places he might yet obtain them all by virtue of his ascetic power. He may truly be said to dwell in the woods having an inhabited place near to himself. Again, a wise man withdrawn from all earthly objects might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth, or learning. Clad in the scantiest robes he may yet regard himself as attired in the richest vestments. He may be content with food just enough for supporting life. Such a person, though dwelling in an inhabited place, liveth yet in the woods.
The person again who, with passions under complete control, adopteth the vow of silence, refraining from action and entertaining no desire, achieveth success. Why shouldst thou not, indeed, reverence the man who liveth on clean food, who refraineth from ever injuring others, whose heart is ever pure, who is displayed in the splendour of ascetic attributes; who is free from the leaden weight of desire, who abstaineth from injury even when sanctioned by religion? Emaciated by austerities, and reduced in flesh, marrow, and blood, such a one conquereth not only thus but the highest world as well. And when the Muni sits in yoga meditation becoming indifferent to happiness and misery, honor and insult, he then leaveth this world and enjoyeth communion with Brahma. When the Muni taketh food like kine and other animals, i. e, without providing for it beforehand and without any relish (like a sleeping infant feeding on the mother's pap) then like the all-pervading spirit he becometh identified with the whole universe and attaineth to salvation.'
And so ends the ninety-first Section in the Sambhava of the Adi Parva.
SECTION LXLII.
(Sambhava Parva continued)
"Ashtaka asked, 'Who amongst these, O king, both exerting constantly like the Sun and the Moon, first attaineth to communion with Brahma,—the ascetic or the man of knowledge?'
"Yayati answered, 'The wise, by help of the Veda and of
