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अनुगीतापर्वन् (anugItAparvan)

 
Mahabharata
English
[Anugītāparvan]
(“the section containing the repetition of the Bhagavadgītā, ”) the 94th of the minor parvans of Mhbhr.
cf. Anugītā). § 782: Janamejaya said: When Kṛshṇa and Arjuna, after having slain their enemies, dwelt there in the palace, what conversation took place between them? Vaiśampāyana said: Arjuna, having recovered his kingdom, spent his time joyously in the company of Kṛshṇa in that beautiful palace. There they repaired to a particular part of the palace with their friends and relatives. Arjuna asked Kṛshṇa to repeat to him what he had taught him before the battle [i.e. Bhagavadgītā], especially as he would soon repair to Dvārakā. Kṛshṇa is discontented because Arjuna cannot remember it
he would now, however, recite an old story upon the same topic. “There came a brahman from Svargaloka and was honoured by us
hear what he said, asked by us.” The brahman said: There came a brahman Kāśyapa, possessed of penance, etc., to some other brahman, who had become conversant with all the authorities on religion, etc., crowned with ascetic success (siddhaṃ), able to move everywhere at will (kramamāṇaṃ), knowing the science of disappearing at will, roving with invisible Siddhas and celestial musicians (?cakradharaiḥ, PCR.)
Kāśyapa honoured him as his guru, and the brahman spoke to him about transmigration, comparing his own example
at last he had renounced the world and attained to his present success, and should not have to return to this world, but would come to “Bráhman's eternal abode”
he promised to answer Kāśyapa's questions (XIV, 16). Kṛshṇa said: Asked by Kāśyapa, the brahman discoursed on how Jīva casts off and then attains to a body, how Emancipation is achieved, and where acts do exist when Jīva becomes divested of body, etc.
how death is brought about
the happiness and misery of Jīva determined by acts (XIV, 17)
how Jīva enters the womb
Brahmán first formed a body of his own, then he created Pradhāna, the material cause (prakṛtiṃ) of all embodied creatures
indifference to pleasure and pain leads to the Supreme Seat (XIV, 18)
who is said to be emancipated
on the science of yoga
how Jīva attains to emancipation.--Kṛshṇa said: Then the brahman disappeared
this discourse was, in fact, what thou (Arjuna) heardst on thy car
this is a great mystery even to the gods
at no time or place has this been heard by man in this world
by adhering to this religion, even those who are of sinful birth, women, vaiśyas, and śūdras, attain to the highest goal
yoga takes place in his case who devotes himself to its constant practice (nityayuktasya) for a period of six months (XIV, 19). In this connection the ancient narrative of a discourse between a married couple is cited: [Brāhmaṇagītā]
(b) (XIV, 20--34). Asked by Arjuna about Bráhman, Kṛshṇa recited the old story of the discourse between a preceptor and his disciple on this subject: Guruśishyasaṃvāda (g). Asked by Arjuna, Kṛshṇa said that he is the preceptor, and the mind his pupil
“formerly, when the hour of battle came, this very religion was declared by me
and now, it is long since I saw my father
I wish to see him again with thy leave.”--Vaiśampāyana said: Arjuna replied: “We shall go to-day from this town to Hāstinapura and inform Yudhishṭhira” (XIV, 35--51).--§ 783: Vaiśampāyana said: Kṛshṇa caused Dāruka to yoke his car, and then set out for Hāstinapura with Arjuna. Arjuna praised Kṛshṇa, “the soul of the universe, etc., ” as he had learned from Nārada, etc. (), saying that Śrī is always established in him, and mentioning Duryodhana, etc. (). Arrived at Hāstinapura, they entered the palace of Dhṛtarāshṭra, where they saw Dhṛtarāshṭra, etc. (). Kṛshṇa passed the night in the apartments of Arjuna. At morning they proceeded to Yudhishṭhira, who sat with his ministers
Yudhishṭhira mentioned Vasudeva (his maternal uncle), etc. (), and asked Kṛshṇa to think of Yudhishṭhira, etc. (), and to come back to his horse-sacrifice. Kṛshṇa took no gifts from him, took leave of Kuntī (his maternal aunt), Vidura, etc., and then set out from Hāstinapura with Subhadrā on the car, accompanied by Arjuna, Sātyaki, etc. ()
then, having caused them to return, he with Dāruka and Sātyaki proceeded to the city of the Ānarttas (XIV, 52).--§ 784: Arjuna repeatedly embraced Kṛshṇa, etc. (omens). As he came to the desert, he beheld Utaṅka (b) (XIV, 53--58).--§ 785: Janamejaya said: What did Kṛshṇa next do, after having granted that boon to Utaṅka? Vaiśampāyana said: Having granted that boon to Utaṅka, Kṛshṇa, accompanied by Sātyaki, proceeded to Dvārakā on his car, passing many lakes and rivers and forests and hills. He came there when the festival of Raivataka had begun
the Raivataka hill shone with great splendour (description
the trees looked like the kalpa-trees of Indra's garden
the mountain looked like Meru)
gifts were ceaselessly being made to the distressed, or blind, or helpless. Kṛshṇa recounted the incidents of the great battle to his father (XIV, 59). Vasudeva said: Tell me about the battle between the Pāṇḍavas and Bhīshma, etc. (). Vaiśampāyana said: Kṛshṇa narrated, also in the presence of his mother, how the Kaurava heroes had been slain in battle. Kṛshṇa's narrative of the battle (). Vaiśampāyana said: The Vṛshṇis became filled with grief (XIV, 60). Kṛshṇa had passed by the slaughter of Abhimanyu
Subhadrā noticed it and fell down
Vasudeva then also fell down, and then asked Kṛshṇa to tell the whole truth (). Kṛshṇa consoled him () (XIV, 61). Vasudeva and Kṛshṇa, etc. (), made excellent obsequial offerings to Abhimanyu, and Kṛshṇa fed six millions of brahmans and gave away heaps of gold, etc. Also the Pāṇḍavas at Hāstinapura were filled with grief for Abhimanyu
Uttarā totally abstained from all food, and her relatives feared for her embryo
Vyāsa came and predicted to Pṛthā, Uttarā, Arjuna, and Yudhishṭhira, that the son of Uttarā would become a great prince, through the influence of Kṛshṇa and Vyāsa
Abhimanyu had gone to the regions of the gods. Arjuna became cheerful
the child in Uttarā's womb grew like the moon in the bright fortnight
Vyāsa urged Yudhishṭhira to perform the horse-sacrifice, and disappeared
Yudhishṭhira set his mind on the journey for bringing wealth (XIV, 62). Janamejaya said: Having heard these words of Vyāsa, what steps were taken by Yudhishṭhira?--how did he succeed in obtaining the wealth of Marutta? Vaiśampāyana said: Having heard the words of Vyāsa, Yudhishṭhira summoned all his brothers, reminding them of the words of Vyāsa, Bhīshma, and Kṛshṇa about Marutta's gold
Bhīmasena was of his opinion, saying that they must worship Śiva and his followers
then the K.s, who protected the treasures, would certainly yield
Yudhishṭhira was pleased
the others, headed by Arjuna, approved. The Pāṇḍavas ordered their army to march under the nakshatra Dhruva (i.e. Rohiṇī, Nīl.), and on the day Dhruva (i.e. Sunday, Nīl.), and set out, having worshipped Śiva with modakas, frumenty, and cakes of meat, taking leave of Dhṛtarāshṭra, etc. (), and keeping Yuyutsu in the capital (XIV, 63). Then they set out (description)
arrived at the spot, they pitched their camp, placing the brahmans and Āgniveśya (i.e. Dhaumya, Nīl.) in the van
then the Pāṇḍavas and the other kings, and the brahmans and priests, having performed propitiatory rites, and placing the king and his ministers in the middle, caused the camp to be pitched by laying out six roads and nine divisions
king Yudhishṭhira caused a separate encampment to be made for the infuriated elephants
the brahmans declared this very day to be an auspicious one
on this day they would live upon water alone, and they should all fast
they passed the night on beds of kuśa- grass, listening to the discourses of the learned brahmans. When the cloudless morning came, the brahmans told Yudhishṭhira (XIV, 64) to make offerings to Śiva. Dhaumya performed the rites (description), and gave bali to the servants of Śiva
offerings were next made to Kubera, Maṇibhadra, and to the other Y. and lords of Bh. (with kṛśaras, and meat, and nivāpas mixed with sesame seeds)
the king gave thousands of cows to the brahmans
then he ordered bali for the night-wandering Bh. Then the king, placing Vyāsa ahead, proceeded to the spot where the treasure was, once more worshipping Kubera, etc. (). Numerous costly vessels were dug out and placed in wooden chests, etc.
there were 60, 000 camels, 120, 000 horses, and 100, 000 elephants, etc. (description). Once more worshipping Śiva, they set out for Hāstinapura with the permission of Vyāsa, and placing Dhaumya in the van, marched a goyuta (four miles, PCR.) every day (XIV, 65). Meanwhile, Kṛshṇa with Pradyumna, etc. (), came to see Draupadī, etc. (), and was received by Dhṛtarāshṭra, etc. (). Uttarā gave birth to Parikshit, who was born without life, afflicted with the Brāhma weapon
Kuntī, etc. (), lamented, and Kuntī asked Kṛshṇa, who came with Yuyudhāna, to revive him and rescue Uttarā, etc. (), reminding him that Abhimanyu had said to Uttarā that her son would learn the art of weapons, etc., by the Vṛshṇis and Andhakas
Kṛshṇa comforted her (XIV, 66). Then Subhadrā lamented () (XIV, 67). Kṛshṇa entered the lying-in room (description
with articles destructive of Rā.)
Uttarā lamented () (XIV, 68), and so did Kuntī, etc. Kṛshṇa touched water and withdrew the Brāhma weapon, and “as Kaṃsa and Keśin have rightly been slain by me, etc.” (tena satyena), he revived the child (XIV, 69). Parikshit illumined the lying-in room with his energy
Rā. fled or were destroyed
a voice in the sky applauded Kṛshṇa
the Brāhma weapon returned to Brahmán
at the command of Kṛshṇa the brahmans were made to utter benedictions
Kuntī, etc. (), were glad and praised Kṛshṇa, and so did wrestlers, actors, astrologers, etc.
Kṛshṇa and the other Vṛshṇi chiefs made precious gifts to the child, whom Kṛshṇa called Parikshit (etymology). When he was a month old, the Pāṇḍavas came back with the wealth, and were received by those Vṛshṇis and the citizens
Vidura ordered various kinds of worship to be offered to the gods in their temples, etc.
with dancers and singers, the city resembled the mansion of Kubera, etc. (description) (XIV, 70). Kṛshṇa and his ministers went out to see the Pāṇḍavas, who entered the city together with the Vṛshṇis, and worshipped Dhṛtarāshṭra, etc. (), and also Kṛshṇa, having heard how he had revived Parikshit
after a few days Vyāsa came and was worshipped by the Vṛshṇis and Andhakas, and he permitted Yudhishṭhira to perform the horse-sacrifice, “a purifier of all sinners.” Yudhishṭhira asked Kṛshṇa to perform the sacrifice
but Kṛshṇa told Yudhishṭhira to appoint them to whatever tasks he likes
“when thou sacrificest, Bhīmasena, etc. (), will be sacrificing” (XIV, 71). Yudhishṭhira asked Vyāsa to cause him to be initiated
Vyāsa said that he and Paila and Yājñavalkya would perform the rites
the initiation would be performed on the day of full moon in the month of Caitra
“let sūtas and brahmans well versed in the science of horses select a worthy horse”
all the articles were duly procured
Vyāsa ordained that the sphya and the kūrca should be made of gold
“let the horse be loosened to-day.” Asked by Yudhishṭhira, Vyāsa ordained that Arjuna should protect the horse
Bhīmasena the kingdom aided by Nakula
Sahadeva should attend to all the relatives invited (with the permission of Dhṛtarāshṭra)
Yudhishṭhira asked Arjuna to spare all hostile kings as much as possible and to invite them to the horsesacrifice (XIV, 72). Yudhishṭhira was initiated by the Ṛtvijs (description)
the horse was let loose. Arjuna with Gāṇḍīva followed the horse
all Hāstinapura came out wanting to behold him
a disciple of Yājñavalkya followed him in order to perform auspicious rites for him
and also many brahmans and kshattriyas. During the horse's wanderings many great and wonderful battles were fought
the horse wandered over the whole earth
from the north it turned to the east: kings in myriads fought against Arjuna because they had lost their kinsmen on the field of Kurukshetra, and innumerable Kirātas, Yavanas, Mlecchas, and Āryas
“I shall narrate only the principal battles” (XIV, 73). The Trigartas (the sons and grandsons of the slain) attacked Arjuna, who in vain asked them to forbear
the Trigarta king Sūryavarman & Arjuna, who slew Sūryavarman's younger brother Ketuvarman
Dhṛtavarman & Arjuna, who was wounded in his hand and let fall Gāṇḍīva, but took it up again and slew eighteen warriors
the Trigartas fled and accepted Arjuna's dominion (XIV, 74). In Prāgjyotisha, Bhagadatta's son king Vajradatta (description) attacked Arjuna on his elephant, but, after a fierce battle (XIV, 75) lasting three days, he on the fourth day had his elephant slain, and he promised to come to the horse-sacrifice (XIV, 76). Recollecting Jayadratha, the Saindhavas, mounted on cars, attacked Arjuna, who was on foot
a terrible wind began to blow, and Rāhu swallowed up both the sun and the moon at the same time, etc.
Kailāsa began to tremble
the seven Ṛ. and the other Ṛ. of heaven breathed hot sighs
Indra's bow appeared in the sky, and clouds poured flesh and blood on the earth
Gāṇḍīva fell down
the gods, D.-ṛ., Saptarshis, and B.-ṛ. recited (jepuḥ) “victory” to Arjuna, who once more used his bow
the Saindhavas fled (XIV, 77), but once more rallied
Arjuna urged them to surrender, but in vain, because they only thought of Jayadratha
many were slain
then Duḥśalā, taking her grandson, the son of Suratha [the son of Jayadratha], in her arms, repaired to Arjuna
Arjuna dropped his bow and asked about Suratha
she said that he had died from sorrow when he heard of Arjuna's arrival
she drew a parallel between Suratha's [orphan]
son and Abhimanyu's [orphan]
son Parikshit. Recollecting Dhṛtarāshṭra and Gāndhārī, and censuring kshattriya practices and Duryodhana, Arjuna consoled and embraced her
Duḥśalā asked her warriors to desist, and returned home. At last the horse arrived at Maṇipūra (XIV, 78), where Babhruvāhana, Arjuna's son by Citrāṅgadā, humbly approached Arjuna, together with a number of brahmans, bringing treasure in his van
Arjuna angrily blamed him for having neglected his duty as a kshattriya. Ulūpī came from within the earth and beheld her [step-]son standing cheerless, and incited him to fight Arjuna, which he did (description of his car)
he even caused the sacrificial horse to be seized
gravely wounded, Arjuna praised his son highly
he cut off his standard, which was set with gold and resembled a golden palmyra, and then he slew his steeds
at last Arjuna fell down in a swoon, and so did Babhruvāhana
Citrāṅgadā repaired to the battlefield weeping piteously (XIV, 79)
she indulged in copious lamentations, lost her senses, and fell down on the earth
regaining consciousness and seeing Ulūpī, she blamed her for having brought about Arjuna's slaughter by Babhruvāhana, and asked her to revive him
“I do not grieve for my slain son, I only grieve for my husband”
otherwise she would sit in prāya and die
the horse she had set free. Regaining consciousness Babhruvāhana lamented piteously, saying that now he had slain his father, he would wander over the earth, covering himself with his father's skin, or with the two halves of his head, as an expiation, or else he would die
he took an oath (touching water) that, if Arjuna was not revived, he would emaciate his own body, sitting on the field of battle
“I shall without doubt have to sink into hell
he who has slain a heroic kshattriya becomes purified by making a gift of 100 cows
I, who have slain my father, cannot be rescued.” Ulūpī thought of the gem that has the virtue of reviving a dead man
the gem, thus thought of, came there
she said that Arjuna had not been vanquished by Babhruvāhana, but Ulūpī had exhibited this illusion for the benefit of Arjuna. As soon as the prince had placed the gem on the breast of Arjuna the latter revived. Indra poured down celestial flowers, etc. Arjuna wondered why the two ladies were present, and why everything seemed to indicate grief, and asked Babhruvāhana who told him to question Ulūpī (XIV, 80). Asked by Arjuna, Ulūpī recited the curse of the Vasus (approved by Gaṅgā) because Arjuna had slain Bhīshma in unfair fight (while he was engaged with Śikhaṇḍin and had ceased to fight)
if Arjuna had died without having expiated his sin he would have fallen into Hell
hearing the curse of the Vasus, Ulūpī had consulted her father, who prevailed upon the Vasus that Arjuna should be freed from their curses when he had been slain by Babhruvāhana. Arjuna highly approved of Ulūpī's action, and told Babhruvāhana to come with his mother and counsellors and officers to the horsesacrifice
Babhruvāhana promised to come and to take upon himself the task of distributing food among the brahmans (dvijātipariveśakaḥ). He asked Arjuna to pass the night in the city with his two wives
but Arjuna was prevented by his vow of following the horse
he took leave and proceeded on his way (XIV, 81). The horse, having wandered over the whole earth, turned its face towards Hāstinapura. At Rājagṛha, the Magadha king Meghasandhi, son of Sahadeva, attacked Arjuna, who was on foot, from his chariot
Meghasandhi was worsted, but spared and told to come to the horse-sacrifice. The horse then proceeded along the sea-coast through the country of the Vaṅgas, Puṇḍras, and Kośalas
in these countries Arjuna vanquished innumerable Mleccha armies (XIV, 82). Arjuna proceeded towards the south. The horse came to Cuktimatī, the beautiful city of the Cedis. Śarabha, the son of Śiśupāla, fought Arjuna, and then worshipped him. Then the horse came to the Kāśis, Aṅgas, Kośalas, Kirātas, and Taṅgaṇas
then to the Daśārṇas, whose ruler Citrāṅgada was vanquished by Arjuna
then to the dominions of the Nishāda king, the son of Ekalavya, who was vanquished after a furious battle
then towards the southern ocean, where the Draviḍas, Andhras, Māhishakas, and Kolvagireyas (B. Kollaº) were subjugated
then to the Surāshṭras, Gokarṇa, Prabhāsa, and Dvāravatī, where the Yādava youths were going to beat the horse, but were forbidden by King Ugrasena, who came to Arjuna with Vasudeva. Then the horse proceeded along the coast of the western ocean to the prosperous country of the five rivers
then to the Gāndhāras, where a fierce battle ensued with the Gāndhāra king, the son of Śakuni (XIV, 83), who wanted to avenge the slaughter of Śakuni
many Gāndhāras were slain
at last the king, disregarding Arjuna's peaceful advice, fought alone
Arjuna shot off his headgear
then he and all the Gāndhāras fled
the mother of the king and all the aged ministers came out and forbade her son to fight
Arjuna said he had spared him for the sake of Gāndhārī and Dhṛtarāshṭra, and told him to come to the horse-sacrifice (XIV, 84). The horse then turned towards the road that led to Hāstinapura. As these tidings reached the Kuru court through the intelligence-bearers, Yudhishṭhira rejoiced, and on the twelfth day of the bright fortnight of Māgha, under a favourable constellation, he summoned his brothers (), and caused Bhīma to let learned brahmans select a beautiful spot for the sacrificial compound (description). Then Bhīma sent messengers to invite the kings of the earth
they brought gems, female slaves, horses, and weapons. All the foremost brahmans also came there with their disciples
likewise many dialecticians disputing with each other. All was made of gold. One hundred thousand brahmans were fed
many mountains of food, many large tanks of curds, and many lakes of ghee were seen there. The entire population of Jambudvīpa was collected together (XIV, 85). Yudhishṭhira appointed Bhīmasena to pay proper honours to the royal guests and to their attendants. Kṛshṇa came with the Vṛshṇis, Baladeva, etc. ()
Kṛshṇa told Yudhishṭhira about Arjuna (having heard it from a confidential agent of his in Dvārakā), that he had become very much emaciated, and that he was near at hand
he had warned against a carnage similar to that at the presenting of the Arghya, and he had especially recommended Babhruvāhana (XIV, 86). Yudhishṭhira enquired of Kṛshṇa why Arjuna had to suffer such hardships in life
Kṛshṇa attributes it to the elevation of Arjuna's cheek-bones
Draupadī looked angrily at Kṛshṇa, who approved of her love. Bhīmasena, etc., became gratified with Arjuna's triumphs. A messenger announced the arrival of Arjuna, and was presented with large gifts. On the second day Arjuna entered the city (description)
people said that he had surpassed even Sagara, etc. Arjuna saluted Yudhishṭhira, etc. (). Babhruvāhana came with his mother and entered the abode of Kuntī (XIV, 87)
Citrāṅgadā [and Ulūpī]
saluted Pṛthā, etc. ()
Babhruvāhana saluted Dhṛtarāshṭra, etc. ()
Kṛshṇa gave him an excellent chariot and steeds, and the others likewise gave him presents. On the third day Vyāsa told Yudhishṭhira to commence the sacrifice, and to make the dakshiṇā threefold. Yudhishṭhira underwent the dīkshā. The sacrifice was duly performed (description)
300 animals were tied to the stakes in addition to the horse
this sacrifice was honoured by the presence of D.-ṛ., G., Aps., Kp., and Ku.
there were the disciples of Vyāsa, etc. () (XIV, 88)
having cooked the other animals, the priests sacrificed the horse
after having cut it into pieces (B. cooking), they caused Draupadī to sit near it
then the brahmans cooked its marrow
Yudhishṭhira and his brothers smelled the sindestroying smoke of that marrow
the limbs (heart, tongue, breast, etc., Nīl.) the sixteen ṛtvijs offered into the fire. Vyāsa and his disciples eulogised Yudhishṭhira, who gave 1, 000 crores of golden nishkas to the brahmans, and the whole earth as dakshiṇā to Vyāsa
Vyāsa returned it to him, telling him to give the purchasing value instead
Yudhishṭhira said that the dakshiṇā for the horse-sacrifice is the earth, and that he would enter the woods and tell them to divide it into four parts, one for each of the four principal priests (? cāturhotrapramāṇataḥ
PCR. “according to what is done in the cāturhotra sacrifice”)
his brothers and Draupadī approved of his words, as did also a voice in the sky
Vyāsa and Kṛshṇa prevailed upon him to retain the earth and give away millions of golden coins, trebling the dakshiṇā for the horse-sacrifice
no other king would be able to accomplish what Yudhishṭhira thus did after the manner of Marutta
Vyāsa gave the wealth (the price of the earth) to the officiating priests, in four parts, and they distributed it among the brahmans, who were also permitted to take the ornaments of gold, etc.
the remaining wealth was allotted to kshattriyas, Vaiśyas, Śūdras, and Mlecchas. Vyāsa gave away his own share to Kuntī, who devoted it to various meritorious acts. Yudhishṭhira performed the final sacrificial bath, and dismissed the kings, etc. (), with proper honours and gifts. There were oceans of wine of different kinds, etc. (description)
people of different realms speak of this sacrifice to this day. Then Yudhishṭhira entered his capital (XIV, 89).--§ 786: Janamejaya said: Tell me of any wonderful incident that occurred in the sacrifice of my grandfather. Vaiśampāyana related how a mongoose disparaged the sacrifice: Nakulākhyāna (b)
then the mongoose disappeared, and the brahmans returned home. “Thou shouldst not think highly of sacrifice
millions of Ṛ. have ascended to Heaven with the sole aid of their penances
abstention from injury, contentment, proper conduct, sincerity, penances, selfrestraint, truthfulness, and gifts are each equal in point of merit to sacrifice” (XIV, 90). Seeing that kings are given to sacrifice, M.-ṛ. to penance, and learned brahmans to tranquillity, etc., Janamejaya cannot but think that nothing can be compared with the result of sacrifices, since Indra obtained the sovereignty over the gods by his many sacrifices
and when Yudhishṭhira, Bhīma, and Arjuna resembled Indra, “why did then that mongoose depreciate Yudhishṭhira's horse-sacrifice?” Vaiśampāyana said: Formerly, when Indra was performing a sacrifice the Ṛ. felt compassion on the animals, and said to Indra that the slaughter of animals in sacrifices had not been ordained
according to the [true]
scriptural ordinances the sacrifice should be performed with seeds of grain which had been kept for three years. As Indra did not accept their words, a great dispute arose
they referred to the Cedi king Vasu, who declared that a sacrifice may be performed with whichever of the two kinds of objects is ready
he therefore had to enter Rasātala
therefore no one should singly be relied upon, when a doubt arises, except Brahmán
gifts made by a sinful person and with wealth acquired by unrighteous means became lost
while men possessing the wealth of penances acquired great merit and proceeded to Heaven, by giving away, to the best of their ability, grains of corn, or roots, etc., or water or leaves. The same results are also won by compassion, brahmacarya, truthfulness, kindness, fortitude, and forgiveness, which are the eternal foundations of eternal righteousness
having made gifts of articles lawfully acquired, Viśvāmitra, etc. (), have attained to high success
those amongst brahmans, kshattriyas, vaiśyas, and Śūdras, who betake themselves to penances, and who purify themselves by gifts and other acts of righteousness, proceed to Heaven (XIV, 91). Janamejaya said: If Heaven is the result of wealth acquired by lawful means, please tell me all about it
thou hast told me the great result that accrued to the brahman living by gleaning grains from his gift of powdered barley. Vaiśampāyana cited the old narrative of what occurred in former days at the great sacrifice of Agastya (e).--Asked by Janamejaya, Vaiśampāyana explained that the mongoose (v. Nakulākhyāna) with a golden head was Dharma, who had been cursed by P., but freed from his curse by disparaging himself in the form of Yudhishṭhira
“the mongoose disappeared there in our very sight” (XIV, 92).