Yudhishthira said If Brahmanas who observe a vow (viz., fast) eat, at the invitation of a Brahmana, the Havi, can they be charged with the sin of violating their vow? Tell me this, O Grandfather.

Bhishma said Let those Brahmanas eat, moved by desire, who observe such vows as are not laid down in the Vedas. About those Brahmanas, however, who observe such vows as are laid down in the Vedas, they are considered as guilty of a breach of their vow, O Yudhishthira, by eating the Havi of Shraddha at the request of him who performs the Shraddha.

Yudhishthira said Some people say that fast is a penance. Is penance really at one with fast or is it not so? Tell me this, O grandfather.

Bhishma said People do consider a regular fast for a month or a half month as a penance. The truth, however, is that one who mortifies his own body is not to be considered, either as an ascetic or as one conversant with duty.

Renunciation, however, is considered as the best of penances. A Brahmana should always abstain from food, and observe the vow of celibacy.

A Brahmana should always practise self denial controlling even speech, and recite the marry and Vedas. The Brahmana should surround himself with children and relatives, from desire of acquiring virtue. He should never sleep.

He should abstain from meat. He should always read the Vedas and the scriptures. He should always speak the truth, and practise selfcontrol.

He should eat the residue, (viz., of what remains after serving the deities and guests). Indeed, he should be hospitable towards all that come should be hospitable towards all that come to his house. He should always eat nectar, He should duly observe all rites and celebrate sacrifices.

Yuthishthira said How may one come to be considered as always observant of fasts? How may one become observant of vows? How, O king, may one come to be an eater of the residue? By doing what may one be said to be fond of guests.

Bhishma said He who takes food only morning and evening at the appointed hours and abstains from all food during the interval, is said to be an abstainer from food.

He who knows only his married wife and that only at her season, is said to be observant of the vow of celibacy. By always making gifts, one comes to be considered as truthful in speech,

By abstaining from all meat obtained from animals killed for nothing, one becomes an abstainer from meat. By making gifts one becomes purged of all sins, and by abstaining from sleep during day time, one comes to be considered always awake,

He who always eats what remains after serving the guests and servants, know, O Yuthishthira, is said to always eat nectar.

He who abstains from eating till Brahmanas have eaten, is considered considered as conquering Heaven by such abstention.

He who eats what remains after serving the celestials, the departed Manes, and relatives and dependants, is said to eat Vighasa or the residue.

Such man acquire many regions of happiness in the abode of Brahman himself, There, o king, they live in the company of Apsaras and Gandharvas.

Indeed, they sport and enjoy in these regions, with the celestials and guests and the departed Manes in their company, and surrounded by their children and grandchildren. Even such becomes their high end. own

Yuthishthira said People are seen to make various kinds of gifts to the Brahmanas. What, however, is the difference, O grandfather, between the giver and the receiver?

Bhishma said The Brahmana accepts gifts from him who is righteous, and from him who is sinful. If the giver happens to be virtuous, the receiver commits little sin. If, on the other hand, the giver happens to be impious, the receiver sinks in hell.

Regarding it is cited an old history of the conversation between Vrishadarbhi and the seven Rishis, O Bharata.

Kashyapa, Atri, Vashishtha, Bharadvaja, Gautama, Visvamitra, Jamadagni, and chaste Arundhati (the wife of Vashishtha), all had a common maidservant whose name was Ganda. A Shudra named Pashusakha married Ganda and became her husband.

Kashyapa and others, formerly, observed the austeresi penances and roved over the world, desirous of acquiring the eternal region of Brahman by the help of Yogameditation.

About that time, O delighter of the Kurus, there took place a severe drought. Stricken with hunger, the whole world of living creiures become greatly weak.

At a sacrifice which had been performed formerly by Shibi's son, he had given away to the Ritviks a son of his as the sacrificial present.

About this time, longlived as the prince was, he died of starvation. The Rishis named, afflicted with hunger, approached the dead prince and sat encircling him.

The acceptance of a gift will immediately relieve you all. Do you, therefore, accept a gift for the maintenance of your bodies! you ascetics having penances for wealth, listen to me as I declare what wealth I have.

That Brahmana who solicits me is ever dear to me. Indeed I shall give you a thousand kine of white hair, foremost in speed, each accompanied by a bull, and each having a wellborn calf, and, therefore, giving milk.

I shall also give you a thousand bulls of white colour and of the best species and capable of carrying heavy loads. I shall also give you a large number of kine, of good nature, the foremost of their kind, all fat, and each of which, having brought forth her first calf, is quick with her second.

The son of Vrishadarbha said Tell me what else I shall give of foremost villages, of grain, of barley, and of even the rarer and more precious jewels. Do not seek to eat this food that is inedible. Tell me what should I give you for the maintenance of your bodies.

The Rishis said O king, to accept gifts from a monarch is very sweet at first but it is poison in the end. Knowing this well, why do you, O king, tempt us then with these offers?

The body of the Brahmana is the divine field. By penance, it is purified. Then again, by pleasing the Brahmana, one pleases the celestials.

If a Brahmana accepts the gifts made to him by the king, he loses, by such acceptance, the merit that he would otherwise win by a his penances, they day. Indeed, such acceptance destroys that merit as a burning fire destroys a wilderness.

May you be happy, O king, as the result of the gifts you make to those who solicit you. Saying these words to them, they left that place, proceeding by another way,

After this, urged by their master, the ministers of the king, entered those woods and plucking certain figs tried to give them away to those Rishis.

The offers of king filled some of those figs with gold and mixing them with others tried to induce those ascetics to accept thein.

Atri took up some of those figs, and finding them heavy refused to take them. He said, We are not shorn of knowledge. We are not fools.

We know that there is gold within these figs. We have our senses about us. Indeed, we are awake instead of being asleep. If accepted in this world, those will yield bitter results hereafter. He who seeks happiness both in this world and in the next, should never accept these.

Vasishtha said If we accept even one gold coin, it will be counted as a hundred or even a thousand. If, therefor, we accept many coins, we shall surely attain to an unhappy end in the next world.

Kashyapa said All the paddy and barley on Earth, all the gold and animals and women that are in the world, are incapable of satisfying the desire of a single person. Hence, a wise man should, removing cupidity, adopt tranquillity.

Bharadvaja said The horns of a Ruru, when they first appear, begin to grow with the growth of the animal. The cupidity of man is like this. It has no limit.

Gautama said All the objects which exist in the world cannot satisfy even a single person. Man is like the ocean, for he can never be filled (i.e., satisfied)

Vishvamitra said When one desire cherished by a person becomes satisfied, there originates immediately another whose satisfaction sought and which pierces him like an arrow.

Jamadagni said Abstention from accepting gifts supports penances as their root. Acceptance however, destroys that.

Arundhati said Some people hold that things of the world may be stored for spending them upon the acquisition of virtue. I think, however, that the acquisition of virtue is better than that of riches.

Ganda said When these my lords, who are gifted with great energy, are so very much afraid of this when seems to be a great terror, weak as I am, I fear it the more.

Pashusakha said The value of virtue is very superior, There is nothing superior to it. That wealth is known to the Brahmanas. I wait upon them as their servant, only for learning to prize that wealth.

The Rishis said May he be, as the result of the gifts he makes, who is king of the people of this land. Let his gift bear fruit who has sent these fruit s to us, enclosing gold within them.

Bhishma said Having said these words, those Rishis of steadfast vows, abandoning the figs having gold within them, left that place and proceeded where they liked.

The ministers said O king, coming to know of the existence of gold within the figs, the Rishis have departed. Let this be known to you.

Bhishma said Thus addressed by his ministers, king Vrishadarbhi became stricken with anger against all those Rishis. Indeed, to take vengeance upon them, the king entered his own apartment.

Practising the austerest of penances, he poured on his sacred fire libations of clarified butter, accompanying each with Mantras uttered by him.

From that fire there then originated, as the outcome of the incantation, a form capable of striking every one with fear. Vrishadarbhi named her as Yatudhani.

That form which had originated from the incantations of the king, loO king as dreadful as the Last Night, appeared with joined hands before the king. Addressing king Vrishadarbhi, she said, What shall I do?

Vrishadarbhi said Go and follow the seven Rishis, as also Arundhati, and the husband of their maidservant, and the maid-servant herself, and understand what the meanings are of their names.

Having learnt their names, do you kill all of them. After killing them you may go wherever you like.

Bhishma said Saying, So be it. The who had been named Yatudhani, in her proper form, went to that forest in which the great Rishis, travelled in search of food.

Indeed, O king, those great Rishis, with Atri among them, roamed within the forest, living upon fruits and roots.

In course of their travel they saw a mendicant of broad shoulders, and plump arms and legs and wellgrown face and abdomen. Of limbs that were all adipose, he was travelling with a dog in his company.

Seeing that mendicant whose limbs were all well-developed and beautiful, Arundhati exclaimed, addressing the Rishis, None of you will ever be able to show such wellgrown features.

Vashishtha said The sacred fire of this person is not like ours, for while he is able to pour libations on it, morning and evening, none of us can do the same. It is therefore that we see both him and his dog so well-formed.

Atri said This man does not like us, feel the sufferings of hunger. His energy has not suffered, like ours, any decrease. Acquired with the greatest difficulty, his Vedas have not, like ours disappeared. Hence it is that we see both him and his dog so wellgrown.

Vishvamitra said This man is not, like us, unable to observe the eternal duties laid down in the scriptures, I have become idle. I fell the sufferings of hunger, I have lost the knowledge I had acquired. This man is not like us in this matter. Hence I see both him and his dog so wellgrown.

Jamadagni said This man has not to think of storing his annual grain and fuel as we are to do. Hence I see both him and his dog so well formed.

Kashyapa said This man has not, like us, four brothers of the same blood who are begging from house to house, uttering the words, GiveGive! Hence it is that i see him and his dog so wellgrown.

Bharadvaja said This man has no regret like ours for having condemned and cursed his wife. He has not acted so wickedly and foolishly. Hence I see both him and his dog so well formed.

Gautama said This man has not like us only three pieces of covering made of Kusha grass, and a single Ranku skin, each of which, again, is three years old. Hence it is that I see both him and his dog so well formed.

Bhishma said Seeing those great Rishis, the wandering mendicant, approached them and accosted them all by touching their hand, according to the practice.

Conversing then with each other about the difficulty of getting sustenance in that forest and the consequent necessity of under going the pangs of hunger, all of them left that place.

Indeed, they travelled through that forest, all bent upon a common object, viz., the plucking of fruits and the extraction of roots for maintenance.

One day, as they were travelling, they saw a beautiful lake filled with lotuses. Its banks were covered with trees which stood thickly ncar one another. The waters of the lake were pure and transparent.

Indeed, the lotuses that adorned the lake were all of the colour of the rising sun. The leaves that floated on the water were of the colour of lapis lazuli.

Various kinds of aquatic fowls were sporting on its bosom. There was but one path leading to it. The banks were not covered with mire and the access to the water was easy.

Urged by Vrishadarbhi, the Rakshasi of dreadful appearance who had originated from his incantations and who had been named Yatudhani, guarded the lake.

Those foremost Rishis, with Pashusakha in their company, went towards the lake, which was thus guarded by Yatudhani, for the object of collecting some lotusstalks.

Seeing Yatudhani of fearful aspect standing on the banks of the lake, those great Rishis addressed her, saying Who are you who thus stand alone in this solitary forest? For whom do you wait here? What indeed, is your purpose? What do you do here on the banks of this lake adorned with lotuses?

Yatudhani said It matters not who I am. I deserve not to be accosted. You having ascetic wealth, know that I am the guard set to watch this lake.

The Rishis said All of us are hungry. We have nothing else to eat. With your permission we would collect some lotusstalks.

Yatudhani said According to agreement, do you take he lotusstalks as you please. You must, one by one, give me your names. You may then, without delay, take the stalks!

Bhishma said Ascertaining that her name was Yatudhani and that she stood there for killing thein, Atri, who was famishing with hunger, addressed her and said those words.

Atri said I am called Atri because I purify the world from sin. For, again, thrice studying the Vedas every day, I have made days of may nights. That, again, is no night in which I have not studied the Vedas. Therefore also I am called Atri, O beautiful lady!

Yatudhani said O you of great effulgence, the explanation you have given me of your name is incapable of being understood by me. Do you, therefore, go and plunge into this tank filled with lotuses.

Vasishtha said I am gifted with Yoga powers, I live again, as a householder, and am considered as the foremost of all persons that lead such a mode of life. On account of my being gifted with (such) powers, of my having as a householder, and of my being considered, as the foremost of all householders, I am called Vasishtha.

Yatudhani said O you of great effulgence, the explanation you have given me of your name is incapable of being understood by me. Do you, therefore, go and plunge into this tank filled with lotuses. Yatudhani said The etymological signification of your name is simply incomprehensible to inasmuch as the inflections which the original roots have under gone are unintelligible. Go and plunge into this lake of lotuses. me

Kashyapa said I always protect my body, and on account of my penances I have become gifted with effulgence. For thus protecting the body and for this effulgence that is due to my penances, I pass by the name of Kashyapa.

Yatudhani said O you of great effulgence, the etymological signification you have given of your name is what I cannot comprehend. Go and plunge into this lake filled with lotuses.

Bharadvaja said I always support my sons, my disciples, the celestials, the Brahmanas, and my wife. On account of my thus supporting all with ease, I pass by the name of Bharadvaja.

Yatudhani said The etymological signification you have given me of your name is what I cannot fully understand, on account of the many inflections the root has undergone. Go and plunge into this take filled with lotuses,

Gautama said I have conquered Heaven and Earth by the help of selfcontrol. For my considering all creatures and objects impartially, I am like a smokeless fire. Hence I am incapable of being subjugated by you. When, again, I was born, the effulgence of my body removed the surrounding darkness. For these reasons I am called Gautama.

Yatudhani said The explanation you have given me of name, O great ascetic, is beyond the range of my comprehension. Go and plunge into this lake of lotuses.

Vishvamitra said The celestials of the universe are my friends. I am also the friend of the universe. Hence, O Yatudhani, I am called Vishvamitra.

Yatudhani said The explanation you have given of your name is puzzle to me, on account of the inflections the root has undergone. Go and plunge into this lake of lotuses.

Jamadagni said I have originated from the sacrificial fire of the celestials. Hence am I called Jamadagni, O you of beautiful features.

Yatudhani said The etymological signification you have given, O great ascetic, of your name, passes the range of my comprehension. Do you go and plunge into this lake of lotuses.

Arundhati said I always live by the side of my husband, and hold the Earth jointly with him. I always incline my husband's heart towards me. I am, therefore, called Arundhati.

Yatudhani said The explanation you have given of your name is beyond my understanding on account of the inflections the roots have undergone. Go and plunge into this lake of lotuses.

Ganda said The Ganda means a portion of the cheek. As I have not portion a little elevated above the others, I am, O you who have originated from the sacrificial fire of Shaivya, called by the name of Ganda.

Yatudhani said The explanation which you have given of your name is perfectly incomprehensible to me, on account of the inflections which the root has undergone. Go and plunge into this lake of lotuses.

Pashusakha said I protect and tend all animals I see, and I am always a friend to all animals. Hence am I called Pashusakha, O you who have originated from the (sacrificial) fire (of king Vrishadarbhi).

Yatudhani said The explanation you have given of your name is what I cannot understand, on account of the inflections which the roots have undergone. Go and plunge into this lake of lotuses.

Shunasakha said I cannot explain the etymology of my name like these ascetics. But know, O Yatudhani, that I am called by the name of Shunasakha.

Yatudhani said You have mentioned your name only once. I have not been able to understand the explanation you have given, do you, therefore, mention it again, O twiceborn one.

Shunasakha said Since you have not been able to catch my name on account of my having mentioned it only once, I shall strike you with my triple stick! Struck with it, be you reduced forthwith into ashes.

Bhishma said Struck then, on the head, by the Sannyasin, with his triple stick which resembled the punishment inflicted by a Brahmana, the Rakshasi who had originated from the incantations of king Vrishadarbhi dropped down on the Earth and becoine reduced to ashes.

Having thus killed the powerful Rakshasi, Shunasakha thrust his stick into the earth and sat himself down on a grassy plot of land.

The Rishis then, having, as they liked, plucked a number of lotuses and taken up a number of lotusstalks, came up from the lake filled with joy.

Throwing on the ground the mass of lotuses which they had collected with great labour, they plunged once more into it for offering oblations of water to the departed Manes.

Coming up, they went to that side of the bank where they had placed the lotusstalks. Reaching that place, those foremost of men found that the stalks were nowhere to be seen.

The Rishis said What sinful and cruel men has stolen away the lotusstalks collected by our hungry selves from desire of eating.

Bhishma said Those foremost of twiceborn persons, suspecting one another, o destroyer of enemies, said We shall each have to swear to our innocence.

All those ascetics then, exhausted with hunger and exertion, agreeing to the proposal, took these oaths,

Atri said a Let him who has stolen the lotus stalks touch kine with his foot, pass urine facing the sun, and study the Vedas on excluded days.

Vasishtha said Let him who had stolen the lotusstalks abstain from reading the Vedas, or leash hounds, or be wandering mendicant unrestrained by the ordinances laid down for that mode of life, or be a destroyer of persons who seek refuge with him, or live upon the proceeds of the sale of his daughter, or solicit riches fro, those who are low and vile.

Kashyapa said Let him who has stolen the lotusstalks give vent to all sorts of words in all places, give false evidence in a court of law, eat the flesh of animals not killed in sacrifices, make gifts to unworthy persons or to worthy persons at unseasonable times, and have sexual connection with women during daytime.

Bharadvaja said Let him who has stolen the lotusstalks be cruel and sinful in his conduct towards women and kinsmen and kine, Let him humiliate Brahmanas, in disputations, by showing his superior knowledge and skill. Let him study the Richs and the Yajushes, disregarding his preceptor. Let him pour libations upon fires made with dry grass or straw.

Jamadagni said Let him who has stolen the lotusstalks be guilty of throwing filth and dirt on water. Let him be filled with enmity towards kine. Let him be guilty of having sexual union with women at times other than their season. Let him incur the hatred of all persons. Let him gain the living from the earnings of his wife. Let him have no friends and let him have many enemies. Let him be another's guest for getting in return those acts of hospitality which he has done to that other.

Gautama said Let him who has stolen the lotusstalks be guilty of throwing away the Vedas after having read them. Let him renounce the three sacred fires. Let him be a seller of the Soma (plant or juice). Let him live with that Brahmana who lives in a village which has only one well from which water is drawn by all classes and who has married a Shudra woman.

Vishvamitra said Let him who has stolen the lotus stalks be doomed to see his preceptors and seniors and his servants maintained by others during his own lifetime. Let him not have a good end. Let him be the father of many children.

Let him be always impure and wretch among Brahmanas. Let him be proud of his riches. Let him be a tiller of the soil and let him be filled with malice.

Let him wander in the rainy season. Let him be a paid servant. Let him be the priest of the king. Let him assist at the sacrifices of such impure persons who are not worthy of being assisted at their sacrifices.

Arundhati said Let her who has stolen the lotusstalks always humiliate her motherinlaw. Let her be always vexed with her husband. Let her eat whatever good things come to her house without giving a part to others.

Disregarding the kinsmen of her husband, let her live in her husband's house and eat, every evening, the flour of fried barley! Let her come to be considered as unenjoyable. Let her be the mother of a heroic son.

Ganda said Let her who has stolen the lotusstalks be always a speaker of untruth. Let her always fall out with her kinsmen! Let her give away her daughter in marriage for money.

Let her cat the food which she has cooked, alone and without giving a part it to of anybody! Let her pass her whole life as a slave. Indeed, let her who has stolen the lotusstalks be quick with child on account of sexual union under circumstances of guilt.

Pashusakha said Let him who has stolen the lotusstalks be born of a slavemother. Let him who have many unworthy children. And let him never bow to the celestials.

Shunasa kha said Let him who has removed the lotusstalks acquire the merit of bestowing his daughter in marriage upon a Brahmana who has studied all the Samans and the Yajushes and who has carefully observed the vow of celibacy. Let him perform the final ablutions after having read all the Atharvans!

All the Rishis said The oath you have taken is no oath at all, for all the deeds which you have mentioned are very desirable for the Brahmanas! It is evident, Shunasakha, that you have appropriated our lotusstalks.

Shunasakha said Not seeing the lotusstalks deposited by you, what you say is indeed true, for it is I who have actually stolen them.

Before you all I have made those stalks disappear. You sinless ones, the act was done by me for testing you.

I came here for protecting you. That woman who lies killed there was called Yatudhani. She was of a dreadful disposition. Originated from the incantations of king Vrishadarbhi, she had come here from the desire of killing all of you.

You ascetics having penances for wealth, begged on by that king, she had come but I have killed her. That wicked and sinful creature, originated from the sacrificial fire, would otherwise have taken your lives.

It was for killing her and saving you that I came here, O you learned Brahmanas. Know that I am Vasava! you have entirely got rid of the influence of cupidity. On account of this, you have acquired many eternal regions fraught with the fruition of every desire as soon as it rises in the heart! Do you rise, forth with from this place and go to those regions of beatitude, O twiceborn ones, that are reserved for you.

Bhishma said The great Rishis, highly pleased at this, replied to Purandara, saying, So be it! They then ascended to the celestial region the company of Indra himself. Even this, those high souled Rishis giving up all foods and other desirable articles as they are not touched with greed and they obtained the abode of heaven.

Therefore, a man should give up the lure. O king, is the highest duty. Cupidity should be renounced. The man who recites this account in assemblies of men, succeeds in acquiring riches. Such a man has never to come by a distressful end. The departed Manes, the Rishis, and the celestials become all pleased with him. Hereafter, again, he becomes gifted with fame and religions merit and riches.