sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
from desire of acquiring merit, performs sacrifices with wealth acquired by unrighteous means, never succeeds in earning
merit. That low wretch of sinful soul, who hypocritically assuming a garb of righteousness mikes gifts unto Brahmanas, only
creates the conviction in men about his own righteousness (without earning true merit). That Brahmana of uncontrolled
conduct, who acquires wealth by sinful acts, over overwhelmed by passion and stupefaction, attains at last to the goal of the
sinful. Someone, overwhelmed by cupidity and stupefaction, becomes bent on strong wealth. He is seen to persecute all
creatures, urged by a sinful and impure understanding. He who, having acquired wealth by such means, makes gifts or
performs sacrifices therewith, never enjoys the fruits of those gifts or sacrifices in the other world in consequence of the wealth
having been earned by unrighteous means. Men endued with wealth of penances, by giving away, to the best of their power,
grains of corn picked up from the fields or roots or fruits or pot-herbs or water or leaves, acquire great merit and proceed to
Heaven. Even such gifts, as also compassion to all creatures, and Brahmacharyya, truthfulness of speech and kindness, and
fortitude, and forgiveness, constitute the eternal foundations of Righteousness which itself is eternal. We hear of Visvamitra
and other kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka, and Kakshasena and Arshtisena, and king
Sindhudwipa,--these and many other kings, endued with wealth of penances, having made gifts of articles acquired lawfully,
have attained to high success. Those amongst Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to
penances, O Bharata, and who purify themselves by gifts and other acts of righteousness, proceed to Heaven."

SECTION XCII

"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth acquired by lawful means, do thou discourse to me fully
on it. Thou art well-conversant with the subject and therefore, it behoveth thee to explain it. O regenerate one, thou hast said
unto me what the high fruit was that accrued unto that Brahmana, who lived according to the Unccha mode, through his gift of
powdered barley. Without doubt, all thou hast said is true. In what way, however, was the attainment held certain of the highest
end in all sacrifices? O foremost of regenerate persons, it behoveth thee to expound this to me in all its details.'

"Vaisampayana said, 'In this connection is cited this old narrative, O chastiser of foes, of what occurred in former days in the
great sacrifice of Agastya. In olden days, O king, Agastya of great energy, devoted to the good of all creatures, entered into a
Diksha extending for twelve years.[219] In that sacrifice of the high-souled Rishi many Hotris were engaged that resembled
blazing fires in the splendour of their bodies. Among them were men that subsisted upon roots or fruits, or that used two pieces
of stone only for husking their corn, or that were supported by only the rays (of the moon). Among them were also men who
never took any food unless it was placed before them by others solicitous of feeding them, and those who never ate anything
without having first served the deities, the Pitris, and guests, and those who never washed the food which they took. There
were also Yatis and Bikshus among them, O king. All of them were men who had obtained a sight of the deity of
Righteousness in his embodied form. They had subjugated wrath and acquired a complete mastery over all their senses. Living
in the observance of self-restraint, they were freed from pride and the desire of injuring others. They were always observant of
a pure conduct and were never obstructed (in the prosecution of their purposes) by their senses. Those great Rishis attended
that sacrifice and accomplished its various rites. The illustrious Rishi (Agastya) acquired the food that was collected in that
sacrifice and that came up to the required measure, by lawful means according to the best of his power. Numerous other
ascetics at that time performed large sacrifices. As Agastya, however, was engaged in that sacrifice of his, the thousand-eyed
Indra, O best of the Bharatas, ceased to pour rain (on the Earth). At the intervals, O king, of the sacrificial rites, this talk
occurred among those Rishis of cleansed souls about the high-souled Agastya, viz., 'This Agastya, engaged in sacrifice, is
making gifts of food with heart purged of pride and vanity. The deity of the clouds, however, has ceased to pour rain. How,
indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas, is great and extends for twelve years. The deity will not
pour rain for these twelve years. Reflecting on this, it behoveth you to do some favour unto this Rishi of great intelligence, viz.,
Agastya of severe penances.' When these words were said, Agastya of great prowess, gratifying those ascetics by bending his
head, said, 'If Vasava does not pour rain for those twelve years, I shall then perform the mental sacrifice. Even this is the
eternal ordinance. If Vasava does not pour rain for these twelve years, I shall then perform the Touch-sacrifice. Even this is the
eternal sacrifice. If Vasava does not pour rain for these twelve years, I shall then, putting forth all my exertion, make
arrangements for other sacrifices characterised by the observance of the most difficult and severe vows. This present sacrifice
of mine, with seeds, has been arranged for by me with labour extending for many years.[220] I shall, with seeds, accomplish
much good. No impediment will arise. This my sacrifice is incapable of being baffled. It matters little whether the deity pours
rains or no downpours happen. Indeed, if Indra does not, of his own will, show any regard for me, I shall, in that case,
transform myself into Indra and keep all creatures alive. Every creature, on whatever food he has been nourished, will continue
to be nourished on it as before. I can even repeatedly create a different order of things. Let gold and whatever else of wealth
there is, come to this place today. Let all the wealth that occurs in the three worlds come here today of its own accord. Let all
the tribes of celestial Apsaras, all the Gandharvas along with the Kinnaras, and Viswavasu, and others there are (of that order),
approach this sacrifice of mine. Let all the wealth that exists among the Northern Kurus, come of their own accord to these
sacrifices. Let Heaven, and all those who have Heaven for their home, and Dharma himself, come hither.'--After the ascetic had
uttered these words, everything happened as he wished, in consequence of his penances, for Agastya was endued with a mind
that resembled a blazing fire and was possessed of extraordinary energy. The Rishis who were there beheld the power of
penances with rejoicing hearts. Filled with wonder they then said these words of grave import.'

"The Rishis said, 'We have been highly gratified with the words thou hast uttered. We do not, however, wish that thy penances
should suffer any diminution. Those sacrifices are approved by us which are performed by lawful means. Indeed, we desire
duly those sacrifices which rest on lawful means.[221] Earning our food by lawful means and observant of our respective
duties, we shall seek to go through sacrificial initiations and the pouring of libations on the sacred fire and the other religious
rites. We should adore the deities, practising Brahmacharyya by lawful means. Completing the period of Brahmacharyya we
have come out of our abode, observing lawful methods. That understanding, which is freed from the desire of inflicting any
kind of injury on others, is approved by us. Thou shouldst always, O puissant one, command such abstention from injury in all
sacrifices. We shall then be highly gratified, O foremast of regenerate ones. After the completion of thy sacrifice, when
dismissed by thee, we shall then, leaving this place, go away.' As they were saying these words, Purandara, the chief of the
deities, endued with great energy, beholding the power of Agastya's penances, poured rain. Indeed, O Janamejaya, till the
completion of the sacrifice of that Rishi of immeasurable prowess, the deity of rain poured rain that met the wishes of men in
respect of both quantity and time. Placing Vrihaspati before him, the chief of the deities came there, O royal sage, and gratified
the Rishi Agastya. On the completion of that sacrifice, Agastya, filled with joy, worshipped those great Rishis duly and then
dismissed them all.'

"Janamejaya said, 'Who was that mongoose with a golden head, that said all those words in a human voice? Asked by me, do
thou tell me this.'

"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did not tell thee. Hear as I tell thee who that mongoose was
and why he could assume a human voice. In former times, the Rishi Jamadagni proposed to perform a Sraddha. His Homa cow
came to him and the Rishi milked her himself. He then placed the milk in a vessel that was new, durable and pure. The deity
Dharma, assuming the form of Anger, entered that vessel of milk. Indeed, Dharma was desirous of ascertaining what that
foremost of Rishis would do when seeing some injury done to him. Having reflected thus, Dharma spoiled that milk. Knowing
that the spoiler of his milk was Anger, the ascetic was not at all enraged with him. Anger, then, assuming the form of a
Brahmana lady, showed himself to the Rishi. Indeed, Anger, finding that he had been conquered by that foremost one of
Bhrigu's race, addressed him, saying, 'O chief of Bhrigu's race, I have been conquered by thee. There is a saying among men
that the Bhrigus are very wrathful. I now find that that saying is false, since I have been subdued by thee. Thou art possessed of
a mighty soul. Thou art endued with forgiveness. I stand here today, owning thy sway. I fear thy penances, O righteous one. Do
thou, O puissant Rishi, show me favour.'

"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go thou whithersoever thou likest, without any anxiety.
Thou hast not done me any injury today. I have no grudge against thee. Those for whom I had kept this milk are the highly
blessed Pitris. Present thyself before them and ascertain their intentions.' Thus addressed, penetrated with fear, Anger vanished
from the sight of the Rishi. Through the curse of the Pitris he became a mongoose. He then began to gratify the Pitris in order
to bring about an end of his curse. By them he was told these words, 'By speaking disrespectfully of Dharma thou shalt attain to
the end of thy curse.' Thus addressed by them he wandered over places where sacrifices were performed and over other sacred
places, employed in censuring great sacrifices. It was he that came to the great sacrifice of king Yudhishthira. Dispraising the
son of Dharma by a reference to the prastha of powdered barley, Anger became freed from his curse, for Yudhishthira (as
Dharma's son) was Dharma's self. Even this is what occurred in the sacrifice of that high-souled king. Mongoose disappeared

from desire of acquiring merit, performs sacrifices with wealth acquired by unrighteous means, never succeeds in earning

merit. That low wretch of sinful soul, who hypocritically assuming a garb of righteousness mikes gifts unto Brahmanas, only

creates the conviction in men about his own righteousness (without earning true merit). That Brahmana of uncontrolled

conduct, who acquires wealth by sinful acts, over overwhelmed by passion and stupefaction, attains at last to the goal of the

sinful. Someone, overwhelmed by cupidity and stupefaction, becomes bent on strong wealth. He is seen to persecute all

creatures, urged by a sinful and impure understanding. He who, having acquired wealth by such means, makes gifts or

performs sacrifices therewith, never enjoys the fruits of those gifts or sacrifices in the other world in consequence of the wealth

having been earned by unrighteous means. Men endued with wealth of penances, by giving away, to the best of their power,

grains of corn picked up from the fields or roots or fruits or pot-herbs or water or leaves, acquire great merit and proceed to

Heaven. Even such gifts, as also compassion to all creatures, and Brahmacharyya, truthfulness of speech and kindness, and

fortitude, and forgiveness, constitute the eternal foundations of Righteousness which itself is eternal. We hear of Visvamitra

and other kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka, and Kakshasena and Arshtisena, and king

Sindhudwipa,--these and many other kings, endued with wealth of penances, having made gifts of articles acquired lawfully,

have attained to high success. Those amongst Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to

penances, O Bharata, and who purify themselves by gifts and other acts of righteousness, proceed to Heaven."

SECTION XCII

"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth acquired by lawful means, do thou discourse to me fully

on it. Thou art well-conversant with the subject and therefore, it behoveth thee to explain it. O regenerate one, thou hast said

unto me what the high fruit was that accrued unto that Brahmana, who lived according to the Unccha mode, through his gift of

powdered barley. Without doubt, all thou hast said is true. In what way, however, was the attainment held certain of the highest

end in all sacrifices? O foremost of regenerate persons, it behoveth thee to expound this to me in all its details.'

"Vaisampayana said, 'In this connection is cited this old narrative, O chastiser of foes, of what occurred in former days in the

great sacrifice of Agastya. In olden days, O king, Agastya of great energy, devoted to the good of all creatures, entered into a

Diksha extending for twelve years.[219] In that sacrifice of the high-souled Rishi many Hotris were engaged that resembled

blazing fires in the splendour of their bodies. Among them were men that subsisted upon roots or fruits, or that used two pieces

of stone only for husking their corn, or that were supported by only the rays (of the moon). Among them were also men who

never took any food unless it was placed before them by others solicitous of feeding them, and those who never ate anything

without having first served the deities, the Pitris, and guests, and those who never washed the food which they took. There

were also Yatis and Bikshus among them, O king. All of them were men who had obtained a sight of the deity of

Righteousness in his embodied form. They had subjugated wrath and acquired a complete mastery over all their senses. Living

in the observance of self-restraint, they were freed from pride and the desire of injuring others. They were always observant of

a pure conduct and were never obstructed (in the prosecution of their purposes) by their senses. Those great Rishis attended

that sacrifice and accomplished its various rites. The illustrious Rishi (Agastya) acquired the food that was collected in that

sacrifice and that came up to the required measure, by lawful means according to the best of his power. Numerous other

ascetics at that time performed large sacrifices. As Agastya, however, was engaged in that sacrifice of his, the thousand-eyed

Indra, O best of the Bharatas, ceased to pour rain (on the Earth). At the intervals, O king, of the sacrificial rites, this talk

occurred among those Rishis of cleansed souls about the high-souled Agastya, viz., 'This Agastya, engaged in sacrifice, is

making gifts of food with heart purged of pride and vanity. The deity of the clouds, however, has ceased to pour rain. How,

indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas, is great and extends for twelve years. The deity will not

pour rain for these twelve years. Reflecting on this, it behoveth you to do some favour unto this Rishi of great intelligence, viz.,

Agastya of severe penances.' When these words were said, Agastya of great prowess, gratifying those ascetics by bending his

head, said, 'If Vasava does not pour rain for those twelve years, I shall then perform the mental sacrifice. Even this is the

eternal ordinance. If Vasava does not pour rain for these twelve years, I shall then perform the Touch-sacrifice. Even this is the

eternal sacrifice. If Vasava does not pour rain for these twelve years, I shall then, putting forth all my exertion, make

arrangements for other sacrifices characterised by the observance of the most difficult and severe vows. This present sacrifice

of mine, with seeds, has been arranged for by me with labour extending for many years.[220] I shall, with seeds, accomplish

much good. No impediment will arise. This my sacrifice is incapable of being baffled. It matters little whether the deity pours

rains or no downpours happen. Indeed, if Indra does not, of his own will, show any regard for me, I shall, in that case,

transform myself into Indra and keep all creatures alive. Every creature, on whatever food he has been nourished, will continue

to be nourished on it as before. I can even repeatedly create a different order of things. Let gold and whatever else of wealth

there is, come to this place today. Let all the wealth that occurs in the three worlds come here today of its own accord. Let all

the tribes of celestial Apsaras, all the Gandharvas along with the Kinnaras, and Viswavasu, and others there are (of that order),

approach this sacrifice of mine. Let all the wealth that exists among the Northern Kurus, come of their own accord to these

sacrifices. Let Heaven, and all those who have Heaven for their home, and Dharma himself, come hither.'--After the ascetic had

uttered these words, everything happened as he wished, in consequence of his penances, for Agastya was endued with a mind

that resembled a blazing fire and was possessed of extraordinary energy. The Rishis who were there beheld the power of

penances with rejoicing hearts. Filled with wonder they then said these words of grave import.'

"The Rishis said, 'We have been highly gratified with the words thou hast uttered. We do not, however, wish that thy penances

should suffer any diminution. Those sacrifices are approved by us which are performed by lawful means. Indeed, we desire

duly those sacrifices which rest on lawful means.[221] Earning our food by lawful means and observant of our respective

duties, we shall seek to go through sacrificial initiations and the pouring of libations on the sacred fire and the other religious

rites. We should adore the deities, practising Brahmacharyya by lawful means. Completing the period of Brahmacharyya we

have come out of our abode, observing lawful methods. That understanding, which is freed from the desire of inflicting any

kind of injury on others, is approved by us. Thou shouldst always, O puissant one, command such abstention from injury in all

sacrifices. We shall then be highly gratified, O foremast of regenerate ones. After the completion of thy sacrifice, when

dismissed by thee, we shall then, leaving this place, go away.' As they were saying these words, Purandara, the chief of the

deities, endued with great energy, beholding the power of Agastya's penances, poured rain. Indeed, O Janamejaya, till the

completion of the sacrifice of that Rishi of immeasurable prowess, the deity of rain poured rain that met the wishes of men in

respect of both quantity and time. Placing Vrihaspati before him, the chief of the deities came there, O royal sage, and gratified

the Rishi Agastya. On the completion of that sacrifice, Agastya, filled with joy, worshipped those great Rishis duly and then

dismissed them all.'

"Janamejaya said, 'Who was that mongoose with a golden head, that said all those words in a human voice? Asked by me, do

thou tell me this.'

"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did not tell thee. Hear as I tell thee who that mongoose was

and why he could assume a human voice. In former times, the Rishi Jamadagni proposed to perform a Sraddha. His Homa cow

came to him and the Rishi milked her himself. He then placed the milk in a vessel that was new, durable and pure. The deity

Dharma, assuming the form of Anger, entered that vessel of milk. Indeed, Dharma was desirous of ascertaining what that

foremost of Rishis would do when seeing some injury done to him. Having reflected thus, Dharma spoiled that milk. Knowing

that the spoiler of his milk was Anger, the ascetic was not at all enraged with him. Anger, then, assuming the form of a

Brahmana lady, showed himself to the Rishi. Indeed, Anger, finding that he had been conquered by that foremost one of

Bhrigu's race, addressed him, saying, 'O chief of Bhrigu's race, I have been conquered by thee. There is a saying among men

that the Bhrigus are very wrathful. I now find that that saying is false, since I have been subdued by thee. Thou art possessed of

a mighty soul. Thou art endued with forgiveness. I stand here today, owning thy sway. I fear thy penances, O righteous one. Do

thou, O puissant Rishi, show me favour.'

"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go thou whithersoever thou likest, without any anxiety.

Thou hast not done me any injury today. I have no grudge against thee. Those for whom I had kept this milk are the highly

blessed Pitris. Present thyself before them and ascertain their intentions.' Thus addressed, penetrated with fear, Anger vanished

from the sight of the Rishi. Through the curse of the Pitris he became a mongoose. He then began to gratify the Pitris in order

to bring about an end of his curse. By them he was told these words, 'By speaking disrespectfully of Dharma thou shalt attain to

the end of thy curse.' Thus addressed by them he wandered over places where sacrifices were performed and over other sacred

places, employed in censuring great sacrifices. It was he that came to the great sacrifice of king Yudhishthira. Dispraising the

son of Dharma by a reference to the prastha of powdered barley, Anger became freed from his curse, for Yudhishthira (as

Dharma's son) was Dharma's self. Even this is what occurred in the sacrifice of that high-souled king. Mongoose disappeared