आनुशासनिकपर्वन् (AnuzAsanikaparvan)

This section shows the AI summary for the selected word, generated by referencing all available dictionaries. This feature is available only for logged-in users.
Warning!
This feature is only for logged in users. Please login to have full access to Kosha.
Mahabharata

English
[Ānuśāsanikaparvan]
(“the section relating to instruction, ” the 91st of the minor parvans of Mahābhārata
 cf. Anuśāsanika). § 719: Yudhishṭhira's despondency at the slaughter of his kinsmen on the field of Kurukshetra
 he enquired how he might be cleansed of his sins
 Bhīshma comforted him by telling him that the soul is not the cause of our acts,  citing the ancient story Gautamī-lubdhakavyāla-Mṛtyu-kāla-saṃvāda (b),  “This evil has neither been of thy own creation,  nor of Duryodhana's,  but of Kāla's.” Yudhishṭhira became consoled (XIII, 
1).--§ 720: Asked by Yudhishṭhira if any householder had ever succeeded in conquering Mṛtyu by virtue,  Bhīshma recited the ancient story Sudarśanopākhyāna (b),  “To a householder there is no higher divinity than the guest
 the blessings of an honoured guest are more efficacious than the merit of 100 sacrifices. Whenever a deserving guest seeks the hospitality of an householder and is not honoured by him,  he takes away [with him]
all the virtues of the latter,  giving him his sins [in return].” Blessing upon the reader (XIII,  2).--§ 721: Yudhishṭhira asked how the Kshattriya Viśvāmitra became a brahman,  mentioning his destroying of the 100 sons of Vasishṭha,  etc. (),  and comparing the instance of Mataṅga,  who was born as a Caṇḍāla and could not attain to brahmanhood (XIII,  3). Bhīshma related how in olden times Viśvāmitra attained to the position of a brahman and B.-ṛ,  i.e. Viśvāmitropākhyāna (b),  (XIII,  4).--§ 722: Yudhishṭhira wished to know the merits of compassion and the characteristics of devout men. Bhīshma recited the ancient story of the discourse between Indra and the parrot (in the territories of the Kāśi king) who did not desert the blasted tree wherein it had been born,  though the tree had withered,  being pierced by a fowler with a poisoned arrow. The parrot,  by his penances,  knew Indra (who came in the shape of a brahman),  and,  being granted a boon,  made Indra revive the tree
 and after death he came to the region of Indra (XIII,  5).--§ 723: Yudhishṭhira enquired which of the two,  Exertion and Destiny,  is more powerful. Bhīshma related the ancient story of the conversation of Vasishṭha and Brahmán,  in which Brahmán showed the necessity of exertion,  notwithstanding the force of destiny,  under reference to the example of the gods,  etc. ()
 Janamejaya,  who followed in the footsteps of Indra,  was checked and put down by the gods on account of his having killed a brahman woman
 the viprarshi Vaiśampāyana was put down by the gods for killing a brahman by ignorance and a child (XIII,  6).--§ 724: Asked by Yudhishṭhira,  Bhīshma related the various fruits of various good acts. The Kuru princes became filled with wonder at his doctrine,  as narrated by Ṛ. of old (XIII,  7). Yudhishṭhira enquired who should be honoured and who liked,  etc.
 Bhīshma's answer about the duty of honouring good brahmans (XIII,  8).--§ 725: Yudhishṭhira's enquiry about the misery that awaits those who refuse to make gifts to brahmans after having promised to give them. Bhīshma set forth the various kinds of misery that await such men,  citing the old narrative of the discourse between a jackal and an ape: While both were human beings they were intimate friends
 after death one of them became a jackal and the other an ape,  the former because he had not given to a brahman what he had promised to give,  the latter because he used to appropriate the fruits belonging to brahmans. Bhīshma had heard this from his preceptor and from Kṛshṇa (XIII,  9). --§ 726: Yudhishṭhira wished to know whether any fault is incurred by one who gives instruction to a person belonging to a low caste. Bhīshma recited what he had heard certain Ṛ. say in days of yore: instruction should not be imparted to one that belongs to a low or mean caste. He related the following instance that occurred in days of old: There was a sacred hermitage on the Himavat,  inhabited by Si.,  Cā.,  Vālakhilyas,  etc. (description). A Śūdra asked the head of the college (kulapati) to initiate him into a life of renunciation,  but he was refused. He then,  at some distance,  made a hut,  etc.,  for himself,  and began to live according to rigid vows,  made sacrifices to the gods,  etc. (description). A Ṛ. used to come to him,  and,  at his request,  promised to assist him in Pitṛ-yajña. As the Śūdra placed the [stool called]
bṛsī towards the south with its head turned towards the west,  Ṛ. told him to place the bṛsī with its head turned towards the east,  and to sit with his face turned towards the north,  and gave him all directions about the śrāddha as laid down in the ordinances,  and after the rites had been accomplished Ṛ. returned to his own abode. After a long time the Śūdra ascetic met with his death in those woods,  and in his next life took birth in the family of a great king
 the Ṛ. in his next life took birth in the family of a priest,  and became well versed in the Atharvaveda,  etc. ()
 the reborn Śūdra was installed king after his father's death. He appointed the reborn Ṛ. as his priest,  and ruled his kingdom righteously
 but every day,  when he saw his priest,  he smiled or laughed. The priest made him swear to tell him the truth,  and he was then informed by him about their former births,  where the penances of Ṛ. had all been frustrated by the instruction he had given to the Śūdra. In order that he might not obtain a still lower birth in his next life,  he caused him to relinquish his present office as priest,  make gifts,  and observe vows,  repairing to many sacred places,  and at last,  his soul having become purified,  living in that very asylum where he had lived in his former birth,  practising very severe penances
 thus he succeeded in attaining to the highest success (XIII,  10).--§ 727: Yudhishṭhira enquired after the nature of the man or the woman in whom the goddess of Prosperity always dwells. Bhīshma related the conversation between Rukmiṇī (the mother of Pradyumna with the Makara banner) and the goddess Śrī,  whom she once asked this question in the presence of Devakī's son (XIII,  11).--§ 728: Yudhishṭhira enquired which of the two,  man or woman,  derives the greater pleasure from sexual union. Bhīshma told the old story of the discourse between Bhaṅgāsvana and Śakra,  i.e. Bhaṅgāsvanopākhyāna (b),  (XIII,  12).--§ 729: Yudhishṭhira asked how one should act in order to live happily both here and hereafter
 Bhīshma's answer indicating the chief duties of commission and omission (XIII,  13).--§ 730: Asked by Yudhishṭhira,  Bhīshma discoursed about the different names of Mahādeva and his puissance,  but soon caused Kṛshṇa to take up the topic before the conclave of Ṛ. with Vyāsa,  just as Ṛ. Taṇḍin,  the offspring of Brahmán,  had in days of yore told the 1, 000 names of Mahādeva before Brahmán in Brahmaloka. “After twelve years had expired from the time when Pradyumna (the son of Rukmiṇī) slew the Asura Śambara in days of yore,  my spouse Jāmbavatī (seeing the sons of Rukmiṇī--Pradyumna,  Cārudeshṇa,  etc.) asked me to grant her a heroic son,  saying: ‘By worshipping Mahādeva for twelve years and emaciating thyself in observing vows,  thou hast begotten the sons Cārudeshṇa,  etc.,  with Rukmiṇī ().’ She prayed that Brahmán,  etc. (),  would protect me
 I took leave of Āhuka,  etc. (),  and Garuḍa bore me to Himavat,  where I dismissed him
 I there saw the asylum (description) of Upamanyu Vaiyāghrapadya,  reverenced by D.,  G.,  and K.,  adorned with Gaṅgā,  etc. Upamanyu directed me to devote myself to penances and gratify Śiva,  here where D. and Ṛ. had in days of yore gratified him,  who took his birth as Dā. Hiraṇyakaśipu (b),  who was the father of Mandāra (c),  irresistible even to Vishṇu's discus Sudarśana (d)
 Śiva had further granted boons to the Dānavas (or Asuras) Vidyutprabha (e),  Śatamukha (f),  and to Brahmán,  etc. ()
 the sacrifice Saptakapāla,  etc. (). Having narrated his former relations to Mahādeva,  Upamanyu (g) there pointed out to me Si.,  Ṛ.,  V.-D.,  Y.,  G.,  Aps.,  etc.,  and said that in the sixth month from that time I should behold Mahādeva and obtain twenty-four boons from him and Umā. He gave me certain mantras,  by reciting which I was sure to behold Śaṅkara. On the eighth day I underwent the dīkshā,  etc. (description)
 for one month I lived on fruits,  etc.
 then I beheld Mahādeva (description) and Umā in a cloud (description),  surrounded by 1, 100 Rudras,  etc.,  praised by Ā.,  V.,  V.-D.,  A.,  Indra,  etc. (),  uttered the Rathantara Sāman in the presence of Bhava (Śiva). Innumerable masters of Yoga,  etc. (),  were bowing down to him
 Sanatkumāra,  etc. (),  were beheld by me standing there in their bodily forms
 Lp.,  etc. (),  were seen to bow down to Śiva
 G. and Aps. sang and hymned him
 V.-D.,  etc. (),  were adoring him in thought,  word,  and deed
 Brahmán,  Śakra,  etc.,  looked at me
 I,  however,  had not the power to look at Mahādeva. I saluted Mahādeva: ‘Thou art, ’ etc. (). Śiva roared like a lion
 the innumerable brahmans there present,  etc. (),  bowed down to Śiva. Śiva,  looking at Umā,  Indra,  and myself,  told me to ask for eight boons” (XIII,  14). Kṛshṇa went on to enumerate the eight boons,  including hundreds upon hundreds of children and (granted by Umā in the name of Śiva) a son Śāmba. “Umā also granted me eight boons” (including 100 sons),  “and said that I should have 16, 000 wives,  etc.
 and that 7, 000 guests would daily feed at my palace. Then Śiva and Umā disappeared with their gaṇas. All this I related to Upamanyu” (XIII,  15). Upamanyu said: There was in the Kṛta age a Ṛ. Taṇḍi who devoutly adored the god [Śiva]
for 10, 000 years. He succeeded in beholding Mahādeva and praised him (),  and further said: Neither Brahmán,  etc. (),  know thee. Śiva said that Taṇḍi should be imperishable and eternal,  etc.,  and his son become the author of Sūtras,  etc.,  and granted him a boon. Taṇḍi said: Let my devotion to thee be steady. Then the god disappeared. Then Taṇḍi came to my (i.e. Upamanyu's) asylum and told me all that had happened to him. Dost thou hear all those celebrated names [of Mahādeva]
that Taṇḍi said unto me. Brahmán had at one time enumerated 10, 000 names of Mahādeva
 in the scriptures 1, 000 names of him occur. They are not known to all,  but were uttered in days of yore by Brahmán for the purpose of adoring Śiva. Having acquired them by the favour of Brahmán,  Taṇḍi communicated them to me (XIII,  16). Kṛshṇa said: “B.-ṛ. Upamanyu said: I shall adore [Śiva]
with names uttered by Brahmán
 Ṛ.,  in the Vedas and Vedāṅgas,  applied by Taṇḍi,  etc. [i.e. Mahādeva-sahasranāma-stotra].” Blessing upon the reader
 “Dā.,  Y.,  Rā.,  Pś.,  Yātudhānas,  and Gh. can do no injury to him” (XIII,  17). Vyāsa told Yudhishṭhira to gratify Śiva with this hymn consisting of 1, 008 names
 Vyāsa had himself recited it in former days,  when engaged in penances on Meru in order to obtain a son,  and he had obtained the fulfilment of all his wishes. After this Kapila,  etc. (),  obtained boons from Śiva. Then [Rāma]
Jāmadagnya,  etc. (),  narrated to Yudhishṭhira the boons they had been granted by Śiva. Vaiśampāyana continued: Hearing these marvellous feats of Mahādeva related by the ascetics,  Yudhishṭhira became amazed. Then Kṛshṇa said to Yudhishṭhira: Upamanyu said to me: Unrighteous men,  stained by Rajas and Tamas,  do not succeed in attaining to Īśāna (Śiva)
 even if a person lives in the enjoyment of every pleasure and luxury,  yet he comes to be regarded as the equal of pure-minded forest recluses if he is devoted to the Supreme Deity
 if Rudra is pleased with a person,  he can confer upon him the position of either Brahmán or Keśava or Śakra with all the deities under him,  or the sovereignty of the three worlds
 a person who devastates the whole universe does not become stained with sin if he adores and worships Śiva… Then Kṛshṇa said to Yudhishṭhira: Āditya,  etc. (),  have sprung from that creator of all creatures (Śiva)
 indeed,  that subtle Brahmán is the cause of life. Blessing upon the reader (XIII,  18). [§ 730,  i.e. XIII,  14--18,  is called Meghavāhanopākhyāna.]--§ 731: Yudhishṭhira enquired after the purport of the scriptural injunction to husband and wife about the joint performance of all duties. Bhīshma related the old narrative of the discourse between Ashṭāvakra and Diśā,  i.e. AshṭāvakraDik-saṃvāda (b),  (XIII,  19--21).--§ 732: Asked by Yudhishṭhira,  Bhīshma discoursed on the question who is worthy of receiving gifts,  etc.,  quoting Ṛ. Mārkaṇḍeya,  etc. (),  (XIII,  22). Asked by Yudhishṭhira,  Bhīshma discussed the ordinances regulating the actions to be perpetrated towards the deities and the Pitṛs on the occasions of śrāddhas: “One should carefully perform all acts relating to the deities in the forenoon,  and all acts relating to the Pitṛs in the afternoon
 that gift that is made untimely,  etc.,  is appropriated by Rā.”
 the brahmans that must not be invited to śrāddhas,  and those that should be invited,  etc.
 Jātakarman,  etc. (XIII,  23). Asked by Yudhishṭhira,  Bhīshma discussed the circumstances under which a person may become guilty of brahmanicide without actually slaying a brahman (XIII,  24).--§ 733: Asked by Yudhishṭhira about the holy places on earth,  Bhīshma repeated the enumeration of them (a) made by Aṅgiras to Gautama,  who put this same question,  especially mentioning the result of bathing in Candrabhāgā,  etc. (b),  in Pushkara,  etc. (c),  in Hiraṇyabindu,  etc. (d),  in Indratoyā,  etc. (e),  in Gaṅgādvāra,  etc. (f),  at Saptagaṅga,  etc. (g),  at Kanyākūpa,  etc. (h),  in Devikā,  etc. (i),  Mahāgaṅgā,  etc. (j),  Vaimānika,  etc. (k),  in Śarastamba,  etc. (l),  Citrakūṭa,  etc. (m),  Mataṅgavāpī,  etc. (n),  Gaṅgāhrada,  etc. (o),  Gaṅgā-Yamunayos tīrthaṃ,  etc. (p),  Marudgaṇa,  etc. (q),  Utpātaka,  etc. (r),  Aśmapṛshṭha,  etc. (s),  Viśālā,  etc. (t),  Punarāvartanandā,  etc. (u),  Rāmahrada,  etc. (v),  Narmadā,  etc. (w),  Cāṇḍālikāśrama (B. Āñjaliº),  etc. (x),  Ujjānaka,  etc. (y),  Kālodaka,  etc. (z). For the purpose of repairing to all the tīrthas in the world,  one should mentally think of those amongst them that are wholly or almost inaccessible. Aṅgiras had obtained this discourse from Kaśyapa. Blessing upon the reader (XIII,  25).-§ 734: Vaiśampāyana said: Though equal unto Bṛhaspati in intelligence,  Brahmán in forgiveness,  Indra in progress,  and Sūrya in energy,  Bhīshma (the son of Gaṅgā) had been overthrown in battle by Arjuna. Accompanied by his brothers,  etc.,  Yudhishṭhira asked him these questions. He was lying on a bed of arrows in expectation of the time of death. Many M.-ṛ. had come there to see him: Atri,  etc. (). Yudhishṭhira with his brothers duly worshipped those Ṛ.,  who then sat down and conversed about Bhīshma (who became delighted),  and then,  taking leave of Bhīshma and the Pāṇḍavas,  made themselves invisible. The Pāṇḍavas then waited upon Bhīshma,  and seeing the quarters of the sky blazing forth with splendour on account of the penances of the Ṛshis,  they became filled with wonder,  and talked it over with Bhīshma. Vaiśampāyana continued: After that conversation was over,  Yudhishṭhira touched Bhīshma's feet with his head,  and then resumed his questions relating to morality and righteousness. Yudhishṭhira asked which countries,  retreats,  mountains,  and rivers are foremost in point of sanctity. Bhīshma related the old narrative of a conversation between a brahman who was a śiloñcha-vṛtti (subsisting upon gleanings) (or śilavṛtti) householder and a siddha (crowned with ascetic success) Ṛ.,  who roamed over the earth and once had passed the night in the house of the śilavṛtti,  who,  when they had conversed on subjects connected with the Vedas and Upanishads,  asked him this very question,  and was instructed by him about the superior sanctity of Gaṅgā. Then the siddha ascended the firmament,  and the śilavṛtti sought the protection of Gaṅgā and attained to great success. Yudhishṭhira,  etc.,  were filled with delight. Blessing upon the reader (XIII,  26).--§ 735: Yudhishṭhira asked how a Kshattriya,  Vaiśya,  or Śūdra may acquire the position of a brahman. Bhīshma said that the brahmanhood cannot be acquired except by birth,  relating an old story of a conversation between Mataṅga and a sheass,  etc.,  i.e. Indra-Mataṅga-saṃvāda (b),  (XIII,  27--29).-§ 736: Yudhishṭhira mentioned that in former times the position of a brahman was acquired by Viśvāmitra,  and asked how king Vītahavya in ancient times succeeded in obtaining brahmanhood. Bhīshma told the Vītahavyopākhyāna (b),  (XIII,  30).--§ 737: Asked by Yudhishṭhira as to who are worthy of reverent homage,  Bhīshma repeated the old narrative of the discourse between Nārada and Vāsudeva,  who asked him the above question. Nārada answered: “I worship them who constantly worship Varuṇa,  etc.” (a),  (XIII,  31).--§ 738: Asked by Yudhishṭhira about the merits of those persons who grant protection to living creatures,  Bhīshma told the Śyenakapotākhyāna (b),  (XIII,  32).--§ 739: Asked by Yudhishṭhira which act is the most important of all those that have been laid down for a king,  Bhīshma said it was the worship of brahmans
 they are older than P.,  D.,  men,  U.,  and Rā.,  and incapable of being vanquished by D.,  P.,  G.,  Rā.,  As.,  or Pś.
 it is owing to the absence of brahmans that the Kshattriya tribes,  the Śakas,  etc. (),  have become degraded into the state of Śūdras
 the great Ṛ. have said that brahmanicide is a heinous sin (XIII,  33)
 they have Soma for their king
 “this was said to me by Nārada”
 Āditya,  etc. (),  enter the body of the brahman and take what the brahman eats
 in the house where brahmans do not eat,  P. refuse to eat
 examples of brahmans () who have conquered Kshattriyas
 “in this connection the old story of the conversation between Vāsudeva and the Earth, ” who instructed the former,  is told
 examples of discomfiture arising from acts hurtful to the brahmans (),  (XIII,  34). Bhīshma's characterisation of brahmans
 the Mekalas,  etc. (),  and numerous other kshattriya tribes have become degraded to the state of Śūdras through the wrath of the brahmans
 having disregarded the brahmans,  As. have been obliged to take refuge in the depths of the ocean
 through the favour of the brahmans D. have become denizens of heaven
 comparisons with brahmans (): the brahmans are incapable of being subjugated (XIII,  35).--§ 740: Bhīshma told the old history of the discourse between Śakra (in the guise of an ascetic-description--on an ugly car) and As. Śambara,  who ascribed his success to his never cherishing any ill-feeling towards the brahmans,  referring to the encounter between D. and As. in days of old
 Śambara's father had obtained instruction from Candramas (Soma,  the Moon) as to how the brahmans attain to success. Śakra began to worship the brahmans,  and therefore succeeded in obtaining the supremacy of the gods (XIII,  36).--§ 741: Asked by Yudhishṭhira,  Bhīshma discussed the comparative eligibility of brahmans for receiving presents
 “one pays off the debt one owes to the gods by performing sacrifices,  to P. by procreating children,  to the brahmans by making presents unto them,  and to the guests by feeding them” (XIII,  37).--§ 742: Asked by Yudhishṭhira about the disposition of women (who are said to be the root of all evil and exceedingly frail),  Bhīshma told the old story of the discourse between D.-ṛ. Nārada and the courtezan Aps. Iañcacūḍā,  in ancient times,  in the region of Brahmán (Brāhmīṃ,  so PCR.),  (XIII,  38). Yudhishṭhira observed that women are in possession of the illusive power of As. Śambara,  etc. (),  and the political knowledge of Śukra and Bṛhaspati
 “it seems to me that Bṛhaspati and other great thinkers evolved the science of politics from observation of the understanding of women” (XIII,  39).--§ 743: Bhīshma approved of what Yudhishṭhira had said: “There is no creature more sinful than woman
 she is the illusion that Dai. Maya created,  etc.
 I am told that all persons of the human race in course of natural progress attain to the state of gods
 this circumstance alarmed the gods
 they repaired to Brahmán,  who created women by an Atharvan rite
 in a previous creation women were all virtuous
 but those that sprang from this creation by Brahmán with the aid of an illusion became sinful
 Brahmán bestowed the desire of enjoying all kinds of carnal pleasures upon them.” Bhīshma repeated the old story of how,  in days of yore,  Vipula had succeeded in restraining his preceptor's spouse,  i.e. Vipulopākhyāna (b),  (XIII,  40--43).--§ 744: Asked by Yudhishṭhira,  Bhīshma explained upon what person one should bestow one's daughter in marriage
 the different forms of marriage ()
 various ordinances about marriage,  quoting Prajāpati and Manu and the Maruts and the Ṛshis
 what constitutes or completes the union of marriage
 the passing and acceptance of a dower do not constitute marriage. Bhīshma referred to the opinion of Bāhlīka and his own conduct in liberating Ambā,  whom he had abducted for his brother Vicitravīrya,  having defeated the Māgadhas,  etc. (),  quoting prince Satyavat (XIII,  44). Asked by Yudhishṭhira,  Bhīshma expounded how a girl's kinsmen should act after having received a dower if the giver goes away without marrying and does not return for some time,  comparing the instance of Sāvitrī and quoting Sukratu (the grandson of the Videha king Janaka)
 the unrighteous dereliction of eternal usage is regarded as the practice of the Asuras. Asked by Yudhishṭhira upon what authority the wealth of men is inherited by others when they happen to have daughters,  Bhīshma explained the different rules of succession,  and recited some verses sung in days of yore by Yama about the man who sells his son or bestows his daughter for a dower (he has to sink into seven terrible hells named Kāla)
 the Ārsha marriage is also a sale
 “even a human being with whom one has no relationship of blood should not form the subject of sale” (XIII,  45)
 a verse of [Daksha]
Prācetasa
 how women should be treated
 “those houses that are cursed by women meet with destruction and ruin as if scorched by some Atharvan rite”
 Manu,  on the eve of his departure for heaven,  entrusted women to the care and protection of men
 a verse sung by a princess of the house of the Videha king Janaka on the duties of women (XIII,  46). Asked by Yudhishṭhira,  Bhīshma discussed the comparative eligibility of different kinds of sons to the father's inheritance,  quoting Manu and Ṛ.,  and M.-ṛ. Kaśyapa (B. Kāº) Mārīca
 “if a brahman,  led by lust,  acts in a different way,  he shall come to be regarded as a Cāṇḍāla among brahmans” (XIII,  47). Asked by Yudhishṭhira,  Bhīshma discussed the duties of persons born in the mixed castes
 in the beginning Prajāpati created the four castes for the sake of sacrifice
 the son begotten by a brahman upon a Śūdra wife is called Pāraśava (etymology)
 a Kshattriya's son with a Śūdra wife is called an Ugra,  etc. ()
 only the duties of the four principal castes have been laid down in the scriptures
 as regards the others,  the scriptures are entirely silent. Asked by Yudhishṭhira,  Bhīshma discussed the signs by which the origin of men of impure birth may be known (XIII,  48). Asked by Yudhishṭhira,  Bhīshma discussed the different kinds of sons: Niruktaja,  etc. (),  (XIII,  49).--§ 745: Asked by Yudhishṭhira about compassion,  etc.,  Bhīshma told the ancient story of a conversation between Nahusha and M.-ṛ. Cyavana,  i.e. Cyavanopākhyāna (b),  including Cyavana-Kuśika-saṃvāda (XIII,  50--56).--§ 746: Yudhishṭhira became stupefied with grief at the thought of the millions of men he had slaughtered
 he feared that the Pāṇḍavas would have to sink in hell,  their heads hanging downwards,  and desired to practise severe penances. Bhīshma expounded the different rewards of different kinds of acts. Yudhishṭhira desired to attain the end that is reserved to heroes,  and no longer expressed any disgust at leading a householder's mode of life,  and all the Pāṇḍavas with Draupadī approved of his words (XIII,  57). Asked by Yudhishṭhira,  Bhīshma spoke of the rewards attached to the planting of trees and the digging of wells and tanks
 D.,  men,  G.,  P.,  U.,  and Rā.,  etc.,  all resort to a tank full of water as their refuge
 the same and Ṛ. all have recourse to trees (XIII,  58). Asked by Yudhishṭhira,  Bhīshma discussed what gift is distinguished before all other gifts (XIII,  59). Asked by Yudhishṭhira,  Bhīshma discussed which gift is more meritorious,  that bestowed on one who asks for it or that given to an unsoliciting person (XIII,  60). Asked by Yudhishṭhira,  Bhīshma explained where one meets with the rewards attached to gifts and sacrifices,  adducing the instances of king Śibi and Manu (XIII,  61). Asked by Yudhishṭhira what is the best of all gifts,  Bhīshma declared it to be earth (called,  therefore,  Priyadattā)
 Mṛtyu,  etc. (),  are incapable of touching the person that makes a gift of earth
 the verse hearing which [Rāma]
Jāmadagnya gave away the whole earth to Kaśyapa is quoted
 a gift of earth is a high expiation for the sin of those who betake themselves to Atharvan rites in order to do injuries to others
 Ā.,  etc. (),  applaud the man who makes a gift of earth
 he further told the old narrative of a discourse between Bṛhaspati and Indra: having adored Vishṇu in 100 sacrifices,  Indra put this same question to Bṛhaspati,  and was instructed by him
 “that man who does not keep a promise of a gift of earth,  or who recalls it,  is tied with the noose of Varuṇa at the command of Death
 those men have never to go to Yama who honour and worship brahmans,  etc.”
 that king who makes gifts of earth sports in bliss in heaven,  adored by D. and G.,  and is approached by 100 Aps.,  etc. Indra gave the whole earth to Bṛhaspati
 if these verses are recited at a śrāddha neither Rā. nor As. can succeed in appropriating any share of the offerings made (XIII,  62). Asked by Yudhish ṭhira as to what gifts kings should make,  what gifts immediately gratify the brahmans,  what fruits attach to them,  what gifts are productive of rewards both here and hereafter,  Bhīshma related the answer he had received from Nārada when he put the same question to him: a gift of food made to even a Cāṇḍāla or a dog is never lost
 in a former Kalpa (purā kalpe) Prajāpati said that food is amṛta,  etc.
 Agni and Soma in the body create and maintain the vital seed
 thus the sun and wind (Pavanaḥ) and the vital seed spring and act from food
 description of the regions of heaven reserved to those that make gifts of food (XIII,  63). Yudhishṭhira enquired after the conjunctions of the planets and stars in relation to gifts. Bhīshma repeated the ancient narrative of the discourse between Devakī and Ṛ. Nārada at Dvārakā,  where Nārada answered this very question. Devakī in her turn told it to her daughters-in-law (XIII,  64). Various merits of various kinds of gifts,  Bhīshma referring to Atri,  etc. ()
 ghee is said to gratify Bṛhaspati,  etc. (),  (XIII,  65). Asked by Yudhishṭhira,  Bhīshma commented on the gift of sandals and shoes,  and of sesame,  and land,  and kine,  and food
 sesame seeds were created by Brahmán as the best food of the Pitṛs,  etc.
 Āpastamba. etc. (),  have all ascended to heaven by means of making gifts of sesame seeds. Once the gods,  desirous of performing a sacrifice on the earth,  repaired to Brahmán on the Himavat and obtained from him a clod of earth (which the munis should always adore)
 there came Agastya,  etc. ()
 the gods attached one-sixth of the merit arising from their sacrifice to the gift of earth
 in days of yore king Rantideva performed a grand sacrifice,  in which an immense number of kine were slaughtered
 from the juice of their skins the river Carmaṇvatī was formed
 king Rantideva,  in days of yore,  ascended to heaven on account of his having given gifts of food
 the cow should never be given away for slaughter
 what kine should not be given to brahmans
 he referred to Parāśara
 the seasons when gifts of food produce particular merits (XIII,  66). Asked by Yudhiṣhṭhira,  Bhīshma dealt with the merits that attach to gifts of drink,  quoting Sāvitrī and Lomaśa and Manu,  and mentioning Śibi
 Soma,  etc. (),  has sprung from water
 D. have amṛta for their food,  N. have Sudhā,  P. have Svadhā (XIII,  67). Yudhishṭhira asked about the merits that attach to gifts of sesame and lamps for lighting darkness,  as also of food and robes
 Bhīshma told the narrative of the conversation between a brahman and Yama,  in ancient times,  in the large town of Parṇaśālā (inhabited by brahmans) between Yamunā and Gaṅgā,  at the foot of the Yamunā hills
 one day Yama commanded a messenger of his (description) to bring the person named Śarmin of Agastya's race from this town (Agastyaṃ gotrataḥ),  not confounding him with another of the same gotra
 he should be worshipped with respect. The messenger did the very reverse
 Yama ordered this man to be taken back and Śarmin to be brought
 the former was,  however,  first instructed by Yama regarding gifts. Then the messenger conveyed him back and fetched Śarmin
 Yama,  having given him the same instructions,  dismissed him to be taken back to his abode. The giver of a lamp is regarded as benefiting the Pitṛs and Yama
 it enhances the power of vision of D.,  P.,  and one's self
 citing Manu about a gift of gems (XIII,  68). Bhīshma,  at Yudhishṭhira's solicitation,  reverted to the topic of the merits of gifts,  with especial reference to the gift of earth
 a cow should never be given to a person that is not righteous (XIII,  69). The tale of the calamity that befell king Nṛga,  who had unwittingly taken a cow belonging to a brahman and given it away to another brahman. Formerly,  when Dvāravatī was founded (read with B. niviśantyām),  a huge lizard was seen (or met with?) in a well
 Kṛshṇa took it out and learnt that it was king Nṛga,  who in days of old had performed many sacrifices and repeatedly made gifts of hundreds upon hundreds of thousands of kine to the brahmans
 a brahman's cow had accidentally come among Nṛga's and been given to another brahman,  whose weak child it nourished
 neither of them would take the most exorbitant gifts in exchange
 after death,  when he came to the region of the Pitṛs,  Yama let him choose as his punishment for this little sin to become a lizard for 1, 000 years,  till he was rescued by Vāsudeva. Then Nṛga mounted a celestial car and proceeded to heaven
 a verse of Kṛshṇa's is quoted (XIII,  70). Yudhishṭhira asked Bhīshma to further detail the merits attainable by gifts of kine. Bhīshma told the old story of Ṛ. Uddālaki and his son Nāciketa,  whom he had cursed to go and see Yama,  because Nāciketa had not found the articles (enumeration) he was sent for,  as they had been washed away by the current. Nāciketa fell down,  deprived of life
 Uddālaki indulged in lamentations
 when the night came,  Nāciketa,  drenched with his father's tears,  revived,  and in the midst of the Ṛshis told that he had been honoured in Yama's delightful palace,  which extended over 1, 000 yojanas
 “Yama said that I was not dead,  but had only come to see Yama in compliance with the words of my father”
 Yama,  at his request,  had caused him to be mounted on a vehicle and showed him all those delightful regions that are reserved for the righteous (description),  who make gifts in the world of men,  especially gifts of kine,  etc. (considerations of propriety or otherwise)
 in the absence of kine,  a person by making gifts of a substitute of kine (e.g. a cow made of ghee) wins the merit of making gifts of kine
 gifts of kine on kāmyāshṭamī,  etc.
 “I then took leave of Yama and have now come back” (XIII,  71). Yudhishṭhira asked about the regions of kine,  which are the residence of givers of kine. Bhīshma related the old tale of the conversation between Brahmán and Indra,  who,  seeing that the residents of the regions of kine surpassed the denizens of heaven,  asked Brahmán about them (XIII,  72). The comments of Brahmán to Indra on the subject of kine,  reference being made to Ṛshis,  etc. (XIII,  73). Asked by Indra,  Brahmán spoke about the end of him who consciously steals a cow or sells one from motives of cupidity. Bhīshma explained how Brahmán's discourse had been handed down from Indra to Bhīshma: Brahmán &gt
 Indra &gt
 Daśaratha &gt
 Rāma [Dāśarathi]
&gt
 Lakshmaṇa &gt
 the Ṛshis (while dwelling in the woods) &gt
 from generation to generation &gt
 Bhīshma's preceptor &gt
 Bhīshma. Blessing upon the reader (XIII,  74). Asked by Yudhishṭhira,  Bhīshma explained the rewards that attach to the observance of different kinds of vows
 many millions of Ṛ. are residing in Brahmaloka (XIII,  75). Asked by Yudhishṭhira,  Bhīshma commented upon the ordinances that regulate gifts of kine,  quoting the instruction given by Bṛhaspati to king Māndhātṛ
 “kine have that in them that partakes of the nature of both Sūrya and Soma”
 application of the words bhavitavyā,  etc. ()
 all the three [cow-givers],  etc.,  and he who is well conversant with the Mahābhārata attain to the regions of Vishṇu and Soma
 names of kings who have attained to regions of great felicity as the reward of such gifts of kine as they made according to the instructions of Bṛhaspati: Uśīnara,  etc. ().--Vaiśampāyana said: King Yudhishṭhira did all that Bhīshma wished
 he from that time began always to make gifts of kine and to support himself on grains of barley and on cow-dung as his food and drink,  and he began to sleep from that day on the bare earth,  and gave up the practice of harnessing kine to his vehicles,  and used cars drawn by horses (XIII,  76). Vaiśampāyana continued: Asked by Yudhishṭhira,  Bhīshma once more went into detail on the merits attaching to the gift of kine: a Kapilā cow is the best of all kine
 Yudhishṭhira asked why
 Bhīshma said he had heard old men tell the following story: In days of yore Brahmán commanded Daksha to create living creatures
 Daksha,  in the first instance,  created food
 he drank amṛta,  a fragrant eructation came out,  and gave birth to the cow Surabhi,  whose daughters came to be regarded as the mothers of the world
 they were all Kapilās
 some froth from the calves fell upon the head of Mahādeva,  who,  filled with wrath,  turned his third eye towards them,  which produced various complexions in them
 some escaped to the region of Soma and retained their colour. Daksha informed Śiva that this froth was amṛta and not impure
 Candramas (the Moon),  after drinking the amṛta,  pours it out again
 but it is not,  on that account,  regarded as impure. Daksha then presented Mahādeva with a bull and certain kine
 Mahādeva was gratified and made that bull his vehicle,  and after the form of that bull adopted the device on his standard
 it was on that occasion also that the gods,  uniting together,  made Mahādeva the lord of animals. Cows yield Soma in the form of milk. Blessing upon the reader.--Vaiśampāyana continued: Yudhishṭhira and his brother began to make gifts of both bulls and cows of different colours to brahmans,  Yudhishṭhira performing many sacrifices (XIII,  78). Bhīshma said: In days of yore,  king Saudāsa of Ikshvāku's race asked his purohita Ṛ. Vasishṭha what is most sacred and most productive of merit
 Vasishṭha enlarged upon the mystery relating to kine
 svāhā and vashaṭ are for ever established in kine
 what is meant by Gomatī (XIII,  78). Continuation of Vasishṭha's discourse on the pre-eminent sanctity of kine
 the diverse merits attaching to gifts of different kinds of kine: Brahmaloka,  etc. (),  (XIII,  79). Vasishṭha commented on the purificatory mantras having reference to kine
 “those who make gifts of 1, 000 kine,  departing from this world,  proceed to the region of G. and Aps.,  where there are many palatial mansions made of gold,  and Vasor dhārā (i.e. Mandākinī,  Nīl.)
… by giving away a Kapilā cow,  etc.,  one succeeds in entering the palace of Yama that is so difficult to enter.”--Bhīshma said: Saudāsa,  honouring these words of Ṛ. Vasishṭha,  made gifts of a very large number of kine unto the brahmans,  and attained to many worlds of felicity in the next life (XIII,  80). Yudhishṭhira asked what is the most sacred of all sacred things in the world,  and which is the highest of all sanctifying objects. Bhīshma said: Kine are the most excellent of all objects,  etc.
 Māndhātṛ,  etc. (),  always used to give away kine in thousands,  and have attained to such regions as are unattainable even by the gods
 he quoted a discourse delivered of old. Śuka (having finished his morning observances) asked Ṛ. Vyāsa what is the foremost of all sacrifices,  and was instructed by him,  who praised kine and described the region of kine which the blessed only attain
 Aps. always entertain them there
 those regions that have for their lords Pūshan and the Maruts are attained to by givers of kine
 they attain to wealth like that of Varuṇa himself
 one should daily recite these mantras () declared by Prajāpati himself. [In this section Yudhishṭhira has repeatedly been addressed instead of Śuka.]
The man who,  for a month,  subsists upon the gruel of barley picked up every day from cow-dung,  becomes free of sins as grave as the slaughter of a brahman: after their defeat at the hands of Dai.,  the gods practised this penance,  owing to which they regained their position
 the efficaciousness of the Gomatī mantras.-Bhīshma said: From that time Śuka began to worship kine every day (XIII,  81). Yudhishṭhira asked how it is that the dung of the cow is possessed of Śrī. Bhīshma told the old story of the conversation between the kine and Śrī,  who once in a beautiful form entered a herd of cows,  saying: “The Daityas,  forsaken by me,  have been lost for ever
 the gods Indra,  etc. (),  having obtained me,  are sporting in joy and will do so for ever
 Ṛ. and D. only when they are favoured by me become crowned with success”
 she wished to reside in the kine
 they refused her,  saying she was fickle and restless. Śrī said: “D.,  Dā.,  G.,  Pś.,  U.,  Rā.,  and men succeed in obtaining me only after the severest austerities”
 they agreed that she should live in their urine and dung (XIII,  82). Bhīshma continued his discourse on kine,  repeating the old tale of the discourse between Brahmán and Indra,  after Dai. had been defeated and all creatures grew in prosperity
 then once Ṛ.,  G.,  K.,  U.,  Rā.,  D.,  As.,  the birds,  and the Prajāpatis all adored Brahmán
 Nārada,  etc. (),  sang,  etc. ()
 Indra asked him about the region of kine
 Brahmán said that Indra had always disregarded kine,  and commented to him on the superiority of kine. He explained to him why kine have descended to earth: In days of yore,  when in the Deva-yuga the Dānavas became lords of the three worlds,  Aditi underwent the severest austerities (standing upon one leg for many years) and begot Vishṇu
 seeing Aditi perform penances,  Surabhī,  the daughter of Daksha,  also underwent austerities on Kailāsa (resorted to by D. and G.),  in yoga,  standing upon one leg for 11, 000 years
 “D.,  Ṛ.,  and M.-U. became scorched and repaired thither with me (Brahmán)
 as she did not herself ask a favour,  I granted her the boon of immortality,  and that she should dwell in Goloka,  while her offspring,  engaged in doing good acts,  would reside in the world of men (description of Goloka).” Bhīshma continued: From that time Śakra began to worship kine every day. Blessing upon the reader,  etc. (XIII,  83).--§ 747: Yudhishṭhira asked why gold,  in the Śrutis,  is declared to be even superior to kine as a dakshiṇā,  and what gold is,  etc. Bhīshma related the circumstances connected with the origin of gold: “When my father Śāntanu was dead,  I went to Gaṅgādvāra to perform his śrāddha
 Gaṅgā came and rendered me great help (description)
 a handsome arm,  adorned with aṅgadas,  etc.,  rose up piercing the ground
 the P. did not come in their visible forms to take the cake
 I,  therefore,  disregarding the hand,  offered the whole cake on blades of kuśa-grass,  according to rule
 then the arm of my father vanished. In that night the Pitṛs appeared to me in a dream,  pleased by my adherence to the rules,  whereby I had honoured the authority of the scriptures,  etc. ()
 I had made gifts of earth and kine
 now I should make gifts of gold. Listen now to this old story,  that extends the period of life for him who listens to it
 it was first recited to Rāma Jāmadagnya,  who in former days exterminated the Kshattriyas twenty-one times
 by performing a horse-sacrifice he became free from sin,  but he still failed to attain to perfect lightness of heart
 he repaired to Ṛ. and D.,  then to Vasishṭha,  etc. ()
 they told him that in days of yore Agni burnt all the world
 from his seed sprang gold
 he should make gifts of gold
 Vasishṭha in especial commented on gold: it is the essence of Agni and Soma,  etc. ()
 such is the teaching of the Smṛtis
 in churning the entire universe a mass of energy (i.e. gold) was found
 hence gold is superior
 D.,  G.,  U.,  Rā.,  men,  and Pś. keep it with care
 Agni is all the deities in one,  and Agni is the essence of gold. I formerly heard this in the Purāṇa
 it represents the speech of Prajāpati himself.” Then he related Suvarṇotpatti (b),  (XIII,  84--85).--§ 748: Asked by Yudhishṭhira (who refers to § 747b),  Bhīshma related Tārakavadhopākhyāna (b),  (XIII,  86).--§ 749: Asked by Yudhishṭhira (who perhaps refers to § 641 = XII,  60 ff.),  Bhīshma explained the ordinances respecting the śrāddha. D.,  As.,  men,  G.,  Pś.,  K.,  every one should always worship P. P. are worshipped before the gods. The merits and demerits of the different lunar days for performing the śrāddha: 1st-13th days of the bright fortnight are auspicious
 all the young men in the family of him who performs it on the 14th day meet with death,  and he himself becomes entangled in war
 the day of the new moon and 10th-13th days of the dark fortnight are auspicious
 the dark fortnight is better than the bright one,  the afternoon better than the forenoon (XIII,  87). Asked by Yudhishṭhira,  Bhīshma explained what,  if presented to P.,  becomes inexhaustible and eternal,  and the periods for which different offerings presented at śrāddhas gratify the P.,  quoting some verses [originally]
sung by P. and communicated to him by Sanatkumāra,  recommending pāyasa with ghee on the 13th day [of the dark fortnight,  PCR.]
under Maghāḥ during the Sun's southward course,  and,  under the same constellation,  meat of goat,  etc.,  and śrāddhas at Gayā (b),  (XIII,  88)
 the different merits acquired by persons by performing optional (kāmyāni) śrāddhas under various nakshatras,  and which were [first]
explained by Yama to Śaśabindu: by performing such a śrāddha under the Kṛttikās,  “a man acquires the merit of a sacrifice after establishing the sacred fire,  and ascends to heaven with his children” (PCR.),  etc. (). Having listened to these ordinances about the śrāddha,  Śaśabindu acted accordingly,  and easily subjugated and ruled the earth (XIII,  89). Asked by Yudhishṭhira,  Bhīshma explained to what kinds of brahmans the offerings made at śrāddhas should be given away,  quoting the Vaikhānasa Ṛshis (XIII,  90). Asked by Yudhishṭhira by whom the śrāddha was first conceived,  etc.,  in the time when the world was only peopled by the descendants of Bhṛgu and Aṅgiras (Bhṛgv-Aṅgirasake kāle),  etc.,  Bhīshma said: Brahmán &gt
 Atri &gt
 Dattātreya &gt
 Nimi &gt
 Śrīmat. After 1, 000 years Śrīmat died,  having undergone the severest austerities
 Nimi,  filled with grief,  collected various agreeable objects on the 14th day of the moon,  and the next morning he conceived the idea of a śrāddha
 on the day of the new moon he invited a number of respected brahmans,  gave food to seven such brahmans,  and made an offering of cakes of rice to his dead son,  uttering his name and family (nāma-gotraṃ). He then became filled with regret,  having done an act that was not laid down in the scriptures [that a father had done with reference to his son what sons ought to do with reference to their fathers,  PCR.]
 he thought of Atri,  who came and comforted him,  saying that this sacrifice in honour of the Pitṛs had been laid down and its rites regulated by Brahmán himself in days of yore: one should pour out libations to Agni,  etc. ()
 the gods named Pitṛs [and]
Ushṇapas [so B. and C.
 cf. BR.,  v. Ūshmapa]
were created by Svayambhū (i.e. Brahmán) and consist of seven classes (saptakaḥ pitṛvaṃśas tu): when they are honoured by a śrāddha,  they become freed from sin
 the Viśvedevas [sixty-four () are enumerated],  having Agni for their mouth,  they are eternal (? Kālasya gatigocarāḥ
 C. ºsyāgaº
 “eternal and conversant with all that occurs in time, ” PCR.). Articles that should not be offered at śrāddhas. From the place of a śrāddha a Cāṇḍāla and a Śvapaca should be excluded,  as also one who wears yellow clothes (Kāshāyavāsāḥ),  a leper,  an outcast (patitaḥ),  etc. Having said this to Ṛ. Nimi,  Atri went back to the celestial palace of Pitāmaha (Brahmán) (XIII,  91). After Nimi had acted in this way,  M.-ṛ. performed a śrāddha. The Pitṛs and gods became afflicted with indigestion in consequence of the offerings (nivāpa) made by persons of the four castes. They repaired to Soma,  and thence to Svayambhū (on the summit of Meru),  and thence to Agni. Agni told them to eat those offerings together with him. It is for this reason that in making offerings at śrāddhas a share is first offered to Agni
 then also the Brahma-Rākshasas cannot do any injury to the śrāddha
 but the Rakshases fly away from it (v. 4383--4). The cake should first be offered to the [deceased]
father,  then to the grandfather,  then to the great-grandfather
 at each cake the Sāvitrī should be uttered (Somāyeti ca vaktavyaṃ tathā pitṛmateti ca)
 a woman of another gotra (anyavaṃśajā),  etc.,  should not assist at a śrāddha
 while crossing a river,  one should offer oblations of water to one's P.,  and also on the day of the new moon (māsardhhe kṛshṇapakshasya)
 this gives prosperity,  etc.
 Brahmán,  etc. (),  are great masters of yoga and [numbered among]
P. (XIII,  92).--§ 750: Asked by Yudhishṭhira,  Bhīshma said that brahmans who are observant of vows not mentioned in the Vedas may eat at śrāddhas without incurring sin
 but not so those who are observant of vows mentioned in the Vedas. Penance is not really identifiable with fast
 one should not torment one's own body
 renunciation is the best of penances
 the brahman should eat Vighasa or Aṃṛta (i.e. food that remains after the guests,  etc.,  have eaten)
 one should only eat morning and evening at the prescribed hours,  etc.
 such men obtain felicity in the abode of Brahmán in the company of Aps. and G. If the giver happens to be unrighteous,  the receiver sinks into hell. In this connection an old tale of a conversation between Vṛshādarbhi and the seven Ṛshis is told: Bisastainyopākhyāna (b) (XIII,  93).--§ 751: Bhīshma said: In this connection the old story of the oaths on the occasion of a tīrthayātrā [i.e. Śapathavidhi]
is told (b) (XIII,  94).--§ 752: Asked by Yudhishṭhira by whom the custom of giving umbrellas and sandals at śrāddhas was introduced,  Bhīshma related the story of the discourse between Jamadagni and Sūrya [i.e. Chattropānahotpatti]
(b). “Do thou,  therefore,  give away umbrellas and shoes to brahmans. He who gives away a white umbrella with 100 ribs to a brahman attains to eternal felicity after death in Śakra-loka,  being respected by brahmans,  Aps.,  and D.” (XIII,  95--96).--§ 753: Asked by Yudhishṭhira about the duties of a householder,  Bhīshma recited the old story of Vāsudeva (Kṛshṇa) and the goddess Pṛthivī (Earth),  who instructed Vāsudeva on this very topic: Ṛ.,  D.,  P.,  and men should be worshipped…
 he should perform an Agnī-Shoma,  Vaiśvadeva,  and Dhānvantarya offering,  and separately an offering to Prajānāṃ pati
 and bali to Yama,  etc. ()
 he should daily perform a śrāddha (description)
 he should take his food last of all (śishṭāśī)
 he should with madhuparka honour a king,  ṛtvij,  guru,  father-in-law,  and snātaka
 in the evening and morning he should place food on the ground for dogs,  śvapacas,  and birds: this is called the Vaiśvadeva offering. Vāsudeva acted accordingly (XIII,  97).--§ 754: Asked by Yudhishṭhira,  Bhīshma,  in order to explain the gift of lamps,  flowers,  and incense,  told the old story of the discourse between the Prajāpati Manu Svāyambhuva and the learned and noble brahman Suvarṇa (so called from his golden complexion) on the golden mountain Meru. Asked by Suvarṇa about the above-named topic,  Manu related the old history of the discourse between Śukra Bhārgava and the Asura king Bali Vairocana,  who ruled the three worlds. Asked by Bali about this very topic,  Śukra discoursed on the plants (having Soma for their lord),  of which some are amṛta (and agreeable to the gods,  etc.) and some poison
 some are acceptable to As.,  some to the gods,  Rā.,  U.,  Y.,  men,  P.
 garlands of water flowers should be offered to G.,  N.,  and Y.
 plants with red flowers and keen scent and having thorns have been laid down in the Atharvans as fit for incantation in order to injure foes,  etc.
 D. become gratified with the scent of flowers,  Y. and Rā. with their sight,  N. with their touch,  men with all three. Among incenses,  all exudations (except that of the Boswellia serrata) are agreeable to the gods
 that of Aquilaria Agallocha to Y.,  Rā.,  and N.
 that of Boswellia serrata,  etc.,  to Dai.,  etc. [For avoiding]
Andhatamas (B. ºaṃ taº
 a certain hell,  Nīl.),  darkness,  and the sun's southward course,  one should give lights during the sun's northward course (Nīl. and the note of PCR.,  p. 477)
 D. are resplendent,  Rā. dark
 hence one should always give lights,  etc.
 thereby a man attains to the same world as the celestial lights (jyotishāṃ sālokyaṃ). The merits of bali-offerings made to D.,  Y.,  U.,  men,  Bhūtas,  and Rā. Y.,  Rā.,  Pn.,  D.,  P.,  etc.,  are supported by the food offered by the householder
 the bali offered to Y. and Rā. should be rich in blood and meat,  wines and spirits,  etc.
 balis with lotuses and utpalas are agreeable to N.
 sesame seeds with sugar to the Bhūtas. He who eats without first serving brahmans and gods and guests and children,  should be known as a Rā. Thus said Kāvya Bhārgava to Bali
 then Manu &gt
 Suvarṇa &gt
 Nārada &gt
 Bhīshma (XIII,  98).--§ 755: Yudhishṭhira (referring to § 754) once more questioned Bhīshma on this subject
 Bhīshma told the old story of the discourse between Nahusha and Agastya and Bhṛgu [i.e. Nahushopākhyāna]
(b) (XIII,  99--100).--§ 756: Asked by Yudhishṭhira where those men go who steal articles belonging to brahmans,  Bhīshma related the old conversation between a Cāṇḍāla and a Kshattriya (Kshattrabandhoḥ),  who wondered that the old Cāṇḍāla,  whose body was besmeared with the dust raised by dogs and asses,  without minding that dust,  was anxious to wash off the small drops of milk that had fallen upon his body
 the Cāṇḍāla related that formerly some kine belonging to a brahman were stolen,  and some milk from them fell upon some Soma plants that grew by the roadside
 the king who performed the sacrifice with this Soma,  the brahmans who drank its juice,  those who had assisted at the sacrifice,  and those who drank milk,  etc.,  in the palace of this king,  had to fall into hell,  as also the sons and grandsons of those who had stolen them,  and the queen,  although she treated the animals with great care. The Cāṇḍāla himself,  who had lived in the observance of brahmacarya in that place,  and whose alms had been sprinkled with the milk of the kine,  had in this life become a Cāṇḍāla. It is for this reason that the Soma plants become unsaleable,  and the persons who sell and who purchase them both sink into the Raurava-hell,  when they repair to the region of Yama,  etc. “Behold also this miserable dog!” In a former life the Cāṇḍāla was born in a noble family,  but out of pride he ate the meat attached to the vertebral column of animals,  and thence he had attained to his present state
 in consequence of some meritorious act in a former life,  he had retained the memory of his previous existences. Asked by the Cāṇḍāla,  the kshattriya told him (in order to obtain emancipation (moksha) from his state of a Cāṇḍāla) to give up his life for the sake of a brahman. This the Cāṇḍāla did in a battle for protecting a brahman's wealth,  and attained to a desirable end (XIII,  101).--§ 757: Asked by Yudhishṭhira whether there is a difference of position among righteous men after death,  Bhīshma related the old narrative of the conversation between the muni Gautama and Indra [i.e. Hastikūṭa]
(b) (XIII,  102).--(†) § 758: Asked by Yudhishṭhira what constitutes the highest penance,  Bhīshma said that there is no penance superior to abstention from food,  and told the old story of the conversation between king Bhagīratha and Brahmán. Bhagīratha had transcended the world of the gods,  that of kine,  and that of the Ṛshis
 beholding this,  Brahmán asked him how he had attained to that region,  where neither gods,  nor G.,  nor men succeed in coming without having practised the severest austerities
 Bhagīratha enumerated his sacrifices,  his penances on the Jāhnavī (Gaṅgā),  etc. ()
 those on the banks of Sarayū,  etc. (),  he gave away millions of kine to the brahmans. “It is not through the merits of those acts that I have attained to this region,  but through the vow of fast,  which had been known to Indra,  who had kept it secret,  but which Bhārgava Uśanas had learnt through penance († v. 5945)
 all brahmans and Ṛ. gratified me,  saying that I should repair to Brahmaloka.” Bhagīratha was honoured by Brahmán (XIII,  103).--§ 759: Asked by Yudhishṭhira,  Bhīshma discussed the reason why,  a man's period of life being said to extend over 100 years,  one becomes short-lived or long-lived
 one should awake at the Brāhma muhūrta [i.e. at the hour when the sun is just below the horizon,  PCR.]
 Ṛ. by adoring the two twilights became long-lived
 one should avoid atheism (nāstikyaṃ),  calumniating the Vedas,  censuring the gods,  etc.
 one should also wash one's feet before sitting down to recite the Vedas or to eat any food
 one should perform the homas for propitiating the gods (śāntihomān) and recite the Sāvitra mantras (Sāvitrāṇi ca dhārayet
 i.e. mantraviśeshān,  Nīl.)
 persons conversant with ancient history cite a gāthā sung by Yama in days of old (about running--prādravati,  B.--or studying with uncleansed mouth)
 “he who studies at forbidden times,  loses his Veda and shortens his life” (v. 5026--8)
 nor should one eat at the śrāddha of an enemy
 the spots of the hand named Brāhma tīrtha,  etc. ()
 having drunk water thrice,  etc.,  one should worship the P. and gods according to the ordinances of the Vedas (v. 5065)
 a brahman should perform [the ācamana]
(samupaspṛśet) in all the purificatory acts with the Brāhma tīrtha (v. 5066)
 one should never perform any act in honour of P. in the nighttime (v. 5075)
 one should wash his head before performing any act in honour of P. or gods (v. 5081)
 one should never perform [a śrāddha]
under the constellation of one's nativity,  nor under the two Proshṭhapadas,  nor under Āgneya (i.e. Kṛttikāḥ,  Nīl.),  nor under fierce [nakshatras,  such as Aśleshā,  etc.,  PCR.],  nor under those that are hostile (pratyariṃ),  or those mentioned [i.e. forbidden]
in the Jyotisha (v. 5082--3)
 a woman of the same pravara (samārshāṃ),  etc.,  should be avoided [in wedding]
(v. 5086)
 one should accomplish all acts ordained in the Veda or by the Brāhmaṇas (v. 5092)
 one should study the Dhanurveda and the Veda (v. 5100)
 “you should know the science of reasoning (Yuktiśāstraṃ),  the science of words (Śabdaśāstraṃ),  the Gāndharvaśāstra,  and the [64]
Kalās,  [and]
one should always hear the Purāṇa and itihāsas and the narratives that exist (ākhyānāni yāni ca),  and the biographies (caritaṃ) of high-minded persons” (v. 5102--3)
 good conduct (ācāraḥ) is superior to all lore (āgamānāṃ)
 this fame-producing,  etc.,  [discourse]
has been uttered by Brahmán out of compassion on all creatures (v. 5112) (XIII,  104). Asked by Yudhishṭhira,  Bhīshma expounded how the eldest brother should behave towards his younger brothers and the younger ones towards the eldest
 “the upādhyāya is superior to 10 ācāryas
 the father to 10 upādhyāyas
 the mother to 10 fathers or [even]
to the whole earth
 there is no guru equal to the mother” (v. 5126--7) (XIII,  105). Asked by Yudhishṭhira if only brahmans and kshattriyas should observe fasts (the very Mlecchas observe them),  Bhīshma related what Ṛ. Aṅgiras had said to him in answer [essentially in the negative]
to this same question,  indicating the merits of fast on different days and different months (),  by which fasts the merit of different sacrifices () are acquired,  or the abode of the Aps.,  or Brahmaloka attained
 there is no penance superior to fast: by fasts the gods became denizens of heaven,  and Ṛ. attained to the highest success (siddhim)
 witness Viśvāmitra,  and Cyavana,  etc. (),  who attained to heaven through fasts. In former days Aṅgiras declared so to M.-ṛ. †* (XIII,  106). Yudhishṭhira,  saying that sacrifices are incapable of being performed by people that are poor,  as they require a large store of diverse kinds of articles,  wherefore the merit attaching to them can only be acquired by kings and princes,  asked Bhīshma about acts fraught with merit equal to that of sacrifices and capable of being performed by persons destitute of means. Bhīshma related the ordinances about fasts that were promulgated by Aṅgiras
 the regions attainable by them () and the sacrifices they are equal to () (XIII,  107). Asked by Yudhishṭhira about that which is the foremost of all tīrthas,  Bhīshma mentioned and described Mānasa tīrtha [in the figurative sense of the soul]
 but also the tīrthas of the earth are possessed of merit
 by reciting the name of a tīrtha,  by bathing there,  and by gladdening P. there,  one casts off one's sins and goes to heaven (v. 5365) (XIII,  108). Asked by Yudhishṭhira as to what is the highest,  etc.,  kind of fast,  Bhīshma said: [A = “that man who fasts on the 12th day of the moon in the month so called”
 B = “and,  for the whole day and night,  worships Kṛshṇa as Keśava,  etc.”
 C = “obtains the merits of the horse sacrifice,  etc.”
 D = “and freedom from sin,  etc.”]
A. B. C. D. (1) Mārgaśīrsha Keśava… Horse sacrifice becomes free from all his sins. (2) Pausha… Nārāyaṇa… Vājapeya… the highest success. (3) Māgha… Mādhava… Rājasūya… rescues his race. (4) Phālguna… Govinda… Atirātra… Somaloka. (5) Caitra… Vishṇu.. Pauṇḍarīka… Devaloka. (6) Vaiśākha… Madhusūdana Agnishṭoma… Somaloka. (7) Jyaishṭha… Trivikrama Gavāṃ medhaḥ rejoices with Aps. (8) Ashāḍha… Vāmana… Naramedha… rejoices with Aps. (9) Śrāvaṇa… Śrīdhara… Pañcayajñāḥ a vimāna. (10) Bhādrapada Hṛshīkeśa… Santrāmaṇi… becomes purified. (11) Āśvika… Padmanābha 1, 000 cars… -(12) Kārttika… Dāmodara… all sacrifices… - The result of adoring Kṛṣhṇa as Puṇḍarīkāksha,  etc. (). At the conclusion of one's vow,  one should feed a number of brahmans or make gifts of ghee to them. Vishṇu has said that there is no fast superior to that (XIII,  109). Vaiśampāyana said: Approaching Bhīshma,  who was lying on his bed of arrows,  Yudhishṭhira asked how one does acquire beauty,  etc. Bhīshma said that a Candravrata should be commenced in Mārgaśīrsha,  when the moon comes in conjunction with Mūla: (1) Mūla [19]
being in his feet,  (2) Rohiṇī [4]
being in his calf,  (3) Aśvinī [1]
being in his knee-joints,  (4) Āshāḍhau [20--21]
being in his thighs,  (5) Phālgunī [11--12]
being in his anus,  (6) Kṛttikāḥ [3]
being in his waist,  (7) Bhādrapada [26--27]
being in his navel,  (8) Revatī [28]
being in his eyes,  (9) Dhanishṭhāḥ [24]
being in his back,  (10) Anurādhā [17]
being in his belly,  (11) Viśākhāḥ [16]
being in his arms,  (12) Hasta [13]
being in his hands,  (13) Punarvasū [7]
being in his fingers,  (14) Aśleshāḥ [9]
being in his nails,  (15) Jyeshṭhā [18]
being in his neck,  (16) Śravaṇa [23]
being in his ears,  (17) Pushya [8]
being in his mouth,  (18) Svāti [15]
being in his teeth and lips,  (19) Śatabhishā [25]
being in his smile,  (20) Maghā [10]
being in his nose,  (21) Mṛgaśiras [5]
being in his eye,  (22) Citra [14]
being in his forehead,  (23) Bharaṇī [2]
being in his head,  (24) Ārdrā [6]
being in his hair. [The figures in brackets indicate the number in the ecliptic
 Abhijit [22]
is wanting.]
Then gifts of ghee to learned brahmans
 one becomes as accomplished (paripūrṇāṅgaḥ) as the full moon (XIII,  110).--§ 760: Yudhishṭhira asked,  what regulates rebirth,  etc. Bhīshma directed him to ask Bṛhaspati,  as none else was capable of explaining the matter. Vaiśampāyana said: While they were thus speaking Bṛhaspati came from heaven
 Yudhishṭhira with Dhṛtarāshṭra,  etc.,  honoured him
 then Yudhishṭhira asked him,  what is truly the friend of mortal creatures,  and what follows man to the next world. Bṛhaspati said: Righteousness. Yudhishṭhira asked,  how righteousness can accompany the dead body. Bṛhaspati said that the soul (jīva) obtains a new body according to its merit,  Yama,  etc. (),  being the witnesses,  etc. Deities dwelling in the body,  viz. earth,  etc. (). After birth Jīva receives woe and death from the messengers of Yama
 if imbued with unrighteousness,  Jīva has to go to the dominions of Yama,  and after suffering great misery there,  he has to undergo rebirth as an animal,  or as some other kind of being,  as declared in the Vedas and the scriptures (śāstre) with the histories (setihāse). In the regions of Yama there are places worthy of being the abodes even of the deities,  and which are equal to Brahmaloka,  but also such as are worse than [those of animals]. Different forms in which Jīva has to take birth in consequence of different acts (e.g. as a Brahma-Rākshasa
 as Mlecchas). [The periods that elapse before one recovers human existence are here generally very short,  some few months or years.]
“I heard all this in days of old from Brahmán himself in the midst of the surarshis” (XIII,  111). Asked by Yudhishṭhira,  Bṛhaspati explained by what acts people,  having committed sin,  attain to an auspicious end in this world and in heaven,  especially recommending gifts of food (praised by D.,  Ṛ.,  P.,  and men),  citing Rantideva (b) (XIII,  112). Asked by Yudhishṭhira,  Bṛhaspati discoursed on the six doors of righteousness (abstention from injury,  the observance of the Vedic ritual,  meditation,  restraining the senses,  penances,  and obedience to preceptors),  saying that the man who practises the religion of universal compassion achieves the highest good,  etc. Vaiśampāyana said: Then Bṛhaspati ascended to heaven. [XIII,  111--113 are called Saṃsāracakra]
(XIII,  113).--§ 761: Vaiśampāyana said: After this Yudhishṭhira,  addressing Bhīshma (lying on his bed of arrows),  said: R.,  D.,  and brahmans,  led by the authority of the Vedas,  praise the religion of compassion
 but how does a man who has injured others in word,  thought,  and deed,  succeed in freeing himself from misery? Bhīshma recommended abstention from meat
 meat,  moreover,  enslaves the mind by taste (XIII,  114). Yudhishṭhira (referring to § 749) wondered how,  when abstention from injury is the highest religion,  persons should make offerings of meat in śrāddhas in honour of P. Bhīshma referred to the innumerable discourses on this topic that had taken place between Ṛ.,  and strongly recommended abstention from honey and meat,  referring to the seven Ṛ. (Saptarshayaḥ),  etc. (),  and quoting Manu,  etc. ()
 he who eats flesh of animals slain by others incurs the sin that attaches to the slaughter
 he who purchases flesh slays living creatures through his wealth (the eater's demerit is,  however,  not so great as the slayer's)
 by eating flesh left from sacrifices [to D. and P.
 v. especially Agastya]
and of animals that have been slain for feeding brahmans,  one incurs a small fault. In old time persons who wanted to attain to regions of merit hereafter,  performed sacrifices with seeds. Especially in the month of Kārttika or in its bright fortnight one should abstain from [honey and]
meat,  which many ancient kings have done: Nābhāga,  etc. ()
 those who abstain from flesh for months or fortnights continuously,  have Brahmaloka reserved to them. (It is by truthfulness that Hariścandra roves through heaven like a second Candramas.) Also the kings Śyenacitra,  etc. (),  did not eat flesh during the month of Kārttika,  and,  therefore,  attained to Brahmaloka,  adored by G. and surrounded by 1, 000 beautiful damsels. The eaters of meat go to Hell
 he who practises the religion of abstention from meat or teaches it to others will never have to go to Hell,  even if he be exceedingly wicked in other respects* (XIII,  115). Asked by Yudhishṭhira what can be eaten,  etc.,  Bhīshma discoursed on what is flesh,  and continued the preceding discourse,  again mentioning Agastya
 snakes,  etc. (),  never hurt him who is devoted to compassion
 those who are covetous of meat are cooked in the hell called Kumbhipāka
 etymology of the word māṃsa (flesh) (XIII,  116).--§ 762: Asked by Yudhishṭhira what end those attain to who give up their lives in battle,  though to give up life is difficult for men,  whether they are in prosperity or adversity,  Bhīshma explained the old narrative of the conversation,  in former times,  between Vyāsa and a worm: Kīṭopākhyāna (b) (XIII,  117--119).--§ 763: Asked by Yudhishṭhira about the relative superiority of knowledge,  penances,  and gifts,  Bhīshma told the old narrative of the conversation between Maitreya and Vyāsa: Maitreya-bhikshā (b) (XIII,  120--122).- § 764: Asked by Yudhishṭhira about the behaviour of good and chaste women,  Bhīshma said: Once Sumanā Kaikeyī in Devaloka asked the omniscient Śāṇḍilī by what course of acts she had attained to heaven (description). Śāṇḍilī said that it was not by wearing yellow robes or barks of trees,  or by shaving her head,  or by means of matted hair,  that she had attained to this state,  but by never saying any disagreeable word to her husband
 by always worshipping D.,  P.,  and brahmans
 by always obeying her mother-in-law and fatherin-law,  etc. (enumeration). By adhering to this path of duty a woman is honoured in heaven like a second Arundhatī. Then Śāṇḍilī disappeared* (XIII,  123).--§ 765: Asked by Yudhishṭhira which is of superior efficacy,  gentleness or gifts,  Bhīshma said that some become gratified by gentleness,  others by gifts,  and related the ancient narrative of how a brahman,  who had been seized in a forest by a Rā.,  was released [on account of his gentleness],  after answering the question put to him by the Rā.,  “Why am I pale of hue and so lean?” [a long and very curious enumeration of causes that may render a man pale and lean]. Rā. worshipped that brahman,  and making him his friend and bestowing wealth upon him,  let him off (XIII,  124).--§ 766: Yudhishṭhira asked about the following “mysteries”: how a poor man,  desirous of achieving his own good,  should act
 what is the best of all gifts,  and what should be given under various circumstances
 and who are truly deserving of honour and worship. Vaiśampāyana said: Thus questioned by Yudhishṭhira,  Bhīshma explained those high mysteries. Bhīshma said: Vyāsa explained them to me in days of yore
 it is a mystery to the very gods
 Yama,  by vows and yoga,  had acquired the knowledge thereof as the fruit of his penances
 what pleases each god,  etc. (). The scale of sinfulness in the giver is this: 1 [territorial]
chief = 10 courtezans
 1 courtezan = 10 drinkers of alcohol
 1 drinker = 10 oilmen
 1 oilman = 10 butchers
 a king is reckoned to be half more [sinful as a giver]
than these all
 hence,  one should not accept gifts from such. In the śrāddha ritual the mysteries of D.,  P.,  and R. have been declared. Once a celestial messenger,  sent by the Aśvins,  came to the court of Indra (where men,  P.,  and D. assembled together),  and,  remaining invisible,  asked Indra why sexual intercourse is interdicted to the man who performs a śrāddha and to him who eats a śrāddha,  and to whom each of the three rice-balls offered separately at a śrāddha should be sacrificed. D. (seated towards the east) and P. applauded him. P. said: Lest the P. of that man should have to lie for a whole month on his vital seed
 the first rice-ball &gt
 the water &gt
 the moon &gt
 the other gods and P.
 the second should be eaten by the spouse
 P. confer a son on him who is desirous of a son
 the third is thrown into the fire
 P. grant all wishes. The ṛtvij at a śrāddha becomes the P. of the yajamāna,  and,  therefore,  should abstain for that day from sexual intercourse. Ṛ. Vidyutprabha asked what the atonement is for slaying worms,  ants,  snakes,  sheep,  deer,  birds,  etc. Indra answered: “Thinking of Kurukshetra,  etc.” () (specification)
 Vidyutprabha recommended another rite (specification),  and a “mystery” discovered by Ṛ.,  which he had heard from Bṛhaspati in the presence of Śiva (standing on one foot on a mountain,  etc.). Asked by Indra,  Bṛhaspati discoursed on the wicked persons who make water facing the sun [Sūrya],  etc. (). The D.,  M.,  and Ṛ.,  as to what gifts at a śrāddha become inexhaustible. P. said: By setting free dark-coloured bulls,  by gifts of sesame seeds and water on the day of new moon,  and of lamps in the season of rains,  men free themselves from the debt to P. Asked by Vṛddhagārgya,  P. said: If a blue bull [upon being set free]
raises water with its tail,  P. become gratified by that [water]
for 60, 000 years
 if the mud from a river bank is attached to its horns,  P. go to Somaloka
 by giving lamps in the season of rain,  one shines like the moon
 those who on the day of new moon make gifts of sesame seeds and water,  mixed with honey,  using a vessel of uḍumbara (Ficus glomerata,  PCR. copper),  have duly performed a śrāddha with its mysteries,  and get cheerful and healthy children (XIII,  125). Asked by Indra how he becomes gratified,  Vishṇu said that he hates the destruction of brahmans
 that he is gratified by the worship of brahmans,  with those who worship and make offerings in the circle besmeared with cow-dung (because it was with his circular disc that the Dai. were slain),  those who reverence their own feet (because it was with his two feet that the world was covered)
 those who behold a boar that has just emerged from water and on his head carries a quantity of mud from the bank (reminding of the form of a boar in which Vishṇu slew Hiraṇyāksha),  or a brahman that is a dwarf in stature (Vishṇu having conquered king Bali as a dwarf),  have never to meet with any evil (the explanations were given as answer to Indra). The man who every day worships the aśvattha (Ficus religiosa) and gorocana and the cow is considered to worship the whole universe with D.,  As.,  and men
 “staying within such,  I,  in my own form,  accept the worship that is offered to them
 the worship of other kind I never accept.” Baladeva points out the importance of touching a cow,  ghee,  etc.,  at early dawn. The gods point to the importance of using an uḍumbara vessel in presenting offerings to D. and P. Dharma said that the offerings in honour of D. and P. should never be given to a brahman who has accepted service under the king,  or who rings the bell,  etc.
 from the house of a person from whom a guest returns unsatisfied,  P.,  D.,  and the sacred fires all return disappointed. Agni declared that P. of one who raises his foot to kick a cow or a brahman or a fire become filled with fear
 that D. become highly dissatisfied,  and that he himself has to be roasted in hell (narake pacyate) for 100 ages
 fire refuses to accept his libations. Viśvāmitra said: He who offers rice boiled in sugared milk to P.,  facing the south,  at noon,  in the first “elephant shade” (gajacchāyāyāṃ pūrvasyāṃ,  v. BR.),  when in the month of Bhādrapada [the conjunction of the moon with]
Maghā takes place in the dark fortnight,  has [thereby]
performed a great śrāddha [every year]
for thirteen years [in succession]. The cows said: († v. 6042--5) that man becomes-free from his sins who adores a cow,  saying: “…in Brahmapura (the city of Brahmán),  in days of yore,  thou wast present with thy calf at the sacrifice of Indra
 thou who stoodst in Vishṇupada and in the path of Agni (? Vibhāvasoḥ),  all the gods with Nārada call thee Sarvasahā”
 he attains to the regions (lokān) of Indra,  etc. Then the seven Ṛ. circumambulated Brahmán,  and Vasishṭha asked how poor righteous men may acquire the merits attaching to sacrifices. Brahmán answered: If one,  in the bright fortnight of the month of Pausha,  when Rohiṇī is in conjunction,  purifying himself by a bath,  lies under the cope of heaven,  clad in a single garment,  with faith and concentrated attention,  and drinks the rays of the moon,  one acquires the merits of great sacrifices. This is a high mystery (XIII,  126). Vibhāvasu recommended to offer a handful of water and akshatāḥ (rice grain) with ghee to the moon on the day of the full moon,  and warns against cutting a tree or chewing a tooth-brush on the day of the new moon,  lest the Moon,  P.,  and D. should be offended. Śrī said that D. and P. fly away from that house in which vessels,  etc.,  lie scattered,  and in which women are beaten. Aṅgiras said that the offspring of that man increases who every night for a full year stands under a karañjaka tree with a lamp and the roots of the Suvarcala plant. Gārgya recommended,  for example,  that one should always repeat the names of the Pushkara lakes
 while the merit of even 100 sacrifices is exhausted,  the merit resulting from the performance of the duties that he has mentioned becomes inexhaustible
 a woman during her season or one whose mother is a leper must not assist at sacred rites,  or D. will not eat the libations and P. not become gratified for thirteen years
 at a śrāddha one should also recite the Bhārata. Dhaumya warned against broken utensils (which mean Kali himself),  broken bedsteads (which mean loss of wealth),  and trees in the house (under whose roots snakes and scorpions find shelter)
 when a cock or a dog is in sight,  the gods do not eat the offerings made to them. Jamadagni said that a man whose heart is not pure is sure to go to hell,  even if he performs a horse-sacrifice or 100 Vājapeyas
 by giving only a prastha of powdered barley with a pure heart to a brahman,  a very poor brahman attained to Brahmaloka (XIII,  127). Vāyu said that he who,  during the four months of the rainy season,  offers sesames and water,  etc.,  acquires all the merit resulting from 100 sacrifices in which animals are offered up to the gods. When a Śūdra ignites the sacred fires,  or women are allowed to assist at rites,  one is reborn as a Śūdra,  and P. and D. are never gratified with him
 as an expiation,  one should for three days pour into the sacred fire libations of the urine of the cow mixed with cow-dung,  milk,  and ghee
 after a year the gods once more accept the offerings of such a man,  and P. become gratified (XIII,  128). Lomaśa warned against cohabiting with the wives of other people or a barren woman,  and against appropriating what belongs to a brahman,  or D. and P. will refuse one's offerings,  etc. On the 12th lunar day and the day of full moon,  one should every month make gifts of ghee and akshata to brahmans
 thereby Soma and the Ocean increases,  and Indra confers one-fourth of the merit of a horse-sacrifice,  and Soma grants the fruition of one's wishes. He who,  during this Kaliyuga,  at dawn,  in white robes,  makes gifts of a vessel of sesame seeds to brahmans,  and of water with sesame seeds and honey to P.,  and who gives lamps and kṛśara,  acquires,  according to the ordinance of Indra,  the merit of giving cows and land (which merit is eternal) and of an Agnishṭoma. This is the ancient ordinance of Ṛ.,  applauded by P. and D. in heaven and Pitṛloka (XIII,  129). Bhīshma said: Ṛ.,  P.,  and D. then asked Arundhatī (equal to [her husband]
Vasishṭha
 not in C.) about the mysteries of dharma [not in C.]. Arundhatī said that dharma should never be communicated to him who is bereft of faith,  full of pride,  guilty of having slain a brahman,  or who violates the bed of his preceptor. She recommended hospitality as better than giving hundreds of thousands of cows in Pushkara,  etc.
 he who at dawn sprinkles a cow's horns with kuśa-grass,  and causes the water to drip down upon his own head,  acquires the merit of bathing in all the tīrthas of the three worlds (resorted to by Si. and Cā.). D. and P. applauded her. Brahmán granted her that her penances would continually increase. Yama related the sayings of Citragupta: On days of the full moon and the new moon one's acts are conveyed to the Sun
 when a mortal goes into Pretaloka (the regions of the dead),  Vibhāvasu (the Sun) bears witness to all his acts
 especially in Jyeshṭha-Pushkara one should give a kapilā cow to a learned brahman,  on Kaumudī [the day of full moon in the month of Kārttika]
 such a man is considered to have given 100 cows with a bull,  a gift which is productive of eternal merit. They that are of little understanding become afflicted with hunger and thirst in the regions of the dead,  burning in pain,  and there is no escape for them (they who make gifts of water,  on the other hand,  drink of a large river full of excellent water),  and have to enter into a thick darkness (but Soma,  Sūrya,  and Agni always give light to him who has given lamps in this world,  and he blazes forth like a second Sūrya). One should also give a pair of sandals to a deserving brahman,  and an umbrella (thereby comfortable shade is obtained in the next world). Sūrya's hair stood on end
 applauding the sayings of Citragupta,  he said to D. and P. that these five should always be avoided: the slayer of a brahman,  the slayer of a cow,  he who is addicted to sexual intercourse with other people's wives,  he who is bereft of faith,  and he who derives his living from the misbehaviour of his wife
 such persons suffer (pacyante) in hell like worms eating pus and blood,  and are avoided by P.,  D.,  Snātakas,  etc. (XIII,  130). Asked by D.,  P.,  and Ṛ.,  the Pramathas said that men who are rendered impure by sexual intercourse without having previously purified themselves (ucchishṭāḥ),  men who insult their superiors,  who eat different kinds of meat,  and sleep at the foot of a tree,  he who keeps flesh under his pillow while lying down to sleep,  who places the head where his feet should be placed (in lying down or sleeping),  and who throws phlegm,  etc.,  into the water: “these men deserve to be slain and eaten up by us.” Means of protection against them are: Gorocanā,  [the root of]
vacā [so B.],  ghee with akshata,  abstaining from meat,  ever-burning fire,  the sking or teeth of a wolf,  a hill-tortoise,  [the sacrificial]
smoke,  a cat,  a tawny or black goat
 those articles are destructive of Rā. (XIII,  131). Brahmán caused D. together with Indra and P. to let the elephant Reṇuka in Rasātala go and question the Diggajas (the elephants who sustain the earth) about the mysteries of dharma. Asked by Reṇuka,  the Diggajas recommended a śrāddha,  with gifts of treacle and rice,  on the 8th day of the dark fortnight of Kārttika,  under the conjunction of the moon with Āśleshā,  uttering certain mantras (mentioning “Baladeva and other Nāgas, ” and “Nārāyaṇa when he raised the submerged earth”),  and making bali offerings of blue cloth and fragrant unguents upon an anthill strewn with gajendra flowers at sunset. Thereby those beings in the nether regions that bear the weight of the upper regions become pleased,  and the Diggajas do not feel the weight of upholding the earth. By observing this rule for a whole year,  and fasting,  the four castes acquire great merit
 it is equal to hospitality for 100 years to all the elephants in the three worlds. D.,  P.,  and Ṛ. applauded Reṇuka (XIII,  132). Śiva recommended to give food to cows every day for a month,  contenting oneself with one meal a day
 he who gives food to cows even for a single day,  receives one-fourth of the merit of all his meritorious acts
 cows uphold the three worlds with D.,  As.,  and men
 Śiva had praised them in the Kṛta age
 at the solicitation of Brahmán a bull stands in his banner,  and he always sports with cows
 only believers should be instructed in these mysteries (XIII,  133). Skanda recommended to smear one's body for three days with earth from the horns of a dark-coloured bull and then to perform one's ablutions
 to offer cooked food with honey,  in an uḍumbara vessel,  as bali to the moon on the evening of the day of full-moon,  which offer is accepted by Sā.,  etc. (),  and where by Soma and the Ocean increase* (spoken by Vishṇu). Bhīshma said that these mysteries (respected by D. and promulgated by Vyāsa) are even superior to the whole earth († v. 6198),  and should not be imparted to any unbeliever,  etc. (XIII,  134).--§ 767: Asked by Yudhishṭhira,  Bhīshma enumerated those persons from which a brahman,  a kshattriya,  a vaiśya,  and a śūdra may take his food,  etc. (XIII,  135). Asked by Yudhishṭhira,  Bhīshma expounded the expiations which purify a brahman of the sin he incurs by accepting forbidden food (especially offered to D. and P.)
 without having performed his ablutions,  a brahman should not say his evening prayers,  etc.
 for this reason the śrāddha has been ordained to be performed in the afternoon (XIII,  136). Asked by Yudhishṭhira which is better,  charity (dāna) or devotion (tapas),  Bhīshma enumerated the pious princes who have attained to heaven (lokāḥ) (). “These and many other men (householders) have attained to heaven by charity and penances,  and return again and again. As night approaches,  I shall explain to thee in the morning whatever doubts may arise in thy mind” (XIII,  137). Asked by Yudhishṭhira (who refers to XIII,  137),  Bhīshma discoursed on the five kinds of gifts: from desire of merit,  from desire of profit,  from fear,  from free choice,  and from pity
 Brahmán has said that one should always make gifts according to one's power (XIII,  138).--§ 768: Yudhishṭhira,  complaining of the distress of the time,  asked Bhīshma to discourse on religion and profit in the presence of Kṛshṇa and all the kings. Vaiśampāyana said that Bhīshma recited the discourses on the puissance of Vishṇu in days of yore (and the doubt of Rudra and his spouse). Once Kṛshṇa observed a vow for twelve years in order to obtain a son
 Nārada,  etc. (),  came there with Si.,  etc. (description of their seats)
 fire issued from the mouth of Kṛshṇa and consumed the summit of the mountain with all its living creatures,  then it came back and touched his feet
 he cast a benignant look upon the mountain,  which once more became adorned and peopled as before. Asked by Ṛ.,  Kṛshṇa explained that,  in consequence of his penances,  his soul became transformed into fire and repaired to Brahmán (who told it that half of the energy of Śiva would take birth as Kṛshṇa's son),  and then went back
 “I now ask you to tell me something that is highly wonderful,  which you have heard of or seen on earth or in heaven.” Ṛ. glorified Kṛshṇa,  and asked by them,  Nārada described the wonderful incident on Himavat,  “which was witnessed by Ṛ. on their tīrthayātrā” (XIII,  139). Bhīshma said: Then Ṛ. Nārada,  the friend of Kṛshṇa,  told the following story of the discourse between Śiva and Umā: Umā-Maheśvara-saṃvāda (b) (XIII,  140148). Bhīshma said: Kṛshṇa paid honour to R.,  who praised Kṛshṇa,  approving of what Śiva had said of him,  and saying that they had told him [about the discourse of Śiva with Umā],  only to please him,  since he had asked them
 but “there is nothing in the three worlds that is unknown to thee.” Ṛ. took leave of Kṛshṇa,  promising him that he would soon get an excellent son. Kṛshṇa returned to Dvārakā. Rukmiṇī,  after the tenth month,  bore a son who is identified with Kāma,  which exists in every creature and moves within the hearts of both gods and Asuras. Praise of Kṛshṇa = Vishṇu Trivikrama = the thirty-three gods with Indra = Adideva (the first god),  etc. Bhīshma cengratulated the Pāṇḍavas,  especially Arjuna,  and pitied Duryodhana
 many Dai. and Dā. have been slain by Kṛshṇa,  witness Śiva's utterances (purāṇaṃ) on Himavat to Ṛ.
 the greatness,  etc.,  of Arjuna can only come up to one-third of that of KṛshṇaBhīshma consoled Yudhishṭhira (it is Time = Kṛshṇa who has slain the warriors),  citing Vyāsa and Nārada. Nārada and Vyāsa have told me that “Kṛshṇa and Arjuna (triyugau) practised penances in Badarī for 10, 000 years”
 he mentioned his slaying of Kaṃsa
 the destruction of the Kurus is due to Duryodhana,  etc. (). Yudhishṭhira remained silent
 the kings with Dhṛtarāshṭra,  and Ṛ. with Nārada,  applauded Bhīshma and worshipped Kṛshṇa. When Bhīshma had rested and become refreshed,  Yudhishṭhira once more asked him (XIII,  148).--§ 769: Vaiśampāyana said: Yudhishṭhira asked Bhīshma: who is the one god,  which the foremost of all religions,  and by what prayer does one become freed from the bonds of birth and transmigration (janmasaṃsārabandhanāt). Bhīshma answered: “Always uttering the 1, 000 names of the eternal Vishṇu Purushottama,  the great Brahmán,  etc.,  which were sung by the Ṛ.” (v. 6949 wants in B.: Vishṇor nāmasahasrasya Vedavyāso mahān ṛshiḥ| Chando 'nushṭup tathā Devo Bhagavān Devakīsutaḥ). Then he enumerated Vishṇu's (= Keśava's v. 7057 = Vāsudeva's v. 7061,  7066,  etc. = Kṛshṇa's v. 7071) 1, 000 names.* “The moveable and immoveable world with D.,  As.,  G.,  Y.,  U.,  and Rā.,  is under the away of Kṛshṇa
 R.,  P.,  D.,  etc.,  have sprung from Nārāyaṇa
 the Yoga,  the Sāṅkhya,  the crafts (śilpāḥ),  the Vedas,  the Śāstras,  etc.,  have sprung from Janārdana
 one should recite this hymn in praise of Vishṇu,  composed (kīrttitaṃ) by Vyāsa” (XIII,  149).-§ 770: Asked by Yudhishṭhira about the [mantra]
which gives righteousness and success on setting out on a journey,  or on entering [a new building],  or at the commencement of any undertaking,  or in sacrifices to D. and P.,  etc.,  Bhīshma recited a mantra promulgated by Vyāsa and ordained by Sāvitrī,  and which purifies from all sins,  and which was recited in days of yore by the foremost Ṛ. († v. 7088--9): Salutations (namaḥ) to Vasishṭha,  etc. ()
 the eleven Rudras (the lords of the three worlds) are: Ajaikapād,  etc. ()
 in Śatarudra they are 100
 Aṃśa,  etc. (),  are the twelve Ādityas,  the sons of Kaśyapa according to the Śruti
 Dhara,  etc. (),  are the eight Vasus
 Nāsatya and Dasra are the two Aśvins,  the sons of Mārttaṇḍa,  who came out of the nose of Sañjñā
 Mṛtyu,  Kāla,  V.-D.,  P. (endowed with forms),  Mu.,  and Si. (devoted to penances and emancipation) are the invisible witnesses of all the good and bad acts of all beings,  giving the regions of felicity (lokān etān) created by Prajāpati to those that praise them,  and residing in all the worlds
 by praising these 33 [i.e. 11 + 12 + 8 + 2]
gods (the lords of all hosts of beings) [and]
Nandīśvara,  etc. (),  one is cleansed of all sins
 the Ṛ. [called]
Mānavas are Yavakrīta,  etc. ()
 blazing like Rudra,  Anala,  and the Vasus,  they rejoice in heaven with the gods after having performed good deeds on earth
 the seven gurus of Indra [i.e. presumably Yavakrīta--Bala Āṅgirasa]
live in the East,  and by praising them one enjoys felicity in Indraloka
 Unmuou,  etc. (),  are the seven ṛtvijs of Dharmarāja [i.e. Yama],  and live in the South
 Dṛḍheyu,  etc. (),  are the ṛtvijs of Varuṇa,  and dwell in the West
 Atri,  etc. (),  are the seven gurus of Kubera,  and dwell in the North
 there are seven other Mu. in all the quarters,  bestowers of fame,  etc.
 Dharma,  etc. (),  are upholders of the earth
 Rāma,  Vyāsa,  Droṇa's son Aśvatthāman,  and Lomaśa
 these are the celestial munis,  distributed into seven groups [of]
seven
 they are the creators of peace [śānti-) and good (-svasti-) and the regents of the quarters (diśāṃ pālāḥ)
 one should turn his face in that direction in which one of these Ṛ. live,  and take refuge with him
 they are the creators of all creatures and the purifiers of the worlds [this is the order in B.,  where v. 7121: Rāmo Vyāsas… is placed before v. 7120: Śānti-svastikarā loke…]
 Saṃvartta,  etc. (including Sāṃkhya and Yoga) (),  have practised severe penances and are celebrated over the three worlds
 there are others resembling Rudra,  in Brahmaloka,  through whom the sonless obtains a son,  and the poor obtains wealth
 one should also praise Pṛthu,  etc. (),  [and]
Sāṅkhya and Yoga,  Havya and Kavya,  and Supreme Bráhman
 one should praise them morning and evening
 then there is no fear from fire or thieves,  nor from Pś. and Rā.,  etc.
 P. eat that man's kavya,  and the gods his havya (so B.),  who recites [these names: Sāvitrī,  v. 7146,  7149,  7158
 mahad bráhma Sāvitrīguṇakīrtanaṃ,  v. 7150
 Sāvitrīṃ paramāṃ gatiṃ,  v. 7155
 Sāvitrī bráhma śāśvatī,  v. 7161]
at his rites for D. and P.
 they contribute to the peace (śāntim) of all the four castes
 when setting out on a journey,  etc.,  on every occasion one should recite them
 it is a great mystery of Ṛ.,  etc. This ancient tale contains the opinion of the accomplished (siddhasya) Parāśara,  and in former days was recited to Indra
 [it is]
the veritable eternal Bráhman,  the heart of all creatures and the eternal śruti
 all [the princes]
of the race of Sūrya and of Soma,  i.e. the Rāghavas and the Kurus,  always recite it after having purified themselves (śucayaḥ)
 there is rescue from every calamity in always reciting [the names of]
D.,  seven Ṛ. (Saptarshīṇāṃ),  and Dhruva
 [† v. 7157--8 are each of 38 syllables
 † v. 7159--60 are each of 2×28 syllables]: the old B.-ṛ. Kāśyapa,  etc. (),  have worshipped them
 [being]
the opinion of Bhāradvāja they were obtained by the sons of Ṛcīka
 having acquired them again from Vasishṭha,  Śakra and the Vasus vanquished all Dā.
 the man who makes a present of 100 cows with their horns covered with gold to a learned brahman,  and he who causes the excellent Bhārata story to be always recited,  these two acquire [equal]
merit
 the benefits obtained by praising Bhṛgu,  etc. () (XIII,  151).--§ 771: Asked by Yudhishṭhira what course of conduct towards the various classes of persons is regarded faultless,  Bhīshma eulogised the brahmans,  who are attentive to P.,  D.,  and guests
 who eat the first portions of havya and kavya
 who by their very eating rescue the three worlds from great fear
 whose wealth consists in all the śikshās and the śruti
 whose wrath yet burns in the Daṇḍaka wood,  etc. (XIII,  152).--§ 772: Asked by Yudhishṭhira what is the reward attached to the worship of brahmans,  Bhīshma told the old narrative of a conversation between Pavana (the Wind) and Arjuna [Kārtavīrya]: Pavanārjunasaṃvāda (b) (XIII,  153--158).--§ 773: Asked by Yudhishṭhira about the prosperity resulting from the worship of the brahmans,  Bhīshma,  saying that the time of his death is not distant,  and that he has recited all the duties mentioned in the Purāṇas,  referred him to Kṛshṇa (b) (XIII,  159). Asked by Yudhishṭhira what prosperity results from the worship of the brahmans,  Kṛshṇa related what he in former times in Dvāravatī had answered his son Pradyumna,  who was greatly excited by [some]
brahmans and put this same question to him
 they have Soma for their king. He related the visit of Durvāsas (c) (XIII,  160). Asked by Yudhishṭhira about the knowledge he had acquired from Durvāsas,  Kṛshṇa said that he would recite that Śatarudrīya which he repeats every morning,  and which was composed by Prajāpati at the end of his penances. Then he praised Śiva (d) (XIII,  161--162).--§ 774: Vaiśampāyana said: After Kṛshṇa had said these words,  Yudhishṭhira once more asked Bhīshma which of the two,  perception (pratyakshaṃ) or the scriptures (āgamaḥ),  should be [regarded as]
authoritative for arriving at a conclusion (kāraṇaṃ bhavet). Bhīshma answered that to affirm that perception is the only authority (as some persons do) is foolish
 that knowledge which is derived from reasoning can scarcely be said to be knowledge.-Asked by Yudhishṭhira as to [which of these four is most authoritative,  viz.]
perception (pratyakshaṃ),  inference (lokataḥ siddhir,  i.e. anumānaṃ,  Nīl.),  the teaching of the scriptures (lokaś cāgamapūrvakaḥ),  and the various kinds of good men's practice (śishṭācāro bahuvidhaḥ),  he declared that as the might of unrighteous persons causes doubts to attach to perception,  inference,  and good conduct,  good people who let themselves be led by the scriptures,  and who are ever contented,  should be resorted to for the solution of doubts.-As Yudhishṭhira remarked that,  the veda,  pratyaksha,  and ācāra being all three pramāṇa (authority) [as to what is dharma,  i.e. righteousness],  the one dharma would become threefold,  Bhīshma answered that dharma is really one,  though capable of being viewed from three different points
 he should not engage in such [unfruitful]
speculations,  but simply follow his instructions like a blind man,  knowing that righteousness consists in abstention from injury,  truth,  absence of wrath,  and liberality,  and that conduct towards the brahmans that has been observed by his sires and grandsires. The fool who would deny that to be authority that [has always been accepted as]
authority,  does not deserve to become an authority,  for he creates [only]
fright.--Asked by Yudhishṭhira,  Bhīshma said that those who hate righteousness have their hearts overwhelmed with passion and darkness and go to hell
 those who observe righteousness go to heaven. The brahmans,  who are the eldest sons of Brahmán,  represent righteousness,  and,  therefore,  they are worshipped by the righteous as a ripe fruit by a hungry man.--Asked by Yudhishṭhira,  Bhīshma indicated the acts that are characteristic of wicked and good men (curious enumeration): the good never talk while eating,  and never go to sleep with wet hands
 two times have been appointed by the deities for taking food,  viz. morning and evening
 in the meantime,  one should not eat anything
 when following this rule,  one is said to observe a fast
 one who never approaches his spouse at any other time save after her courses,  is said to observe the vow of brahmacarya
 amṛta,  brahmans,  and kine are regarded as equal
 one does not incur any fault by eating the meat of animals slain in sacrifices with mantras from the Yajurveda
 the flesh of the backbone,  or that of animals not slain in sacrifices,  is as the flesh of one's own son
 one should eat in privacy
 wellcooked frumenty,  yāvaka (B. yavāgāṃ),  kṛsara (C. ºśaº),  and havis [should be used in]
the Ashṭakās of gods and P. and [in]
worshipping the planets
 one should not shave without calling down a blessing upon oneself
 if one sneezes,  he should be blessed (“śataṃ jīva, ” Nīl.) by those present
 having committed a sin,  one should confess it in the presence of those that are good
 they would then destroy it
 one should achieve righteousness in private,  not make a show of righteousness
 those are traders in righteousness who draw profit from it
 one should lay up for oneself a treasure in the world to come,  consisting in gifts made [here]
to deserving persons (XIII,  163). Yudhishṭhira observed that the acquisition of wealth very often seems to be independent of exertion and learning,  etc.
 Bhīshma said that when one,  notwithstanding great exertion,  fails to earn wealth,  he should practise severe austerities,  make gifts,  abstain from cruelty,  etc.
 then happiness will be obtained [in the next life]
 unless seeds be sown,  no crops appear
 even in the case of insects and ants,  their acts [of this and past lives]
and Nature are the cause of happiness and woe [i.e.,  the explanation of what seems unintelligible to Yudhishṭhira is to be sought for in the actions in past lives]
(XIII,  164)
 to put faith in righteousness is the mark of wisdom
 Time [which is the supreme disposer of all things]
can never make righteousness the cause of misery,  and unrighteousness is incapable of touching righteousness,  which is protected by time
 righteousness is fraught with victory (XIII,  165).--§ 775: Vaiśampāyana said: Desirous of obtaining such goods as are destructive of sins,  Yudhishṭhira questioned Bhīshma,  who was lying on a bed of arrows. Yudhishṭhira said: What is beneficial for a person in this world? how can one be freed of all one's sins? Vaiśampāyana said: In this connection Bhīshma recited the names of the gods to Yudhishṭhira. Bhīshma said: These names of the gods and Ṛ.,  if recited morning,  noon,  and evening,  become purifiers of sins
 then one has never to become blind or deaf,  etc.,  and never takes birth as an animal or in the mixed castes,  nor goes to Hell
 the names of the gods and Ṛ.,  etc.,  rivers,  mountains,  etc.
 Brahmán,  etc. ()
 the Aps. ()
 learned brahmans in the eastern region (),  in the southern region (),  in the western region (),  in the north ()
 the principal kings () (to be recited at sunset and sunrise) (XIII,  166).--§ 776: Janamejaya said: When Bhīshma was lying on a bed of arrows,  and the Pāṇḍavas were sitting around him,  my great-grandfather Yudhishṭhira heard these expositions of mysteries,  etc.
 what else did Yudhishṭhira do? Vaiśampāyana said: When Bhīshma became silent,  all the kings became silent
 then Vyāsa,  saying that Yudhishṭhira,  etc.,  had now been restored to their own nature,  asked Bhīshma to give Yudhishṭhira leave to return to the city,  which he did,  giving Yudhishṭhira some final exhortations,  and friendly asking him to return when the hour came for his death. Then Yudhishṭhira with his relatives and followers set out for Hāstinapura,  and entered the city with Dhṛtarāshṭra,  Gāndhārī,  Ṛ.,  the citizens,  the inhabitants of the country,  and his counsellors (XIII,  167).
No entries for this word is found.
What is this? (Hidden Dictionary)
To avoid the clutter in the app, the unwanted dictionaries can be hidden to have clear view while browsing. This section shows entries from those hidden dictionaries if any.
How to hide/unhide dictionary?
Every dictionary entry will have top right corner menu . From there, you can hide or unhide dictionary. You must login to use this feature. So, KST can remember your preferences of hidden dictionaries.