“And the king having entered that forest which was like unto Indra’s garden, soon forgot his hunger and thirst.  And he was pleased beyond measure.  And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit.  And the king saw that the asylum was like unto the region of Brahman.  Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies.  At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation.  Other places again were graced with Brahmanas acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda.  Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis.  At other places the asylum was decked with Brahmanas learned in the Atharvan Veda.  At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice.  And at other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds.  In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself.  And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas.  There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions.  There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences.  And the king, as he proceeded, heard their voices.  And the retreat resounded also with voice of men capable of charming human hearts.  And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering).  And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully.  And that best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman.  And the more the king saw that auspicious and sacred asylum of Kasyapa protected by that Rishi’s ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it.  In fact, he was not satisfied with his short survey.  And the slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.’”