sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
standing in the hall of assembly with only one piece of cloth to cover her body, and while she was in her menses and in the
presence of all the Pandavas. And it is not meet that thou shouldst brood over thy departure from the city, and thy exile with the
hide of the antelope for thy robe, and thy wanderings in the great forest, nor shouldst thou recall to thy mind the affliction from
Jatasura, the fight with Chitrasena, and thy troubles from the Saindhavas. Nor it is proper, O son of Pritha, and conqueror of
thy foes, that thou shouldst recall the incident of Kichaka's kicking Draupadi, during the period of thy exile passed in absolute
concealment, nor the incidents of the fight which took place between thyself and Drona and Bhishma. The time has now
arrived, when thou must fight the battle which each must fight single-handed with his mind. Therefore, O chief of Bharata's
race, thou must now prepare to carry the struggle against thy mind, and by dint of abstraction and the merit of thine own
Karma, thou must reach the other side of (overcome) the mysterious and unintelligible (mind). In this war there will be no need
for any missiles, nor for friends, nor attendants. The battle which is to be fought alone and single-handed has now arrived for
thee. And if vanquished in this struggle, thou shalt find thyself in the most wretched plight, and O son of Kunti, knowing this,
and acting accordingly, shalt thou attain success. And knowing this wisdom and the destiny of all creatures, and following the
conduct of thy ancestors, do thou duly administer thy kingdom."

SECTION XIII

"Vasudeva said, "O scion of Bharata's race, salvation is not attained by foregoing the external things (like kingdom, etc), it is
only attained by giving up things which pander to the flesh (body). The virtue and happiness which are attainable by the person
who has renounced only the external objects, but who is at the same time engrossed by passions and weakness of the flesh, let
these be the portion of our enemies. The word with two letters is Mrit-yu (death of the soul or perdition), and the word with
three letters is Sas-wa-ta (Brahman) or the eternal spirit. The consciousness that this or that thing is mine, or the state of being
addicted to worldly objects is Mrityu and the absence of that feeling is Saswatam. And these two, Brahman and Mrityu, O
king, have their seats in the souls of all creatures, and remaining unseen, they, without doubt, wage war with each other. And
if, O Bharata, it be true that no creature is ever destroyed, then one doth not make oneself guilty of the death of a creature by
piercing (destroying) its body. What matters the world to a man, if having acquired the sovereignty of the whole earth with its
mobile and immobile creation, he does not become attached to it, or engrossed in its enjoyment. But the man who having
renounced the world, has taken to the life of the recluse in the forest, living on wild roots and edibles, if such a man, O son of
Pritha, has a craving for the good things of the world, and is addicted to them, he may be said to bear Mrityu (death) in his
mouth. Do thou, O Bharata, watch and observe the character of thy external and internal enemies, (by means of thy spiritual
vision), And the man who is able to perceive the nature of the eternal reality is able to overreach the influence of the great fear
(perdition). Men do not look with approbation upon the conduct of those who are engrossed in worldly desires and there is no
act without having a desire (at its root) and all (Kama) desires are, as it were, the limbs (offshoots) of the mind. Therefore, wise
men knowing this subjugate their desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga to be the
perfect way (to salvation) by reason of the practices of his many former births. And remembering that, what the soul desires, is
not conducive to piety and virtue, but that the suppression of the desires is at the root of all true virtue, such men do not engage
in the practice of charity, Vedic learning, asceticism and Vedic rites whose object is attainment of worldly prosperity,
ceremonies, sacrifices, religious rules and meditation, with the motive of securing any advantage thereby. By way of
illustration of this truth, the sages versed in ancient lore, recite these Gathas called by the name of Kamagita, do thou O
Yudhishthira, listen to the recital of them in detail. (Kama says) No creature is able to destroy me without resorting to the
proper methods (viz., subjugating of all desires and practice of Yoga etc.) If a man knowing my power, strive to destroy me by
muttering prayers etc., I prevail over him by deluding him with the belief that I am the subjective ego within him. If he wish to
destroy me by means of sacrifices with many presents, I deceive him by appearing in his mind as a most virtuous creature
amongst the mobile creation, and if he wish to annihilate me by mastering the Vedas and Vedangas, I over reach him by
seeming to his mind to be the soul of virtue amongst the immobile creation. And if the man whose strength lies in truth, desire
to overcome me by patience, I appear to him as his mind, and thus he does not perceive my existence, and if the man of austere
religious practices, desire to destroy me by means of asceticism, I appear in the guise of asceticism in his mind, and thus he is
prevented from knowing me, and the man of learning, who with the object of attaining salvation desires to destroy me, I frolic
and laugh in the face of such a man intent on salvation. I am the everlasting one without a compeer, whom no creature can kill
or destroy. For this reason thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this means, thou mayst attain
what is well for thee. Do thou therefore make preparations for the due performance of the horse sacrifice with presents, and
various other sacrifices of great splendour, and accompanied with presents. Let not therefore grief overpower thee again, on
beholding thy friends lying slain on the battlefield. Thou canst not see the men slain in this battle alive again. Therefore
shouldst thou perform magnificent sacrifices with presents, so that thou mayst attain fame in this world, and reach the perfect
way (hereafter)."

SECTION XIV

"Vaisampayana said, "With such speeches as these, was the royal saint Yudhishthira, bereft of his friends, consoled by those
sages of great ascetic merits. And O monarch, that lord of men exhorted by the worshipful Viswarasraba himself, and by
Dwaipayana (Vyasa), Krishna Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the sharpwitted Vijaya,
as well as by other great men, and Brahmanas versed in the Sastras, became relieved of all mental affliction and sorrow arising
from the death of his dear relations. And that monarch Yudhishthira after performing the obsequial ceremonies of his departed
friends, and honouring the Brahmanas and Devas (gods), brought the kingdom of the earth with its girdle of oceans, under his
sway. And that prince of Kuru's race having regained his kingdom, with a tranquil mind, thus addressed Vyasa, Narada and the
other sages who were present. I have been comforted by the words of so great, ancient and aged saints as yourselves, and I
have now no cause left for the least affliction. And likewise, I have attained great wealth, with which I may worship the gods.
Therefore, with your assistance, I shall now perform the sacrifice, O the best of regenerate beings. We have heard that those
(Himalayan) regions are full of wonders. Therefore, O Brahmana, saint and grandsire do thou so ordain that under thy
protection we may safety reach the Himalaya mountains, the performance of my sacrifice being entirely within thy control, and
then the adorable celestial saint Narada and Devasthana have also addressed exquisite and well-meaning words for our well
being. No unlucky man in times of great tribulation and distress, has ever the good fortune to secure the services of such
preceptors and friends approved by all virtuous men. Thus addressed by the king, those great saints, bidding the king and
Krishna and Arjuna to repair to the Himalayan regions, then and there vanished in the presence of the assembled multitude, and
the king, the lordly son of Dharma, then seated himself there for a while. And the Pandavas then in consequence of the death of
Bhishma, were engaged in performing his funeral ceremonies. And their time, while thus engaged, seemed too long in passing
and performing the last rites to the mortal remains of Bhishma, Karna and other foremost Kauravas, they gave away large
presents to Brahmanas. And then the foremost descendant of Kuru again performed with Dhritarashtra the funeral rites (of the
heroes slain in battle), and having given away immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in
advance, made this entry into the city of Hastina Nagar, and consoling his lordly uncle, possessed of eyes of wisdom, that
virtuous prince continued to administer the earth with his brothers.

SECTION XV

Janamejaya said, 'O the best of regenerate beings, when the Pandavas had reconquered and pacified their kingdom, what did
the two warriors, Vasudeva and Dhananjaya do?

Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were highly pleased when the Pandavas had succeeded in
regaining and pacifying their dominions, and they deported themselves with great satisfaction, like unto Indra and his consort
in the celestial regions, and amidst picturesque woodland sceneries, and tablelands of mountains, and sacred places of
pilgrimage, and lakes and rivers, they travelled with great pleasure like the two Aswins in the Nandana garden of Indra. And, O
Bharata, the high-souled Krishna and the son of Pandu (Dhananjaya) entering the beautiful hall of assembly at Indraprastha,
whiled away their time in great merriment. And there, O prince, they passed their time in recounting the stirring incidents of
the war, and the sufferings of their past lives. And those two high-souled ancient sages, glad at heart, recited the genealogy of
the races of saints and gods. Then Kesava, knowing the full import of all matters, addressed Partha in a sweet and beautiful
speech of excellent style and import. And then Janarddana comforted the son of Pritha afflicted by the death of his sons, and
thousands of other relatives. And he of great ascetic merit and knowing the science of all things having duly consoled him,
Arjuna rested for a while, as if a great burden had been removed from his own person. Then Govinda (Krishna) consoling
Arjuna with sweet speech addressed these well-reasoned words to him.

Vasudeva said, 'O Arjuna, the terror of thine enemies, this whole earth has been conquered by the king, the son of Dharma,

standing in the hall of assembly with only one piece of cloth to cover her body, and while she was in her menses and in the

presence of all the Pandavas. And it is not meet that thou shouldst brood over thy departure from the city, and thy exile with the

hide of the antelope for thy robe, and thy wanderings in the great forest, nor shouldst thou recall to thy mind the affliction from

Jatasura, the fight with Chitrasena, and thy troubles from the Saindhavas. Nor it is proper, O son of Pritha, and conqueror of

thy foes, that thou shouldst recall the incident of Kichaka's kicking Draupadi, during the period of thy exile passed in absolute

concealment, nor the incidents of the fight which took place between thyself and Drona and Bhishma. The time has now

arrived, when thou must fight the battle which each must fight single-handed with his mind. Therefore, O chief of Bharata's

race, thou must now prepare to carry the struggle against thy mind, and by dint of abstraction and the merit of thine own

Karma, thou must reach the other side of (overcome) the mysterious and unintelligible (mind). In this war there will be no need

for any missiles, nor for friends, nor attendants. The battle which is to be fought alone and single-handed has now arrived for

thee. And if vanquished in this struggle, thou shalt find thyself in the most wretched plight, and O son of Kunti, knowing this,

and acting accordingly, shalt thou attain success. And knowing this wisdom and the destiny of all creatures, and following the

conduct of thy ancestors, do thou duly administer thy kingdom."

SECTION XIII

"Vasudeva said, "O scion of Bharata's race, salvation is not attained by foregoing the external things (like kingdom, etc), it is

only attained by giving up things which pander to the flesh (body). The virtue and happiness which are attainable by the person

who has renounced only the external objects, but who is at the same time engrossed by passions and weakness of the flesh, let

these be the portion of our enemies. The word with two letters is Mrit-yu (death of the soul or perdition), and the word with

three letters is Sas-wa-ta (Brahman) or the eternal spirit. The consciousness that this or that thing is mine, or the state of being

addicted to worldly objects is Mrityu and the absence of that feeling is Saswatam. And these two, Brahman and Mrityu, O

king, have their seats in the souls of all creatures, and remaining unseen, they, without doubt, wage war with each other. And

if, O Bharata, it be true that no creature is ever destroyed, then one doth not make oneself guilty of the death of a creature by

piercing (destroying) its body. What matters the world to a man, if having acquired the sovereignty of the whole earth with its

mobile and immobile creation, he does not become attached to it, or engrossed in its enjoyment. But the man who having

renounced the world, has taken to the life of the recluse in the forest, living on wild roots and edibles, if such a man, O son of

Pritha, has a craving for the good things of the world, and is addicted to them, he may be said to bear Mrityu (death) in his

mouth. Do thou, O Bharata, watch and observe the character of thy external and internal enemies, (by means of thy spiritual

vision), And the man who is able to perceive the nature of the eternal reality is able to overreach the influence of the great fear

(perdition). Men do not look with approbation upon the conduct of those who are engrossed in worldly desires and there is no

act without having a desire (at its root) and all (Kama) desires are, as it were, the limbs (offshoots) of the mind. Therefore, wise

men knowing this subjugate their desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga to be the

perfect way (to salvation) by reason of the practices of his many former births. And remembering that, what the soul desires, is

not conducive to piety and virtue, but that the suppression of the desires is at the root of all true virtue, such men do not engage

in the practice of charity, Vedic learning, asceticism and Vedic rites whose object is attainment of worldly prosperity,

ceremonies, sacrifices, religious rules and meditation, with the motive of securing any advantage thereby. By way of

illustration of this truth, the sages versed in ancient lore, recite these Gathas called by the name of Kamagita, do thou O

Yudhishthira, listen to the recital of them in detail. (Kama says) No creature is able to destroy me without resorting to the

proper methods (viz., subjugating of all desires and practice of Yoga etc.) If a man knowing my power, strive to destroy me by

muttering prayers etc., I prevail over him by deluding him with the belief that I am the subjective ego within him. If he wish to

destroy me by means of sacrifices with many presents, I deceive him by appearing in his mind as a most virtuous creature

amongst the mobile creation, and if he wish to annihilate me by mastering the Vedas and Vedangas, I over reach him by

seeming to his mind to be the soul of virtue amongst the immobile creation. And if the man whose strength lies in truth, desire

to overcome me by patience, I appear to him as his mind, and thus he does not perceive my existence, and if the man of austere

religious practices, desire to destroy me by means of asceticism, I appear in the guise of asceticism in his mind, and thus he is

prevented from knowing me, and the man of learning, who with the object of attaining salvation desires to destroy me, I frolic

and laugh in the face of such a man intent on salvation. I am the everlasting one without a compeer, whom no creature can kill

or destroy. For this reason thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this means, thou mayst attain

what is well for thee. Do thou therefore make preparations for the due performance of the horse sacrifice with presents, and

various other sacrifices of great splendour, and accompanied with presents. Let not therefore grief overpower thee again, on

beholding thy friends lying slain on the battlefield. Thou canst not see the men slain in this battle alive again. Therefore

shouldst thou perform magnificent sacrifices with presents, so that thou mayst attain fame in this world, and reach the perfect

way (hereafter)."

SECTION XIV

"Vaisampayana said, "With such speeches as these, was the royal saint Yudhishthira, bereft of his friends, consoled by those

sages of great ascetic merits. And O monarch, that lord of men exhorted by the worshipful Viswarasraba himself, and by

Dwaipayana (Vyasa), Krishna Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the sharpwitted Vijaya,

as well as by other great men, and Brahmanas versed in the Sastras, became relieved of all mental affliction and sorrow arising

from the death of his dear relations. And that monarch Yudhishthira after performing the obsequial ceremonies of his departed

friends, and honouring the Brahmanas and Devas (gods), brought the kingdom of the earth with its girdle of oceans, under his

sway. And that prince of Kuru's race having regained his kingdom, with a tranquil mind, thus addressed Vyasa, Narada and the

other sages who were present. I have been comforted by the words of so great, ancient and aged saints as yourselves, and I

have now no cause left for the least affliction. And likewise, I have attained great wealth, with which I may worship the gods.

Therefore, with your assistance, I shall now perform the sacrifice, O the best of regenerate beings. We have heard that those

(Himalayan) regions are full of wonders. Therefore, O Brahmana, saint and grandsire do thou so ordain that under thy

protection we may safety reach the Himalaya mountains, the performance of my sacrifice being entirely within thy control, and

then the adorable celestial saint Narada and Devasthana have also addressed exquisite and well-meaning words for our well

being. No unlucky man in times of great tribulation and distress, has ever the good fortune to secure the services of such

preceptors and friends approved by all virtuous men. Thus addressed by the king, those great saints, bidding the king and

Krishna and Arjuna to repair to the Himalayan regions, then and there vanished in the presence of the assembled multitude, and

the king, the lordly son of Dharma, then seated himself there for a while. And the Pandavas then in consequence of the death of

Bhishma, were engaged in performing his funeral ceremonies. And their time, while thus engaged, seemed too long in passing

and performing the last rites to the mortal remains of Bhishma, Karna and other foremost Kauravas, they gave away large

presents to Brahmanas. And then the foremost descendant of Kuru again performed with Dhritarashtra the funeral rites (of the

heroes slain in battle), and having given away immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in

advance, made this entry into the city of Hastina Nagar, and consoling his lordly uncle, possessed of eyes of wisdom, that

virtuous prince continued to administer the earth with his brothers.

SECTION XV

Janamejaya said, 'O the best of regenerate beings, when the Pandavas had reconquered and pacified their kingdom, what did

the two warriors, Vasudeva and Dhananjaya do?

Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were highly pleased when the Pandavas had succeeded in

regaining and pacifying their dominions, and they deported themselves with great satisfaction, like unto Indra and his consort

in the celestial regions, and amidst picturesque woodland sceneries, and tablelands of mountains, and sacred places of

pilgrimage, and lakes and rivers, they travelled with great pleasure like the two Aswins in the Nandana garden of Indra. And, O

Bharata, the high-souled Krishna and the son of Pandu (Dhananjaya) entering the beautiful hall of assembly at Indraprastha,

whiled away their time in great merriment. And there, O prince, they passed their time in recounting the stirring incidents of

the war, and the sufferings of their past lives. And those two high-souled ancient sages, glad at heart, recited the genealogy of

the races of saints and gods. Then Kesava, knowing the full import of all matters, addressed Partha in a sweet and beautiful

speech of excellent style and import. And then Janarddana comforted the son of Pritha afflicted by the death of his sons, and

thousands of other relatives. And he of great ascetic merit and knowing the science of all things having duly consoled him,

Arjuna rested for a while, as if a great burden had been removed from his own person. Then Govinda (Krishna) consoling

Arjuna with sweet speech addressed these well-reasoned words to him.

Vasudeva said, 'O Arjuna, the terror of thine enemies, this whole earth has been conquered by the king, the son of Dharma,