sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
penances, recites this narrative in the hearing of others. Those persons who possessed of good conduct, devoted to self-
restraint, cleansed of all sins by the gifts they make, endued with sincerity, having tranquil souls, freed from falsehood and the
desire of injuring others, adorned with faith, belief in the scriptures, and intelligence, listen to this wonderful parvan, surely
attain to the highest goal hereafter."

SECTION XXXIV

"Sauti said, 'Hearing this story of the re-appearance and departure of his forefathers, king Janamejaya of great intelligence
became highly pleased. Filled with joy, he once more questioned Vaisampayana on the subject of the reappearance of dead
men, saying,--"How is it possible for persons whose bodies have been destroyed to re-appear in those very forms?" Thus asked,
that foremost of regenerate persons, viz., the disciple of Vyasa, that first of speakers, possessed of great energy, thus answered
Janamejaya.

"Vaisampayana said, 'This is certain, viz., that acts are never destroyed (without their consequences being enjoyed or endured).
Bodies, O king, are born of acts; so also are features. The great primal elements are eternal (indestructible) in consequence of
the union with them of the Lord of all beings. They exist with what is eternal. Accordingly, they have no destruction when the
non-eternal are destroyed. Acts done without exertion are true and foremost, and bear real fruit. The soul, united however with
such acts as require exertion for their accomplishment, enjoys pleasure and pain.[50] Though united so (that is, with pleasure
and pain), yet it is a certain inference that the soul is never modified by them, like the reflection of creatures in a mirror. It is
never destroyed.[51] As long as one's acts are not exhausted (by enjoyment or endurance of their fruits good and bad), so long
does one regard the body to be oneself. The man, however, whose acts have been exhausted, without regarding the body to be
self, takes the self to be something otherwise.[52] Diverse existent objects (such as the primal elements and the senses, etc.)
attaining to a body, become united as one. To men of knowledge who understand the difference (between the body and self),
those very objects become eternal.[53] In the Horse-sacrifice, this Sruti is heard in the matter of the slaying of the horse. Those
which are the certain possessions of embodied creatures, viz., their life-breaths (and the senses, etc.), exist eternally even when
they are borne to the other world. I shall tell thee what is beneficial, if it be agreeable to thee, O king. Thou hast, while
employed in thy sacrifices, heard of the paths of the deities. When preparations were made for any sacrifice of thine, the deities
became beneficially inclined to thee. When indeed, the deities were thus disposed and came to thy sacrifices, they were lords in
the matter of the passage (from this to the next world) of the animals slain.[54] For this reason, the eternal ones (viz., Jivas), by
adoring the deities in sacrifices, succeed in attaining to excellent goals. When the five primal elements are eternal, when the
soul also is eternal, he called Purusha (viz., the soul invested with case) is equally so. When such is the case, he who beholds a
creature as disposed to take diverse forms, is regarded as having an erroneous understanding. He who indulges in too much
grief at separation is, I think, a foolish person. He who sees evil in separation should abandon union. By standing aloof, no
unions are formed, and sorrow is cast off, for sorrow in the world is born of separation.[55] Only he who understands the
distinction between body and self, and not another, becomes freed from the erroneous conviction. He that knows the other
(viz., self) attains to the highest understanding and becomes freed from error.[56] As regards creatures. they appear from an
invisible state, and once more disappear into invisibleness. I do not know him. He also does not know me. As regards myself,
renunciation is not yet mine.[57] He that is not possessed of puissance enjoys or endures the fruits of all his acts in those too
dies in which he does them. If the act be a mental one, its consequences are enjoyed or endured mentally; if it be done with the
body, its consequences are to be enjoyed or endured in the body.'"[58]

SECTION XXXV

"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons. Obtaining eye-sight through the grace of the Rishi, he
beheld, for the first time, O perpetuator of Kuru's race, those children of his that were very like his own self. That foremost of
men, viz., the Kuru monarch, had learnt all the duties of kings, as also the Vedas and the Upanishadas, and had acquired
certitude of understanding (from the same source). Vidura of great wisdom attained to high success through the power of his
penances. Dhritarashtra also attained to great success in consequence of having met the ascetic Vyasa.'

"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me my sire in that form which he had, clad as he used to
be clad, and as old as he was when he departed from this world, I may then believe all that thou hast told me. Such a sight will
be most agreeable to me. Indeed, I shall regard myself crowned with success. I shall have gained a certainty of conclusion. O,
let my wish be crowned with fruition through the grace of that foremost of Rishis.'

"Sauti said,--'After king Janamejaya had said these words, Vyasa of great energy and intelligence showed his grace and
brought Parikshit (from the other world). King Janamejaya beheld his royal father, possessed of great beauty, brought down
from Heaven, in the same form that he had and of the same age as he was (at the time of leaving this world). The high-souled
Samika also, and his son Sringin, were similarly brought there. All the counsellors and ministers of the king beheld them. King
Janamejaya. performing the final bath in his sacrifice, became highly glad. He poured the sacred water on his father, even as he
caused it to be poured on himself. Having undergone the final bath, the king addressed the regenerate Astika who had sprung
from the race of the Yayavaras and who was the son of Jaratkaru, and said these words,--'O Astika, this sacrifice of mine is
fraught with many wonderful incidents, since this my sire has been seen by me--he who has dispelled all my sorrows.'

"Astika said, 'The performer of that sacrifice in which the ancient Rishi, the Island-born Vyasa, that vast receptacle of
penances, is present, is sure, O foremost one of Kuru's race, to conquer both the worlds. O son of the Pandavas, thou hast heard
a wonderful history. The snakes have been consumed into ashes and have followed the footsteps of thy sire. Through thy
truthfulness, O monarch, Takshaka has with difficulty escaped a painful fate. The Rishis have all been worshipped. Thou hast
seen also the end that has been attained by thy high-souled sire. Having heard this sin-cleansing history thou hast achieved
abundant merit. The knots of thy heart have been untied through sight of this foremost of person. They that are the supporters
of the wings of Righteousness, they that are of good conduct and excellent disposition, they at sight of whom sins become
attenuated,--we should all bow to them.'

"Sauti continued, 'Having heard this from that foremost of regenerate ones, King Janamejaya worshipped that Rishi, repeatedly
honouring him in every way. Conversant with all duties he then asked the Rishi Vaisampayana of unfading glory about the
sequel, O best of ascetics, of king Dhritarashtra's residence in the woods.'"

SECTION XXXVI

"Janamejaya said, 'Having seen his sons and grandsons with all their friends and followers, what, indeed, did that ruler of men,
viz., Dhritarashtra, and king Yudhishthira also, do?'

"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz., the re-appearance of his children, the royal sage,
Dhritarashtra, became divested of his grief and returned (from the banks of the Bhagirathi) to his retreat. The common people
and all the great Rishis, dismissed by Dhritarashtra, returned to the places they respectively wished. The high-souled Pandavas,
accompanied by their wives, and with a small retinue, went to the retreat of the high-souled monarch. Then Satyavati's son,
who was honoured by regenerate Rishis and all other persons, arrived at the retreat, addressed Dhritarashtra, saying,--'O
mighty-armed Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast heard diverse discourses from Rishis of great
knowledge and sacred deeds, of wealth of penances and excellence of blood, of conversance with the Vedas and their branches,
of piety and years, and of great eloquence. Do not set thy mind again on sorrow. He that is possessed of wisdom is never
agitated at ill luck. Thou hast also heard the mysteries of the deities from Narada of celestial form. Thy children have all
attained, through observance of Kshatriya practices, to that auspicious goal which is sanctified by weapons. Thou hast seen
how they move about at will in great happiness. This Yudhishthira of great intelligence is awaiting thy permission, with all his
brothers and wives and kinsmen. Do thou dismiss him. Let him go back to his kingdom and rule it. They have passed more
than a month in thus residing in the woods. The station of sovereignty should always be well guarded. O king, O thou of Kuru's
race, [thy] kingdom has many foes.' Thus addressed by Vyasa of incomparable energy, the Kuru king, well-versed in words,
summoned Yudhishthira and said unto him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all thy brothers.
Through thy grace, O king, grief no longer stands in my way. I am living as happily, O son, with thee here as if I were in the
city called after the elephant. With thee as my protector, O learned one, I am enjoying all agreeable objects. I have obtained
from thee all those services which a son renders to his sire. I am highly gratified with thee. I have not the least dissatisfaction
with thee, O mighty-armed one. Go now, O son, without tarrying here any longer. Meeting with thee, my penances are being

penances, recites this narrative in the hearing of others. Those persons who possessed of good conduct, devoted to self-

restraint, cleansed of all sins by the gifts they make, endued with sincerity, having tranquil souls, freed from falsehood and the

desire of injuring others, adorned with faith, belief in the scriptures, and intelligence, listen to this wonderful parvan, surely

attain to the highest goal hereafter."

SECTION XXXIV

"Sauti said, 'Hearing this story of the re-appearance and departure of his forefathers, king Janamejaya of great intelligence

became highly pleased. Filled with joy, he once more questioned Vaisampayana on the subject of the reappearance of dead

men, saying,--"How is it possible for persons whose bodies have been destroyed to re-appear in those very forms?" Thus asked,

that foremost of regenerate persons, viz., the disciple of Vyasa, that first of speakers, possessed of great energy, thus answered

Janamejaya.

"Vaisampayana said, 'This is certain, viz., that acts are never destroyed (without their consequences being enjoyed or endured).

Bodies, O king, are born of acts; so also are features. The great primal elements are eternal (indestructible) in consequence of

the union with them of the Lord of all beings. They exist with what is eternal. Accordingly, they have no destruction when the

non-eternal are destroyed. Acts done without exertion are true and foremost, and bear real fruit. The soul, united however with

such acts as require exertion for their accomplishment, enjoys pleasure and pain.[50] Though united so (that is, with pleasure

and pain), yet it is a certain inference that the soul is never modified by them, like the reflection of creatures in a mirror. It is

never destroyed.[51] As long as one's acts are not exhausted (by enjoyment or endurance of their fruits good and bad), so long

does one regard the body to be oneself. The man, however, whose acts have been exhausted, without regarding the body to be

self, takes the self to be something otherwise.[52] Diverse existent objects (such as the primal elements and the senses, etc.)

attaining to a body, become united as one. To men of knowledge who understand the difference (between the body and self),

those very objects become eternal.[53] In the Horse-sacrifice, this Sruti is heard in the matter of the slaying of the horse. Those

which are the certain possessions of embodied creatures, viz., their life-breaths (and the senses, etc.), exist eternally even when

they are borne to the other world. I shall tell thee what is beneficial, if it be agreeable to thee, O king. Thou hast, while

employed in thy sacrifices, heard of the paths of the deities. When preparations were made for any sacrifice of thine, the deities

became beneficially inclined to thee. When indeed, the deities were thus disposed and came to thy sacrifices, they were lords in

the matter of the passage (from this to the next world) of the animals slain.[54] For this reason, the eternal ones (viz., Jivas), by

adoring the deities in sacrifices, succeed in attaining to excellent goals. When the five primal elements are eternal, when the

soul also is eternal, he called Purusha (viz., the soul invested with case) is equally so. When such is the case, he who beholds a

creature as disposed to take diverse forms, is regarded as having an erroneous understanding. He who indulges in too much

grief at separation is, I think, a foolish person. He who sees evil in separation should abandon union. By standing aloof, no

unions are formed, and sorrow is cast off, for sorrow in the world is born of separation.[55] Only he who understands the

distinction between body and self, and not another, becomes freed from the erroneous conviction. He that knows the other

(viz., self) attains to the highest understanding and becomes freed from error.[56] As regards creatures. they appear from an

invisible state, and once more disappear into invisibleness. I do not know him. He also does not know me. As regards myself,

renunciation is not yet mine.[57] He that is not possessed of puissance enjoys or endures the fruits of all his acts in those too

dies in which he does them. If the act be a mental one, its consequences are enjoyed or endured mentally; if it be done with the

body, its consequences are to be enjoyed or endured in the body.'"[58]

SECTION XXXV

"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons. Obtaining eye-sight through the grace of the Rishi, he

beheld, for the first time, O perpetuator of Kuru's race, those children of his that were very like his own self. That foremost of

men, viz., the Kuru monarch, had learnt all the duties of kings, as also the Vedas and the Upanishadas, and had acquired

certitude of understanding (from the same source). Vidura of great wisdom attained to high success through the power of his

penances. Dhritarashtra also attained to great success in consequence of having met the ascetic Vyasa.'

"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me my sire in that form which he had, clad as he used to

be clad, and as old as he was when he departed from this world, I may then believe all that thou hast told me. Such a sight will

be most agreeable to me. Indeed, I shall regard myself crowned with success. I shall have gained a certainty of conclusion. O,

let my wish be crowned with fruition through the grace of that foremost of Rishis.'

"Sauti said,--'After king Janamejaya had said these words, Vyasa of great energy and intelligence showed his grace and

brought Parikshit (from the other world). King Janamejaya beheld his royal father, possessed of great beauty, brought down

from Heaven, in the same form that he had and of the same age as he was (at the time of leaving this world). The high-souled

Samika also, and his son Sringin, were similarly brought there. All the counsellors and ministers of the king beheld them. King

Janamejaya. performing the final bath in his sacrifice, became highly glad. He poured the sacred water on his father, even as he

caused it to be poured on himself. Having undergone the final bath, the king addressed the regenerate Astika who had sprung

from the race of the Yayavaras and who was the son of Jaratkaru, and said these words,--'O Astika, this sacrifice of mine is

fraught with many wonderful incidents, since this my sire has been seen by me--he who has dispelled all my sorrows.'

"Astika said, 'The performer of that sacrifice in which the ancient Rishi, the Island-born Vyasa, that vast receptacle of

penances, is present, is sure, O foremost one of Kuru's race, to conquer both the worlds. O son of the Pandavas, thou hast heard

a wonderful history. The snakes have been consumed into ashes and have followed the footsteps of thy sire. Through thy

truthfulness, O monarch, Takshaka has with difficulty escaped a painful fate. The Rishis have all been worshipped. Thou hast

seen also the end that has been attained by thy high-souled sire. Having heard this sin-cleansing history thou hast achieved

abundant merit. The knots of thy heart have been untied through sight of this foremost of person. They that are the supporters

of the wings of Righteousness, they that are of good conduct and excellent disposition, they at sight of whom sins become

attenuated,--we should all bow to them.'

"Sauti continued, 'Having heard this from that foremost of regenerate ones, King Janamejaya worshipped that Rishi, repeatedly

honouring him in every way. Conversant with all duties he then asked the Rishi Vaisampayana of unfading glory about the

sequel, O best of ascetics, of king Dhritarashtra's residence in the woods.'"

SECTION XXXVI

"Janamejaya said, 'Having seen his sons and grandsons with all their friends and followers, what, indeed, did that ruler of men,

viz., Dhritarashtra, and king Yudhishthira also, do?'

"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz., the re-appearance of his children, the royal sage,

Dhritarashtra, became divested of his grief and returned (from the banks of the Bhagirathi) to his retreat. The common people

and all the great Rishis, dismissed by Dhritarashtra, returned to the places they respectively wished. The high-souled Pandavas,

accompanied by their wives, and with a small retinue, went to the retreat of the high-souled monarch. Then Satyavati's son,

who was honoured by regenerate Rishis and all other persons, arrived at the retreat, addressed Dhritarashtra, saying,--'O

mighty-armed Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast heard diverse discourses from Rishis of great

knowledge and sacred deeds, of wealth of penances and excellence of blood, of conversance with the Vedas and their branches,

of piety and years, and of great eloquence. Do not set thy mind again on sorrow. He that is possessed of wisdom is never

agitated at ill luck. Thou hast also heard the mysteries of the deities from Narada of celestial form. Thy children have all

attained, through observance of Kshatriya practices, to that auspicious goal which is sanctified by weapons. Thou hast seen

how they move about at will in great happiness. This Yudhishthira of great intelligence is awaiting thy permission, with all his

brothers and wives and kinsmen. Do thou dismiss him. Let him go back to his kingdom and rule it. They have passed more

than a month in thus residing in the woods. The station of sovereignty should always be well guarded. O king, O thou of Kuru's

race, [thy] kingdom has many foes.' Thus addressed by Vyasa of incomparable energy, the Kuru king, well-versed in words,

summoned Yudhishthira and said unto him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all thy brothers.

Through thy grace, O king, grief no longer stands in my way. I am living as happily, O son, with thee here as if I were in the

city called after the elephant. With thee as my protector, O learned one, I am enjoying all agreeable objects. I have obtained

from thee all those services which a son renders to his sire. I am highly gratified with thee. I have not the least dissatisfaction

with thee, O mighty-armed one. Go now, O son, without tarrying here any longer. Meeting with thee, my penances are being