me 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 there in our
very sight.'"[222]

The end of Aswamedha Parva

FOOTNOTES

1. Mahavahu occurs twice in this passage. One of the epithets is left out
on the score of redundancy.

2. i.e., human sacrifice. From this it appears that the sacrifice of
human beings was in vogue at the time.

3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold
on Brahmanas. Not being able to carry the entire quantity, they had
carried as much as they could, throwing away the remainder.

4. Digambara, i.e., in naked state.

5. Nityada always, left out on the ground of redundancy.

6. Bhutanam etc. is explained by Nilakantha as no swasya, and the
vocative vibho is taken as Paramatman.

7. Agatagamam implies, as explained by the commentator,
praptasastrarahasyam.

8. Nirakarasritena is explained by Nilakantha as
Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance
on Brahman by having recourse to Samadhi or a suspension of all functions
of both body and mind (through Yoga) and arrival at that state which is
one of perfect unconsciousness.

9. The dissolution here spoken of is the Mahapralaya and not the Khanda
or Avantara Pralayas. Till then, the sage will look upon all beings,
i.e., their repeated migrations.

10. The commentator explains that altogether seven questions are asked.
The first is about the dissolution of the body. The second relates to the
manner of re-acquiring a body. The third has reference to the manner in
which rebirth may be avoided. The fourth relates to the causes that
operate for giving a body to Jiva. By Prakriti is meant Nature or that
Nescience which is the cause of body. The fifth relates to the Anyat or
Param, viz., how final Emancipation or absorption into Brahman takes
place. The sixth pertains to the manner in which the fruits of acts are
enjoyed or endured. The seventh enquires after the way in which acts
attach to Jiva even when devoid of a body.

11. Kala here means both the season of the year and the age of the
person. Food that is beneficial in summer is not so in winter, or that
which is beneficial in youth is otherwise at old age. All the texts that
I