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fragrant scents, made a funeral pyre. Yuyutsu and others stood as spectators of the preparations. Then Yudhishthira and the
high-souled Vidura wrapped Bhishma's body with silken cloth and floral garlands. Yuyutsu held an excellent umbrella, over it
Bhimasena and Arjuna both held in their hands a couple of yak-tails of pure white. The two sons of Madri held two head-gears
in their hands. Yudhishthira and Dhritarashtra stood at the feet of the lord of the Kurus, taking up palmyra fans, stood around
the body and began to fan it softly. The Pitri sacrifice of the high-souled Bhishma was then duly performed. Many libations
were poured upon the sacred fire. The singers of Samans sang many Samans. Then covering the body of Ganga's son with
sandal wood and black aloe and the bark wood, other fragrant fuel, and setting fire to the same, the Kurus with Dhritarashtra
and others, stood on the right sight of the funeral pyre. Those foremost ones of Kuru's race, having thus cremated the body of
the son of Ganga, proceeded to the sacred Bhagirathi, accompanied by the Rishis. They were followed by Vyasa, by Narada,
by Asita, by Krishna, by the ladies of the Bharata race, as also by such of the citizens of Hastinapore as had come to the place.
All of them, arrived at the sacred river, duly offered oblation of water unto the high-souled son of Ganga. The goddess
Bhagirathi, after those oblations of water had been offered by them unto her son, rose up from the stream, weeping and
distracted by sorrow. In the midst of her lamentations, she addressed the Kurus, 'Ye sinless ones, listen to me as I say unto you
all that occurred (with respect to my son). Possessed of royal conduct and disposition, and endued with wisdom and high birth,
my son was the benefactor of all the seniors of his race. He was devoted to his sire and was of high vows. He could not be
vanquished by even Rama of Jamadagni's race with his celestial weapons of great energy. Alas, that hero has been slain by
Sikhandin. Ye kings, without doubt, my heart is made of adamant, for it does not break even at the disappearance of that son
from my sight! At the Self choice at Kasi, he vanquished on a single car the assembled Kshatriyas and ravished the three
princesses (for his step-brother Vichitravirya)! There was no one on earth that equalled him in might. Alas, my heart does not
break upon hearing the slaughter of that son of mine by Sikhandin!' The puissant Krishna, hearing the goddess of the great river
indulging in these lamentations consoled her with many soothing words. Krishna said, 'O amiable one, be comforted. Do not
yield to grief, O thou of beautiful features! Without doubt, thy son has gone to the highest region of felicity! He was one of the
Vasus of great energy. Through a curse, O thou of beautiful features, he had to take birth among men. It behoveth thee not to
grieve for him. Agreeably to Kshatriya duties, he was slain by Dhananjaya on the field of battle while engaged in battle. He has
not been slain, O goddess, by Sikhandin. The very chief of the celestials himself could not slay Bhishma in battle when he
stood with stretched bow in hand. O thou of beautiful face, thy son has, in felicity, gone to heaven. All the gods assembled
together could not slay him in battle. Do not, therefore, O goddess Ganga, grieve for that son of Kuru's race. He was one of the
Vasus, O goddess! Thy son has gone to heaven. Let the fever of thy heart be dispelled.'
"Vaisampayana continued, 'That foremost of all rivers, thus addressed by Krishna and Vyasa, cast off her grief, O great king,
and became restored to equanimity. All the kings there present, headed by Krishna, O monarch, having honoured that goddess
duly, received her permission to depart from her banks.'"
The end of Anusasana Parva.
FOOTNOTES
1. The commentator explains this passage by the illustration that in the
act of felling a tree the effect is produced by the intermediate act of
raising the axe by some sentient agent, but that in the case of the
burning of a forest, the fire is produced by the friction of the dry
branches of trees without the intervention of any sentient agent.
2. Even as the wind indicates the dry twigs to ignite,' adds the
commentator.
3. Literally, the releaser from bonds.
4. Refers to the curse pronounced on Viswamitra by the son of Vasishtha,
when the former acted as the priest of Trisanku. The curse was that
Viswamitra would partake of canine flesh by officiating as the priest of
one who himself was the partaker of such flesh. It is said that at a time
of great scarcity, Viswamitra was obliged to resort to dog's flesh for
food, and that as he was about to cook it, Indra pounced upon it and took
it away.
5. The constellation of the Great Bear.
6. The Pole Star.
7. Matanga was begotten upon a Brahmana woman by a Sudra father.
8. Charu is properly an oblation or rice, barley, and pulse, boiled with
butter and milk, for presentation to the gods in a sacrifice or ordinary
worship.
9. The meaning seems to be that if Destiny be unfavourable, there need
not be much fear with respect to this world. But if one be wanting in
Exertion, great must his fear be with respect to the next world, for
happiness can never be obtained in the next world unless one acts
righteously while here.
10. The commentator explains that hitam tad vada are understood in the
last line.
11. The commentator explains that the allusion here is to the adage that
swans in drinking milk mixed with water always drink the milk leaving out
the water. Learned Brahmanas are like swans for in discoursing upon even
the topics of the world they select what is good and instructive but
reject what is evil and sinful, or, as the Commentator puts it, they know
the difference between what is soul and what is not soul.
12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti
yavat' etc.
13. i.e., one should keep oneself aloof from both Energy and Penances,
for both these can consume, if troubled or interfered with. By 'Energy'
is meant both physical and mental force. It belongs to the Kshatriya as
Penances belong to the Brahmana.
14. The commentator thinks that by Krishna, the Island-born Krishna or
Vyasa is meant.
15. The sense is that such a Brahmana, if his expectation be not
gratified, is competent to consume the person that has falsely raised
that expectation.
16. Akshyayyam is fire, because it is fire that eats the food offered to
the Pitris and makes it inexhaustible.