It should be also known by the name of Chastisement, as also by the name of Evidence.  Although Chastisement is seen to be regulated by Evidence, yet it has been said to have its soul in Vyavahara.  That which has been called Vyavahara is really based upon Vedic precepts.  That Vyavahara which has been indicated to have the Vedas for its soul is Morality or duty.  It is also productive of good unto persons believing in duty and morality, men of cleansed souls have spoken of that Vyavahara as they have done of ordinary law.[366] The third kind of Vyavahara is also a preceptor of men, and it has also its roots in the Veda, O Yudhishthira!  It upholds the three worlds.  It has Truth for its soul and it is productive of prosperity.  That which is Chastisement has been seen by us to be eternal Vyavahara.  That which has been said to be Vyavahara is verily the Veda.  That which is the Veda is morality, duty.  That which is morality and duty is the path of Righteousness.  This last it was which in the beginning had been Grandsire Brahman, that Lord of all creatures.  Brahman is the Creator of the entire universe with the gods and Asura and Rakshasas and human beings and snakes, and of every other thing.  Hence that Vyavahara which is characterised by a belief in either of two litigant parties has also flowed from him.  For this reason He has laid down the following in respect of Vyavahara:  Neither mother, nor father, nor brother, nor wife, nor priest, is unpunishable with that king who rules agreeably to his duty.

SECTION CXXII

“Bhishma said, ’In this connection is cited the old story that follows.  There was among the Angas a king of great splendour, called Vasuhoma.  That king was always engaged in acts of piety, and accompanied by his spouse he always practiced the most rigid penances.  He repaired to the spot called Munjaprishtha held in high esteem by the Pitris and the celestial Rishis.  There, on that peak of Himavat, near the golden mountains of Merit, (the great Brahmana here) Rama, sitting under the shade of a well-known banian, had tied his matted locks together.[367] From that time, O monarch, the spot, which is a favourite haunt of Rudra, came to be called Munjaprishtha by Rishis of rigid vows.  King Vasuhoma, residing in that spot, acquired many pious attributes and, having gained the esteem of the Brahmanas, came to be regarded as a celestial Rishi in holiness.  One day, that crusher of foes, that friend of Sakra, viz., king Mandhatri of great soul, came to Vasuhoma on his mountain retreat.  Arrived there, Mandhatri, beholding king Vasuhoma of austere penances stood before the latter in an attitude of humility.  Vasuhoma offered unto his guest water to wash his feet, and the Arghya consisting of the usual articles, and enquired of him about the well-being or otherwise of his kingdom consisting of seven limbs.  After this, Vasuhoma addressed his royal guest who faithfully followed the practices of the righteous men of old, saying, ‘What, O king, shall I do for thee?’ Thus addressed, O delighter of the Kurus, Mandhatri, that best of kings, highly gratified, answered Vasuhoma of great wisdom seated at his ease, in the following words.’