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