The Mahabharata, Volume 1: Books 1, 2 and 3 quotes

And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons.

Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.

The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata.

I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas.

Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.

The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance.

As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect.

By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches;

for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures.

It is Time that burneth creatures and it is Time that extinguisheth the fire.

All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome.

It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew.

Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome.

Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.’

All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome.

Time passeth over all things without being retarded.

Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.’

Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.

‘Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.’

”

As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras.

There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh.

As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets.

His preceptor once addressed him, saying, ‘Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.’ And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him.

Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur.

And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.

“And Veda, having received permission from his preceptor, and leaving the latter’s residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils.

And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.

“After a certain time, Janamejaya and Paushya, both of the order of Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya).

Grant that thy curse also doth not take effect on me.’ And Paushya said unto him, ‘I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this.

For a Brahmana’s heart is soft as new-churned butter, even though his words bear a sharp-edged razor.

It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse.

For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana’s heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya.

His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse.

Then go thou thy own way.’ To this Utanka made answer, “I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee.

“And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, ‘

O thou first of created beings, verily the highest virtue of man is sparing the life of others.

Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God.

Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God.

He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory.

The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya.

Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs.

It stands kissing the heavens by its height and is the first of mountains.

Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak—in conclave.

Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother’s conduct towards them—those persecutors of all creatures,—was very proper for the good of all creatures.

Fate always inflicts punishment of death on those who seek the death of other creatures.

The gods, having exchanged such sentiments with one another, supported Kadru’s action (and went away).

“And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others.

And they saw that it was always full, and always dancing in its waves.

And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures.

And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, ‘It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony.

After effecting a partition they fight with each other, deluded by wealth.

Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated.

And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees.

And struck by the wind raised by his wings, those trees began to shake with fear.

And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance.

Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands.

And the sky, though cloudless, roared tremendously.

And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood.

And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood.

And the dust raised by the winds darkened the splendour of the very coronets of the gods.

And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, ‘Why, O worshipful one, have these natural disturbances suddenly arisen?

… ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, ‘There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods.

By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.

’ And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa.

“And Vasuki said, ‘O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it.

Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother.

Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse?

Other snakes, more virtuous and kind, said, ‘O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous.

Unrighteousness finally destroyeth the world.

’ Other serpents said, ‘We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.’ Other snakes, the best of their kind, proposed, ‘Going, by night, let us steal away the vessel of Soma juice.

Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered.

The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge.

Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say.

Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven.

If thou destroy Dharma, verily Dharma will destroy thee.

If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof.

Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way.

Wrath surely decreaseth the virtue that ascetics acquire with great pains.

And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live.

This root thou seest hath been half-eaten and by which we are hanging in this hole is he that hath adopted asceticism alone.

The rat that thou beholdest is Time of infinite strength.

And he (Time) is gradually weakening the wretch Jaratkaru engaged in ascetic penances tempted by the merits thereof, but wanting in prudence and heart. O excellent one, his asceticism cannot save us.

“The gods said, ‘O lord of the earth, thou shouldst take care so that virtue may not sustain a diminution on earth!

Protected by thee, virtue itself will in return protect the universe.

’ And Indra said, ‘O king, protect virtue on earth attentively and rigidly. Being virtuous, thou shalt, for all time, behold (in after life) many sacred regions.

“And when king Vasu took his seat in that crystal car, with the gift of Indra, and coursed through the sky, he was approached by Gandharvas and Apsaras (the celestial singers and dancers). And as he coursed through the upper regions, he was called Uparichara.

And by his capital flowed a river called Suktimati. And that river was once attacked by a life-endued mountain called Kolahala maddened by lust.

And Vasu, beholding the foul attempt, struck the mountain with his foot. And by the indentation caused by Vasu’s stamp, the river came out (of the embraces of Kolahala). But the mountain begat on the river two children that were twins.

And the spiritual sons of Lakshmi are the sky-ranging horses. And the daughter born of Sukra, named Divi, became the eldest wife of Varuna. Of her were born a son named Vala and a daughter named Sura (wine), to the joy of the gods.

And Adharma (Sin) was born when creatures (from want of food) began to devour one another.

And Adharma always destroys every creature. And Adharma hath Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti). And she hath also three other cruel sons always engaged in sinful deeds.

And it was full of magnificent trees with outstretched branches forming a shady canopy overhead. And the bees hovered over flowery creepers all around. And there were beautiful bowers in every place.

And there was no tree without fruits, none that had prickles on it, none that had no bees swarming around it.

And the whole forest resounded with the melody of winged choristers. And it was decked with the flowers of every season. And there were refreshing shades of blossoming trees.

And it was the resort of bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight.

Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees.

And the king saw that charming forest gifted with such beauties. And it was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra’s honour.

It was Viswamitra who in return for the services of Matanga, himself became the latter’s priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice.

It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana.

He it was who granted protection to Trisanku smarting under a superior’s curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath.

No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter.

Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures.

And because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter.

Thy heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself.

He who being one thing representeth himself as another thing to others, is like a thief and a robber of his own self.

Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence.

Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence.

He that sins thinks that none observes him.

But he is observed by the gods and by Him also who is in every heart.

She is a true wife who hath borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knoweth none but her lord. The wife is a man’s half.

The wife is the first of friends.

The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful.

They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe.

Even in the deep woods to a traveller a wife is his refreshment and solace.

He that hath a wife is trusted by all. A wife, therefore, is one’s most valuable possession. Even when the husband leaving this world goeth into the region of Yama, it is the devoted wife that accompanies him thither.

No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,—everything dependeth on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women.

What happiness is greater than what the father feeleth when the son running towards him, even though his body be covered with dust, claspeth his limbs?

Why then dost thou treat with indifference such a son, who hath approached thee himself and who casteth wistful glances towards thee for climbing thy knees? Even ants support their own eggs without destroying them;

An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others.

He that is really handsome never taunts anybody.

And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak.

But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler.

And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak.

Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water.

As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good.

The honest are happy in not seeking for faults.

The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them.

As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults.

The wicked are happy in seeking for them.

The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked?

“Sakuntala replied, ‘

Thou seest, O king, the fault of others, even though they be as small as a mustard seed.

But seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine.

The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice.

Truth is more meritorious than a hundred sons.

A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places.

A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places.

There is no virtue equal to Truth: there is nothing superior to Truth.

O king, Truth is God himself; Truth is the highest vow. Therefore, violate not thy pledge, O monarch! Let Truth and thee be even united. If thou placest no credit in my words, I shall of my own accord go hence.

The saying is true which I shall refer to before thee, O sinless one! I refer to it for example’s sake and not from evil motives. Therefore, it behoveth thee to pardon me after thou hast heard it.

An ugly person considereth himself handsomer than others until he sees his own face in the mirror.

But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler.

And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, ‘

Truly, one’s appetites are never satiated by enjoyment.

On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated.

But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, ‘Truly, one’s appetites are never satiated by enjoyment.

On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence.

Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated.

“Sukra continued, ‘Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything!

The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses.

He, therefore, is the true man that subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by him is everything conquered, who calmly subdueth his rising anger.

Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth.

But there should one live,—indeed, that hath been said to be the best of dwelling places,—where good behaviour and purity of birth are known and respected.

The cruel words uttered by Vrishaparvan’s daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel.

But there should one live,—indeed, that hath been said to be the best of dwelling places,—where good behaviour and purity of birth are known and respected.

The cruel words uttered by Vrishaparvan’s daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel.

I do not think anything more miserable for a man in the three worlds than to adore one’s enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.’”

“Sukra continued, ‘

Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything!

The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses. He, therefore, is the true man that subdueth, without indulging in his rising wrath.

Boys and girls, unable to distinguish between right and wrong, quarrel with each other.

The wise never imitate them.

’ Devayani, on hearing this speech of her father, said, ‘O father, I know, also what the difference is between anger and forgiveness as regards the power of each.

But gradually and secretly do they extirpate their doers. Such fruit visiteth either in one’s own self, one’s son, or one’s grandson.

Sins must bear their fruit.

Like rich food they can never be digested.

But gradually and secretly do they extirpate their doers. Such fruit visiteth either in one’s own self, one’s son, or one’s grandson. Sins must bear their fruit.

Like rich food they can never be digested.

And because ye slew the Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted with the precepts of religion, and attentive to his duties, while residing in my abode, even for this act of slaughter—and for the mal-treatment of my daughter too, know, O …

… were full, he summoned his son, Puru, and addressed him thus, ‘O oppressor of foes, with thy youth, O son, I have enjoyed the pleasures of life, each according to its season to the full extent of my desires, to the limit of my powers.

Our desires, however, are never gratified by indulgence.

On the other hand, with indulgence, they only flame up like fire with libations of sacrificial butter.

Our desires, however, are never gratified by indulgence.

On the other hand, with indulgence, they only flame up like fire with libations of sacrificial butter.

If a single person were owner of everything on Earth—all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content. Thirst of enjoyment, therefore, should be given up.

If a single person were owner of everything on Earth—all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content.

Thirst of enjoyment, therefore, should be given up.

Indeed, true happiness belongeth to them that have cast off their thirst for worldly objects—a thirst which is difficult to be thrown off by the wicked and the sinful, which faileth not with the failing life, and which is truly the fatal disease of man.

thou shouldst ever with retrospective eye compare thy acts with those of the virtuous; thou shouldst ever disregard the hard words of the wicked. Thou shouldst ever make the conduct of the wise the model upon which thou art to act thyself.

The man hurt by the arrows of cruel speech hurled from one’s lips, weepeth day and night.

Indeed, these strike at the core of the body. Therefore the wise never fling these arrows at others. There is nothing in the three worlds by which thou canst worship and adore the deities better than by kindness, friendship, charity and sweet speeches unto all.

I also told him that those without anger were ever superior to those under its sway, those disposed to forgive were ever superior to the unforgiving. Man is superior to the lower animals. Among men again the learned are superior to the un-learned.

If wronged, thou shouldst not wrong in return.

One’s wrath, if disregarded, burneth one’s own self; but he that regardeth it not taketh away all the virtues of him that exhibiteh it. Never shouldst thou pain others by cruel speeches. Never subdue thy foes by despicable means;

Among men again the learned are superior to the un-learned. If wronged, thou shouldst not wrong in return. One’s wrath, if disregarded, burneth one’s own self; but he that regardeth it not taketh away all the virtues of him that exhibiteh it.

Never shouldst thou pain others by cruel speeches.

Never subdue thy foes by despicable means; and never utter such scorching and sinful words as may torture others. He that pricketh as if with thorns men by means of hard and cruel words, thou must know, ever carrieth in his mouth the Rakshasas.

O thou of the prowess of the chief of the celestials, the wise and the virtuous are the support of their brethren in grief. Here there are none but the wise and virtuous like thee assembled together. Therefore, stay thou here in peace.

Fire alone hath power to give heat.

The Earth alone hath power to infuse life into the seed. The sun alone hath power to illuminate everything. So the guest alone hath power to command the virtuous and the wise.’”

Here there are none but the wise and virtuous like thee assembled together. Therefore, stay thou here in peace. Fire alone hath power to give heat.

The Earth alone hath power to infuse life into the seed.

The sun alone hath power to illuminate everything. So the guest alone hath power to command the virtuous and the wise.’”

Here there are none but the wise and virtuous like thee assembled together. Therefore, stay thou here in peace. Fire alone hath power to give heat. The Earth alone hath power to infuse life into the seed.

The sun alone hath power to illuminate everything.

So the guest alone hath power to command the virtuous and the wise.’”

Here there are none but the wise and virtuous like thee assembled together. Therefore, stay thou here in peace. Fire alone hath power to give heat. The Earth alone hath power to infuse life into the seed. The sun alone hath power to illuminate everything.

So the guest alone hath power to command the virtuous and the wise.

’”

When creatures know that their weal and woe are dependent on Destiny and not on their own exertion or power, they should neither grieve nor exult, remembering that Destiny is all powerful.

The wise should ever live contented, neither grieving at woe nor exulting at weal.

When Destiny is supreme, both grief and exultation are unbecoming. O Ashtaka, I never suffer myself to be overcome by fear, nor do I ever entertain grief, knowing for certain that I shall be in the world what the great disposer of all hath ordained.

Insects and worms, all oviparous creatures, vegetable existences, all crawling animals, vermin, the fish in the water, stones, grass, wood—in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul.

Happiness and misery are both transient.

Therefore, O Ashtaka, why should I grieve? We can never know how we are to act in order to avoid misery. Therefore, none should grieve for misery.’

That knowledge also doth not make its possessor competent to attain to Brahma. Study, taciturnity, worship before fire, and sacrifices, these four remove all fear. When, however, these are mixed with vanity, instead of removing it, they cause fear.

The wise should never exult at (receiving) honours nor should they grieve at insults.

For it is the wise alone that honour the wise; the wicked never act like the virtuous. I have given away so much—I have performed so many sacrifices,—I have studied so much,—I have observed these vows,—such vanity is the root of fear.

Study, taciturnity, worship before fire, and sacrifices, these four remove all fear. When, however, these are mixed with vanity, instead of removing it, they cause fear. The wise should never exult at (receiving) honours nor should they grieve at insults.

For it is the wise alone that honour the wise; the wicked never act like the virtuous.

I have given away so much—I have performed so many sacrifices,—I have studied so much,—I have observed these vows,—such vanity is the root of fear. Therefore, thou must not indulge in such feelings.

He may truly be said to dwell in the woods having an inhabited place near to himself. Again a wise man withdrawn from all earthly objects, might live in a hamlet leading the life of a hermit.

He may never exhibit the pride of family, birth or learning.

Clad in the scantiest robes, he may yet regard himself as attired in the richest vestments. He may rest content with food just enough for the support of life. Such a person, though dwelling in an inhabited place, liveth yet in the woods.

Again a wise man withdrawn from all earthly objects, might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth or learning.

Clad in the scantiest robes, he may yet regard himself as attired in the richest vestments.

He may rest content with food just enough for the support of life. Such a person, though dwelling in an inhabited place, liveth yet in the woods.

They then represented the death of their father and performed his last honours duly. And as they were brought up there, Duryodhana became exceedingly jealous of them. And the sinful Duryodhana acting like Rakshasa tried various means to drive them away.

But what must be can never be frustrated.

So all Duryodhana’s efforts proved futile. Then Dhritarashtra sent them, by an act of deception to Varanavata, and they went there willingly. There an endeavour was made to burn them to death; but it proved abortive owing to the warning counsels of Vidura.

With steadfast gaze he seemed to be drinking her charms, but repeated draughts failed to quench his thirst. The damsel also beholding the monarch of blazing splendour moving about in great agitation, was moved herself and experienced an affection for him.

She gazed and gazed and longed to gaze on him evermore.

The monarch then in soft words addressed her and said, ‘O slender-waisted one, be thou a goddess or the daughter of a Danava, be thou of the race of the Gandharvas, or Apsaras, be thou of the Yakshas or the Nagas, or be thou of …

“Vaisampayana said, ‘After the death of that deer, king Pandu with his wives was deeply afflicted and wept bitterly. And he exclaimed, ‘

The wicked, even if born in virtuous families, deluded by their own passions, become overwhelmed with misery as the fruit of their own deeds.

I have heard that my father, though begotten by Santanu of virtuous soul, was cut off while still a youth, only because he had become a slave to his lust.

If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness, I shall not enlarge my round. Whether I obtain or fail to obtain alms. I shall be equally unmoved like a great ascetic.

One lopping off an arm of mine with a hatchet, and one smearing another arm with sandal-paste, shall be regarded by me equally.

I shall not wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die.

Vyushitaswa of old did even as thou hast said. Indeed he was equal unto the celestials themselves. But I shall now tell thee about the practices of old indicated by illustrious Rishis, fully acquainted with every rule of morality.

O thou of handsome face and sweet smiles, women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying themselves as best as they liked.

O thou of excellent qualities, they did not then adhere to their husbands faithfully, and yet, O handsome one, they were not regarded sinful, for that was the sanctioned usage of the times.

Sin beginneth to increase day by day.

The world hath got old.

The empire of the Kauravas will no longer endure because of wrong and oppression. Go thou then into the forest, and devote thyself to contemplation through Yoga. Henceforth society will be filled with deceit and wrong. Good work will cease.

O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced.

But Time that impaireth everything in its course, impaireth friendship also.

In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer.

It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also.

In this world, friendship never endureth for ever in any heart.

Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose.

It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart.

Time weareth it off and anger destroyeth it too.

Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose.

Might is the cardinal virtue of a Kshatriya, and even a Kshatriya of inferior birth deserveth to be fought with.

The lineage of heroes, like the sources of a lordly river, is ever unknown.

The fire that covereth the whole world riseth from the waters. The thunder that slayeth the Danavas was made of a bone of (a mortal named) Dadhichi.

If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O sire, an enemy should never be scorned, however contemptible.

A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximity.

Kings should sometimes feign blindness and deafness, for if impotent to chastise, they should pretend not to notice the faults that call for chastisement. On occasions, such as these, let them regard their bows as made of straw.

Do not show him any mercy, although he seeketh thy protection. A foe, or one that hath once injured thee, should be destroyed by lavishing money, if necessary, for by killing him thou mayest be at thy ease.

The dead can never inspire fear.

Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes root and branch. Then shouldst thou destroy their allies and partisans. The allies and partisans can never exist if the principal be destroyed.

He should always conceal, like the tortoise concealing its body, his means and ends, and he should always keep back his own weakness from, the sight of others. And having begun a particular act, he should ever accomplish it thoroughly.

Behold, a thorn, if not extracted wholly, produceth a festering sore.

The slaughter of a foe who doeth thee evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour of his disaster and then kill him without any scruples.

… punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifice, near wells, on mountains and in rivers, in forests, and in all places where people congregate.

In speech thou shouldst ever be humble, but let thy heart be ever sharp as razor.

And when thou art engaged in doing even a very cruel and terrible act, thou shouldst talk with smiles on thy lips. If desirous of prosperity, thou shouldst adopt all arts—humility, oath, conciliation.

When thou art fallen, thou shouldst raise thyself by any means, gentle or violent; and after thou hast thus raised thyself thou shouldst practise virtue.

He that hath never been afflicted with calamity can never have prosperity.

This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama).

This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama).

He whose heart hath been unstrung by sorrow should be consoled with hopes of future prosperity.

He again who is learned and wise should be consoled by pleasing offices presently rendered unto him.

If both the parties be equal and success uncertain, then he that acteth with diligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised.

If thou art angry, show thyself as if thou art not so, speaking even then with a smile on thy lips.

Never reprove any one with indications of anger (in thy speech). And O Bharata, speak soft words before thou smitest and even while thou art smiting! After the smiting is over, pity the victim, and grieve for him, and even shed tears.

Let them know all when the act hath been commenced or ended, and as long as danger doth not come, so long only shall thou act as if thou art afraid.

But when it hath overtaken thee, thou must grapple with it courageously.

He who trusteth in a foe who hath been brought under subjection by force, summoneth his own death as a crab by her act of conception.

A person desirous of prosperity should always exert with prudence, adopting his measures to time and place. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites; and to virtue, wealth, and pleasure.

It is well-known that time and place (if taken into consideration) always produce the greatest good.

If the foe is insignificant, he should not yet be despised, for he may soon grow like a palmyra tree extending its roots or like a spark of fire in the deep woods that may soon burst into an extensive conflagration.

Oh, what can be more painful than this? Oh the twins, who in beauty are like the twin Aswins amongst the celestials, are asleep like ordinary mortals on the bare ground!

He who hath no jealous evil-minded relatives, liveth in happiness in this world like a single tree in a village.

The tree that standeth single in a village with its leaves and fruits, from absence of other of the same species, becometh sacred and is worshipped and venerated by all.

They again that have many relatives who, however, are all heroic and virtuous, live happily in the world without sorrow of any kind.

Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live, depending on each other, like tall trees growing in the same forest.

We, however, have been forced in exile by the wicked Dhritarashtra and his sons having escaped with difficulty, from sheer good fortune, a fiery death. Having escaped from that fire, we are now resting in the shade of this tree.

He, that seeketh to discharge that duty should not scruple about the means. He, that in a season of distress keepeth his virtue, is the foremost of virtuous men.

Indeed, distress is the greatest danger to virtue and virtuous men.

It is virtue that protecteth life; therefore is virtue called the giver of life. Hence the means by which virtue or the observance of a duty is secured can never be censurable.’

Knowing this, I have come to you, desirous of doing you some great good. Do not grieve for what hath befallen you. Know that all this is for your happiness. Undoubtedly, the sons of Dhritarashtra and you are all equal in my eye.

But men are always partial to those who are in misfortune or of tender years.

It is therefore, that my affection for you is greater now. And in consequence of that affection, I desire to do you good. Listen to me! Not far off before you is a delightful town where no danger can overtake you.

O son, I always think of the good I should do to this Brahmana, like what they do that live happily in others’ abodes!

O child, he is a true man upon whom favours are never lost.

He payeth back to others more than what he receiveth at their hands. There is no doubt, some affliction hath overtaken this Brahmana. If we could be of any help to him, we should then be requiting his services.’

… daughter, sitting with a woeful face, and she heard the Brahmana say, ‘Oh, fie on this earthly life which is hollow as the reed and so fruitless after all which is based on sorrow and hath no freedom, and which hath misery for its lot!

Life is sorrow and disease; life is truly a record of misery!

The soul is one: but it hath to pursue virtue, wealth and pleasure. And because these are pursued at one and the same time, there frequently occurs a disagreement that is the source of much misery.

And because these are pursued at one and the same time, there frequently occurs a disagreement that is the source of much misery. Some say that salvation is the highest object of our desire. But I believe it can never be attained.

The acquisition of wealth is hell; the pursuit of wealth is attended with misery; there is more misery after one has acquired it, for one loves one’s possessions, and if any mishap befalls them, the possessor becomes afflicted with woe.

I do not see by what means I can escape from this danger, nor how I can fly hence, with my wife to some region free from danger.

If the daughter of thine is solicited (in marriage) by persons dishonourable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl?

Indeed, as birds seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband.

O best of Brahmanas, solicited by wicked men, I may waver and may not be able to continue in the path that is desired by all honest men.

The science of producing illusions that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the giver of my life-thy illustrious self!

What good luck doth he not deserve who, after overcoming a foe by his might, giveth him life when that foe asketh for it?

This science is called Chakshushi. It was communicated by Manu unto Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor, that science, having come unto me who am without energy, is gradually becoming fruitless.

Hearing these words of the crying and persecuted Nandini, the great Rishi lost not his patience nor turned from his vow of forgiveness. He replied, ‘

The Kshatriya’s might lies in physical strength, the Brahmana’s in forgiveness.

Because I cannot give up forgiveness, go thou, O Nandini, if thou choosest.’ Nandini answered, ‘Castest thou me away, O illustrious one, that thou sayest so? If thou dost not cast me off, I cannot, O Brahmana, be taken away by force.’

Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs.

If there be a punisher of crimes in the worlds no one in all the worlds would dare commit a crime; if he findeth not a punisher, the number of sinners becometh large.

The man who having the power to prevent or punish sin doth not do so knowing that a sin hath been committed, is himself defiled by that sin.

If there be a punisher of crimes in the worlds no one in all the worlds would dare commit a crime; if he findeth not a punisher, the number of sinners becometh large.

The man who having the power to prevent or punish sin doth not do so knowing that a sin hath been committed, is himself defiled by that sin.

When kings and others, capable of protecting my fathers, protect them not, postponing that duty preferring the pleasures of life, I have just cause to be enraged with them. I am the lord of the creation, capable of punishing its iniquity.

‘Ye Pitris, the vow I have made from anger for the destruction of all the worlds, must not go in vain. I cannot consent to be one whose anger and vows are futile.

Like fire consuming dry woods, this rage of mine will certainly consume me if I do not accomplish my vow.

The man that represseth his wrath that hath been excited by (adequate) cause, becometh incapable of duly compassing the three ends of life (viz., religion, profit and pleasure). The wrath that kings desirous of subjugating the whole earth exhibit, is not without its uses.

Takest thou any pleasure, O child, in this slaughter of even all those innocent Rakshasas that know nothing of thy father’s death. It behoveth thee not to destroy any creatures thus. This, O child, is not the occupation of a Brahmana devoted to asceticism.

Peace is the highest virtue.

Therefore, O Parasara, establish thou peace. How hast thou, O Parasara, being so superior, engaged thyself in such a sinful practice? It behoveth not thee to transgress against Saktri himself who was well-acquainted with all rules of morality.

And they said, ‘Passing us by and treating the assembled monarchs as straw this Drupada desireth to bestow his daughter—that first of women,—on a Brahmana!

Having planted the tree he cutteth it down when it is about to bear fruit.

The wretch regardeth us not: therefore let us slay him. He deserveth not our respect nor the veneration due to age. Owing to such qualities of his, we shall, therefore, slay this wretch that insulteth all kings, along with his son.

Why, O prince, hath thy understanding become so?’ Yudhishthira said in reply, ‘

O monarch, morality is subtle. We do not know its course.

Let us follow the way trodden by the illustrious ones of former ages. My tongue never uttered an untruth. My heart also never turneth to what is sinful. My mother commandeth so; and my heart also approveth of it.

Indeed, we crave thy protection.’ Hearing those words the Grandsire said, ‘Ye have little cause to be frightened at this increase of human beings. Ye all are immortal. It behoveth you not to take fright at human beings.’ The celestials replied, ‘

The mortals have all become immortal. There is no distinction now between us and them.

Vexed at the disappearance of all distinction, we have come to thee in order that thou mayest distinguish us from them.’ The Creator then said, ‘The son of Vivaswat is even now engaged in the grand sacrifice.

And reaching that spot whence the goddess Ganga issues perennially, Indra beheld a woman possessing the splendour of fire. The woman who had come there to take water was washing herself in the stream, weeping all the while.

The tear-drops she shed, falling on the stream, were being transformed into golden lotuses.

The wielder of the thunderbolt, beholding that wonderful sight, approached the woman and asked her, ‘Who art thou, amiable lady? Why dost thou weep? I desire to know the truth. O, tell me everything.’

Now, however, that I know all, I cannot be indifferent to what hath been ordained by the gods. Therefore do I resolve to accomplish what thou hast said.

The knot of destiny cannot be untied.

Nothing in this world is the result of our own acts. That which had been appointed by us in view of securing one only bridegroom hath now terminated in favour of many.

O Duryodhana, strive to maintain thy good name. A good name is, indeed, the source of one’s strength. It hath been said that one liveth in vain whose reputation hath gone. A man, O Kaurava, doth not die so long as his fame lasteth.

One liveth as long as one’s fame endureth, and dieth when one’s fame is gone.

Follow thou, O son of Gandhari, the practice that is worthy of the Kuru race. O thou of mighty arms, imitate thy own ancestors. We are fortunate that the Pandavas have not perished. We are fortunate that Kunti liveth.

They were ever sharers with each other in happiness as well as in woe. Each speaking and doing what was agreeable to the other, the brothers never were unless they were together, and never went anywhere unless together.

Of exactly the same disposition and habits, they seemed to be one individual divided into two parts.

Endued with great energy and ever of the same resolution in everything they undertook, the brothers gradually grew up. Always entertaining the same purpose, desirous of subjugating the three worlds, the brothers, after due initiation, went to the mountains of Vindhya.

The sacred asylums were all trodden down and broken. The sacrificial jars and vessels being broken, their (sacred) contents were scattered over the ground.

The whole universe became empty, as if its creatures had all been stricken down during the season of general dissolution.

And, O king, after the Rishis had all disappeared and made themselves invisible both the great Asuras, resolved upon their destruction, began to assume various forms.

But I must overlook everything. I care not if I have to incur sin by disregarding the king. I care not if I have to go to the woods and die there.

Virtue is superior to the body and lasteth after the body hath perished!

’ Dhananjaya, arriving at this resolution, entered the chamber and talked with Yudhishthira. Coming out with the bow, he cheerfully told the Brahmana, ‘Proceed, O Brahmana, with haste, so that those wretched robbers may not go much ahead of us.

“Arjuna, hearing this, replied, ‘I have heard, even from thee, that quibbling is not permitted in the discharge of duty.

I cannot waver from truth. Truth is my weapon.

’

It behoveth thee not to slay us so. O thou that art conversant with virtue, it hath been said that a Brahmana is ever the friend of every creature. O thou of great prosperity, let this speech of the wise become true.

The eminent always protect those that seek protection at their hands.

We seek thy protection. It behoveth thee to grant us pardon.’

As soon as Arjuna beheld her he was possessed by the god of desire. Then, O Bharata, that tiger among men, Krishna, observing Partha contemplate her with absorbed attention, said with a smile, ‘How is this?

Can the heart of one that rangeth the woods be agitated by the god of desire?

This is my sister, O Partha, and the uterine sister of Sarana. Blest be thou, her name is Bhadra and she is the favourite daughter of my father.

O Achyuta, it was for thy sake that the son of Pritha had been welcomed and honoured by us. It seemeth, however, that that vile wretch deserved not our homage.

What man is there born of a respectable family that would break the plate after having dined from it!

Even if one desireth to make such an alliance, yet remembering all the services he hath received, who is there, desirous of happiness, that acts so rashly? That Pandava disregarding us and thee too hath today outraged Subhadra, desiring (to compass) his own death.

He approached the king first and then worshipped the Brahmanas with respectful attention. At last the hero went unto Draupadi. Draupadi, from jealousy, spoke unto him, saying, ‘Why tarriest thou here, O son of Kunti? Go where the daughter of the Satwata race is!

A second tie always relaxeth the first one upon a faggot!

’ And Krishna lamented much in this strain. But Dhananjaya pacified her repeatedly and asked for her forgiveness.

He hath without doubt, rather enhanced our respect. Partha knoweth that we of the Satwata race are never mercenary. The son of Pandu also regardeth a self-choice as doubtful in its results.

Who also would approve of accepting a bride in gift as if she were an animal? What man again is there on earth that would sell his offspring?

I think Arjuna, seeing these faults in all the other methods took the maiden away by force, according to the ordinance. This alliance is very proper. Subhadra is a renowned girl. Partha too possesseth renown.

Then Sakra, desirous of smiting down the son of Pandu, tore up with his hands a large peak from Mandara, with tall trees on it, and hurled it against him. But Arjuna divided that mountain-peak into a thousand pieces by his swift-going and fire-mouthed arrows.

The fragments of that mountain, in falling through the skies, looked as if the sun and the moon and the planets, displaced from their positions fell down on earth.

That huge peak fell down upon that forest and by its fall killed numerous living creatures that dwelt in Khandava.’”

“Jaritari said, ‘

The person that is wise remaineth wakeful in view of death.

Accordingly, when the hour of death approacheth, he feeleth no pangs. But the person of perplexed soul, who remaineth not awake, when the hour of death comes, feeleth the pangs of death and never attaineth salvation.’

“Hearing these words, Mandapala replied, ‘I do not wander over the earth with such intentions as thou conceivest. It is only for the sake of progeny that I am here. And even those that I have are in danger.

He who casteth off what he hath for the sake of what he may acquire, is a wicked person.

The world disregardeth and insulteth him. (Therefore, go I must). As for thyself thou art free to do what thou choosest. This blazing fire that licketh up the trees causeth sorrow in my anxious heart and raiseth therein evil presentiments.’

Then the slayer of Madhu, making an appointment with them (about his return) in words that were proper, and preventing with difficulty the Pandavas from following him further on foot, gladly proceeded towards his own city, like Indra going towards Amravati.

Out of the love and affection they bore him, the Pandavas gazed on Krishna as long as he was within sight, and their minds also followed him when he got out of sight.

And Kesava of agreeable person soon disappeared from their sight, unsatiated though their minds were with looking at him.

Buyest thou a single learned man by giving in exchange a thousand ignorant individuals?

The man that is learned conferreth the greatest benefit in seasons of distress.

Are thy forts always filled with treasure, food, weapons, water, engines and instruments, as also with engineers and bowmen?

Wealth is said to bear fruit when he that hath it enjoyeth it himself and giveth it away in charity. A wife is said to bear fruit when she is useful and when she beareth children.

Knowledge of the Sastras is said to bear fruit when it resulteth in humility and good behaviour.

”

On the commencement of such a sacrifice a war may take place destroying the Kshatriyas and even furnishing occasion for the destruction of the whole Earth.

A slight obstacle may involve the whole Earth in ruin.

Reflecting upon all this, O king of kings do what is for thy good. Be thou watchful and ready in protecting the four orders of thy subjects. Grow, thou in prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with gifts of wealth.

My friends and counsellors approaching me have said that I should perform that sacrifice. But, O Krishna, in respect of that matter, thy words shall be my guide.

Of counsellers some from friendship do not notice the difficulties; others from motives of self-interest say only what is agreeable.

Some again regard that which is beneficial to themselves as worthy of adoption. Men are seen to counsel thus on matters awaiting decision. But thou, O Krishna, art above such motives. Thou hast conquered both desire and anger.

Behold, there are kings in every province employed in benefiting their respective selves. But no one amongst them hath been able to achieve the imperial dignity. Indeed, the title emperor is difficult of acquisition.

He that knoweth the valour and strength of others never applaudeth himself.

He, indeed, is really worthy of applause (worship) who, engaged in encounters with his enemies, beareth himself commendably. O thou supporter of the dignity of the Vrishni race, man’s desires and propensities, like the wide earth itself adorned with many jewels, are varied and extensive.

As experience can seldom be gained but by travelling in regions remote from one’s home, so salvation can never be attained except by acting according to principles that are very high, compared with the ordinary level of our desire and propensities.

I regard peace of mind as the highest object here, for from that quality may proceed my prosperity.

In my judgment, if I undertake to celebrate this sacrifice, I shall never win the highest reward.

“Krishna then said,—‘

One that is immature in understanding seeketh the fruition of his desire without an eye to what may happen to him in future.

It is seen that no one forgiveth for that reason a foe that is of immature understanding and inclined to serve his own interests.

One, however, that is possessed of valour doth not yet deserve success if he acts carelessly. It is for this that an enemy endued with strength sometimes suffers death at the hands of his foes.

As meanness overtakes the weak, so folly sometimes overtakes the strong.

A king, therefore, that is desirous of victory, should avoid both these causes of destruction.

One, however, that is destitute of valour, though possessed of every (other) merit, can scarcely accomplish anything. Every merit exists by the side of valour in an incipient state.

Concentration of attention, exertion and destiny exist as the three causes of victory.

One, however, that is possessed of valour doth not yet deserve success if he acts carelessly. It is for this that an enemy endued with strength sometimes suffers death at the hands of his foes.

“Vasudeva said,—‘Arjuna hath indicated what the inclination should be of one that is born in the Bharata race, especially of one who is the son of Kunti.

We know not when death will overtake us, in the night or in the day.

Nor have we ever heard that immortality hath been achieved by desisting from fight. This, therefore, is the duty of men, viz., to attack all enemies in accordance with the principles laid down in the ordinance. This always gives satisfaction to the heart.

“Vasudeva said,—‘Arjuna hath indicated what the inclination should be of one that is born in the Bharata race, especially of one who is the son of Kunti. We know not when death will overtake us, in the night or in the day.

Nor have we ever heard that immortality hath been achieved by desisting from fight.

This, therefore, is the duty of men, viz., to attack all enemies in accordance with the principles laid down in the ordinance. This always gives satisfaction to the heart. Aided by good policy, if not frustrated by Destiny, an undertaking becomes crowned with success.

Attired in coloured robes and decked unseasonably with flowers and paste, ye give me to understand that ye are Brahmanas, although ye bear Kshatriya energy. Tell me truly who ye are.

Truth decks even kings.

Breaking down the peak of the Chaityaka hill, why have ye, in disguise, entered (the city) by an improper gate without fear of the royal wrath? The energy of a Brahmana dwelleth in his speech, (not in act).

Hostility with whom else than thee is so sure of leading to heaven, proud as thou art of the excessive strength of thy vast Magadha host?

Don’t disregard others, O king. Valour dwelleth in every man.

O king of men, there are many men whose valour may be equal or superior to thine. As long as these are not known, so long only art thou noted for thy valour. Thy prowess, O king, can be borne by us.

King Nila had a daughter who was exceedingly beautiful. She used always to stay near the sacred fire of her father, causing it to blaze up with vigour.

And it so happened that king Nila’s fire, even if fanned, would not blaze up till agitated by the gentle breath of that girl’s fair lips.

And it was said in King Nila’s palace and in the house of all his subjects that the god Agni desired that beautiful girl for his bride. And it so happened that he was accepted by the girl herself.

Endued with immeasurable energy those Rishis, having obtained leisure, started various topics of conversation. ‘This is so,’ ‘This is not so,’ ‘This is even so.’ ‘This cannot be otherwise,’—thus did many of them engage in discussions with one another.

Some amongst the disputants, by well-chosen arguments made the weaker position appear the stronger and the stronger the weaker.

Some disputants endued with great intelligence fell upon the position urged by others like hawks darting at meat thrown up into the air, while some amongst them versed in the interpretations of religious treatises and others of rigid vows, and well-acquainted with every commentary and …

Hearing these words of the monarchs, Bhishma the grand-sire of the Kurus, endued with great intelligence, addressing those lords of earth, said,—‘

I do not see the end of our speeches, for words may be answered with words.

Therefore, ye lords of earth, listen ye all unto what I say. Whether I be slain like an animal or burnt in a fire of grass and straw, thus do I distinctly place my foot on the heads of ye all.

Even this will be the dream thou wilt dream today, O king of kings. Do not grieve for dreaming such a dream.

None can rise superior to the influence of Time.

Blest be thou! I will now proceed towards the Kailasa mountain. Rule thou the earth with vigilance and steadiness, patiently bearing every privation!’”

“Dhritrashtra said,—Thou art my eldest son and born also of my eldest wife. Therefore, O son, be not jealous of the Pandavas.

He that is jealous is always unhappy and suffereth the pangs of death.

O bull of the Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal unto thine, hath thy friends for his, and is not jealous of thee. Why shouldst thou, therefore, be jealous of him?

Who is to be reckoned a foe and who a friend, doth not depend on one’s figure or dimensions. He that paineth another is, O king, to be regarded a foe by him that is pained.

Discontent is the root of prosperity.

Therefore, O king, I desire to be discontented. He that striveth after the acquisition of prosperity is, O king, a truly politic person. Nobody should be attached to wealth and affluence, for the wealth that hath been earned and hoarded may be plundered.

It was during a period of peace that Sakra cut off the head of Namuchi after having given a pledge to the contrary, and it was because he approved of this eternal usage towards the enemy that he did so.

Like a snake that swalloweth up frogs and other creatures living in holes, the earth swalloweth up a king that is peaceful and a Brahmana that stirreth not out of home.

O king, none can by nature be any person’s foe. He is one’s foe, and not anybody else, who hath common pursuits with one.

Therefore, O king, let Yudhishthira the son of Kunti be summoned. By throwing dice a skilful man, himself uninjured, may vanquish one that hath no skill.

Know, O Bharata, that betting is my bow, the dice are my arrows, the marks on them my bow-string, and the dice-board my car.

“Duryodhana said,—‘This Sukuni skilled at dice, is ready, O king, to snatch the prosperity of the son of Pandu by means of dice. It behoveth thee to give him permission.

“Dhritarashtra said,—‘O son, hostility with those that are strong, is what never recommendeth itself to me.

Hostility bringeth about a change of feelings, and that itself is a weapon though not made of steel.

Thou regardest, O Prince, as a great blessing what will bring in its train the terrible consequences of war. What is really fraught with mischief. If once it beginneth, it will create sharp swords and pointed arrows.’

And in consequence of the slaying of this wretch, let the Kurus be glad and pass their days in happiness. In exchange of a crow, O great king, buy these peacocks—the Pandavas; and in exchange of a jackal, buy these tigers.

For the sake of a family a member may be sacrificed; for the sake of a village a family may be sacrificed, for the sake of a province a village may be sacrificed and for the sake of one’s own soul the whole earth may be sacrificed.

Even this was what the omniscient Kavya himself, acquainted with the thoughts of every creature, and a source of terror unto all foes, said unto the great Asuras to induce them to abandon Jambha at the moment of his birth.

“Vidura addressing Dhritarashtra, said, ‘O monarch, tell us (impartially) like a witness what thou thinkest of the conduct of those who abandon their serving-men thus for giving instruction to them.

The hearts of kings are, indeed, very fickle.

Granting protection at first, they strike with clubs at last. O prince (Duryodhana), thou regardest thyself as mature in intellect, and, O thou of bad heart, thou regardest me as a child.

After this, O king, if thou wishest to hear words that are agreeable to thee, in respect of all acts good or bad, ask thou women and idiots and cripples or persons of that description.

A sinful man speaking words that are agreeable may be had in this world. But a speaker of words that are disagreeable though sound as regimen, or a hearer of the same, is very rare.

He indeed, is a king’s true ally who disregarding what is agreeable or disagreeable to his master beareth himself virtuously and uttereth what may be disagreeable but necessary as regimen.

Like the bamboo that beareth fruit only when it is about to die, the son of Dhritarashtra winneth this treasure at play. Intoxicated, he perceiveth nor in these his last moments that dice bring about enmity and frightful terrors.

No man should utter harsh speeches and pierce the hearts of the others.

No man should subjugate his enemies by dice and such other foul means. No one should utter such words as are disapproved by the Vedas and lead to hell and annoy others. Some one uttereth from his lips words that are harsh.

Draupadi said,—‘Why, O Pratikamin, dost thou say so?

What prince is there who playeth staking his wife?

The king was certainly intoxicated with dice. Else, could he not find any other object to stake?’

“Draupadi said,—‘The great ordainer of the world hath, indeed, ordained so.

Happiness and misery pay their court to both the wise and unwise.

Morality, however, it hath been said, is the one highest object in the world. If cherished, that will certainly dispense blessings to us. Let not that morality now abandon the Kauravas.

Uncover me not so. The princes (my lords) will not pardon thee, even if thou hast the gods themselves with Indra as thy allies. The illustrious son of Dharma is now bound by the obligations of morality.

Morality, however, is subtle. Those only that are possessed of great clearness of vision can ascertain it.

In speech even I am unwilling to admit an atom of fault in my lord forgetting his virtues. Thou draggest me who am in my season before these Kuru heroes. This is truly an unworthy act. But no one here rebuketh thee.

On the completion of one full year, one such noose is loosened. Therefore, he that knoweth, should speak the truth without concealment.

If virtue, pierced by sin, repaireth to an assembly (for aid), it is the duty of every body in the assembly to take off the dart, otherwise they themselves would be pierced with it.

In an assembly where a truly censurable act is not rebuked, half the demerit of that act attacheth to the head of that assembly, a fourth to the person acting censurably and a fourth unto those others that are there.

Alas, these Kauravas also suffer their daughter-in-law, so unworthy of such treatment, to be thus afflicted before them.

It seemeth that the times are out of joint.

What can be more distressing to me, than that though high-born and chaste, I should yet be compelled to enter this public court? Where is that virtue for which these kings were noted?

“Hearing these words, Bhishma answered, I have already said, O blessed one that the course of morality is subtle. Even the illustrious wise in this world fail to understand it always.

What in this world a strong man calls morality is regarded as such by others, however otherwise it may really be; but what a weak man calls morality is scarcely regarded as such even if it be the highest morality.

From the importance of the issue involved, from its intricacy and subtlety, I am unable to answer with certitude the question thou hast asked.

O Yudhishthira, O child, thou knowest the subtle path of morality. Possessed of great wisdom, thou art also humble, and thou waitest also upon the old.

Where there is intelligence, there is forbearance.

Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon wood, not upon stone. (Thou art open to advice, not Duryodhana). They are the best of men that remember not the acts of hostility of their foes;

O Yudhishthira, O child, thou knowest the subtle path of morality. Possessed of great wisdom, thou art also humble, and thou waitest also upon the old. Where there is intelligence, there is forbearance. Therefore, O Bharata, follow thou counsels of peace.

The axe falleth upon wood, not upon stone.

(Thou art open to advice, not Duryodhana). They are the best of men that remember not the acts of hostility of their foes; that behold only the merits, not the faults, of their enemies; and that never enter into hostilities themselves.

that behold only the merits, not the faults, of their enemies; and that never enter into hostilities themselves. They that are good remember only the good deeds of their foes and not the hostile acts their foes might have done unto them.

The good, besides, do good unto others without expectation of any good, in return.

O Yudhishthira, it is only the worst of men that utter harsh words in quarrelling; while they that are indifferent reply to such when spoken by others.

Thou couldst not, O king, from parental affection, do it before. Know that the time hath come for the destruction of race through him. Err not, O king. Let thy mind, guided by counsels of peace, virtue, and true policy, be what it naturally is.

That prosperity which is acquired by the aid of wicked acts, is soon destroyed; while that which is won by mild means taketh root and descendeth from generation to generation.

”

That which is improper appeareth as proper, and that which is proper appeareth as improper unto the man about to be overwhelmed by destruction, and evil and impropriety are what he liketh.

The time that bringeth on destruction doth not come with upraised club and smash one’s head. On the other hand the peculiarity of such a time is that it maketh a man behold evil in good and good in evil.

The wretches have brought on themselves this terrible, wholesale, and horrible destruction by dragging the helpless princess of Panchala into the court.

The very sight and touch of the dishonest, and converse and association with them; cause diminution of virtue, and men (that are doomed to these), never attain purity of mind.

Association with the base impaireth the understanding, as, indeed, with the indifferent maketh it indifferent, while communion with the good ever exalteth it.

All those attributes which are spoken of in the world as the sources of religious merit, of worldly prosperity and sensual pleasures, which are regarded by the people, extolled in the Vedas, and approved by the well-behaved, exist in you, separately and jointly!

We desire not to be overwhelmed in certain destruction living in the dominions of the Kuru king. Ye bulls among men, listen as we indicate the merits and demerits springing respectively from association with what is good and bad!

As cloth, water, the ground, and sesame seeds are perfumed by association with flowers, even so are qualities ever the product of association.

Verily association with fools produceth an illusion that entangleth the mind, as daily communion with the good and the wise leadeth to the practice of virtue.

… sensible physicians first seek to allay the mental sufferings of their patients by agreeable converse and the offer of desirable objects And as a hot iron bar thrust into a jar maketh the water therein hot, even so doth mental grief bring on bodily agony.

And as water quencheth fire, so doth true knowledge allay mental disquietude.

And the mind attaining ease, the body findeth ease also. It seemeth that affection is the root of all mental sorrow. It is affection that maketh every creature miserable and bringeth on every kind of woe.

“Vaisampayana continued. ‘Saying this, the weeping king sat himself down upon the ground. Then a learned Brahmana, Saunaka by name versed in self-knowledge and skilled in the Sankhya system of yoga, addressed the king, saying, ‘

Causes of grief by thousands, and causes of fear by hundreds, day after day, overwhelm the ignorant but not the wise.

Surely, sensible men like thee never suffer themselves to be deluded by acts that are opposed to true knowledge, fraught with every kind of evil, and destructive of salvation.

And as (a small portion of) fire thrust into the hollow of a tree consumeth the tree itself to its roots, even so affection, ever so little, destroyeth both virtue and profit.

He cannot be regarded to have renounced the world who hath merely withdrawn from worldly possessions. He, however, who though in actual contact with the world regardeth its faults, may be said to have truly renounced the world.

Freed from every evil passion, soul dependent on nothing with such a one hath truly renounced the world. Therefore, should no one seek to place his affections on either friends or the wealth he hath earned.

And as creatures endued with life have ever a dread of death, so men of wealth are in constant apprehension of the king and the thief, of water and fire and even of their relatives.

And as a morsel of meat, if in air, may be devoured by birds; if on ground by beasts of prey; and if in water by the fishes; even so is the man of wealth exposed to dangers wherever he may be.

To many the wealth they own is their bane, and he that beholding happiness in wealth becometh wedded to it, knoweth not true happiness. And hence accession of wealth is viewed as that which increaseth covetousness and folly.

When, therefore, the possession of wealth is fraught with such misery, one should not mind its loss. It is the ignorant alone who are discontented. The wise, however, are always content. The thirst of wealth can never be assuaged.

Contentment is the highest happiness; therefore, it is, that the wise regard contentment as the highest object of pursuit.

The wise knowing the instability of youth and beauty, of life and treasure-hoards, of prosperity and the company of the loved ones, never covet them. Therefore, one should refrain from the acquisition of wealth, bearing the pain incident to it.

Therefore, one should refrain from the acquisition of wealth, bearing the pain incident to it. None that is rich free from trouble, and it is for this that the virtuous applaud them that are free from the desire of wealth.

And as regards those that pursue wealth for purposes of virtue, it is better for them to refrain altogether from such pursuit, for, surely, it is better not to touch mire at all than to wash it off after having been besmeared with it.

And, O Yudhishthira, it behoveth thee not to covet anything! And if thou wouldst have virtue, emancipate thyself from desire of worldly possessions!’

All creatures are seen to divide the food (they procure) amongst those that depend on them. So should a person leading a domestic life give a share of his food to Yatis and Brahmacharins that have renounced cooking for themselves.

The houses of the good men can never be in want of grass (for seat), space (for rest), water (to wash and assuage thirst), and fourthly, sweet words.

To the weary a bed,—to one fatigued with standing, a seat,—to the thirsty, water,—and to the hungry, food should ever be given. To a guest are due pleasant looks and a cheerful heart and sweet words.

The houses of the good men can never be in want of grass (for seat), space (for rest), water (to wash and assuage thirst), and fourthly, sweet words.

To the weary a bed,—to one fatigued with standing, a seat,—to the thirsty, water,—and to the hungry, food should ever be given.

To a guest are due pleasant looks and a cheerful heart and sweet words. The host, rising up, should advance towards the guest, offer him a seat, and duly worship him. Even this is eternal morality.

“Saunaka said, ‘Alas, this world is full of contradictions! That which shameth the good, gratifieth the wicked! Alas, moved by ignorance and passion and slaves of their own senses, even fools perform many acts of (apparent merit) to gratify in after-life their appetites!

With eyes open are these men led astray by their seducing senses, even as a charioteer, who hath lost his senses, by restive and wicked steeds!

When any of the six senses findeth its particular object, the desire springeth up in the heart to enjoy that particular object.

“Sakra said, ‘O fair one, when thousands of thy son are (daily) oppressed, why dost thou grieve for one under infliction?’ Suravi replied. ‘

Although I have a thousand offspring, yet my affections flow equally towards all!

But, O Sakra, I feel greater compassion for one that is weak and innocent!’

They do not also at the command of their master, give unto others the things they are directed to give Nor do they even worship their master with that respect which is their master’s due.

Disregard in this world is worse than death.

O child, sons and servants and attendants and even strangers speak harsh words unto the man who always forgiveth. Persons, disregarding the man of an ever-forgiving temper, even desire his wife, and his wife also, becometh ready to act as she willeth.

What prosperity can he have who is an object of alarm to the world? People always do him an injury when they find a hole.

Therefore, should men never exhibit might in excess nor forgiveness on all occasions.

One should put forth his might and show his forgiveness on proper occasions. He that becometh forgiving at the proper time and harsh and mighty also at the proper time, obtaineth happiness both in this world and the other.

Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness.

Nothing can succeed that hath been undertaken without reference to place and time.

Therefore, do thou ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. And it hath been said that on occasions besides these, might should be put forth against transgressors.’

The second offence, however, should be punished, even if it be trivial. If, however, a person commiteth an offence unwillingly, it hath been said that examining his plea well by a judicious enquiry, he should be pardoned.

Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish.

Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that hath been undertaken without reference to place and time.

A man by forsaking anger can exhibit proper energy, whereas, O wise one, it is highly difficult for the angry man to exhibit his energy at the proper time!

The ignorant always regard anger as equivalent to energy.

Wrath, however hath been given to man for the destruction of the world. The man, therefore, who wisheth to behave properly, must ever forsake anger.

Those that perform Vedic sacrifices as also those that perform the meritorious rites of religion obtain other regions. Men of forgiveness, however, obtain those much-adored regions that are in the world of Brahma.

Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind.

How, O Krishna, can one like us abandon forgiveness, which is such, and in which are established Brahma, and truth, and wisdom and the worlds? The man of wisdom should ever forgive, for when he is capable of forgiving everything, he attaineth to Brahma.

The angry man commiteth sin. The angry man killeth even his preceptors. The angry man insulteth even his superiors in harsh words. The man that is angry faileth to distinguish between what should be said and what should not.

There is no act that an angry man may not do, no word that an angry man may not utter.

From anger a man may slay one that deserveth not to be slain, and may worship one that deserveth to be slain. The angry man may even send his own soul to the regions of Yama.

O hero amongst men, as a wooden doll is made to move its limbs by the wire-puller, so are creatures made to work by the Lord of all. O Bharata, like space that covereth every object, God, pervading every creature, ordaineth its weal or woe.

Like a bird tied with a string, every creature is dependent on God.

Every one is subject to God and none else. No one can be his own ordainer.

O king, it doth seem to me that God behaveth towards his creatures like a father or mother unto them. Like a vicious person, He seemeth to bear himself towards them in anger!

Beholding superior and well-behaved and modest persons persecuted, while the sinful are happy, I am sorely troubled.

Beholding this thy distress and the prosperity of Suyodhana, I do not speak highly of the Great Ordainer who suffereth such inequality!

My heart, O Krishna, is naturally attracted towards virtue.

The man who wisheth to reap the fruits of virtue is a trader in virtue.

His nature is mean and he should never be counted amongst the virtuous. Nor doth he ever obtain the fruits of his virtues!

If a creature acteth not, its course of life is impossible. In the case of a creature, therefore, there must be action and not inaction. Thou also shouldest act, and not incur censure by abandoning action.

Cover thyself up, as with an armour, with action.

There may or may not be even one in a thousand who truly knoweth the utility of acts or work. One must act for protecting as also increasing his wealth;

Those persons in the world who believe in destiny, and those again who believe in chance, are both the worst among men. Those only that believe in the efficacy of acts are laudable.

He that lieth at ease, without activity, believing in destiny alone, is soon destroyed like an unburnt earthen pot in water.

So also he that believeth in chance, i.e., sitteth inactive though capable of activity liveth not long, for his life is one of weakness and helplessness.

The acts of others, it is seen, are crowned with success. It is probable that ours also will be successful.

How can one know beforehand what the consequence will be? Having exerted thyself thou wilt know what the fruit of thy exertion will be.

The tiller tilleth with the plough the soil and soweth the seeds thereon. He then sitteth silent, for the clouds (after that) are the cause that would help the seeds to grow into plants.

He that wisheth (to obtain) wealth, seeketh for a large share of virtue to crown his wish with success. He that wisheth for pleasure, seeketh wealth, (so that his wish may be realised). Pleasure however, yieldeth nothing in its turn.

One pleasure cannot lead to another, being its own fruit, as ashes may be had from wood, but nothing from those ashes in their turn.

And, O king, as a fowler killeth the birds we see, so doth sin slay the creatures of the world.

Strong men, O monarch, engage in battle depending on their might, and not on the force of numbers nor on information of the enemy’s plans procured through spies. Therefore, O son of Pandu exert thy might.

Might is the root of wealth. Whatever else is said to be its root is really not such.

As the shade of the tree in winter goeth for nothing, so without might everything else becometh fruitless. Wealth should be spent by one who wisheth to increase his wealth, after the manner, O son of Kunti, of scattering seeds on the ground.

My heart burneth as if I have drunk some poisonous liquid. Having, however, given that pledge in the midst of the Kuru heroes, I am unable to violate it now.

Wait, O Bhima, for the return of our better days, like the scatterer of seeds waiting for the harvest.

When one that hath been first injured, succeedeth in revenging himself upon his foe at a time when the latter’s enmity hath borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earneth undying fame.

His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, O Bhima, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence.

Kingdom, sons, fame, wealth,—all these do not come up to even a sixteenth part of truth.

’

And after he had become invisible to the mortals of the earth, he beheld thousands of cars of extra-ordinary beauty.

And in that region there was no sun or moon or fire to give light, but it blazed in light of its own, generated by virtue of ascetic merit.

And those brilliant regions that are seen from the earth in the form of stars, like lamps (in the sky)—so small in consequence of their distance, though very large—were beheld by the son of Pandu, stationed in their respective places, full of beauty and effulgence …

Such a consummation may come to pass, if our king proveth not unwise or procrastinating. Thou art, however, virtuous.

Verily the deceitful should be destroyed by deceit.

To slay the deceitful by deceit, is not regarded as sinful. O Bharata, it is, also said by those versed in morality that one day and night is, O great prince, equal unto a full year.

When in the deep woods, fatigued and afflicted with hunger, thou thinkest of thy former bliss, I will, O great monarch, soothe thy weariness.

In every sorrow there is no physic equal unto the wife, say the physicians.

It is the truth, O Nala, that I speak unto thee.’ Hearing those words of his queen, Nala replied, ‘O slender-waisted Damayanti, it is even as thou hast said.

To a man in distress, there is no friend or medicine that is equal unto a wife. But I do not seek to renounce thee, wherefore, O timid one, dost thou dread this?

O faultless one, I can forsake myself but thee I cannot forsake.

’ Damayanti then said, ‘If thou dost not, O mighty king, intend to forsake me, why then dost thou point out to me the way to the country of the Vidarbhas? I know, O king, that thou wouldst not desert me.

And hearing these dreadful words of the merchants, Damayanti, in terror and shame and anxiety, fled into the woods apprehensive of evil. And reproaching herself she said, ‘Alas! fierce and great is the wrath of God on me.

Peace followeth not in my track.

Of what misdeed is this the consequence? I do not remember that I did ever so little a wrong to any one in thought, word, or deed. Of what deed, then, is this the consequence?

Further, Vahuka and Nala are of the same age. This one, again, may not be Nala of high prowess, but somebody of equal knowledge.

Illustrious persons, however, walk this earth in disguise in consequence of misfortune, or agreeably to the ordinance of the scriptures.

That this person is of unsightly appearance need not change my opinion; for Nala, I think, may even be despoiled of his personal features. In respect of age this one equals Nala. There is difference, however, in personal appearance.

Having listened to this history, be comforted, O king, and yield not to grief. It behoveth thee not, O great king, to pine under calamity.

Indeed, men of self-possession, reflecting upon the caprice of destiny and the fruitlessness of exertion, never suffer themselves to be depressed.

They that will repeatedly recite this noble history of Nala, and that will hear it recited, will never be touched by adversity.

“Pulastya said, ‘One should next proceed, O king, to the adored Kurukshetra at sight of which all creatures are freed from their sins. He is freed from all sins who constantly sayeth, ‘I will live in Kurukshetra.’

The very dust of Kurukshetra, conveyed by the wind, leadeth a sinful man to a blessed course (in after-life).

They that dwell in Kurukshetra which lieth to the south of the Saraswati and the north of the Drishadwati, are said to dwell in heaven. O hero, one should reside there, O thou foremost of warriors, for a month.

The tirtha called Naimisha is productive of good on earth. Pushkara is productive of good in the regions of the firmament; Kurukshetra, however, is productive of good in respect of all the three worlds.

Even the dust of Kurukshetra, carried by the wind, leadeth sinful men to a highly blessed state.

They that reside in Kurukshetra, which lieth to the north of the Drishadwati and the south of the Saraswati, really reside in heaven. ‘I will go to Kurukshetra,’ ‘I will dwell in Kurukshetra,’ he that uttereth those words even once, becometh cleansed of all sins.

Purifying himself, he that listens daily to the merits of the different tirthas, recollects the incidents of many previous births and rejoices in heaven. Of the tirthas that have been recited here, some are easily accessible, while others are difficult of access.

But he that is inspired with the desire of beholding all tirthas, should visit them even in imagination.

Desirous of obtaining merit, the Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the Rishis equal unto celestials, all bathed in these tirthas.

There the illustrious Markandeya, of high ascetic merit sang the praises in verse of king Nriga’s line! We have heard respecting the sacrificing king Nriga that which really took place while he was performing a sacrifice in the excellent tirtha called Varaha on the Payoshni.

In that sacrifice Indra became intoxicated with quaffing the Soma, and the Brahmanas, with the gifts they received.

The water of the Payoshni, taken up (in vessel), or flowing along the ground, or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death.

O exalted one, I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. And at first the sinful Asuras were possessed with pride.

And pride begat vanity and vanity begat wrath.

And from wrath arose every kind of evil propensities, and from these latter sprang shamelessness. And in consequence of shamelessness, good behaviour disappeared from among them.

Lopamudra answered, ‘Let me have one son equal unto a thousand, O thou endued with wealth of asceticism!

One good and learned son is preferable to many evil ones.

’”

And it is from that time that this spot hath become known on the earth as the asylum of Agastya. Indeed, O king, this is the asylum graced with numerous beauties, of that Agastya who had slain Vatapi of Prahrada’s race.

The sacred Bhagirathi, adored by gods and Gandharvas gently runneth by, like a breeze-shaken pennon in the welkin.

Yonder also she floweth over craggy crests descending lower and lower, and looketh like an affrighted she-snake lying along the hilly slopes.

In course of time, however, the dreadful resolution arrived at those conspiring sons of Diti, was that they should, first of all, compass the destruction of all persons possessed of knowledge and ascetic virtue.

The worlds are all supported by asceticism.

Therefore, they said, ‘Lose no time for the destruction of asceticism. Compass ye without delay the destruction of those on earth that are possessed of ascetic virtues, that are conversant with duties and the ways of morality, and that have a knowledge of Brahma;

And the protector of men having reached the healthy hill Hemakuta, beheld there very many strange and inconceivable sights.

There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones.

And people at its sight, were struck sad, and were unable to ascend the hill. There the winds blew for aye, and the heavens always poured down rains; and likewise the sounds of the recitation of the sacred writ were heard, yet nobody was seen.

On her departure, Rishyasringa became over-powered with love and lost his sense.

His mind turned constantly to her and felt itself vacant.

And he began to sigh and seemed to be in great distress.

Here is the lord of men sprung from the god of virtue, holding fast to a righteous path, strictly truthful and of a liberal heart.

This son of Pritha would give up his kingdom and his pleasure but would not swerve from the righteous path, in order to thrive.

How is it that Bhishma and Kripa and the Brahmana Drona and the aged king, the senior member of the house, are living happily, after having banished the sons of Pritha? Fie upon the vicious-minded leaders of Bharata’s race!

“Yudhishthira said, ‘It is not strange that thou shouldst speak thus, O scion of Madhu’s race! but to me truth seems to be the first consideration, above that of my sovereign power itself.

But it is Krishna alone who precisely knoweth what I am; and it is I alone who precisely know what Krishna (really) is.

O thou endued with valour! O scion of Madhu’s race! as soon as he will perceive that the time is come for feats of bravery, then, O most valiant of Sini’s race, he also of beautiful hair (Krishna) will defeat Suyodhana.

“Somaka then spoke thus, ‘

Fie on having only a single son! I had rather be a sonless man.

Considering how constantly liable to disease are all organized beings, to have an only son is but a trouble. O Brahmana! O my lord!

But at my death, O pious king, my wife and children will surely perish, and by protecting this single pigeon. O prince, thou dost not protect many lives.

The virtue that standeth in the way of another virtue, is certainly no virtue at all, but in reality is unrighteousness.

But O king, whose prowess consisteth in truth, that virtue is worthy of the name, which is not conflicting. After instituting a comparison between opposing virtues, and weighing their comparative merits, one, O great prince, ought to espouse that which is not opposing.

Make no vain boast. Learned men are really very rare.’ Ashtavakra said, ‘

True growth cannot be inferred from the mere development of the body, as the growth of the knots of the Salmali tree cannot signify its age.

That tree is called full-grown which although slender and short, beareth fruits. But that which doth not bear fruits, is not considered as grown.’ The warder said, ‘Boys receive instruction from the old and they also in time grow old.

The warder said, ‘Boys receive instruction from the old and they also in time grow old. Knowledge certainly is not attainable in a short time. “Wherefore then being a child, dost thou talk like an old man?’ Then Ashtavakra said, ‘

One is not old because his head is gray. But the gods regard him as old who, although a child in years, is yet possessed of knowledge.

The sages have not laid down that a man’s merit consists in years, or gray hair, or wealth, or friends. To us he is great who is versed in the Vedas. I have come here, O porter, desirous of seeing Vandin in the court.

Be silent before me, O Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape unstung, after trampling on the head of a venomous snake, licking the corners of its mouth with its tongue, and who hath been hurt by thy foot.

That weak man who, in pride of strength, attempts to strike a blow at a mountain, only gets his hands and nails hurt, but no wound is left on the mountain itself.

As the other mountains are inferior to the Mainaka, and as calves are inferior to the ox, so are all other kings of the earth inferior to the lord of Mithila.

Why dost thou, for nothing, make this mighty endeavour?’ Indra said, ‘I am trying, O my son, to dam the Ganga so that there may be a commodious passage. People experience considerable difficulty in crossing and recrossing (the river) by boat.’ Yavakri said, ‘

O thou of ascetic wealth, thou canst not dam up this mighty current.

O Brahmana, desist from, what is impracticable, and take up something that is practicable.’ Indra said, ‘O sage, I have imposed on myself this heavy task, even as, for obtaining a knowledge of the Vedas, thou hast begun these penances, which can never be fruitful.’

And like an elephant in rut ranging mad in a forest that one of mighty prowess smelt the rare odour proceeding from the flowers of every season.

And he was fanned by the fresh breeze of the Gandhamadana bearing the perfumes of various blossoms and cooling like unto a father’s touch.

On his fatigue being removed the down on his body stood on end. And in this state that represser of foes for the flowers began to survey all the mountain, inhabited by Yakshas and Gandharvas and celestials and Brahmarshis.

And brushed by the leaves of Saptachchada tree, besmeared with fresh red, black and white minerals, he looked as if decorated with lines of holy unguents drawn by fingers.

And with clouds stretching at its sides, the mountain seemed dancing with outspread wings.

And on account of the trickling waters of springs, it appeared to be decked with necklaces of pearls. And it contained romantic caverns and groves and cascades and caves. And there were excellent peacocks dancing to the jingling of the bangles of the Apsaras.

And there were excellent peacocks dancing to the jingling of the bangles of the Apsaras. And its rocky surface was worn away by the end of tusks of the elephants presiding over the cardinal points.

And with the waters of rivers falling down, the mountain looked as if its clothes were getting loosened.

And that graceful son of the wind-god playfully and cheerfully went on, pushing away by his force countless intertwisted creepers. And stags in curiosity gazed at him, with grass in their mouths.

And the Vedas and the institutes, and virtue, and sacrifices, and religious observances, fall into disuse. And (then) reign iti41, and disease, and lassitude, and anger and other deformities, and natural calamities, and anguish, and fear of scarcity.

And as the yugas wane, virtue dwindles. And as virtue dwindles away, creatures degenerate.

And as creatures degenerate, their natures undergo deterioration. And the religious acts performed at the waning of the yugas, produce contrary effects. And even those that live for several yugas, conform to these changes.

and do thou not deviate from the duties of thy order. Sticking to the duties of thy order, do thou understand and follow the highest morality. Without knowing duties and serving the old, even persons like unto Vrihaspati cannot understand profit and religion.

One should ascertain with discrimination those cases in which vice goeth under the name of virtue, and virtue goeth under the name of vice,—(cases) in which people destitute of intelligence become perplexed.

From religious observances proceedeth merit; and in merit are established the Vedas; and from the Vedas sacrifices come into existence; and by sacrifices are established the gods. The gods are maintained by the (celebration of) sacrifices prescribed by the Vedas and the religious ordinances;

and they must dwell in the habitation of their masters. Thy vocation, O son of Kunti, is that of the Kshatriya, which is to protect (the subjects). Do thou carry out thy own duties, in an humble spirit, restraining thy senses.

That king alone can govern, who taketh counsel of experienced men, and is helped by honest, intelligent and learned ministers; but a king who is addicted to vices, meeteth with defeat.

Then only is the order of the world secured, when the king duly punisheth and conferreth favours.

Further, thou canst not be killed before the time cometh. Surely to-day thou hast reached the fullness of thy time in as much as thy mind hath been thus turned by the wonder-performing Fate towards carrying off Krishna.

By committing thyself to this deed, thou hast swallowed up the hook fastened to the line of Fate.

So like unto a fish in water, whose mouth hath been hooked, how canst thou live to-day? Thou shall not have to go whither thou intendest to, or whither thou hadst already gone mentally; but thou shall go whither have repaired Vaka and Hidimva.’

“The lord of treasures said, ‘

O Yudhishthira, patience, ability, (appropriate) time and place and prowess—these five lead to success in human affairs.

O Bharata, in the Krita Yuga, men were patient and able in their respective occupations and they knew how to display prowess.

Since in regard to happiness and misery, men sometimes possess the power of bringing and dismissing them, and sometimes do not. Therefore one should not fret one’s mind.

Who can baffle destiny by self-exertion?

I deem destiny to be supreme, and self-exertion to be of no avail. Smitten with the stroke of destiny, the prowess of my arms lost, behold me to-day fallen unto this condition without palpable cause.

“Yudhishthira said, Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra.

And a Sudra is not a Sudra by birth alone—nor a Brahmana is Brahmana by birth alone.

He, it is said by the wise, in whom are seen those virtues is a Brahmana. And people term him a Sudra in whom those qualities do not exist, even though he be a Brahmana by birth.

And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions as—of what caste so ever we may be, we celebrate the sacrifice.

Therefore, those that are wise have asserted that character is the chief essential requisite.

The natal ceremony of a person is performed before division of the umbilical cord. His mother then acts as its Savitri and his father officiates as priest. He is considered as a Sudra as long as he is not initiated in the Vedas.

Why do you ask me that question? You knew all and you performed such wonderful deeds and you lived in heaven. How could then illusion overpower you? Great is my doubt on this point.’ The snake replied, ‘

Prosperity intoxicates even the wise and valiant men.

Those who live in luxury, (soon) lose their reason. So, I too, O Yudhishthira, overpowered by the infatuation of prosperity, have fallen from my high state and having recovered my self-consciousness, am enlightening thee thus! O victorious king, thou hast done me a good turn.

Why do you ask me that question? You knew all and you performed such wonderful deeds and you lived in heaven. How could then illusion overpower you? Great is my doubt on this point.’ The snake replied, ‘Prosperity intoxicates even the wise and valiant men.

Those who live in luxury, (soon) lose their reason.

So, I too, O Yudhishthira, overpowered by the infatuation of prosperity, have fallen from my high state and having recovered my self-consciousness, am enlightening thee thus! O victorious king, thou hast done me a good turn.

Man with his subtle original body created by God lays up a great store of virtue and vice. After death he quits his frail (outer) body and is immediately born again in another order of beings. He never remains non-existent for a single moment.

In his new life his actions follow him invariably as shadow and, fructifying, makes his destiny happy or miserable.

The wise man, by his spiritual insight, knows all creatures to be bound to an immutable destiny by the destroyer and incapable of resisting the fruition of his actions in good or evil fortune.

while they that are sinful become long-lived and win prosperity. And in such times, people behave sinfully even in places of public amusements in cities and towns. And men always seek the accomplishment of their ends by means that are sinful.

And having earned fortunes that are really small they become intoxicated with the pride of wealth.

And O monarch, many men at such periods strive to rob the wealth that hath from trust been deposited with them in secrecy. And wedded to sinful practices, they shamelessly declare—there is nothing in deposit.

I am Siva, I am Soma, and I am Kasyapa the lord of the created things. And, O best of regenerate ones, I am he called Dhatri, and he also that is called Vidhatri, and I am Sacrifice embodied.

Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; the Heaven is the crown of my head, the firmament and the cardinal points are my ears; the waters are born of my sweat.

Space with the cardinal points are my body, and the Air is my mind. I have performed many hundreds of sacrifices with gifts in profusion. I am always present in the sacrifices of the gods;

And the kings of the earth with souls steeped in ignorance, and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be mlecchified.46

And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right.

And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old.

And cowards will have the reputation of bravery and the brave will be cheerless like cowards.

And towards the end of the Yuga men will cease to trust one another.

And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish.

I have recited to thee all that was and all that will be regarded as virtuous. There is nothing appertaining to the past or the future that is unknown to thee. Therefore, O son, take not to heart this present calamity of thine.

They that are wise are never overwhelmed when they are persecuted by Time.

O thou of mighty arms, the very dwellers of heaven cannot rise superior to Time. Time afflicts all creatures.

“Markandeya, hearing this, answered, ‘Be merciful to all creatures, and devoted to their good.

Love all creatures, scorning none.

Be truthful in speech, humble, with passions under complete control, and always devoted to the protection of thy people.

They that have been of good families suffer afflictions in consequence of their subjection to persons that are ill-born and the poor are insulted by the rich. What can be more pitiable than these? Innumerable examples of such contradictory dispensations are seen in the world.

The foolish and the ignorant are cheerful and happy while the learned and the wise suffer misery!

Plentiful instances of misery and woe are seen among men in this world! (They that lead deathless lives are destined to behold all these and suffer on that account.)’

The death of sons and wives, of kinsmen and friends, and the pain of dependence on others, are some of the greatest of evils. (These may all be noticed in a deathless life).

There is no more pitiable sight in the world, as I conceive, than that of men destitute of wealth being insulted by others.

The acquisition of family dignity by those that have it not, the loss of family dignity by those that have it, unions and disunions,—these all are noticeable by those that lead deathless lives.

Markandeya continued, “Hearing this, Vaka answered, saying, ‘

Life with persons that are disagreeable, separation from those that are agreeable and beloved, companionship with the wicked, these are the evils which they that are immortal have to bear.

The death of sons and wives, of kinsmen and friends, and the pain of dependence on others, are some of the greatest of evils. (These may all be noticed in a deathless life).

Thus addressed by them, Narada recited three slokas. (They are these), ‘O thou of the Kuru race, he that is wicked behaveth wickedly even unto him that is humble; he also that is humble behaveth with humility and honestly unto him that is wicked!

He that is honest behaveth honestly even towards the dishonest.

Why should he not behave honestly towards him that is honest? He that is honest regardeth the service that is done to him, as if it were a hundred times greater than it is. Is this not current amongst the gods themselves?

Is this not current amongst the gods themselves? Certainly it is the royal son of Usinara who is possessed of goodness that is greater than thine.

One should conquer the mean by charity; the untruthful by truth, the man of wicked deeds by forgiveness; and the dishonest by honesty.

Both of you are large-hearted. Let one amongst you stand aside, according to the indication of the above slokas.’

And as libations of clarified butter poured into fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas can never go in vain.

The Brahmanas have anger for their weapon; they never fight with arms of iron and steel.

Indeed the Brahmanas slay with anger like Indra slaying the Asuras with his thunder-bolt.

He that hath no feeling of kindness for relatives cannot be free from sin even if his body be pure. That hard-heartedness of his is the enemy of his asceticism.

Asceticism, again, is not mere abstinence from the pleasures of the world.

He that is always pure and decked with virtue, he that practises kindness all his life, is a Muni even though he may lead a domestic life. Such a man is purged of all his sins.

He that is always pure and decked with virtue, he that practises kindness all his life, is a Muni even though he may lead a domestic life. Such a man is purged of all his sins.

Fasts and other penances cannot destroy sins, however much they may weaken and dry up the body that is made of flesh and blood.

The man whose heart is without holiness, suffers torture only by undergoing penances in ignorance of their meaning. He is never freed from sins of such acts. The fire he worshippeth doth not consume his sins.

They only that are possessed of holiness succeed, by knowledge and deeds, to conquer disease, decrepitude and death, and acquire a high status.

As seeds that have been scorched by fire do not sprout forth, so the pains that have been burnt by knowledge cannot effect the soul.

This inert body that is only like a block of wood when destitute of souls, is, without doubt, short lived like froth in the ocean.

Gold hath sprung from Fire; the Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth away gold, land, and kine attaineth all the regions of Agni, Vishnu, and the Sun.

There is nothing so eternal as a gift.

Where, therefore, in the three worlds is anything that is more auspicious? It is for this, O king, that they who have great intelligence say that there is nothing higher and greater in the three worlds than gift!’”

Behold, O regenerate one, the merit that attaches to the service of one’s husband! I know that thou hast burnt a she-crane with thy wrath!

But, O best of regenerate ones, the anger that a person cherishes is the greatest of foes which that person hath.

The gods know him for a Brahmana who hath cast off anger and passion. The gods know him for a Brahmana who always speaketh the truth here, who always gratifieth his preceptor, and who, though injured himself, never returneth the injury.

Whatever conduceth to the happiness of the Brahmanas is always recited before these.

Ever taking pleasure in truth, the hearts of such men never find joy in untruth.

O thou best of regenerate ones, it hath been said that the study of the Vedas, tranquillity of soul, simplicity of behaviour, and repression of the senses, constitute the eternal duties of the Brahmana.

Those cognisant with virtue and morals have said that truth and honesty are the highest virtue.

Virtue that is eternal is difficult of being understood. But whatever it is, it is based on truth.

The ancients have declared that virtue dependeth on sruti. But, O foremost of regenerate ones, virtue as exposed in sruti appears to be of various kinds. It is, therefore, too subtle of comprehension.

… food to the best of one’s power, endurance of heat and cold, firmness in virtue, and a regard and tenderness for all creatures,—these attributes can never find place in a person, without an innate desire being present in him of separating himself from the world.

One should avoid falsehood in speech, and should do good without solicitation.

One should never cast off virtue from lust, from wrath, or from malice. One should never joy immoderately at a good turn or grieve immoderately at a bad one.

One should avoid falsehood in speech, and should do good without solicitation.

One should never cast off virtue from lust, from wrath, or from malice.

One should never joy immoderately at a good turn or grieve immoderately at a bad one. One should never feel depressed when overtaken by poverty, nor when so overtaken abandon the path of virtue.

One should avoid falsehood in speech, and should do good without solicitation. One should never cast off virtue from lust, from wrath, or from malice.

One should never joy immoderately at a good turn or grieve immoderately at a bad one.

One should never feel depressed when overtaken by poverty, nor when so overtaken abandon the path of virtue. If at any time one doth what is wrong, he should never do its like again.

One should avoid falsehood in speech, and should do good without solicitation. One should never cast off virtue from lust, from wrath, or from malice. One should never joy immoderately at a good turn or grieve immoderately at a bad one.

One should never feel depressed when overtaken by poverty, nor when so overtaken abandon the path of virtue.

If at any time one doth what is wrong, he should never do its like again. One should always urge his soul to the doing of that which he regardeth as beneficial.

If at any time one doth what is wrong, he should never do its like again. One should always urge his soul to the doing of that which he regardeth as beneficial.

One should never return wrong for wrong, but should act honestly by those that have wronged him.

That wretched man who desireth to do what is sinful, slayeth himself.

By doing what is sinful, one only imitates them that are wicked and sinful, Disbelieving in virtue they that mock the good and the pure saying, ‘There is no virtue’ undoubtedly meet with destruction.

A sinful man swelleth up like a leather bag puffed up with wind.

The thoughts of these wretches filled with pride and folly are feeble and unprofitable. It is the heart, the inner soul, that discovereth the fool like the sun that discovereth forms during the day.

A sinful man swelleth up like a leather bag puffed up with wind. The thoughts of these wretches filled with pride and folly are feeble and unprofitable.

It is the heart, the inner soul, that discovereth the fool like the sun that discovereth forms during the day.

The food cannot always shine in the world by means of self-praise. The learned man, however, even if he be destitute of beauty, displayeth his lustre by refraining from speaking ill of others and well of himself.

It is the heart, the inner soul, that discovereth the fool like the sun that discovereth forms during the day. The food cannot always shine in the world by means of self-praise.

The learned man, however, even if he be destitute of beauty, displayeth his lustre by refraining from speaking ill of others and well of himself.

No example, however, can be met with, in this world, of a person shining brilliantly on account of attributes to be found in him in their reputed measure. If one repenteth of a wrong done by him, that repentance washeth off his sin.

For virtue, O Brahmana, driveth off the sin that men commit from ignorance. A man, after having committed a sin, should cease to regard himself any longer as a man.

No man can conceal his sins. The gods behold what one does, also the Being that is within every one.

He that with piety and without detraction hideth the faults of the honest and the wise like holes in his own attire, surely seeketh his salvation.

A man that seeketh redemption is washed of all his sins, even as the sun, upon rising, dispelleth all darkness. O best of Brahmanas, it is temptation that constitutes the basis of sin. Men that are ignorant commit sin, yielding to temptation alone.

Sinful men generally cover themselves with a virtuous exterior, like wells whose mouths are covered by long grass.

Outwardly they seem to possess self-control and holiness and indulge in preaching virtuous texts which, in their mouth are of little meaning. Indeed, everything may be noticed in them except conduct that is truly virtuous!’

O regenerate one, grieve not for me owing to my adhering to the duties that belong to me by birth. Discharging the duties ordained for me beforehand by the Creator, I carefully serve my superiors and the old. O thou best of Brahmanas!

I always speak the truth, never envy others; and give to the best of my power.

I live upon what remaineth after serving the gods, guests, and those that depend on me. I never speak ill of anything, small or great. O thou best of Brahmanas, the actions of a former life always follow the doer.

For the reputation that a person acquires by setting his heart on virtuous behaviour and adhering to it rigidly is incapable of acquisition except by practising the four virtues named above.

The essence of the Vedas is Truth: the essence of Truth is self-control, and the essence of self-control is abstention from the pleasures of the world.

These all are to be noticed in behaviour that is virtuous. They that follow those deluded fools that mock the forms of faith prevailing among men, are dragged into destruction for walking in such a sinful path.

it is these, O Brahmana, that are said to properly guide their higher intelligence. Forsaking those that are atheists, those that transgress virtue’s limits, those that are of wicked souls, those that live in sinfulness, betake thyself to knowledge reverencing those that are virtuous.

Lust and temptation are even like sharks in the river of life; the waters are the five senses.

Do thou cross over to the other side of this river in the boat of patience and resignation, avoiding the shoals of corporeal existence (repeated births in this world).

Of these, that latter is a cardinal virtue, and is based on truth. Our mental faculties have their proper play when their foundation is laid in truth, and in the exercise of virtue truth is of the highest value.

Purity of conduct is the characteristic of all good men.

Those that are distinguished for holy living are good and virtuous. All creatures follow the principles of conduct which are innate in their nature. The sinful being who has no control over self acquire lust, anger and other vices.

When life is at stake and in the matter of marriage, it is proper to tell an untruth.

Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth.

Whichever conduces most to the good of all creatures is considered to be truth. Virtue is thus perverted; mark thou its subtle ways. O best of virtuous men, man’s actions are either good or bad, and he undoubtedly reaps their fruits.

When life is at stake and in the matter of marriage, it is proper to tell an untruth. Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth.

Whichever conduces most to the good of all creatures is considered to be truth.

Virtue is thus perverted; mark thou its subtle ways. O best of virtuous men, man’s actions are either good or bad, and he undoubtedly reaps their fruits.

The foolish, the designing and the fickle, O good Brahmana, always attain the very reverse of happiness or misery. Neither learning nor good morals, nor personal exertion can save them.

And if the fruits of our exertion were not dependent on anything else, people would attain the object of their desire, by simply striving to attain it.

It is seen that able, intelligent and diligent persons are baffled in their efforts, and do not attain the fruits of their actions.

If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire.

All persons desire to out distance their neighbours (in the race of life), and they strive to do so to the utmost of their power; but the result turns out otherwise.

Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions. No person, O good Brahmana, can be the dispenser of his own lot.

but the result turns out otherwise. Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions.

No person, O good Brahmana, can be the dispenser of his own lot.

The actions done in a previous existence are seen to fructify in our present life. It is the immemorial tradition that the soul is eternal and everlasting, but the corporeal frame of all creatures is subject to destruction here (below).

There are virtuous men, versed in holy writ and learned in all departments of knowledge. Man’s proper duty consists in following his own proper avocation, and this being the case these latter do not become confused and mixed up.

The wise man delights in virtue and lives by righteousness.

And, O good Brahmana, such a man with the wealth of righteousness which he hereby acquires, waters the root of the plant in which he finds most virtue. The virtuous man acts thus and his mind is calmed.

Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated. The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds.

Men’s actions follow them; and influenced by these, they are born again.

’ The Brahmana enquired, ‘Why does the spirit take its birth, and why does its nativity become sinful or virtuous, and how, O good man, does it come to belong to a sinful or virtuous race?’

By indulging in them, a person undoubtedly contracts vices, and by subduing these, he attains salvation. The self-restrained person who acquires mastery over the six senses inherent in our nature, is never tainted with sin, and consequently evil has no power over him.

Man’s corporeal self has been compared to a chariot, his soul to a charioteer and his senses to horses.

A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses. That man is an excellent driver who knows how to patiently wield the reins of those wild horses,—the six senses inherent in our nature.

When our senses become ungovernable like horses on the high road, we must patiently rein them in; for with patience, we are sure to get the better of them.

When a man’s mind is overpowered by any one of these senses running wild, he loses his reason, and becomes like a ship tossed by storms upon the high ocean.

Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception.”

Avarice and anger must be subdued by all means, for this act constitutes the most sacred virtue that people can practise and is considered to be the means by which men can cross over to the other side of this sea of affliction and trouble.

A man must preserve his righteousness from being overcome by the evil consequences of anger, his virtues from the effects of pride, his learning from the effects of vanity, and his own spirit from illusion.

Leniency is the best of virtues, and forbearance is the best of powers, the knowledge of our spiritual nature is the best of all knowledge, and truthfulness is the best of all religious obligations.

A man must preserve his righteousness from being overcome by the evil consequences of anger, his virtues from the effects of pride, his learning from the effects of vanity, and his own spirit from illusion.

Leniency is the best of virtues, and forbearance is the best of powers, the knowledge of our spiritual nature is the best of all knowledge, and truthfulness is the best of all religious obligations.

The telling of truth is good, and the knowledge of truth may also be good, but what conduces to the greatest good of all creatures, is known as the highest truth.

That man has no manliness whose energies have left him and who is overpowered with perplexity when an occasion for the exercise of vigour presents itself. Our actions are surely followed by their consequences.

Whoever merely gives himself up to passive indifference (to worldly affairs) accomplishes no good.

Instead of murmuring one must try to find out the way by which he can secure exemption from (spiritual) misery; and the means of salvation found, he must then free himself from sensuality.

Whoever grieves for it, only makes himself uneasy. Those wise men whose knowledge has made them happy and contented, and who are indifferent to happiness and misery alike, are really happy.

The wise are always contented and the foolish always discontented. There is no end to discontentment, and contentment is the highest happiness.

People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures. One must not give way to discontent57 for it is like a virulent poison.

Day and night bearing hunger and thirst, I used to serve the Kuru princes, so that my nights and days were equal to me.

I used to wake up first and go to bed last.

This, O Satyabhama, hath ever been my charm for making my husbands obedient to me! This great art hath ever been known to me for making my husbands obedient to me.

The wielder of the Gandiva and Vrikodara, when angry, are like Yama and Kala themselves; scattering their shafts, which are like unto thunder-bolts, they exterminate in battle the ranks of the enemy.

Alas Duryodhana, and Sakuni, and the Suta’s son, and Dussasana also of wicked soul, in robbing the Pandavas of their kingdom by means of dice, seem to behold the honey alone without marking the terrible ruin.

A man having acted rightly or wrongly, expecteth the fruit of those acts. The fruit, however, confounding him, paralyses him fully. How can man, thereof, have salvation?

From affection for my wicked sons I also have acted similarly. Alas, it is owing to this that the hour of destruction hath come for the Kurus! Oh, perhaps, what is inevitable must happen!

The wind, impelled or not, will move. The woman that conceives will bring forth.

Darkness will be dispelled at dawn, and day disappear at evening! Whatever may be earned by us or others, whether people spend it or not, when the time cometh, those possessions of ours do bring on misery.

Alas, it is owing to this that the hour of destruction hath come for the Kurus! Oh, perhaps, what is inevitable must happen! The wind, impelled or not, will move. The woman that conceives will bring forth.

Darkness will be dispelled at dawn, and day disappear at evening!

Whatever may be earned by us or others, whether people spend it or not, when the time cometh, those possessions of ours do bring on misery. Why then do people become so anxious about earning wealth?

Who is there (amongst those standing around me) that is high-souled enough to assist even his foe, beholding him seeking shelter with joined hands? The bestowal of a boon, sovereignty, and the birth of a son are sources of great joy.

But, ye sons of Pandu, the liberation of a foe from distress is equal to all the three put together!

What can be a source of greater joy to you than that Duryodhana sunk in distress seeketh his very life as depending on the might of your arms?

O Vrikodara, disunions and disputes do take place amongst those that are connected in blood. Hostilities such as these do go on. But the honour of the family is never suffered to be interfered with.

If any stranger seeketh to insult the honour of a family, they that are good never tolerate such insult coming from the stranger.

The wicked-souled king of the Gandharvas knoweth that we are living here from some time. Yet disregarding us, he hath done this deed which is so disagreeable to us!

“And beholding Dussasana and Duryodhana thus weeping, Karna in great grief approached them both and said, ‘Ye, Kuru princes, why do you thus yield to sorrow like ordinary men, from senselessness?

Mere weeping can never ease a sorrowing man’s grief.

When weeping can never remove one’s griefs, what do you gain by thus giving way to sorrow? Summon patience to your aid to not gladden the foe by such conduct. O king, the Pandavas only did their duty in liberating thee.

His words are, indeed fraught with wisdom. Why wouldst thou abandoning from foolishness the high prosperity that I won for thee, cast off thy life today, O king, yielding to silliness? It seemeth to me to-day that thou hast never waited upon the old.

He that cannot control sudden accession of joy or grief, is lost even though he may have obtained prosperity, like an unburnt earthen vessel in water.

That king who is entirely destitute of courage, who hath no spark of manliness, who is the slave of procrastination, who always acts with indiscretion, who is addicted to sensual pleasures, is seldom respected by his subjects.

“When the night passed away, Karna, that offspring of the Sun, with joined hands, smilingly addressed these wise words to king Duryodhana, ‘

No dead man conquereth his foes: it is when he is alive that he can see his good.

Where is the good of the dead person; and, O Kauraveya, where is his victory? Therefore, this is no time for grief, or fear or death.’ And having, with his arms embraced that mighty-armed one, he further said, ‘Rise up, O king!

People experience happiness and misery by turns; for surely, O bull among men, no man ever enjoyeth unbroken happiness.

A wise man endued with high wisdom, knowing that life hath its ups and downs, is neither filled with joy nor with grief.

When happiness cometh, one should enjoy it; when misery cometh, one should bear it, as a sower of crops must bide his season. Nothing is superior to asceticism: by asceticism one acquireth mighty fruit.

People experience happiness and misery by turns; for surely, O bull among men, no man ever enjoyeth unbroken happiness. A wise man endued with high wisdom, knowing that life hath its ups and downs, is neither filled with joy nor with grief.

When happiness cometh, one should enjoy it; when misery cometh, one should bear it, as a sower of crops must bide his season.

Nothing is superior to asceticism: by asceticism one acquireth mighty fruit. Do thou know, O Bharata, that there is nothing that asceticism cannot achieve.

Since nothing is harder to practise than charity, therefore, in my opinion, even the bestowal of boons is superior to everything. Specially is this to be borne in mind that well-earned gains should, in proper time and place, be given away to pious men.

But the bestowal of ill-gotten gains can never rescue the giver from the evil of rebirth.

It hath been declared, O Yudhishthira, that by bestowing, in a pure spirit, even a slight gift in due time and to a fit recipient, a man attaineth inexhaustible fruit in the next world.

Thereupon, without partaking any food himself, the sage Mudgala again became engaged in collecting corn, following the Unchha mode.

Hunger could not disturb his equanimity.

Nor could anger, nor guile, nor a sense of degradation, nor agitation, enter into the heart of that best of Brahmanas leading the Unchha mode of life along with his son and his wife.

yet that Muni could not perceive any agitation in Mudgala’s heart; and he found the pure heart of the pure-souled ascetic always pure. Thereupon, well-pleased, the sage addressed Mudgala, saying, There is not another guileless and charitable being like thee on earth.

The pangs of hunger drive away to a distance the sense of righteousness and deprive people of all patience.

The tongue, loving delicacies, attracteth men towards them. Life is sustained by food. The mind, moreover, is fickle, and it is hard to keep it in subjection. The concentration of the mind and of the senses surely constitutes ascetic austerities.

Thereupon, well-pleased, the sage addressed Mudgala, saying, There is not another guileless and charitable being like thee on earth. The pangs of hunger drive away to a distance the sense of righteousness and deprive people of all patience.

The tongue, loving delicacies, attracteth men towards them.

Life is sustained by food. The mind, moreover, is fickle, and it is hard to keep it in subjection. The concentration of the mind and of the senses surely constitutes ascetic austerities.

What are their austerities, and what their purposes? And, O messenger of the gods, what constitutes happiness in heaven, and what are the disadvantages thereof?

It is declared by virtuous men of good lineage that friendship with pious people is contracted by only walking with them seven paces.

O lord, in the name of that friendship I ask thee, ‘Do thou without hesitation tell me the truth, and that which is good for me now. Having heard thee, I shall, according to thy words, ascertain the course I ought to follow.’”

Therefore, thou also, O Kunti’s son, ought not to grieve. Deprived thou hast truly been of a flourishing kingdom, but thou wilt regain it by thy ascetic austerities.

Misery after happiness, and happiness after misery, revolve by turns round a man even like the point of a wheel’s circumference round the axle.

After the thirteenth year hath passed away, thou wilt, O thou of immeasurable might, get back the kingdom possessed before thee by thy father and grand-father. Therefore, let the fever of thy heart depart!’”

In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples.

Out of childish folly thou art kicking up into wakefulness the powerful lion lying asleep, in order to pluck the hair from off his face!

Thou shalt, however, have to run away when thou seest Bhimasena in wrath! Thy courting a combat with the furious Jishnu may be likened to thy kicking up a mighty, terrible, full-grown and furious lion asleep in a mountain cave.

Yudhishthira said, ‘Retire, good woman, and control thy tongue. Speak not this way before us.

Kings or princes, whoever are infatuated with the possession of power, are sure to come to grief!

’”

O lady of beautiful lips, forsaking the ascetic Rama do thou become my wife!’ Janaka’s daughter of beautiful lips, hearing these and other words in the same strain, shut her ears and replied unto him, saying, ‘Do not say so!

The vault of heaven with all its stars may fall down, the Earth itself may be broken into fragments, fire itself may change its nature by becoming cool, yet I cannot forsake the descendant of Raghu!

How can a she-elephant, who hath lived with the mighty leader of a herd with rent temples forsake him and live with a hog?

Accept thou that message and act according to it!

Provinces and towns, in consequence of their connection with sinful kings incapable of controlling their souls, are themselves polluted and destroyed.

By the violent abduction of Sita, thou alone hast injured me! Thou, however, wilt become the cause of death to many unoffending persons.

And having awaked him with great efforts, the Rakshasa king, still afflicted with anxiety, addressed the mighty Kumbhakarna and said unto him when seated at his ease on his bed, having perfectly recovered consciousness and self-possession, these words, ‘

Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound and undisturbed repose, unconscious of the terrible calamity that hath overtaken us!

Rama with his monkey host hath crossed the Ocean by a bridge and disregarding us all is waging a terrible war (against us). I have stealthily brought away his wife Sita, the daughter of Janaka.