[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 6.6 # Vishnupurana 6.6 Viṣṇupurāṇa 6.6 - **Language:** Sanskrit ## Contents - [6.6.49](https://indike.org/pramana/in.purana.visnu.6.6.49) — 1 part ### [6.6.1](https://indike.org/pramana/in.purana.visnu.6.6.1) parāśara uvāca: svādhyāyasaṃyamābhyāṃ sa dṛśyate puruṣottamaḥ tatprāptikāraṇaṃ brahma tad etad iti paṭhyate // > HE, Purushottama, is also known by holy study and devout meditation; and either, as the cause of attaining him, is entitled Brahma. From study let a man proceed to meditation, and from meditation to study; by perfection in both supreme spirit becomes manifest. Study is one eye wherewith to behold it, and meditation is the other: he who is one with Brahma sees not with the eye of flesh. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.2](https://indike.org/pramana/in.purana.visnu.6.6.2) svādhyāyād yogam āsīta yogāt svādhyāyam ācaret svādhyāyayogasaṃpattyā paramātmā prakāśate // > HE, Purushottama, is also known by holy study and devout meditation; and either, as the cause of attaining him, is entitled Brahma. From study let a man proceed to meditation, and from meditation to study; by perfection in both supreme spirit becomes manifest. Study is one eye wherewith to behold it, and meditation is the other: he who is one with Brahma sees not with the eye of flesh. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.3](https://indike.org/pramana/in.purana.visnu.6.6.3) tadīkṣaṇāya svādhyāyaś cakṣur yogas tathāparam na māṃsacakṣuṣā draṣṭuṃ brahmabhūtaḥ sa śakyate // > HE, Purushottama, is also known by holy study and devout meditation; and either, as the cause of attaining him, is entitled Brahma. From study let a man proceed to meditation, and from meditation to study; by perfection in both supreme spirit becomes manifest. Study is one eye wherewith to behold it, and meditation is the other: he who is one with Brahma sees not with the eye of flesh. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.4](https://indike.org/pramana/in.purana.visnu.6.6.4) maitreya uvāca: bhagavaṃs tam ahaṃ yogaṃ jñātum icchāmi taṃ vada jñāte yatrākhilādhāraṃ paśyeyaṃ parameśvaram // > MAITREYA.--Reverend teacher, I am desirous of being informed what is meant by the term meditation (Yoga), by understanding which I may behold the supreme being, the upholder of the universe. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.5](https://indike.org/pramana/in.purana.visnu.6.6.5) parāśara uvāca: yathā keśidhvajaḥ prāha khāṇḍikyāya mahātmane janakāya purā yogaṃ tathāhaṃ kathayāmi te // > PARÁŚARA.--I will repeat to you, Maitreya, the explanation formerly given by Keśidhwaja to the magnanimous Kháńd́ikya, also called Janaka. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.6](https://indike.org/pramana/in.purana.visnu.6.6.6) maitreya uvāca: khāṇḍikyaḥ ko 'bhavad brahman ko vā keśidhvajo 'bhavat kathaṃ tayoś ca saṃvādo yogasaṃbandhavān abhūt // > MAITREYA.--Tell me first, Brahman, who Kháńd́ikya was, and who was Keśidhwaja; and how it happened that a conversation relating to the practice of Yoga occurred between them. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.7](https://indike.org/pramana/in.purana.visnu.6.6.7) parāśara uvāca: dharmadhvajo vai janakas tasya putro 'mitadhvajaḥ kṛtadhvajaś ca nāmnāsīt sadādhyātmaratir nṛpaḥ // > PARÁŚARA.--There was Janaka, named Dharmadhwaja, who had two sons, Amitadhwaja and Kritadhwaja; and the latter was a king ever intent upon existent supreme spirit: his son was the celebrated Keśidhwaja. The son of Amitadhwaja was Janaka, called Kháńd́ikya. Kháńd́ikya was diligent in the way of works, and was renowned on earth for religious rites. Keśidhwaja, on the other hand, was endowed with spiritual knowledge. These two were engaged in hostilities, and Kháńd́ikya was driven from his principality by Keśidhwaja. Expelled from his dominions, he wandered with a few followers, his priest and his counsellors, amidst woods and mountains, where, destitute of true wisdom, he performed many sacrifices, expecting thereby to obtain divine truth, and to escape from death by ignorance. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.8](https://indike.org/pramana/in.purana.visnu.6.6.8) kṛtadhvajasya putro 'bhūt khyātaḥ keśidhvajo dvija putro 'mitadhvajasyāpi khāṇḍikyajanako 'bhavat // > PARÁŚARA.--There was Janaka, named Dharmadhwaja, who had two sons, Amitadhwaja and Kritadhwaja; and the latter was a king ever intent upon existent supreme spirit: his son was the celebrated Keśidhwaja. The son of Amitadhwaja was Janaka, called Kháńd́ikya. Kháńd́ikya was diligent in the way of works, and was renowned on earth for religious rites. Keśidhwaja, on the other hand, was endowed with spiritual knowledge. These two were engaged in hostilities, and Kháńd́ikya was driven from his principality by Keśidhwaja. Expelled from his dominions, he wandered with a few followers, his priest and his counsellors, amidst woods and mountains, where, destitute of true wisdom, he performed many sacrifices, expecting thereby to obtain divine truth, and to escape from death by ignorance. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.9](https://indike.org/pramana/in.purana.visnu.6.6.9) karmamārge 'ti khāṇḍikyaḥ pṛthivyām abhavat kṛtī keśidhvajo 'py atīvāsīd ātmavidyāviśāradaḥ // > PARÁŚARA.--There was Janaka, named Dharmadhwaja, who had two sons, Amitadhwaja and Kritadhwaja; and the latter was a king ever intent upon existent supreme spirit: his son was the celebrated Keśidhwaja. The son of Amitadhwaja was Janaka, called Kháńd́ikya. Kháńd́ikya was diligent in the way of works, and was renowned on earth for religious rites. Keśidhwaja, on the other hand, was endowed with spiritual knowledge. These two were engaged in hostilities, and Kháńd́ikya was driven from his principality by Keśidhwaja. Expelled from his dominions, he wandered with a few followers, his priest and his counsellors, amidst woods and mountains, where, destitute of true wisdom, he performed many sacrifices, expecting thereby to obtain divine truth, and to escape from death by ignorance. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.10](https://indike.org/pramana/in.purana.visnu.6.6.10) tāv ubhāv api caivāstāṃ vijigīṣū parasparam keśidhvajena khāṇḍikyaḥ svarājyād avaropitaḥ // > PARÁŚARA.--There was Janaka, named Dharmadhwaja, who had two sons, Amitadhwaja and Kritadhwaja; and the latter was a king ever intent upon existent supreme spirit: his son was the celebrated Keśidhwaja. The son of Amitadhwaja was Janaka, called Kháńd́ikya. Kháńd́ikya was diligent in the way of works, and was renowned on earth for religious rites. Keśidhwaja, on the other hand, was endowed with spiritual knowledge. These two were engaged in hostilities, and Kháńd́ikya was driven from his principality by Keśidhwaja. Expelled from his dominions, he wandered with a few followers, his priest and his counsellors, amidst woods and mountains, where, destitute of true wisdom, he performed many sacrifices, expecting thereby to obtain divine truth, and to escape from death by ignorance. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.11](https://indike.org/pramana/in.purana.visnu.6.6.11) purodhasā mantribhiś ca samaveto 'lpasādhanaḥ rājyān nirākṛtaḥ so 'tha durgāraṇyacaro 'bhavat // > PARÁŚARA.--There was Janaka, named Dharmadhwaja, who had two sons, Amitadhwaja and Kritadhwaja; and the latter was a king ever intent upon existent supreme spirit: his son was the celebrated Keśidhwaja. The son of Amitadhwaja was Janaka, called Kháńd́ikya. Kháńd́ikya was diligent in the way of works, and was renowned on earth for religious rites. Keśidhwaja, on the other hand, was endowed with spiritual knowledge. These two were engaged in hostilities, and Kháńd́ikya was driven from his principality by Keśidhwaja. Expelled from his dominions, he wandered with a few followers, his priest and his counsellors, amidst woods and mountains, where, destitute of true wisdom, he performed many sacrifices, expecting thereby to obtain divine truth, and to escape from death by ignorance. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.12](https://indike.org/pramana/in.purana.visnu.6.6.12) iyāja so 'pi subahūn yajñāñ \jñānavyapāśrayaḥ brahmavidyām adhiṣṭhāya tartuṃ mṛtyum avidyayā // > PARÁŚARA.--There was Janaka, named Dharmadhwaja, who had two sons, Amitadhwaja and Kritadhwaja; and the latter was a king ever intent upon existent supreme spirit: his son was the celebrated Keśidhwaja. The son of Amitadhwaja was Janaka, called Kháńd́ikya. Kháńd́ikya was diligent in the way of works, and was renowned on earth for religious rites. Keśidhwaja, on the other hand, was endowed with spiritual knowledge. These two were engaged in hostilities, and Kháńd́ikya was driven from his principality by Keśidhwaja. Expelled from his dominions, he wandered with a few followers, his priest and his counsellors, amidst woods and mountains, where, destitute of true wisdom, he performed many sacrifices, expecting thereby to obtain divine truth, and to escape from death by ignorance. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.13](https://indike.org/pramana/in.purana.visnu.6.6.13) ekadā vartamānasya yāge yogavidāṃ vara dharmadhenuṃ jaghānograḥ śārdūlo vijane vane // > Once whilst the best of those who are skilled in devotion, Keśidhwaja, was engaged in devout exercises, a fierce tiger slew his milch cow in the lonely forest. When the Rájá heard that the cow had been killed, he asked the ministering priests what form of penance would expiate the crime. They replied that they did not know, and referred him to Kaśeru. Kaśeru, when the Rája consulted him, told him that he knew not, but that Sunaka would be able to tell him. Accordingly the Rája went to Sunaka; but he replied, "I am as unable, great king, to answer your question as Kaśeru has been; and there is no one now upon earth who can give you the information except your enemy Kháńd́ikya, whom you have conquered." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.14](https://indike.org/pramana/in.purana.visnu.6.6.14) tato rājā hatāṃ jñātvā dhenuṃ vyāghreṇa ṛtvijaḥ prāyaścittaṃ sa papraccha kim atreti vidhīyate // > Once whilst the best of those who are skilled in devotion, Keśidhwaja, was engaged in devout exercises, a fierce tiger slew his milch cow in the lonely forest. When the Rájá heard that the cow had been killed, he asked the ministering priests what form of penance would expiate the crime. They replied that they did not know, and referred him to Kaśeru. Kaśeru, when the Rája consulted him, told him that he knew not, but that Sunaka would be able to tell him. Accordingly the Rája went to Sunaka; but he replied, "I am as unable, great king, to answer your question as Kaśeru has been; and there is no one now upon earth who can give you the information except your enemy Kháńd́ikya, whom you have conquered." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.15](https://indike.org/pramana/in.purana.visnu.6.6.15) te cocur na vayaṃ vidmaḥ kaśeruḥ pṛcchyatām iti kaśerur api tenoktas tatheti prāha bhārgavam // > Once whilst the best of those who are skilled in devotion, Keśidhwaja, was engaged in devout exercises, a fierce tiger slew his milch cow in the lonely forest. When the Rájá heard that the cow had been killed, he asked the ministering priests what form of penance would expiate the crime. They replied that they did not know, and referred him to Kaśeru. Kaśeru, when the Rája consulted him, told him that he knew not, but that Sunaka would be able to tell him. Accordingly the Rája went to Sunaka; but he replied, "I am as unable, great king, to answer your question as Kaśeru has been; and there is no one now upon earth who can give you the information except your enemy Kháńd́ikya, whom you have conquered." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.16](https://indike.org/pramana/in.purana.visnu.6.6.16) śunakaṃ pṛccha rājendra nāhaṃ vedmi sa vetsyati sa gatvā tam apṛcchac ca so 'py āha śṛṇu yan mune // > Once whilst the best of those who are skilled in devotion, Keśidhwaja, was engaged in devout exercises, a fierce tiger slew his milch cow in the lonely forest. When the Rájá heard that the cow had been killed, he asked the ministering priests what form of penance would expiate the crime. They replied that they did not know, and referred him to Kaśeru. Kaśeru, when the Rája consulted him, told him that he knew not, but that Sunaka would be able to tell him. Accordingly the Rája went to Sunaka; but he replied, "I am as unable, great king, to answer your question as Kaśeru has been; and there is no one now upon earth who can give you the information except your enemy Kháńd́ikya, whom you have conquered." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.17](https://indike.org/pramana/in.purana.visnu.6.6.17) na kaśerur na caivāhaṃ na cānyaḥ sāmprataṃ bhuvi vetty eka eva tvacchatruḥ khāṇḍikyo yo jitas tvayā // > Once whilst the best of those who are skilled in devotion, Keśidhwaja, was engaged in devout exercises, a fierce tiger slew his milch cow in the lonely forest. When the Rájá heard that the cow had been killed, he asked the ministering priests what form of penance would expiate the crime. They replied that they did not know, and referred him to Kaśeru. Kaśeru, when the Rája consulted him, told him that he knew not, but that Sunaka would be able to tell him. Accordingly the Rája went to Sunaka; but he replied, "I am as unable, great king, to answer your question as Kaśeru has been; and there is no one now upon earth who can give you the information except your enemy Kháńd́ikya, whom you have conquered." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.18](https://indike.org/pramana/in.purana.visnu.6.6.18) sa cāha taṃ prayāmy eṣa praṣṭum ātmaripuṃ mune prāpta eva mayā yajño yadi māṃ sa haniṣyati // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.19](https://indike.org/pramana/in.purana.visnu.6.6.19) prāyaścittaṃ sa cet pṛṣṭo vadiṣyati ripur mama tataś cāvikalo yāgo muniśreṣṭha bhaviṣyati // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.20](https://indike.org/pramana/in.purana.visnu.6.6.20) parāśara uvāca: ity uktvā ratham āruhya kṛṣṇājinadharo nṛpaḥ vanaṃ jagāma yatrāste khāṇḍikyaḥ sa mahāmatiḥ // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.21](https://indike.org/pramana/in.purana.visnu.6.6.21) tam āyāntaṃ samālokya khāṇḍikyo ripum ātmanaḥ provāca krodhatāmrākṣaḥ samāropitakārmukaḥ // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.22](https://indike.org/pramana/in.purana.visnu.6.6.22) khāṇḍikya uvāca: kṛṣṇājinaṃ tvaṃ kavacam ābadhyāsmān nihaṃsyasi kṛṣṇājinadhare vetsi na mayi prahariṣyati // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.23](https://indike.org/pramana/in.purana.visnu.6.6.23) mṛgāṇāṃ vada pṛṣṭheṣu mūḍha kṛṣṇājinaṃ na kim yeṣāṃ mayā tvayā cogrāḥ prahitāḥ śitasāyakāḥ // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.24](https://indike.org/pramana/in.purana.visnu.6.6.24) sa tvām ahaṃ haniṣyāmi na me jīvan vimokṣyase ātatāyy asi durbuddhe mama rājyaharo ripuḥ // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.25](https://indike.org/pramana/in.purana.visnu.6.6.25) keśidhvaja uvāca: khāṇḍikya saṃśayaṃ praṣṭuṃ bhavantam aham āgataḥ na tvāṃ hantuṃ vicāryaitat kopaṃ bāṇaṃ vimuñca vā // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.26](https://indike.org/pramana/in.purana.visnu.6.6.26) parāśara uvāca: tataḥ sa mantribhiḥ sārdham ekānte sapurohitaiḥ mantrayām āsa khāṇḍikyaḥ sarvair eva mahāmatiḥ // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.27](https://indike.org/pramana/in.purana.visnu.6.6.27) tam ūcur mantriṇo vadhyo ripur eṣa vaśaṃ gataḥ hate tu pṛthivī sarvā tava vaśyā bhaviṣyati // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.28](https://indike.org/pramana/in.purana.visnu.6.6.28) khāṇḍikyaś cāha tān sarvān evam etan na saṃśayaḥ hate tu pṛthivī sarvā mama vaśyā bhaviṣyati // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.29](https://indike.org/pramana/in.purana.visnu.6.6.29) paralokajayas tasya pṛthivī sakalā mama na hanmi cel lokajayo mama tv asya vasuṃdharā // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.29x11](https://indike.org/pramana/in.purana.visnu.6.6.29x11) nāhaṃ manye lokajayād adhikā syād vasuṃdharā // ### [6.6.30](https://indike.org/pramana/in.purana.visnu.6.6.30) paralokajayo 'nantaḥ svalpakālo mahījayaḥ tasmād enaṃ na haniṣye yat pṛcchati vadāmi tat // > Upon receiving this answer, Keśidhwaja said, "I will go, then, and pay a visit to my foe: if he kill me, no matter, for then I shall obtain the reward that attends being killed in a holy cause: if, on the contrary, he tell me what penance to perform, then my sacrifice will be unimpaired in efficacy." Accordingly he ascended his car, having clothed himself in the deer skin (of the religious student), and went to the forest where the wise Kháńd́ikya resided. When Kháńd́ikya beheld him approach, his eyes reddened with rage, and he took up his bow, and said to him, "You have armed yourself with the deer skin to accomplish my destruction, imagining that in such an attire you will be safe from me; but, fool, the deer, upon whose backs this skin is seen, are slain by you and me with sharp arrows: so will I slay you; you shall not go free whilst I am living. You are an unprincipled felon, who have robbed me of my kingdom, and are deserving of death." To this Keśidhwaja answered, "I have come hither, Kháńd́ikya, to ask you to solve my doubts, and not with any hostile intention: lay aside therefore both your arrow and your anger." Thus spoken to, Kháńd́ikya retired a while with his counsellors and his priest, and consulted with them what course to pursue. They strongly urged him to slay Keśidhwaja, who was now in his power, and by whose death he would again become the monarch of the whole earth. Kháńd́ikya replied to them, "It is no doubt true that by such an act I should become the monarch of the whole earth: he, however, would thereby conquer the world to come; whilst the earth would be mine. Now if I do not kill him, I shall subdue the next world, and leave him this earth. It seems to me that this world is not of more value than the next; for the subjugation of the next world endures for ever; the conquest over this is but for a brief season. I will therefore not kill him, but tell him what he wishes to know." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.31](https://indike.org/pramana/in.purana.visnu.6.6.31) parāśara uvāca: tatas tam abhyupetyāha khāṇḍikyajanako ripum praṣṭavyaṃ yat tvayā sarvaṃ tat pṛcchasva vadāmy aham // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.32](https://indike.org/pramana/in.purana.visnu.6.6.32) tataḥ sarvaṃ yathāvṛttaṃ dharmadhenuvadhaṃ dvija kathayitvā sa papraccha prāyaścittaṃ hi tadgatam // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.33](https://indike.org/pramana/in.purana.visnu.6.6.33) sa cācaṣṭa yathānyāyaṃ dvija keśidhvajāya tat prāyaścittam aśeṣeṇa yad vai tatra vidhīyate // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.34](https://indike.org/pramana/in.purana.visnu.6.6.34) viditārthaḥ sa tenaiva anujñāto mahātmanā yāgabhūmim upāgamya cakre sarvāḥ kriyāḥ kramāt // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.35](https://indike.org/pramana/in.purana.visnu.6.6.35) krameṇa vidhivad yāgaṃ nītvā so 'vabhṛthāplutaḥ kṛtakṛtyas tato bhūtvā cintayām āsa pārthivaḥ // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.36](https://indike.org/pramana/in.purana.visnu.6.6.36) pūjitā ṛtvijaḥ sarve sadasyā mānitā mayā tathaivārthijano 'py arthair yojito 'bhimatair mayā // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.37](https://indike.org/pramana/in.purana.visnu.6.6.37) yathārham atra lokasya mayā sarvaṃ viceṣṭitam aniṣpannakriyaṃ cetas tathāpi mama kiṃ yathā // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [6.6.38](https://indike.org/pramana/in.purana.visnu.6.6.38) itthaṃ saṃcintayann eva sasmāra sa mahīpatiḥ khāṇḍikyāya na datteti mayā vai gurudakṣiṇā // > Returning then to Keśidhwaja, Kháńd́ikya desired him to propose his question, which he promised to answer; and Keśidhwaja related to him what had happened, the death of the cow, and demanded to know what penance he should perform. Kháńd́ikya, in reply, explained to him fully the expiation that was suited to the occasion; and Keśidhwaja then, with his permission, returned to the place of sacrifice, and regularly fulfilled every necessary act. Having completed the ceremony, with its supplementary rites, Keśidhwaja accomplished all his objects: but he then reflected thus: "The priests whom I invited to attend have all been duly honoured; all those who had any request to make have been gratified by compliance with their desires; all that is proper for this world has been effected by me: why then should my mind feel as if my duty had been unfulfilled?" So meditating, he remembered that he had not presented to Kháńd́ikya the gift that it is becoming to offer to a spiritual preceptor, and, mounting his chariot, he immediately set off to the thick forest where that sage abode. Kháńd́ikya, upon his reappearance, assumed his weapons to kill him; but Keśidhwaja exclaimed, "Forbear, venerable sage. I am not here to injure you, Kháńd́ikya: dismiss your wrath, and know that I have come hither to offer you that remuneration which is due to you as my instructor. Through your lessons I have fully completed my sacrifice, and I am therefore desirous to give you a gift. Demand what it shall be." > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition _First 39 of 52 passages. [Read on](https://indike.org/pramana/in.purana.visnu.6.6)_ ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.6.6.1) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.6.6.p1) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.6.6.1) — Sanskrit ## Linked texts (4) - [Nāradapurāṇa](https://indike.org/pramana/in.purana.narada.1.46.33) — Vyāsa, Sanskrit - [Vedārthasaṅgraha](https://indike.org/pramana/in.darsana.visistadvaita.purvacarya.vedarthasangraha.91) — Rāmānuja, Sanskrit - [Siddhāntasiddhāñjana](https://indike.org/pramana/in.darsana.advaita.sastra.siddhantasiddhanjana.2.p12) — Kṛṣṇānanda Sarasvatī 1640, Sanskrit - [Virodhanirodha](https://indike.org/pramana/in.darsana.visistadvaita.virodhanirodha.2.p84) — Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.6.6](https://indike.org/pramana/in.purana.visnu.6.6) · Pramāṇa