A sage who has renounced the world, who carries no sacred fire and has no fixed dwelling, who wanders free from all family ties, desires nothing more than the simplest garment—just enough to cover his loins. He seeks only enough food to sustain his life, and for such a one, though he may dwell in a village, the forest is left behind in spirit. Such a sage, having renounced all desires, abandoned all actions, and mastered his senses, practices silence. Through this discipline, he attains perfection even in this very world. Who would not honor such a one—whose teeth are always clean, whose nails are trimmed, who bathes regularly and keeps himself adorned, who, though dark in complexion, is ever engaged in pure deeds? When a sage, emaciated by austerities, thin, with his flesh, bones, and blood diminished, becomes free from all dualities and firmly established in silence, then—having conquered both this world and the next—he may seek his food with his mouth like a cow, and all the worlds become fit for his immortality. At this point, a question is raised: “O King, of those who strive—like the sun and the moon racing together—which of these two first attains union with the gods?” The answer is given: “He who, though living among householders and those attached to desires, remains self-restrained and wanders as a mendicant in the village—he attains first.” If one who has not attained long life, or who has become deformed, practices austerity, let him, after such practice, undertake even more severe penance. Whatever is cruel is declared unfit; true nobility lies in serving righteousness with a mind not set on gain. Such a one is not a lord, O King, but that is true integrity, concentration, and nobility. A dialogue now unfolds. One asks, “By whom have you been sent today? You are young, garlanded, handsome, radiant—where do you come from, and in which direction? Or do you hold some royal position here?” The reply comes: “He whose merit is exhausted is about to enter this earthly hell, cast down from the sky to the earth. Having told you this, I shall fall; these guardians of Brahma’s world are urging me on. Surrounded by the virtuous, your fall is joined by all the worthy. I have received this boon from Indra, O king, that I shall fall to the earth.” Another asks, “As you fall into the abyss, O king, are there worlds here for me—whether in the atmosphere or established in heaven? I consider you the knower of the field of righteousness.” The answer is given: “As many cows and horses as are established on earth, along with wild animals and birds—so many worlds are established for you in heaven; know this, O lion among kings. I give you those worlds—do not fall into the abyss. O king of kings, as many worlds as are in heaven, or in the atmosphere, or established in heaven—take possession of them quickly, O destroyer of foes.” But humility and principle prevail: “O foremost of kings, neither one such as I, nor a non-Brahmin, nor even a knower of Brahman, should engage in accepting gifts. Whatever should always be given to the twice-born, I gave that before, O king. A wretched non-Brahmin should never live, even if he has a Brahmin wife or is the husband of a heroic woman. If I were to do what has never been done before, seeking to know, what virtue would there be in that?” Again, the question is posed: “O Pratardana of admirable form, if I have worlds, whether in the sky or in heaven as is heard, I consider you to be the knower of the law concerning them.” The reply: “There are many worlds for you, O king—each one, seven hundred days long, flowing with honey and ghee, free from sorrow; yet they are finite, and they await you. I give you those worlds as you fall, O king; let my worlds become yours. Whether they are established in the sky or in heaven, quickly ascend to them, your delusion dispelled.” Yet the king responds: “Indeed, I desire righteous merit equal to yours, for the security of a king comes from another king. When misfortune arises by divine will, a wise king should never act cruelly. Reflecting on the righteous path, one should perform penance for fame, observing dharma. A king of my understanding and sense of dharma would never act miserably toward me as you suggest. Should I do what has never been done by others, seeking to know—what virtue would there be in that?” Thus spoke the best of kings, Vasumanas, to King Yayati. Yayati then asks Vasumanas, “O tamer of horses, if there is a world in heaven for me, O king, or if it is renowned in the sky, O great-souled one, I consider you the knower of the law concerning it.” Vasumanas replies, “As the sun shines upon the sky, earth, and directions by your radiance, so many worlds are established in heaven; they await you. I give you those worlds as you fall, O king; let my worlds become yours. Purchase them even with a blade of grass, if your acceptance is pure.” But Yayati says, “I do not recall ever making a false sale, even in childhood, O king. Nor would I do what has never been done by others, seeking to know, O Vasumanas; that is not righteous.” Vasumanas urges, “You should accept those worlds, O king, which I have given; if you do not desire to purchase them, I will not take them back, O king. Let all those worlds truly become yours.” Yayati then turns to Śibi, son of Uśīnara: “If I too have worlds, dear one, whether they are established in the sky or in heaven, I consider you the knower of the law concerning them.” Śibi responds, “You did not seek them with words or even with your heart, nor did you despise me, O king. Therefore, there are infinite worlds established in heaven, vast, resounding, and lightning-like. You should accept those worlds, O king, which I have given; if you do not wish to purchase them, I will not reclaim them after giving. Go, dear one, to those worlds where you will go.” But Yayati replies, “Just as you, with power like Indra, have infinite worlds, O king, so in this world today I do not delight in what is given by another. Therefore, O Śibi, I do not welcome your words.” The others warn, “If you, O king, do not accept each of our worlds, then, having given all those worlds, we shall go to hell.” Yayati stands firm: “Do as you see fit, you who are virtuous and perceive truth and righteousness; but I do not accept what was not done by me in the past. For me, who remains untouched, what has been said does not apply here, O lion among kings; whatever is proper for this giving, that alone will yield endless fruit.” At this, Yayati inquires, “Whose are these five golden chariots, which stand tall and shine, blazing like tongues of fire?” The answer comes, “These golden chariots shine for you and for me; you must ascend them and travel together with me. Take your place on the chariot, O king, and stride forth through the sky; we too will follow when the time comes. Now all must depart together, for heaven has been won; this path, free from impurity, is seen leading to the abode of the gods.