7, 8. 'Certainly, that holiness which is the requisite for a dîkshita[95] is already yours, by reason of your habitual practice of charity and your strictness in observing the restraint (of good conduct). Nevertheless, it would be fit for you to discharge your debt to the Devas[96] by such sacrifices as are the subject-matter of the Veda. The deities being satisfied by duly and faultlessly performed sacrifice, honour the creatures in return by (sending) rain. Thus considering, take to mind the welfare of your subjects and your own, and consent to the performance of a regular sacrifice, which will enhance your glory.' [95] Before undertaking the performance of a great sacrifice, its performer has to be purified by the initiatory ceremony of dikshâ. From that time till the final bath or avabh_ri_tha at the close of the sacrifice he is called a dîkshita, and bound to the observance of many detailed prescriptions about his food, dress, residence, and his whole mode of living. [96] By sacrifice, is the saying of the Hindus, man pays his debts to the Devas, by the _S_râddha and by offspring to his ancestors, by study and penance to the _ri_shis or old sages, by benevolence and kindness to men. See, for instance, Mhbh. I, 120, 17 foll.; Buddha_k_arita IX, 55. Thereupon he entered upon this thought: 'Very badly guarded is my poor person indeed, being given in trust to such leaders. While faithfully believing and loving the Law, I should uproot my virtue of tender-heartedness by reliance upon the words of others. For, truly, 9. 'Those who are reputed among men to be the best refuge, are the very persons who intend to do harm, borrowing their arguments from the Law. Alas! such a man who follows the wrong path shown by them, will soon find himself driven to straits, for he will be surrounded by evils. 10. 'What connection may there be, forsooth, between righteousness and injuring animals? How may residence in the world of the Devas or propitiation of the deities have anything to do with the murder of victims? 11, 12. 'The animal slaughtered according to the rites with the prescribed prayers, as if those sacred formulae were so many darts to wound it, goes to heaven, they say, and with this object it is killed. In this way that action is interpreted to be done according to the Law. Yet it is a lie. For how is it possible that in the next world one should reap the fruits of what has been done by others? And by what reason will the sacrificial animal mount to heaven? though he has not abstained from wicked actions, though he has not devoted himself to the practice of good ones, simply because he has been killed in sacrifice, and not on the ground of his own actions?