my life-breaths dear though they be."
+
+
+
+7
+
+Vaishampayana said: "That scorcher of foes, Vibhatsu, thus addressed by
+his maternal uncle, replied, with great cheerlessness of heart, unto
+Vasudeva who was equally cheerless, saying, O uncle, I am unable to look
+at this Earth when she is reft of that hero of Vrishnis race and those my
+other kinsmen. The king and Bhimasena and Sahadeva and Nakula and
+Yajnaseni, numbering the sixth, are of the same mind with myself in this
+matter. The time has come for the departure of the king also. Know this,
+that the hour of our departure too is at hand. Thou art the foremost of
+those that are well conversant with the course of time. I shall, however,
+O chastiser of foes, first remove to Indraprastha the women of the
+Vrishni race as also the children and the aged. Having said so unto his
+uncle, Arjuna next addressed Daruka, saying, I wish to see without any
+delay the chief officers of the Vrishni heroes. Having uttered these
+words, the heroic Arjuna, grieving for those great car-warriors (who had
+been slain), entered the great hall of the Yadavas (where they used to
+hold their court), called Sudharma. When he had taken his seat there, all
+the citizens, including the Brahmanas, and all the ministers of state
+came and stood surrounding him. Then Partha, more grieved than they,
+addressed those grieving and cheerless citizens and officers who were
+more dead than alive, and said these words that were well suited to the
+occasion: I shall take away with me the remnants of the Vrishnis and the
+Andhakas. The sea will soon engulf this city. Equip all your cars and
+place on them all your wealth. This Vajra (the grandson of Krishna) will
+be your king at Shakraprastha. On the seventh day from this, at sunrise,
+we shall set out. Make your preparations without delay.
+
+"Thus addressed by Prithas son of pure deeds, all of them hastened their
+preparations with eagerness for achieving their safety. Arjuna passed
+that night in the mansion of Keshava. He was suddenly overwhelmed with
+great grief and stupefaction. When morning dawned, Vasudeva of great
+energy and prowess attained, through the aid of Yoga, to the highest
+goal. A loud and heart-rending sound of wailing was heard in Vasudevas
+mansion, uttered by the weeping ladies. They were seen with dishevelled
+hair and divested of ornaments and floral wreaths. Beating their breasts
+with their hands, they indulged in heart-rending lamentations. Those
+foremost of women, Devaki and Bhadra and Rohini and Madira threw
+themselves on the bodies of their lord. Then Partha caused the body of
+his uncle to be carried out on a costly vehicle borne on the shoulders of
+men. It was followed by all the citizens of Dwaraka and the people of the
+provinces, all of whom, deeply afflicted by grief, had been well-affected
+towards the deceased hero. Before that vehicle were borne the umbrella
+which had been held over his head at the conclusion of the
+horse-sacrifice he had achieved while living, and also the blazing fires
+he had daily worshipped, with the priests that had used to attend to
+them. The body of the hero was followed by his wives decked in ornaments
+and surrounded by thousands of women and thousands of their
+daughters-in-law. The last rites were then performed at that spot which
+had been agreeable to him while he was alive. The four wives of that
+heroic son of Sura ascended the funeral pyre and were consumed with the
+body of their lord. All of them attained to those regions of felicity
+which were his. The son of Pandu burnt the body of his uncle together
+with those four wives of his, using diverse kinds of scents and perfumed
+wood. As the funeral pyre blazed up, a loud sound was heard of the
+burning wood and other combustible materials, along with the clear chant
+of Samans and the wailing of the citizens and others who witnessed the
+rite. After it was all over, the boys of the Vrishni and Andhaka races,
+headed by Vajra, as also the ladies, offered oblations of water to the
+high-souled hero.
+
+"Phalguna, who was careful in observing every duty, having caused this
+duty to be performed, proceeded, O chief of Bharatas race, next to the
+place where the Vrishnis were slaughtered. The Kuru prince, beholding
+them lying slaughtered all around, became exceedingly cheerless. He,
+however, did what was required to be done in view of that which had
+happened. The last rites were performed, according to the order of
+seniority, unto the bodies of those heroes slain by the iron bolts born,
+by virtue of the curse denounced by the Brahmanas, of the blades of Eraka
+grass. Searching out the bodies then of Rama and Vasudeva, Arjuna caused
+them to be burnt by persons skilled in that act. The son of Pandu, having
+next performed duly those sraddha rites that are done to the dead,
+quickly set out on the seventh day, mounting on his car. The widows of
+the Vrishni heroes, wailing aloud, followed the high-souled son of Pandu.
+Dhananjaya, on cars drawn by bullocks and mules and camels. All were in
+deep affliction. The servants of the Vrishnis, their horsemen, and their
+car-warriors too, followed the procession. The citizens and the
+inhabitants of the country, at the command of Prithas son, set out at the
+same time and proceeded, surrounding that cavalcade destitute of heroes
+and numbering only women and the aged and the children. The warriors who
+fought from the backs of elephants proceeded on elephants as huge as
+hills. The foot-soldiers also set out, together with the reserves. The
+children of the Andhaka and the Vrishni races, all followed Arjuna. The
+Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out,
+keeping before them the 16,000 women that had formed Vasudevas harem, and
+Vajra, the grandson of the intelligent Krishna. The widows of the other
+heroes of the Bhoja, the Vrishni, and the Andhaka races, lordless now,
+that set out with Arjuna, numbered many millions. That foremost of
+car-warriors, that conqueror of hostile towns, the son of Pritha,
+escorted this vast procession of Vrishnis, which still abounded with
+wealth, and which looked like a veritable ocean.
+
+"After all the people had set out, the ocean, that home of sharks and
+alligators, flooded Dvaraka, which still teemed with wealth of every
+kind, with its waters. Whatever portion of the ground was passed over,
+ocean immediately flooded over with his waters. Beholding this wonderful
+sight, the inhabitants of Dvaraka walked faster and faster, saying,
+Wonderful is the course of fate! Dhananjaya, after abandoning Dvaraka,
+proceeded by slow marches, causing the Vrishni women to rest in pleasant
+forests and mountains and by the sides of delightful streams. Arrived at
+the country of the five waters, the puissant Dhananjaya planted a rich
+encampment in the midst of a land that abounded with corn and kine and
+other animals. Beholding those lordless widows escorted by Prithas son
+alone O Bharata, the robbers felt a great temptation (for plunder). Then
+those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras
+of ill omen, assembled together and held a consultation. They said, Here
+there is only one bowman, Arjuna. The cavalcade consists of children and
+the old. He escorts them, transgressing us. The warriors (of the
+Vrishnis) are without energy. Then those robbers, numbering by thousands,
+and armed with clubs, rushed towards the procession of the Vrishnis,
+desirous of plunder. Urged by the perverse course of time they fell upon
+that vast concourse, frightening it with loud leonine shouts and desirous
+of slaughter. The son of Kunti, suddenly ceasing to advance along the
+path, turned, with his followers, towards the place where the robbers had
+attacked the procession. Smiling the while, that mighty-armed warrior
+addressed the assailants, saying, You sinful wretches, forbear, if ye
+love your lives. Ye will rue this when I pierce your bodies with my
+shafts and take your lives. Though thus addressed by that hero, they
+disregarded his words, and though repeatedly dissuaded, they fell upon
+Arjuna. Then Arjuna endeavoured to string his large, indestructible,
+celestial bow with some effort. He succeeded with great difficulty in
+stringing it, when the battle had become furious. He then began to think
+of his celestial weapons but they would not come to his mind. Beholding
+that furious battle, the loss of the might of his arm, and the
+non-appearance of his celestial weapons, Arjuna became greatly ashamed.
+The Vrishni warriors including the foot-soldiers, the elephant-warriors,
+and the car-men, failed to rescue those Vrishni women that were being
+snatched away by the robbers. The concourse was very large. The robbers
+assailed it at different points. Arjuna tried his best to protect it, but
+could not succeed. In the very sightof all the warriors, many foremost of
+ladies were dragged away, while others went away with the robbers of
+their own accord. The puissant Arjuna, supported by the servants of the
+Vrishnis, struck the robbers with shafts sped from Gandiva. Soon,
+however. O king, his shafts were exhausted. In former days his shafts had
+been inexhaustible. Now, however, they proved otherwise. Finding his
+shafts exhausted, he became deeply afflicted with grief. The son of Indra
+then began to strike the robbers with the horns of his bow. Those
+Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated,
+taking away with them many foremost ladies of the Vrishnis and Andhakas.
+The puissant Dhananjaya regarded it all as the work of destiny. Filled
+with sorrow he breathed heavy sighs at the thought of the non-appearance
+of his (celestial) weapons, the loss of the might of his arms, the
+refusal of his bow to obey him, and the exhaustion of his shafts.
+Regarding it all as the work of destiny, he became exceedingly cheerless.
+He then ceased, O king, to make further efforts, saying, he had not the
+power which he had before. The high-souled one, taking with him the
+remnant of the Vrishni women, and the wealth that was still with them,
+reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis.
+he established them at different places. He established the son of
+Kritavarma at the city called Marttikavat, with the remnant of the women
+of the Bhoja king. Escorting the remainder, with children and old men and
+women, the son of Pandu established them, who were reft of heroes, in the
+city of Indraprastha. The dear son of Yuyudhana, with a company of old
+men and children and women, the righteous-souled Arjuna established on
+the banks of the Sarasvati. The rule of Indraprastha was given to Vajra.
+The widows of Akrura then desired to retire into the woods. Vajra asked
+them repeatedly to desist, but they did not listen to him. Rukmini, the
+princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the
+funeral pyre. Satyabhama and other dear wives of Krishna entered the
+woods, O king, resolved to set themselves to the practice of penances.
+They began to live on fruits and roots and pass their time in the
+contemplation of Hari. Going beyond the Himavat, they took up their abode
+in a place called Kalpa. Those men who had followed Arjuna from
+Dwaravati, were distributed into groups, and bestowed upon Vajra. Having
+done all these acts suited to the occasion, Arjuna, with eyes bathed in
+tears, then entered the retreat of Vyasa. There he beheld the Island-born
+Rishi seated at his ease."
+
+
+
+8
+
+Vaishampayana said: "As Arjuna entered the asylum of the truthful Rishi,
+he beheld the son of Satyavati seated in a secluded spot.
+
+"Approaching that Rishi of high vows and endued with a knowledge of all
+duties, he said, I am Arjuna, and then awaited his pleasure. Satyavatis
+son, endued with high penances, answered, saying Welcome! Of tranquil
+soul, the great Muni further said, Take thy seat. Seeing that the son of
+Pritha was exceedingly cheerless and breathing heavy sighs repeatedly and
+filled with despair, Vyasa addressed him, saying, "Hast thou been
+sprinkled with water from anybodys nails or hair, or the end of anybodys
+cloth, or from the mouth of a jar? Hast thou had sexual congress with any
+woman before the cessation of her functional flow? Hast thou slain a
+Brahmana? Hast thou been vanquished in battle? Thou lookest like one
+shorn of prosperity. I do not know that thou hast been defeated by
+anyone. Why then, O chief of Bharatas race, this exceedingly dejected
+aspect? It behoveth thee, O son of Pritha, to tell me all, if, indeed,
+there be no harm in telling it."
+
+"Arjuna said, He whose complexion was like that of a (newly-risen) cloud,
+he whose eyes were like a pair of large lotus petals, Krishna, has, with
+Rama, cast off his body and ascended to Heaven. At Prabhasa, through iron
+bolts generated by the curse denounced by Brahmanas, the destruction has
+taken place of the Vrishni heroes. Awful hath that carnage been, and not
+even a single hero has escaped. The heroes of the Bhoja, the Andhaka, and
+the Vrishni races, O Brahmana, who were all endued with high souls, great
+might, and leonine pride, have slaughtered one another in battle.
+Possessed of arms that looked like maces of iron, and capable of bearing
+the strokes of heavy clubs and darts, alas, they have all been slain with
+blades of Eraka grass. Behold the perverse course of Time. 500,000
+mighty-armed warriors have thus been laid low. Encountering one another,
+they have met with destruction. Thinking repeatedly of this carnage of
+the Yadava warriors of immeasurable energy and of the illustrious
+Krishna, I fail to derive peace of mind. The death of the wielder of
+Sarnga is as incredible as the drying up of the ocean, the displacement
+of a mountain, the falling down of the vault of heaven, or the cooling
+property of fire. Deprived of the company of the Vrishni heroes, I desire
+not to live in this world. Another incident has happened that is more
+painful than this, O thou that art possessed of wealth of penances.
+Repeatedly thinking of it, my heart is breaking. In my very sight, O
+Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of
+the country of the five waters, who assailed us. Taking up my bow I found
+myself unequal to even string it. The might that had existed in my arms
+seemed to have disappeared on that occasion. O great ascetic, my weapons
+of diverse kinds failed to make their appearance. Soon, again, my shafts
+became exhausted. That person of immeasurable soul, of four arms,
+wielding the conch, the discus, and the mace, clad in yellow robes, dark
+of complexion, and possessing eyes resembling lotus-petals, is no longer
+seen by me. Alas, reft of Govinda, what have I to live for, dragging my
+life in sorrow? He who used to stalk in advance of my car, that divine
+form endued with great splendour and unfading puissance, consuming as he
+proceeded all hostile warriors, can no longer be seen by me. No longer
+beholding him who by his energy first burnt all hostile troops whom I
+afterwards despatched with shafts sped from Gandiva, I am filled with
+grief and my head swims, O best of men. Penetrated with cheerlessness and
+despair, I fail to obtain peace of mind. I dare not live, reft of the
+heroic Janardana. As soon as I heard that Vishnu had left the Earth, my
+eyes became dim and all things disappeared from my vision. O best of men,
+it behoveth thee to tell me what is good for me now, for I am now a
+wanderer with an empty heart, despoiled of my kinsmen and of my
+possession.
+
+"Vyasa said, The mighty car-warriors of the Vrishni and the Andhaka races
+have all been consumed by the Brahmanas curse. O chief of Kurus race, it
+behoveth thee not to grieve for their destruction. That which has
+happened had been ordained. It was the destiny of those high-souled
+warriors. Krishna suffered it to take place although he was fully
+competent to baffle it. Govinda was able to alter the very course of the
+universe with all its mobile and immobile creatures. What need then be
+said of the curse of even high-souled Brahmanas? He who used to proceed
+in front of thy car, armed with discus and mace, through affection for
+thee, was the four-armed Vasudeva, that ancient rishi. That high-souled
+one of expansive eyes, Krishna, having lightened the burthen of the Earth
+and cast off his (human) body, has attained to his own high seat. By thee
+also, O foremost of men, with Bhima for thy helpmate and the twins, O
+mighty-armed hero, has the great work of the gods been accomplished. O
+foremost one of Kurus race, I regard thee and thy brothers as crowned
+with success, for ye have accomplished the great purpose of your lives.
+The time has come for your departure from the world. Even this, O
+puissant one, is what is beneficial for you now. Even thus, understanding
+and prowess and foresight, O Bharata, arise when days of prosperity have
+not outrun. These very acquisitions disappear when the hour of adversity
+comes. All this has Time for its root. Time is, indeed, the seed of the
+universe, O Dhananjaya. It is Time, again, that withdraws everything at
+its pleasure. One becomes mighty, and, again, losing that might, becomes
+weak. One becomes a master and rules others, and, again, losing that
+position, becomes a servant for obeying the behests of others. Thy
+weapons, having achieved success, have gone away to the place they came
+from. They will, again, come into thy hands when the Time for their
+coming approaches. The time has come, O Bharata, for you all to attain to
+the highest goal. Even this is what I regard to be highly beneficial for
+you all, O chief of Bharatas race."
+
+Vaishampayana continued: "Having heard these words of Vyasa of
+immeasurable energy, the son of Pritha, receiving his permission,
+returned to the city named after the elephant. Entering it, the hero
+approached Yudhishthira and informed him of all that had taken place with
+reference to the Vrishnis."
+
+The end of Mausala-parv
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 17
+
+Mahaprasthanika-parva
+
+
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned and Proofed by Mantra Caitanya. Additional proofing and
+formatting at sacred-texts.com, by J. B. Hare, October 2003.
+
+
+
+
+
+1
+
+Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
+also to the goddess Sarasvati, should the word "Jaya" be uttered.
+
+Janamejaya said: "Having heard of that encounter with iron bolts between
+the heroes of the Vrishni and the Andhaka races, and having been informed
+also of Krishnas ascension to Heaven, what did the Pandavas do?"
+
+Vaishampayana said: "Having heard the particulars of the great slaughter
+of the Vrishnis, the Kaurava king set his heart on leaving the world. He
+addressed Arjuna, saying, O thou of great intelligence, it is Time that
+cooks every creature (in his cauldron). I think that what has happened is
+due to the cords of Time (with which he binds us all). It behoveth thee
+also to see it.
+
+"Thus addressed by his brother, the son of Kunti only repeated the word
+Time, Time! and fully endorsed the view of his eldest brother gifted with
+great intelligence. Ascertaining the resolution of Arjuna, Bhimasena and
+the twins fully endorsed the words that Arjuna had said. Resolved to
+retire from the world for earning merit, they brought Yuyutsu before
+them. Yudhishthira made over the kingdom to the son of his uncle by his
+Vaisya wife. Installing Parikshit also on their throne, as king, the
+eldest brother of the Pandavas, filled with sorrow, addressed Subhadra,
+saying, This son of thy son will be the king of the Kurus. The survivor
+of the Yadus, Vajra, has been made a king. Parikshit will rule in
+Hastinapura, while the Yadava prince, Vajra, will rule in Shakraprastha.
+He should be protected by thee. Never set thy heart on unrighteousness.
+
+"Having said these words, king Yudhishthira the just, along with his
+brothers, promptly offered oblations of water unto Vasudeva of great
+intelligence, as also unto his old maternal uncle and Rama and others. He
+then duly performed the Sraddhas of all those deceased kinsmen of his.
+The king, in honour of Hari and naming him repeatedly, fed the
+Island-born Vyasa, and Narada, and Markandeya possessed of wealth of
+penances, and Yajnavalkya of Bharadwajas race, with many delicious
+viands. In honour of Krishna, he also gave away many jewels and gems, and
+robes and clothes, and villages, and horses and cars, and female slaves
+by hundreds and thousands unto foremost of Brahmanas. Summoning the
+citizens. Kripa was installed as the preceptor and Parikshit was made
+over to him as his disciple, O chief of Bharatas race.
+
+"Then Yudhishthira once more summoned all his subjects. The royal sage
+informed them of his intentions. The citizens and the inhabitants of the
+provinces, hearing the kings words, became filled with anxiety and
+disapproved of them. This should never be done, said they unto the king.
+The monarch, well versed with the changes brought about by time, did not
+listen to their counsels. Possessed of righteous soul, he persuaded the
+people to sanction his views. He then set his heart on leaving the world.
+His brothers also formed the same resolution. Then Dharmas son,
+Yudhishthira, the king of the Kurus, casting off his ornaments, wore
+barks of trees. Bhima and Arjuna and the twins, and Draupadi also of
+great fame, similarly clad themselves in bark of trees, O king. Having
+caused the preliminary rites of religion, O chief of Bharatas race, which
+were to bless them in the accomplishment of their design, those foremost
+of men cast off their sacred fires into the water. The ladies, beholding
+the princes in that guise, wept aloud. They seemed to look as they had
+looked in days before, when with Draupadi forming the sixth in number
+they set out from the capital after their defeat at dice. The brothers,
+however, were all very cheerful at the prospect of retirement.
+Ascertaining the intentions of Yudhishthira and seeing the destruction of
+the Vrishnis, no other course of action could please them then.
+
+"The five brothers, with Draupadi forming the sixth, and a dog forming
+the seventh, set out on their journey. Indeed, even thus did king
+Yudhishthira depart, himself the head of a party of seven, from the city
+named after the elephant. The citizen and the ladies of the royal
+household followed them for some distance. None of them, however, could
+venture to address the king for persuading him to give up his intention.
+The denizens of the city then returned; Kripa and others stood around
+Yuyutsu as their centre. Ulupi, the daughter of the Naga chief, O thou of
+Kuntis race, entered the waters of Ganga. The princess Chitrangada set
+out for the capital of Manipura. The other ladies who were the
+grandmothers of Parikshit centered around him. Meanwhile the high-souled
+Pandavas, O thou of Kurus race, and Draupadi of great fame, having
+observed the preliminary fast, set out with their faces towards the east.
+Setting themselves on Yoga, those high-souled ones, resolved to observe
+the religion of Renunciation, traversed through various countries and
+reached diverse rivers and seas. Yudhishthira, proceeded first. Behind
+him was Bhima; next walked Arjuna; after him were the twins in the order
+of their birth; behind them all, O foremost one of Bharatas race,
+proceeded Draupadi, that first of women, possessed of great beauty, of
+dark complexion, and endued with eyes resembling lotus petals. While the
+Pandavas set out for the forest, a dog followed them.
+
+"Proceeding on, those heroes reached the sea of red waters. Dhananjaya
+had not cast off his celestial bow Gandiva, nor his couple of
+inexhaustible quivers, actuated, O king, by the cupidity that attaches
+one to things of great value. The Pandavas there beheld the deity of fire
+standing before them like a hill. Closing their way, the god stood there
+in his embodied form. The deity of seven flames then addressed the
+Pandavas, saying, Ye heroic sons of Pandu, know me for the deity of fire.
+O mighty-armed Yudhishthira, O Bhimasena that art a scorcher of foes, O
+Arjuna, and ye twins of great courage, listen to what I say! Ye foremost
+ones of Kurus race, I am the god of fire. The forest of Khandava was
+burnt by me, through the puissance of Arjuna and of Narayana himself. Let
+your brother Phalguna proceed to the woods after casting off Gandiva,
+that high weapon. He has no longer any need of it. That precious discus,
+which was with the high-souled Krishna, has disappeared (from the world).
+When the time again comes, it will come back into his hands. This
+foremost of bows, Gandiva, was procured by me from Varuna for the use of
+Partha. Let it be made over to Varuna himself.
+
+"At this, all the brothers urged Dhananjaya to do what the deity said. He
+then threw into the waters (of the sea) both the bow and the couple of
+inexhaustible quivers. After this, O chief of Bharatas race, the god of
+the fire disappeared then and there. The heroic sons of Pandu next
+proceeded with their faces turned towards the south. Then, by the
+northern coast of the salt sea, those princes of Bharatas race proceeded
+to the south-west. Turning next towards the west, they beheld the city of
+Dwaraka covered by the ocean. Turning next to the north, those foremost
+ones proceeded on. Observant of Yoga, they were desirous of making a
+round of the whole Earth."
+
+
+
+2
+
+Vaishampayana said: "Those princes of restrained souls and devoted to
+Yoga, proceeding to the north, beheld Himavat, that very large mountain.
+Crossing the Himavat, they beheld a vast desert of sand. They then saw
+the mighty mountain Meru, the foremost of all high-peaked mountains. As
+those mighty ones were proceeding quickly, all rapt in Yoga, Yajnaseni,
+falling of from Yoga, dropped down on the Earth. Beholding her fallen
+down, Bhimasena of great strength addressed king Yudhishthira the just,
+saying, O scorcher of foes, this princess never did any sinful act. Tell
+us what the cause is for which Krishna has fallen down on the Earth!
+
+"Yudhishthira said: O best of men, though we were all equal unto her she
+had great partiality for Dhananjaya. She obtains the fruit of that
+conduct today, O best of men."
+
+Vaishampayana continued: "Having said this, that foremost one of Bharatas
+race proceeded on. Of righteous soul, that foremost of men, endued with
+great intelligence, went on, with mind intent on itself. Then Sahadeva of
+great learning fell down on the Earth. Beholding him drop down, Bhima
+addressed the king, saying, He who with great humility used to serve us
+all, alas, why is that son of Madravati fallen down on the Earth?
+
+"Yudhishthira said, He never thought anybody his equal in wisdom. It is
+for that fault that this prince has fallen down.
+
+Vaishampayana continued: "Having said this, the king proceeded, leaving
+Sahadeva there. Indeed, Kuntis son Yudhishthira went on, with his
+brothers and with the dog. Beholding both Krishna and the Pandava
+Sahadeva fallen down, the brave Nakula, whose love for kinsmen was very
+great, fell down himself. Upon the falling down of the heroic Nakula of
+great personal beauty, Bhima once more addressed the king, saying, This
+brother of ours who was endued with righteousness without incompleteness,
+and who always obeyed our behests, this Nakula who was unrivalled for
+beauty, has fallen down.
+
+"Thus addressed by Bhimasena, Yudhishthira, said, with respect to Nakula,
+these words: He was of righteous soul and the foremost of all persons
+endued with intelligence. He, however, thought that there was nobody that
+equalled him in beauty of person. Indeed, he regarded himself as superior
+to all in that respect. It is for this that Nakula has fallen down. Know
+this, O Vrikodara. What has been ordained for a person, O hero, must have
+to be endured by him.
+
+"Beholding Nakula and the others fall down, Pandus son Arjuna of white
+steeds, that slayer of hostile heroes, fell down in great grief of heart.
+When that foremost of men, who was endued with the energy of Shakra, had
+fallen down, indeed, when that invincible hero was on the point of death,
+Bhima said unto the king, I do not recollect any untruth uttered by this
+high-souled one. Indeed, not even in jest did he say anything false. What
+then is that for whose evil consequence this one has fallen down on the
+Earth?
+
+"Yudhishthira said, Arjuna had said that he would consume all our foes in
+a single day. Proud of his heroism, he did not, however, accomplish what
+he had said. Hence has he fallen down. This Phalguna disregarded all
+wielders of bows. One desirous of prosperity should never indulge in such
+sentiments."
+
+Vaishampayana continued: "Having said so, the king proceeded on. Then
+Bhima fell down. Having fallen down, Bhima addressed king Yudhishthira
+the just, saying, O king, behold, I who am thy darling have fallen down.
+For what reason have I dropped down? Tell me if thou knowest it.
+
+"Yudhishthira said, Thou wert a great eater, and thou didst use to boast
+of thy strength. Thou never didst attend, O Bhima, to the wants of others
+while eating. It is for that, O Bhima, that thou hast fallen down.
+
+"Having said these words, the mighty-armed Yudhishthira proceeded on,
+without looking back. He had only one companion, the dog of which I have
+repeatedly spoken to thee, that followed him now.
+
+
+
+3
+
+Vaishampayana said: "Then Shakra, causing the firmament and the Earth to
+be filled by a loud sound, came to the son of Pritha on a car and asked
+him to ascend it. Beholding his brothers fallen on the Earth, king
+Yudhishthira the just said unto that deity of a 1,000 eyes these words:
+My brothers have all dropped down here. They must go with me. Without
+them by me I do not wish to go to Heaven, O lord of all the deities. The
+delicate princess (Draupadi) deserving of every comfort, O Purandara,
+should go with us. It behoveth thee to permit this.
+
+"Shakra said, Thou shalt behold thy brothers in Heaven. They have reached
+it before thee. Indeed, thou shalt see all of them there, with Krishna.
+Do not yield to grief, O chief of the Bharatas. Having cast off their
+human bodies they have gone there, O chief of Bharatas race. As regards
+thee, it is ordained that thou shalt go thither in this very body of
+thine.
+
+"Yudhishthira said, This dog, O lord of the Past and the Present, is
+exceedingly devoted to me. He should go with me. My heart is full of
+compassion for him.
+
+"Shakra said, Immortality and a condition equal to mine, O king,
+prosperity extending in all directions, and high success, and all the
+felicities of Heaven, thou hast won today. Do thou cast off this dog. In
+this there will be no cruelty.
+
+"Yudhishthira said, O thou of a 1,000 eyes. O thou that art of righteous
+behaviour, it is exceedingly difficult for one that is of righteous
+behaviour to perpetrate an act that is unrighteous. I do not desire that
+union with prosperity for which I shall have to cast off one that is
+devoted to me.
+
+"Indra said, There is no place in Heaven for persons with dogs. Besides,
+the (deities called) Krodhavasas take away all the merits of such
+persons. Reflecting on this, act, O king Yudhishthira the just. Do thou
+abandon this dog. There is no cruelty in this.
+
+"Yudhishthira said, It has been said that the abandonment of one that is
+devoted is infinitely sinful. It is equal to the sin that one incurs by
+slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog
+today from desire of my happiness. Even this is my vow steadily pursued,
+that I never give up a person that is terrified, nor one that is devoted
+to me, nor one that seeks my protection, saying that he is destitute, nor
+one that is afflicted, nor one that has come to me, nor one that is weak
+in protecting oneself, nor one that is solicitous of life. I shall never
+give up such a one till my own life is at an end.
+
+"Indra said, Whatever gifts, or sacrifices spread out, or libations
+poured on the sacred fire, are seen by a dog, are taken away by the
+Krodhavasas. Do thou, therefore, abandon this dog. By abandoning this dog
+thou wilt attain to the region of the deities. Having abandoned thy
+brothers and Krishna, thou hast, O hero, acquired a region of felicity by
+thy own deeds. Why art thou so stupefied? Thou hast renounced everything.
+Why then dost thou not renounce this dog? "Yudhishthira said, This is
+well known in all the worlds that there is neither friendship nor enmity
+with those that are dead. When my brothers and Krishna died, I was unable
+to revive them. Hence it was that I abandoned them. I did not, however,
+abandon them as long as they were alive. To frighten one that has sought
+protection, the slaying of a woman, the theft of what belongs to a
+Brahmana, and injuring a friend, each of these four, O Shakra, is I think
+equal to the abandonment of one that is devoted."
+
+Vaishampayana continued: "Hearing these words of king Yudhishthira the
+just, (the dog became transformed into) the deity of Righteousness, who,
+well pleased, said these words unto him in a sweet voice fraught with
+praise.
+
+"Dharma said: Thou art well born, O king of kings, and possessed of the
+intelligence and the good conduct of Pandu. Thou hast compassion for all
+creatures, O Bharata, of which this is a bright example. Formerly, O son,
+thou wert once examined by me in the woods of Dwaita, where thy brothers
+of great prowess met with (an appearance of) death. Disregarding both thy
+brothers Bhima and Arjuna, thou didst wish for the revival of Nakula from
+thy desire of doing good to thy (step-) mother. On the present occasion,
+thinking the dog to be devoted to thee, thou hast renounced the very car
+of the celestials instead of renouncing him. Hence. O king, there is no
+one in Heaven that is equal to thee. Hence, O Bharata, regions of
+inexhaustible felicity are thine. Thou hast won them, O chief of the
+Bharatas, and thine is a celestial and high goal."
+
+Vaishampayana continued: "Then Dharma, and Shakra, and the Maruts, and
+the Ashvinis, and other deities, and the celestial Rishis, causing
+Yudhishthira to ascend on a car, proceeded to Heaven. Those beings
+crowned with success and capable of going everywhere at will, rode their
+respective cars. King Yudhishthira, that perpetuator of Kurus race,
+riding on that car, ascended quickly, causing the entire welkin to blaze
+with his effulgence. Then Narada, that foremost of all speakers, endued
+with penances, and conversant with all the worlds, from amidst that
+concourse of deities, said these words: All those royal sages that are
+here have their achievements transcended by those of Yudhishthira.
+Covering all the worlds by his fame and splendour and by his wealth of
+conduct, he has attained to Heaven in his own (human) body. None else
+than the son of Pandu has been heard to achieve this.
+
+"Hearing these words of Narada, the righteous-souled king, saluting the
+deities and all the royal sages there present, said, Happy or miserable,
+whatever the region be that is now my brothers, I desire to proceed to. I
+do not wish to go anywhere else.
+
+"Hearing this speech of the king, the chief of the deities, Purandara,
+said these words fraught with noble sense: Do thou live in this place, O
+king of kings, which thou hast won by thy meritorious deeds. Why dost
+thou still cherish human affections? Thou hast attained to great success,
+the like of which no other man has ever been able to attain. Thy
+brothers, O delighter of the Kurus, have succeeded in winning regions of
+felicity. Human affections still touch thee. This is Heaven. Behold these
+celestial Rishis and Siddhas who have attained to the region of the gods.
+
+"Gifted with great intelligence, Yudhishthira answered the chief of the
+deities once more, saying, O conqueror of Daityas, I venture not to dwell
+anywhere separated from them. I desire to go there, where my brothers
+have gone. I wish to go there where that foremost of women, Draupadi, of
+ample proportions and darkish complexion and endued with great
+intelligence and righteous of conduct, has gone."
+
+The end of Mahaprasthanika-parv
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 18
+
+Svargarohanika-parva
+
+
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned and Proofed by Mantra Caitanya. Additional proofing and
+formatting at sacred-texts.com, by J. B. Hare, October 2003.
+
+
+
+1
+
+Om! Having bowed down into Narayana, and to Nara, the foremost of men, as
+also to the goddess Sarasvati, should the word "Jaya" be uttered.
+
+Janamejaya said, "Having attained to Heaven, what regions were
+respectively attained by my grandsires of old, viz., the Pandavas and the
+sons of Dhritarashtra? I desire to hear this. I think that thou art
+conversant with everything, having been taught by the great Rishi Vyasa
+of wonderful feats.
+
+Vaishampayana said, "Listen now to what thy grandsires, Yudhishthira and
+others, did after having attained to Heaven, that place of the deities.
+Arrived at Heaven, king Yudhishthira the just, beheld Duryodhana endued
+with prosperity and seated on an excellent seat. He blazed with
+effulgence like the sun and wore all those signs of glory which belong to
+heroes. And he was in the company of many deities of blazing effulgence
+and of Sadhyas of righteous deeds. Yudhishthira, beholding Duryodhana and
+his prosperity, became suddenly filled with rage and turned back from the
+sight.
+
+"He loudly addressed his companions, saying, I do not desire to share
+regions of felicity with Duryodhana who was stained by cupidity and
+possessed of little foresight. It was for him that friends, and kinsmen,
+over the whole Earth were slaughtered by us whom he had afflicted greatly
+in the deep forest. It was for him that the virtuous princess of Pancala,
+Draupadi of faultless features, our wife, was dragged into the midst of
+the assembly before all our seniors. Ye gods, I have no desire to even
+behold Suyodhana. I wish to go there where my brothers are.
+
+"Narada, smiling, told him, It should not be so, O king of kings. While
+residing in Heaven, all enmities cease. O mighty-armed Yudhishthira, do
+not say so about king Duryodhana. Hear my words. Here is king Duryodhana.
+He is worshipped with the gods by those righteous men and those foremost
+of kings who are now denizens of Heaven. By causing his body to be poured
+as a libation on the fire of battle, he has obtained the end that
+consists in attainment of the region for heroes. You and your brothers,
+who were veritable gods on Earth, were always persecuted by this one. Yet
+through his observance of Kshatriya practices he has attained to this
+region. This lord of Earth was not terrified in a situation fraught with
+terror.
+
+"O son, thou shouldst not bear in mind the woes inflicted on thee on
+account of the match at dice. It behoveth thee not to remember the
+afflictions of Draupadi. It behoveth thee not to remember the other woes
+which were yours in consequence of the acts of your kinsmen,the woes,
+viz., that were due to battle or to other situations. Do thou meet
+Duryodhana now according to the ordinances of polite intercourse. This is
+Heaven, O lord of men. There can be no enmities here.
+
+"Though thus addressed by Narada, the Kuru king Yudhishthira, endued with
+great intelligence, enquired about his brothers and said, If these
+eternal regions reserved for heroes be Duryodhanas, that unrighteous and
+sinful wight, that man who was the destroyer of friends and of the whole
+world, that man for whose sake the entire Earth was devastated with all
+her horses and elephants and human beings, that wight for whose sake we
+were burnt with wrath in thinking of how best we might remedy our wrongs,
+I desire to see what regions have been attained by those high-souled
+heroes, my brothers of high vows, steady achievers of promises, truthful
+in speech, and distinguished for courage. The high-souled Karna, the son
+of Kunti, incapable of being baffled in battle, Dhrishtadyumna, Satyaki,
+the sons of Dhrishtadyumna and those other Kshatriyas who met with death
+in the observance of Kshatriya practices, where are those lords of Earth,
+O Brahmana? I do not see them here, O Narada. I desire to see, O Narada,
+Virata and Drupada and the other great Kshatriyas headed by Dhrishtaketu,
+as also Shikhandi, the Pancala prince, the sons of Draupadi, and
+Abhimanyu, irresistible in battle.
+
+
+
+2
+
+"Yudhishthira said, Ye deities, I do not see here Radhas son of
+immeasurable prowess, as also my high-souled brothers, and Yudhamanyu and
+Uttamaujas, those great car-warriors that poured their bodies (as
+libations) on the fire of battle, those kings and princes that met with
+death for my sake in battle. Where are those great car-warriors that
+possessed the prowess of tigers? Have those foremost of men acquired this
+region? If those great car-warriors have obtained these regions, then
+only do you know, ye gods, that I shall reside here with those
+high-souled ones. If this auspicious and eternal region has not been
+acquired by those kings, then know, ye gods, that without those brothers
+and kinsmen of mine, I shall not live here. At the time of performing the
+water rites (after the battle), I heard my mother say, Do thou offer
+oblations of water unto Karna. Since hearing those words of my mother, I
+am burning with grief. I grieve also incessantly at this, ye gods, that
+when I marked the resemblance between the feet of my mother and those of
+Karna of immeasurable soul, I did not immediately place myself under
+orders of that afflicter of hostile ranks. Ourselves joined with Karna,
+Shakra himself would have been unable to vanquish in battle. Wherever may
+that child of Surya be, I desire to see him. Alas, his relationship with
+us being unknown, I caused him to be slain by Arjuna. Bhima also of
+terrible prowess and dearer to me than my life-breaths, Arjuna too,
+resembling Indra himself, the twins also that resembled the Destroyer
+himself in prowess, I desire to behold. I wish to see the princess of
+Pancala, whose conduct was always righteous. I wish not to stay here. I
+tell you the truth. Ye foremost ones among the deities, what is Heaven to
+me if I am dissociated from my brothers? That is Heaven where those
+brothers of mine are. This, in my opinion, is not Heaven.
+
+"The gods said, If thou longest to be there, go then, O son, without
+delay. At the command of the chief of the deities, we are ready to do
+what is agreeable to thee.
+
+Vaishampayana continued: Having said so, the gods then ordered the
+celestial messenger, O scorcher of foes, saying, Do thou show unto
+Yudhishthira his friends and kinsmen. Then the royal son of Kunti and the
+celestial messenger proceeded together, O foremost of kings, to that
+place where those chiefs of men (whom Yudhishthira had wished to see)
+were. The celestial messenger proceeded first, the king followed him
+behind. The path was inauspicious and difficult and trodden by men of
+sinful deeds. It was enveloped in thick darkness, and covered with hair
+and moss forming its grassy vesture. Polluted with the stench of sinners,
+and miry with flesh and blood, it abounded with gadflies and stinging
+bees and gnats and was endangered by the inroads of grisly bears. Rotting
+corpses lay here and there. Overspread with bones and hair, it was
+noisome with worms and insects. It was skirted all along with a blazing
+fire. It was infested by crows and other birds and vultures, all having
+beaks of iron, as also by evil spirits with long mouths pointed like
+needles. And it abounded with inaccessible fastnesses like the Vindhya
+mountains. Human corpses were scattered over it, smeared with fat and
+blood, with arms and thighs cut off, or with entrails torn out and legs
+severed.
+
+"Along that path so disagreeable with the stench of corpses and awful
+with other incidents, the righteous-souled king proceeded, filled with
+diverse thoughts. He beheld a river full of boiling water and, therefore,
+difficult to cross, as also a forest of trees whose leaves were sharp
+swords and razors. There were plains full of fine white sand exceedingly
+heated, and rocks and stones made of iron. There were many jars of iron
+all around, with boiling oil in them. Many a Kuta-salmalika was there,
+with sharp thorns and, therefore, exceedingly painful to the touch. The
+son of Kunti beheld also the tortures inflicted upon sinful men.
+
+"Beholding that inauspicious region abounding with every sort of
+foulness, Yudhishthira asked the celestial messenger, saying, How far
+shall we proceed along a path like this? It behoveth thee to tell me
+where those brothers of mine are. I desire also to know what region is
+this of the gods?
+
+
+
+"Hearing these words of king Yudhishthira the just, the celestial
+messenger stopped in his course and replied, saying, Thus far is your
+way. The denizens of Heaven commanded me that having come thus far, I am
+to stop. If thou art tired, O king of kings, thou mayst return with me.
+
+"Yudhishthira, however, was exceedingly disconsolate and stupefied by the
+foul odour. Resolved to return, O Bharata, he retraced his steps.
+Afflicted by sorrow and grief, the righteous-souled monarch turned back.
+Just at that moment he heard piteous lamentations all around, O son of
+Dharma, O royal sage, O thou of sacred origin, O son of Pandu, do thou
+stay a moment for favouring us. At thy approach, O invincible one, a
+delightful breeze hath begun to blow, bearing the sweet scent of thy
+person. Great hath been our relief at this. O foremost of kings,
+beholding thee, O first of men, great hath been our happiness. O son of
+Pritha, let that happiness last longer through thy stay here, for a few
+moments more. Do thou remain here, O Bharata, for even a short while. As
+long as thou art here, O thou of Kurus race, torments cease to afflict
+us. These and many similar words, uttered in piteous voices by persons in
+pain, the king heard in that region, wafted to his ears from every side.
+
+"Hearing those words of beings in woe, Yudhishthira of compassionate
+heart exclaimed aloud, Alas, how painful! And the king stood still. The
+speeches of those woe-begone and afflicted persons seemed to the son of
+Pandu to be uttered in voices that he had heard before although he could
+not recognise them on that occasion.
+
+"Unable to recognise voices, Dharmas son, Yudhishthira, enquired, saying,
+Who are you? Why also do you stay here?
+
+"Thus addressed, they answered him from all sides, saying, I am Karna! I
+am Bhimasena! I am Arjuna! I am Nakula! I am Sahadeva! I am
+Dhrishtadyumna! I am Draupadi! We are the sons of Draupadi! Even thus, O
+king, did those voices speak.
+
+"Hearing those exclamations, O king, uttered in voices of pain suitable
+to that place, the royal Yudhishthira asked himself What perverse destiny
+is this? What are those sinful acts which were committed by those
+high-souled beings, Karna and the sons of Draupadi, and the
+slender-waisted princess of Pancala, so that their residence has been
+assigned in this region of foetid smell and great woe? I am not aware of
+any transgression that can be attributed to these persons of righteous
+deeds. What is that act by doing which Dhritarashtras son, king
+Suyodhana, with all his sinful followers, has become invested with such
+prosperity? Endued with prosperity like that of the great Indra himself,
+he is highly adored. What is that act through the consequence of which
+these (high-souled ones) have fallen into Hell? All of them were
+conversant with every duty, were heroes, were devoted to truth and the
+Vedas; were observant of Kshatriya practices; were righteous in their
+acts; were performers of sacrifices; and givers of large presents unto
+brahmanas. Am I asleep or awake? Am I conscious or unconscious? Or, is
+all this a mental delusion due to disorders of the brain?
+
+"Overwhelmed by sorrow and grief, and with his senses agitated by
+anxiety, king Yudhishthira indulged in such reflections for a long time.
+The royal son of Dharma then gave way to great wrath. Indeed,
+Yudhishthira then censured the gods, as also Dharma himself. Afflicted by
+the very foul odour, he addressed the celestial messenger, saying, Return
+to the presence of those whose messenger thou art. Tell them that I shall
+not go back to where they are, but shall stay even here, since, in
+consequence of my companionship, these afflicted brothers of mine have
+become comforted. Thus addressed by the intelligent son of Pandu, the
+celestial messenger returned to the place where the chief of the deities
+was, viz., he of a hundred sacrifices. He represented unto him the acts
+of Yudhishthira. Indeed, O ruler of men, he informed Indra of all that
+Dharmas son had said!
+
+
+
+3
+
+Vaishampayana said, "King Yudhishthira the just, the son of Pritha, had
+not stayed there for more than a moment when, O thou of Kurus race, all
+the gods with Indra at their head came to that spot. The deity of
+Righteousness in his embodied form also came to that place where the Kuru
+king was, for seeing that monarch. Upon the advent of those deities of
+resplendent bodies and sanctified and noble deeds, the darkness that had
+overwhelmed that region immediately disappeared. The torments undergone
+by beings of sinful deeds were no longer seen. The river Vaitarani, the
+thorny Salmali, the iron jars, and the boulders of rock, so terrible to
+behold, also vanished from sight. The diverse repulsive corpses also,
+which the Kuru king had seen, disappeared at the same time. Then a
+breeze, delicious and fraught with pleasant perfumes, perfectly pure and
+delightfully cool, O Bharata, began to blow on that spot in consequence
+of the presence of the gods. The Maruts, with Indra, the Vasus with the
+twin Ashvinis, the Sadhyas, the Rudras, the Adityas, and the other
+denizens of Heaven, as also the Siddhas and the great Rishis, all came
+there where Dharmas royal son of great energy was.
+
+"Then Shakra, the lord of the deities, endued with blazing prosperity,
+addressed Yudhishthira and comforting him, said, O Yudhishthira of mighty
+arms, come, come, O chief of men. These illusions have ended, O puissant
+one. Success has been attained by thee, O mighty-armed one, and eternal
+regions (of felicity) have become thine. Thou shouldst not yield to
+wrath. Listen to these words of mine. Hell, O son, should without doubt
+be beheld by every king. Of both good and bad there is abundance, O chief
+of men. He who enjoys first the fruits of his good acts must afterwards
+endure Hell. He, on the other hand, who first endures Hell, must
+afterwards enjoy Heaven. He whose sinful acts are many enjoys Heaven
+first. It is for this, O king, that desirous of doing thee good, I caused
+thee to be sent for having a view of Hell. Thou hadst, by a pretence,
+deceived Drona in the matter of his son. Thou hast, in consequence
+thereof, been shown Hell by an act of deception. After the manner of
+thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of
+sinners by an act of deception. Come, O chief of men, all of them have
+been cleansed of their sins. All those kings who had aided thee and who
+have been slain in battle, have all attained to Heaven. Come and behold
+them, O foremost one of Bharatas race.
+
+"Karna, the mighty bowman, that foremost of all wielders of weapons for
+whom thou art grieving, has also attained to high success. Behold, O
+puissant one, that foremost of men, viz., the son of Surya. He is in that
+place which is his own, O mighty-armed one. Kill this grief of thine, O
+chief of men. Behold thy brothers and others, those kings, that is, who
+had espoused thy side. They have all attained to their respective places
+(of felicity). Let the fever of thy heart be dispelled. Having endured a
+little misery first, from this time, O son of Kurus race, do thou sport
+with me in happiness, divested of grief and all thy ailments dispelled. O
+mighty-armed one, do thou now enjoy, O king, the rewards of all thy deeds
+of righteousness of those regions which thou hast acquired thyself by thy
+penances and of all thy gifts. Let deities and Gandharvas, and celestial
+Apsaras, decked in pure robes and excellent ornaments, wait upon and
+serve thee for thy happiness. Do thou, O mighty-armed one, enjoy now
+those regions (of felicity) which have become thine through the Rajasuya
+sacrifice performed by thee and whose felicities have been enhanced by
+the sacrificial scimitar employed by thee. Let the high fruits of thy
+penances be enjoyed by thee. Thy regions, O Yudhishthira, are above,
+those of kings. They are equal to those of Hariscandra, O son of Pritha.
+Come, and sport there in bliss. There where the royal sage Mandhatri is,
+there where king Bhagiratha is, there where Dushmantas son Bharata is,
+there wilt thou sport in bliss. Here is the celestial river, sacred and
+sanctifying the three worlds. It is called Heavenly Ganga. Plunging into
+it, thou wilt go to thy own regions. Having bathed in this stream, thou
+wilt be divested of thy human nature. Indeed, thy grief dispelled, thy
+ailments conquered, thou wilt be freed from all enmities.
+
+"While, O Kuru king, the chief of the gods was saying so unto
+Yudhishthira, the deity of Righteousness, in his embodied form, then
+addressed his own son and said, O king, I am greatly pleased, O thou of
+great wisdom, with thee, O son, by thy devotion to me, by thy
+truthfulness of speech, and forgiveness, and self-restraint. This,
+indeed, is the third test, O king, to which I put thee. Thou art
+incapable, O son of Pritha, of being swerved from thy nature or reason.
+Before this, I had examined thee in the Dwaita woods by my questions,
+when thou hadst come to that lake for recovering a couple of fire sticks.
+Thou stoodst it well. Assuming the shape of a dog, I examined thee once
+more, O son, when thy brothers with Draupadi had fallen down. This has
+been thy third test; thou hast expressed thy wish to stay at Hell for the
+sake of thy brothers. Thou hast become cleansed, O highly blessed one.
+Purified of sin, be thou happy.
+
+O son of Pritha, thy brothers, O king, were not such as to deserve Hell.
+All this has been an illusion created by the chief of the gods. Without
+doubt, all kings, O son, must once behold Hell. Hence hast thou for a
+little while been subjected to this great affliction. O king, neither
+Arjuna, nor Bhima, nor any of those foremost of men, viz., the twins, nor
+Karna, ever truthful in speech and possessed of great courage, could be
+deserving of Hell for a long time. The princess Krishna too, O
+Yudhishthira, could not be deserving of that place of sinners. Come,
+come, O foremost one of the Bharatas, behold Ganga who spreads her
+current over the three worlds.
+
+"Thus addressed, that royal sage, viz., thy grandsire, proceeded with
+Dharma and all the other gods. Having bathed in the celestial river
+Ganga, sacred and sanctifying and ever adored by the Rishis, he cast off
+his human body. Assuming then a celestial form, king Yudhishthira the
+just, in consequence of that bath, became divested of all his enmities
+and grief. Surrounded by the deities, the Kuru king Yudhishthira then
+proceeded from that spot. He was accompanied by Dharma, and the great
+Rishis uttered his praises. Indeed, he reached that place where those
+foremost of men, those heroes, viz., the Pandavas and the Dhartarashtras,
+freed from (human) wrath, were enjoying each his respective status.
+
+
+
+4
+
+Vaishampayana said, "King Yudhishthira, thus praised by the gods, the
+Maruts and the Rishis, proceeded to that place where those foremost ones
+of Kurus race were. He beheld Govinda endued with his Brahma-form. It
+resembled that form of his which had been seen before and which,
+therefore, helped the recognition. Blazing forth in that form of his, he
+was adorned with celestial weapons, such as the terrible discus and
+others in their respective embodied forms. He was being adored by the
+heroic Phalguna, who also was endued with a blazing effulgence. The son
+of Kunti beheld the slayer of Madhu also in his own form. Those two
+foremost of Beings, adored by all the gods, beholding Yudhishthira,
+received him with proper honours.
+
+"In another place, the delighter of the Kurus beheld Karna, that foremost
+one among all wielders of weapons, resembling a dozen Suryas in
+splendour. In another part he beheld Bhimasena of great puissance,
+sitting in the midst of the Maruts, and endued with a blazing form. He
+was sitting by the side of the God of Wind in his embodied form. Indeed,
+he was then in a celestial form endued with great beauty, and had
+attained to the highest success. In place belonging to the Ashvinis, the
+delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his
+own effulgence.
+
+"He also beheld the princess of Pancala, decked in garlands of lotuses.
+Having attained to Heaven, she was sitting there, endued with a form
+possessed of solar splendour. King Yudhishthira suddenly wished to
+question her. Then the illustrious Indra, the chief of the gods, spoke to
+him, This one is Sree herself. It was for your sake that she took birth,
+as the daughter of Drupada, among human beings, issuing not from any
+mothers womb, O Yudhishthira, endued with agreeable perfume and capable
+of delighting the whole world. For your pleasure, she was created by the
+wielder of the trident. She was born in the race of Drupada and was
+enjoyed by you all. These five highly blessed Gandharvas endued with the
+effulgence of fire, and possessed of great energy, were, O king, the sons
+of Draupadi and yourself.
+
+"Behold Dhritarashtra, the king of the Gandharvas, possessed of great
+wisdom. Know that this one was the eldest brother of thy sire. This one
+is thy eldest brother, the son of Kunti, endued with effulgence of fire.
+The son of Surya, thy eldest brother, the foremost of men, even this one
+was known as the son of Radha. He moves in the company of Surya. Behold
+this foremost of Beings. Among the tribes of the Saddhyas, the gods, the
+Viswedevas, and the Maruts, behold, O king of kings, the mighty
+car-warriors of the Vrishnis and the Andhakas, viz., those heroes having
+Satyaki for their first, and those mighty ones among the Bhojas. Behold
+the son of Subhadra, invincible in battle, now staying with Soma. Even he
+is the mighty bowman Abhimanyu, now endued with the gentle effulgence of
+the great luminary of the night. Here is the mighty bowman Pandu, now
+united with Kunti and Madri. Thy sire frequently comes to me on his
+excellent car. Behold the royal Bhishma, the son of Santanu, now in the
+midst of the Vasus. Know that this one by the side of Brihaspati is thy
+preceptor Drona. These and other kings, O son of Pandu, who had warred on
+thy side now walk with the Gandharvas or Yakshas or other sacred beings.
+Some have attained to the status of Guhyakas, O king. Having cast off
+their bodies, they have conquered Heaven by the merit they had acquired
+through word, thought and deed.
+
+
+
+5
+
+Janamejaya said, "Bhishma and Drona, those two high-souled persons, king
+Dhritarashtra, and Virata and Drupada, and Sankha and Uttara.
+Dhrishtaketu and Jayatsena and king Satyajit, the sons of Duryodhana, and
+Shakuni the son of Subala, Karnas sons of great prowess, king Jayadratha,
+Ghatotkaca and others whom thou hast not mentioned, the other heroic
+kings of blazing formstell me for what period they remained in Heaven. O
+foremost of regenerate persons, was theirs an eternal place in Heaven?
+What was the end attained to by those foremost of men when their acts
+came to an end? I desire to hear this, O foremost of regenerate persons,
+and therefore have I asked thee. Through thy blazing penances thou seest
+all things.
+
+Sauti said: Thus questioned, that regenerate Rishi, receiving the
+permission of the high-souled Vyasa, set himself to answer the question
+of the king.
+
+Vaishampayana said, "Every one, O king of men, is not capable of
+returning to his own nature at the end of his deeds. Whether this is so
+or not, is, indeed a good question asked by thee. Hear, O king, this
+which is a mystery of the gods, O chief of Bharatas race. It was
+explained (to us) by Vyasa of mighty energy, celestial vision and great
+prowess, that ancient ascetic, O Kauravya, who is the son of Parasara and
+who always observes high vows, who is of immeasurable understanding, who
+is omniscient, and who, therefore knows the end attached to all acts.
+
+"Bhishma of mighty energy and great effulgence attained to the status of
+the Vasus. Eight Vasus, O chief of Bharatas race, are now seen. Drona
+entered into Brihaspati, that foremost one of Angirasas descendants.
+Hridikas son Kritavarma entered the Maruts. Pradyumna entered Sanatkumara
+whence he had issued. Dhritarashtra obtained the regions, so difficult of
+acquisition, that belong to the Lord of treasures. The famous Gandhari
+obtained the same regions with her husband Dhritarashtra. With his two
+wives, Pandu proceeded to the abode of the great Indra. Both Virata and
+Drupada, the king Dhrishtaketu, as also Nishatha, Akrura, Samva,
+Bhanukampa, and Viduratha, and Bhurishrava and Sala and king Bhuri, and
+Kansa, and Ugrasena, and Vasudeva, and Uttara, that foremost of men, with
+his brother Sankhaall these foremost of persons entered the deities.
+Somas son of great prowess, named Varchas of mighty energy, became
+Abhimanyu, the son of Phalguna, that lion among men. Having fought,
+agreeably to Kshatriya practices, with bravery such as none else had ever
+been able to show, that mighty-armed and righteous-souled being entered
+Soma. Slain on the field of battle, O foremost of men, Karna entered
+Surya. Shakuni obtained absorption into Dwapara, and Dhrishtadyumna into
+the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce
+might. Sanctified by death caused by weapons, those high-souled beings of
+prosperity all succeeded in attaining to Heaven. Both Kshattri and king
+Yudhishthira entered into the god of Righteousness. The holy and
+illustrious Ananta (who had taken birth as Balarama) proceeded to the
+region below the Earth. Through the command of the Grandsire, he, aided
+by his Yoga power, supported the Earth. Vasudeva was a portion of that
+eternal god of gods called Narayana. Accordingly, he entered into
+Narayana. 16,000 women had been married to Vasudeva as his wives. When
+the time came, O Janamejaya, they, plunged into the Sarasvati. Casting
+off their (human) bodies there, they re-ascended to Heaven. Transformed
+into Apsaras, they approached the presence of Vasudeva. Those heroic and
+mighty car-warriors, Ghatotkaca and others, who were slain in the great
+battle, attained to the status, some of gods and some of Yakshas. Those
+that had fought on the side of Duryodhana are said to have been
+Rakshasas. Gradually, O king, they have all attained to excellent regions
+of felicity. Those foremost of men have proceeded, some to the abode of
+Indra, some to that of Kuvera of great intelligence, and some to that of
+Varuna. I have now told thee, O thou of great splendour, everything about
+the acts, O Bharata, of both the Kurus and the Pandavas.
+
+Sauti said: Hearing this, ye foremost of regenerate ones, at the
+intervals of sacrificial rites, king Janamejaya became filled with
+wonder. The sacrificial priests then finished the rites that remained to
+be gone through. Astika, having rescued the snakes (from fiery death),
+became filled with joy. King Janamejaya then gratified all the Brahmanas
+with copious presents. Thus worshipped by the king, they returned to
+their respective abodes. Having dismissed those learned Brahmanas, king
+Janamejaya came back from Takshasila to the city named after the elephant.
+
+I have now told everything that Vaishampayana narrated, at the command of
+Vyasa, unto the king at his snake sacrifice. Called a history, it is
+sacred, sanctifying and excellent. It has been composed by the ascetic
+Krishna, O Brahmana, of truthful speech. He is omniscient, conversant
+with all ordinances, possessed of a knowledge of all duties, endued with
+piety, capable of perceiving what is beyond the ken of the senses, pure,
+having a soul cleansed by penances, possessed of the six high attributes,
+and devoted to Sankhya Yoga. He has composed this, beholding everything
+with a celestial eye that has been cleansed (strengthened) by varied
+lore. He has done this, desiring to spread the fame, throughout the
+world, of the high-souled Pandavas, as also of other Kshatriyas possessed
+of abundant wealth of energy.
+
+That learned man who recites this history of sacred days in the midst of
+a listening auditory becomes cleansed of every sin, conquers Heaven, and
+attains to the status of Brahma. Of that man who listens with rapt
+attention to the recitation of the whole of this Veda composed by (the
+Island-born) Krishna, a million sins, numbering such grave ones as
+Brahmanicide and the rest, are washed off. The Pitris of that man who
+recites even a small portion of this history at a Sraddha, obtain
+inexhaustible food and drink. The sins that one commits during the day by
+ones senses or the mind are all washed off before evening by reciting a
+portion of the Mahabharata. Whatever sins a Brahmana may commit at night
+in the midst of women are all washed off before dawn by reciting a
+portion of the Mahabharata.
+
+The high race of the Bharatas is its topic. Hence it is called Bharata.
+And because of its grave import, as also of the Bharatas being its topic,
+it is called Mahabharata. He who is versed in interpretations of this
+great treatise, becomes cleansed of every sin. Such a man lives in
+righteousness, wealth, and pleasure, and attains to Emancipation also, O
+chief of Bharatas race.
+
+That which occurs here occurs elsewhere. That which does not occur here
+occurs nowhere else. This history is known by the name of Jaya. It should
+be heard by every one desirous of Emancipation. It should be read by
+Brahmanas, by kings, and by women quick with children. He that desires
+Heaven attains to Heaven; and he that desires victory attains to victory.
+The woman quick with child gets either a son or a daughter highly
+blessed. The puissant Island-born Krishna, who will not have to come
+back, and who is Emancipation incarnate, made an abstract of the Bharata,
+moved by the desire of aiding the cause of righteousness. He made another
+compilation consisting of sixty lakhs of verses. Thirty lakhs of these
+were placed in the region of the deities. In the region of the Pitris
+fifteen lakhs, it should be known, are current; while in that of the
+Yakshas fourteen lakhs are in vogue. One lakh is current among human
+beings.
+
+Narada recited the Mahabharata to the gods; Asita-Devala to the Pitris;
+Suka to the Rakshasas and the Yakshas; and Vaishampayana to human beings.
+This history is sacred, and of high import, and regarded as equal to the
+Vedas. That man, O Saunaka, who hears this history, placing a Brahmana
+before him, acquires both fame and the fruition of all his wishes. He
+who, with fervid devotion, listens to a recitation of the Mahabharata,
+attains (hereafter) to high success in consequence of the merit that
+becomes his through understanding even a very small portion thereof. All
+the sins of that man who recites or listens to this history with devotion
+are washed off.
+
+In former times, the great Rishi Vyasa, having composed this treatise,
+caused his son Suka to read it with him, along with these four Verses.
+Thousands of mothers and fathers, and hundreds of sons and wives arise in
+the world and depart from it. Others will (arise and) similarly depart.
+There are thousands of occasions for joy and hundreds of occasions for
+fear. These affect only him that is ignorant but never him that is wise.
+With uplifted arms I am crying aloud but nobody hears me. From
+Righteousness is Wealth as also Pleasure. Why should not Righteousness,
+therefore, be courted? For the sake neither of pleasure, nor of fear, nor
+of cupidity should any one cast off Righteousness. Indeed, for the sake
+of even life one should not cast off Righteousness. Righteousness is
+eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause,
+however, of Jivas being invested with a body is not so.
+
+That man who, waking up at dawn, reads this Savittri of the Bharata,
+acquires all the rewards attached to a recitation of this history and
+ultimately attains to the highest Brahma. As the sacred Ocean, as the
+Himavat mountain, are both regarded as mines of precious gems, even so is
+this Bharata (regarded as a mine of precious gems). The man of learning,
+by reciting to others this Veda or Agama composed by (the Island-born)
+Krishna, earns wealth. There is no doubt in this that he who, with rapt
+attention, recites this history called Bharata, attains to high success.
+What need has that man of a sprinkling of the waters of Pushkara who
+attentively listens to this Bharata, while it is recited to him? It
+represents the nectar that fell from the lips of the Island-born. It is
+immeasurable, sacred, sanctifying, sin-cleansing, and auspicious.
+
+
+
+6
+
+Janamejaya said, "O holy one, according to what rites should the learned
+listen to the Bharata? What are the fruits (acquirable by hearing it)?
+What deities are to be worshipped during the several paranas? What should
+be the gifts that one should make, O holy one, at every parva or sacred
+day (during the continuance of the recitation)? What should be the
+qualification of the reciter to be engaged? Tell me all this!
+
+Vaishampayana said, "Hear, O king, what the procedure is, and what the
+fruits, O Bharata, are that will spring from ones listening (to a
+recitation of the Bharata). Even this, O king of kings, is what thou
+askest me. The deities of Heaven, O ruler of Earth, came to this world
+for sport. Having achieved their task, they ascended once more to Heaven.
+Listen to what I shall tell thee in brief. In the Mahabharata is to be
+found the births of Rishis and deities on the Earth. In this treatise,
+called Bharata, O foremost one of Bharatas race, are to be seen in one
+place the eternal Rudras, the Saddhyas, and the Viswedevas; the Adityas,
+the two deities named the Ashvinis, the regents of the World, the great
+Rishis, the Guhyakas, the Gandharvas, the Nagas, the Vidyadharas, the
+Siddhas, the diverse deities, the Self-born visible in a body, with many
+ascetics; the Hills and Mountains, Oceans and Seas and Rivers, the
+diverse tribes of Apsaras; the Planets, the Years, the Half-years, and
+the Seasons; and the whole universe of mobile and immobile entities, with
+all the gods and Asuras.
+
+"Hearing their celebrity, and in consequence of a recitation of their
+names and achievements, a man that has committed even terrible sins, will
+be cleansed. Having, with a concentrated soul and cleansed body, heard
+this history duly, from the beginning, and having reached its end, one
+should make Sraddha offerings, O Bharata, unto those (foremost of persons
+who have been mentioned in it). Unto the Brahmanas also, O chief of
+Bharatas race, should, with due devotion and according to ones power, be
+made large gifts and diverse kinds of gems, and kine, and vessels of
+white brass for milking kine, and maidens decked with every ornament, and
+possessed of every accomplishment suited to enjoyment, as also diverse
+kinds of conveyances, beautiful mansions, plots of land, and cloths.
+Animals also should be given, such as horses and elephants in rage, and
+beds, and covered conveyances borne on the shoulders of men, and
+well-decked cars. Whatever objects occur in the house, of the foremost
+kind, whatever wealth of great value occurs in it, should be given away
+unto Brahmanas. Indeed, one should give away ones own self, wives, and
+children.
+
+"One desirous of hearing the Bharata, should hear it without a doubting
+heart, with cheerfulness and joy; and as, he proceeds listening to its
+recitation, he should according to the extent of his power, make gifts
+with great devotion.
+
+"Hear how a person that is devoted to truth and sincerity, that is
+self-restrained, pure (in mind), and observant of those acts which lead
+to purity of body, that is endued with faith, and that has subjugated
+wrath, attains to success (in the matter of a recitation of the Bharata).
+He should appoint as reciter one that is pure (of body), that is endued
+with good and pious conduct, that should be robed in white, that should
+have a complete mastery over his passions, that is cleansed of all
+offences, that is conversant with every branch of learning, that is
+endued with faith, that is free from malice, that is possessed of
+handsome features, that is blessed, self-restrained, truthful, and with
+passions under control, and that is beloved of all for the gifts he makes
+and the honours of which he is the possessor.
+
+"The reciter, seated at his ease, free from all bodily complaints, and
+with rapt attention, should recite the text without too much slowness,
+without a labouring voice, without being fast or quick, quietly, with
+sufficient energy, without confusing the letters and words together, in a
+sweet intonation and with such accent and emphasis as would indicate the
+sense giving full utterance to the three and sixty letters of the
+alphabet from the eight places of their formation. Bowing unto Narayana,
+and to Nara, that foremost of men, as also to the goddess Sarasvati,
+should the word Jaya be uttered.
+
+"Listening to the Bharata, O king, when recited, O thou of Bharatas race,
+by a reader of this kind, the listener, observant of vows all the while
+and cleansed by purificatory rites, acquires valuable fruits. When the
+first Parana is reached, the hearer should gratify Brahmanas with
+presents of all desirable objects. By doing this, one obtains the fruits
+of the Agnishtoma sacrifice. He acquires a large (celestial) car teeming
+with diverse orders of Apsaras (that wait upon him). With a glad heart,
+and with the deities in his company, he proceeds to Heaven, his heart
+rapt (in felicity).
+
+"When the second Parana is reached, the hearer acquires the fruits of the
+Atiratra vow. Indeed, he ascends a celestial car made entirely of
+precious gems. Wearing celestial garlands and robes, and decked with
+celestial unguents and always shedding a celestial fragrance around, he
+receives high honours in Heaven.
+
+"When the third Parana is reached, he acquires the fruits of the
+Dwadasaha vow. Indeed be resides in Heaven for myriads of years, like a
+god.
+
+"At the fourth Parana he acquires the fruits of the Vajapeya sacrifice.
+
+"At the fifth, twice those fruits are his. Ascending a celestial car that
+resembles the rising sun or a blazing fire, and with the deities for his
+companions, he goes to Heaven and sports in felicity for myriads of years
+in the abode of Indra.
+
+"At the sixth Parana, twice, and at the seventh, thrice those fruits
+become his. Ascending a celestial car that resembles the summit of the
+Kailasa mountains (in beauty), that is equipt with an altar made of
+stones of lapis lazuli and other precious gems, that is surrounded by
+beautiful objects of diverse kinds, that is decked with gems and corals,
+that moves at the will of the rider, and that teems with waiting Apsaras,
+he roves through all the regions of felicity, like a second deity of the
+Sun.
+
+"At the eight Parana, he acquires the fruits of the Rajasuya sacrifice.
+He ascends a car as beautiful as the rising moon, and unto which are
+yoked steeds white as the rays of the moon and endued with the speed of
+thought. He is served by women of the foremost beauty and whose faces are
+more charming than the moon. He hears the music of the garlands that
+encircle their waists and the Nupuras encircling their ankles. Sleeping
+with his head resting on the laps of women of transcendent beauty, he
+awakes greatly refreshed.
+
+"At the ninth Parana, he acquires, O Bharata, the fruits of that foremost
+of sacrifices, viz., the Horse-sacrifice. Ascending on a car equipt with
+a chamber consisting of a top supported by columns of gold, furnished
+with a seat made of stones of lapis lazuli, with windows on all sides
+made of pure gold, and teeming with waiting Apsaras and Gandharvas and
+other celestials, he blazes forth in splendour. Wearing celestial
+garlands and robes, and decked with celestial unguents, he sports in
+bliss, with deities for his companions, in Heaven, like a second deity
+himself.
+
+"Reaching the tenth Parana and gratifying Brahmanas, he acquires a car
+which tinkles with innumerable bells, which is decked with flags and
+banners, which is equipt with a seat made of precious gems, which has
+many arches made of lapis lazuli, which has a net-work of gold all round,
+which has turrets made of corals, which is adorned with Gandharvas and
+Apsaras well-skilled in singing, and which is fit for the residence of
+the Righteous. Crowned with a diadem of the complexion of fire, decked
+with ornaments of gold, his person smeared with celestial sandalpaste,
+garnished with celestial wreaths, he roves through all celestial regions,
+enjoying all celestial objects of enjoyment, and endued with great
+splendour, through the grace of the deities.
+
+"Thus accoutred, he receives high honours in Heaven for many long years.
+With Gandharvas in his company, for full 21,000 years, he sports in bliss
+with Indra himself in abode of Indra. He roves at pleasure every day
+through the diverse regions of the gods, riding on celestial cars and
+conveyances, and surrounded by celestial damsels of transcendent beauty.
+He is able to go to the abode of the solar deity, of the lunar deity, and
+of Siva, O king. Indeed, he succeeds in living in the same region with
+Vishnu himself. It is even so, O monarch. There is no doubt in this. A
+person listening with faith, becomes even so. My preceptor has said this.
+Unto the reciter should be given all such objects as he may wish.
+Elephants and steeds and cars and conveyances, especially animals and the
+vehicles they draw, a bracelet of gold, a pair of ear-rings, sacred
+threads, beautiful robes, and perfumes in especial (should be given). By
+worshipping him as a deity one attains to the regions of Vishnu.
+
+"After this I shall declare what should be given away, as each parva is
+reached of the Bharata in course of its recitation, unto brahmanas, after
+ascertaining their birth, country, truthfulness, and greatness, O chief
+of Bharatas race, as also their inclination for piety, and unto
+kshatriyas too, O king, after ascertainment of similar particulars.
+Causing the Brahmanas to utter benedictions, the business of recitation
+should be begun. When a parva is finished, the brahmanas should be
+worshipped to the best of ones power. At first, the reciter, clad in good
+robes and smeared with perfumed paste, should, O king, be duly fed with
+honey and frumenty of the best kind.
+
+"When the Astika-parva is being recited, brahmanas should be entertained
+with fruits and roots, and frumenty, and honey and clarified butter, and
+rice boiled with raw sugar.
+
+"When the Sabha-parva is being recited, brahmanas should be fed with
+habisya along with apupas and pupas and modakas, O king.
+
+"When the Aranyaka-parva is being recited, superior brahmanas should be
+fed with fruits and roots.
+
+"When the Arani-parva is reached, water-pots full of water should be
+given away. Many superior kinds of delicious food, also rice and fruits
+and roots, and food possessed of every agreeable attribute, should be
+presented unto the brahmanas.
+
+"During the recitation of the Virata-parva diverse kinds of robes should
+be given away; and during that of the Udyoga-parva, O chief of the
+Bharatas, the twice-born ones, after being decked with perfumes and
+garlands, should be entertained with food possessed of every agreeable
+quality.
+
+"During the recitation of the Bhishma-parva, O king of kings, after
+giving them excellent cars and conveyances, food should be given that is
+pure and well-cooked and possessed of every desirable attribute.
+
+"During the Drona-parva food of very superior kind should be given to
+learned brahmanas, as also beds, O monarch, and bows and good swords.
+
+"During the recitation of the Karna-parva, food of the foremost kind,
+besides being pure and well-cooked, should be presented unto the
+brahmanas by the house-holder with rapt mind.
+
+"During the recitation of the Shalya-parva, O king of kings, food with
+confectionery and rice boiled with raw sugar, as also cakes of wheat and
+soothing and nutritive viands and drinks should be presented.
+
+"During the recitation of the Gada-parva, brahmanas should be entertained
+with food mixed with mudga.
+
+"During the recitation of the Stri-parva, foremost of brahmanas should be
+entertained with gems and precious stones; and during the recitation of
+the Aishika-parva, rice boiled in ghee should first be given, and then
+food pure and well-cooked, and possessed of every desirable quality,
+should be presented.
+
+"During the recitation of the Shanti-parva, the brahmanas should be fed
+with havisya.
+
+"When the Asvamedhika-parva is reached, food possessed of every agreeable
+quality should be given; and when the Asramvasika is reached, brahmanas
+should be entertained with havisya.
+
+"When the Mausala is reached, scents and garlands possessed of agreeable
+qualities should be given away.
+
+"During the Mahaprasthanika, similar presents should be made, possessed
+of every quality of an agreeable kind.
+
+"When the Svarga-parva is reached, the brahmanas should be fed with
+havisya.
+
+"Upon the conclusion of the Harivansa, a 1,000 brahmanas should be fed.
+Unto each of them should be presented a cow accompanied with a piece of
+gold. Half of this should be presented to each poor man, O king.
+
+"Upon the conclusion of all the Parvas, the house-holder of wisdom should
+give unto the reciter a copy of the Mahabharata with a piece of gold.
+When the Harivansa Parva is being recited, Brahmanas should be fed with
+frumenty at each successive Parana, O king. Having finished all the
+Parvas, one versed in the scriptures, robing himself in white, wearing
+garlands, decked with ornaments, and properly purified, should place a
+copy of the Mahabharata on an auspicious spot and cover it with a piece
+of silken cloth and worship it, according to due rites, with scents and
+garlands, offering each at a time. Indeed, O king, the several volumes of
+this treatise should be worshipped by one with devotion and concentrated
+mind. Offerings should be made unto them of diverse kinds of food and
+garlands and drinks and diverse auspicious articles of enjoyment. Gold
+and other precious metals should be given as Dakshina. The names should
+then be taken of all the deities as also of Nara and Narayana. Then,
+adorning the persons of some foremost of Brahmanas with scents and
+garlands, they should be gratified with diverse kinds of gifts of
+enjoyable and very superior or costly articles. By doing this, one
+attains to the merits of the Atiratra sacrifice. Indeed, at each
+successive Parva, he acquires the merits that attach to the performance
+of a sacrifice. The reciter, O chief of the Bharatas, should be possessed
+of learning and endued with a good voice and a clear utterance respecting
+both letters and words. Even such a man should, O chief of the Bharatas,
+recite the Bharata. After entertaining a number of foremost Brahmanas,
+presents should be made unto them according to the ordinances. The
+reciter also, O chief of the Bharatas, should be decked with ornaments
+and fed sumptuously. The reciter being gratified, the house-holder
+attains to an excellent and auspicious contentment. If the Brahmanas are
+gratified, all the deities are gratified. After this, O chief of the
+Bharatas, Brahmanas should be duly entertained with diverse kinds of
+enjoyable articles and superior things.
+
+"I have thus indicated the ordinances, O foremost of men, (about the
+manner of reciting these scriptures) in answer to thy enquiries. Thou
+shouldst observe them with faith. In listening to a recitation of the
+Bharata and at each Parana, O best of kings, one that desires to attain
+to the highest good should listen with the greatest care and attention.
+One should listen to the Bharata every day. One should proclaim the
+merits of the Bharata every day. One in whose house the Bharata occurs,
+has in his hands all those scriptures which are known by the name of
+Jaya. The Bharata is cleansing and sacred. In the Bharata are diverse
+topics. The Bharata is worshipped by the very gods. The Bharata is the
+highest goal. The Bharata, O chief of the Bharatas, is the foremost of
+all scriptures. One attains to Emancipation through the Bharata. This
+that I tell thee is certain truth. One that proclaims the merits of this
+history called the Mahabharata, of the Earth, of the cow, of Sarasvati
+(the goddess of speech), of Brahmanas, and of Keshava, has never to
+languish.
+
+"In the Vedas, in the Ramayana, and in the sacred Bharata, O chief of
+Bharatas race, Hari is sung in the beginning, the middle, and at the end.
+That in which occur excellent statements relating to Vishnu, and the
+eternal Srutis, should be listened to by men desirous of attaining to the
+highest goal. This treatise is sanctifying. This is the highest indicator
+as regards duties; this is endued with every merit. One desirous of
+prosperity should listen to it. Sins committed by means of the body, by
+means of words, and by means of the mind, are all destroyed (through
+listening to the Bharata) as Darkness at sunrise. One devoted to Vishnu
+acquires (through this) that merit which is acquired by listening to the
+eighteen Puranas. There is no doubt in this. Men and women (by listening
+to this) would certainly attain to the status of Vishnu. Women desirous
+of having children should certainly listen to this which proclaims the
+fame of Vishnu. One desirous of attaining to the fruits that attach to a
+recitation of the Bharata should, according to ones power, give unto the
+reciter Dakshina, as also an honorarium in gold. One desirous of ones own
+good should give unto the reciter a Kapila cow with horns cased in gold
+and accompanied by her calf, covered with a cloth. Ornaments, O chief of
+Bharatas race, for the arms, as also those for the ears, should be given.
+Besides these, other kinds of wealth should be presented. Unto the
+reciter, O king of men, gift of land should be made. No gift like that of
+land could ever be or will be. The man that listens (to the Bharata) or
+that recites it to other people, becomes cleansed of all his sins and
+attains at last to the status of Vishnu. Such a man rescues his ancestors
+to the eleventh degree, as also himself with his wives and sons, O chief
+of Bharatas race. After concluding a recitation of the Bharata, one
+should, O king, perform a Homa with all its ten parts.
+
+"I have thus, O chief of men, told everything in thy presence. He that
+listens with devotion to this Bharata from the beginning becomes cleansed
+of every sin even if he be guilty of Brahmanicide or the violation of his
+preceptors bed, or even if he be a drinker of alcohol or a robber of
+other peoples wares, or even if he be born in the Chandala order.
+Destroying all his sins like the maker of day destroying darkness, such a
+man, without doubt, sports in felicity in the region of Vishnu like
+Vishnu himself."
+
+The End of the Svargarohanika-parva
+
+The Eighteen parvas of the Mahabharata are thus complete
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana
+Vyasa, Volume 4
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