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 as 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 be

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, I 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 cannot 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 Brahmana

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 hero 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 of 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 sire 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 of great renown, and 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 did that king become 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 cover 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 warriors, 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 thee, 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 thy attendant gods

persecute the Asuras with their kith 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 X

"'"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 Indra. 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 blast 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 fear 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 of Vala and

Vritra, do thou again quaff this Soma juice 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.'"