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This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
and the Kitavas, have all gone to heaven through the merit of Vedic study.  By performing those acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study of the Vedas, sacrifices, the restraint of passion that is so difficult, one goes to heaven by the southern path of the Sun (Dakshinayana).  I have, before this, told thee that those very regions belong to persons that are observant of (Vedic) acts.  Thou shalt see, however, that the northern path (Uttarayana) is travelled by those that are devoted to Yoga penances.  Those eternal and bright regions to which that path leads belong to men of Yoga.  Of these two, the northern path is much applauded by those conversant with the Puranas.  Thou shouldst know that one acquires heaven through contentment.  From contentment springs great happiness.  There is nothing higher than contentment.  Unto the Yogin who has controlled wrath and joy, contentment is his high praise and success.  In this connection is cited the discourse by Yayati of old.  Listening to that discourse one may succeed in withdrawing all his desires like a tortoise drawing in all his limbs.  When one cherishes no fear of anything, when one is not feared by anything, when one cherishes no desire, when one bears no hate, then is one said to have attained to the state of Brahma.  When one does not bear sinfully towards any creature, in act, thought, or word, one is then said to have attained to Brahma.  When one has controlled his pride and folly, and withdrawn himself from all attachments, it is then that that pious man of irradiated soul becomes fit for attaining to that salvation which consists in the annihilation of separate existence.  Listen now to me with concentrated attention, O son of Pritha, as I say it unto thee.  Some desire virtue; some, good conduct; and some wealth.  One may desire wealth ( as a means for the acquisition of virtue).  The abandonment, however, of such desire would be better for him.[77] There are many faults attached to wealth and consequently to those religious acts that are performed with wealth.  We have seen it with our own eyes.  It behoveth thee also to see this.  He that desires wealth finds it very difficult to abandon that which should by every means be abandoned.  Good deeds are very rare in those that amass riches.  It is said that wealth can never be acquired without injuring others, and that, when earned, it brings numerous troubles.  A person of narrow heart, setting at naught the fear of repentance, commits acts of aggression towards others, tempted by even a little wealth, unconscious all the while of the sin of Brahmanicide that he incurs by his acts.  Obtaining wealth which is so difficult of acquisition, one burns with grief if one has to give a portion of it to one’s servants,—­with grief, that is, which is equal to what one would feet if one is actually robbed by depredators.  If, on the other hand, one does not part with one’s wealth, obloquy becomes one’s share.  One, however, that has no wealth,
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