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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2






SECTION LXIV

"Vidura said, 'We have heard, O sire, from old men, that once on a time a
fowler spread his net on the ground for catching feathery denizens of the
air. And in that net were ensnared at the same time two birds that lived
together. And taking the net up, the two winged creatures soared together
into the air. And seeing them soar into the sky, the fowler, without
giving way to despair, began to follow them in the direction they flew,
Just then, an ascetic living in a hermitage (close by), who had finished
his morning prayers, saw the fowler running in that manner hoping still
to secure the feathery creatures. And seeing that tenant of the earth
quickly pursuing those tenants of the air, the ascetic, O Kaurava,
addressed him in this Sloka,--O fowler, it appears very strange and
wonderful to me that thou, that art a treader of the earth, pursuest yet
a couple of creatures that are tenants of the air. The fowler said,
'These two, united together, are taking away my snare. There, however,
where they will quarrel they will come under my control.'

"Vidura continued, 'The two birds, doomed to death, soon after
quarrelled. And when the foolish pair quarrelled, they both fell on the
earth. And when, ensnared in the meshes of death, they began to contend
angrily against each other, the fowler approached unperceived and sized
them both. Even thus those kinsmen who fall out with one another for the
sake of wealth fall into the hands of the enemy like the birds I have
cited, in consequence of their quarrel. Eating together, talking
together,--these are the duties of kinsmen, and not contention under any
circumstances. Those kinsmen, that with loving hearts wait on the old,
become unconquerable like a forest guarded by lions. While those, O bull
of the Bharata race, that having won enormous riches nevertheless, behave
like mean-minded men, always contribute to the prosperity of their foes.
Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred
brands, which blaze up when united but only smoke when disunited. I will
now tell thee something else that I saw on a mountain-breast. Having
listened to that also, do, O Kaurava, what is for thy best. Once on a
time we repaired to the northern mountain, accompanied by some hunters
and a number of Brahmanas, fond of discoursing on charms and medicinal
plants. That northern mountain, Gandhamadana, looked like a grove. As its
breast was overgrown on all sides with trees and diverse kinds of
luminous medicinal herbs, it was inhabited by Siddhas and Gandharvas. And
there we all saw a quantity of honey, of a bright yellow colour and of
the measure of a jar, placed on an inaccessible precipice of the
mountain. That honey, which was Kuvera's favourite drink, was guarded by
snakes of virulent poison. And it was such that a mortal, drinking of it
would win immortality, a sightless man obtain sight, and an old man would
become a youth. It was that those Brahmanas conversant with sorcery spoke
about that honey. And the hunters' seeing that honey, desired, O king, to
obtain it. And they all perished in that inaccessible mountain-cave
abounding with snakes. In the same way, this thy son desireth to enjoy
the whole earth without a rival. He beholdeth the honey, but seeth not,
from folly, the terrible fall. It is true, Duryodhana desireth an
encounter in battle with Savyasachin, but I do not see that energy or
prowess in him which may carry him safe through it. On a single car
Arjuna conquered the whole earth. At the head of their hosts Bhishma and
Drona and others were frightened by Arjuna and utterly routed at the city
of Virata. Remember what took place on that occasion. He forgiveth still,
looking up to thy face and waiting to know what thou wouldst do. Drupada,
and the king of Matsyas, and Dhananjaya, when angry, will, like flames of
fire urged by the wind, leave no remnant (of thy army). O Dhritarashtra,
take king Yudhishthira on thy lap since both parties can, under no
circumstances, have victory when thy will be engaged in battle.'"



SECTION LXV

"Dhritarashtra said, 'Consider, O Duryodhana, O dear son, what I tell
thee. Like an ignorant traveller thou thinkest, the wrong path to be the
right one, since thou art desirous of robbing the energy of the five sons
of Pandu, who are even as the five elements of the universe in their
subtle form upholding all mobile and immobile things. Without the certain
sacrifice of thy life thou art unable to vanquish Yudhishthira, the son
of Kunti, who is the foremost of all virtuous persons in this world.
Alas, like a tree defying the mighty tempest, thou chafest at Bhimasena
who hath not his peer (among men) in might and who is equal unto Yama
himself in battle. What man of sense would encounter in battle the
wielder of Gandiva, who is the foremost of all wielders of weapons, as
the Meru among mountains? What man is there whom Dhrishtadyumna, the
prince of Panchala, cannot overthrow, shooting his arrows among the foes,
like the chief of the celestials hurling his thunderbolt? That honoured
warrior among the Andhakas and the Vrishnis, the irresistible Satyaki,
ever engaged in the good of the Pandavas, will also slaughter thy host.
What man of sense, again, would encounter the lotus-eyed Krishna, who, as
regards the measure of his energy and power, surpasseth the three worlds?
As regards Krishna, his wives, kinsmen, relatives, his own soul and the
whole earth, put on one scale, weigheth with Dhananjaya on the other.
That Vasudeva, upon whom Arjuna relieth, is irresistible, and that host
where Kesava is, becometh irresistible everywhere. Listen, therefore, O
child, to the counsels of those well-wishers of thine whose words are
always for thy good. Accept thou thy aged grandsire, Bhishma, the son of
Santanu, as thy guide. Listen thou to what I say, and what these
well-wishers of the Kurus, Drona, and Kripa, and Vikarna, and king
Vahlika say. These all are as I myself. It behoveth thee to regard them
as much as thou regardest me, since, O Bharata, all these are conversant
with morality and bear affection to thee as much as I myself do. The
panic and rout, before thy eyes, at the city of Virata, of all thy troops
with thy brothers, after surrender of the king,--indeed, that wonderful
story that is heard of an encounter at that city between one and many,
are sufficient proof (of the wisdom of what I say). When Arjuna singly
achieves all that, what will not the Pandavas achieve when united
together? Take them by the hands as thy brothers, and cherish them with a
share of the kingdom.'"



SECTION LXVI

"Vaisampayana said, 'Having addressed Suyodhana thus, the highly blessed
and wise Dhritarashtra again asked Sanjaya, saying, 'Tell me, O Sanjaya,
what thou hast not yet said, viz., what Arjuna told thee after the
conclusion of Vasudeva's speech, for great is my curiosity to hear it.'

"Sanjaya said, 'Having heard the words spoken by Vasudeva, the
irresistible Dhananjaya, the son of Kunti, when the opportunity came,
said these words in the hearing of Vasudeva. 'O Sanjaya, our grandsire,
the son of Santanu, and Dhritarashtra, and Drona, and Kripa, and Karna,
and king Vahlika, and Drona's son, and Somadatta, and Sakuni the son of
Suvala; and Dussasana, and Sala, and Purumitra, and Vivingsati; Vikarna,
and Chitrasena, and king Jayatsena, and Vinda and Anuvinda, the two
chiefs of Avanti, and Bhurisravas, and king Bhagadatta, and king
Jarasandha and other rulers of the earth, assembled there to fight for
the good of the Kauravas, are all on the eve of death. They have been
assembled by Dhritarashtra's son for being offered up as libations on the
blazing Pandava-fire. In my name, Sanjaya, enquire after the welfare of
those assembled kings according to their respective ranks, paying them
proper regard at the same time. Thou shouldest also, O Sanjaya, say this,
in the presence of all kings, unto Suyodhana-that foremost of all sinful
men. Wrathful and wicked, of sinful soul and exceedingly covetous, do
thou, O Sanjaya, see that that fool with his counsellors hears all that I
say.' And with this preface, Pritha's son Dhananjaya, endued with great
wisdom, and possessed of large eyes with red corners, glancing at
Vasudeva, then spoke unto me these words pregnant with both virtue and
profit, 'Thou hast already heard the measured words spoken by the
high-souled chief of the Madhu's race. Say unto the assembled kings that
those are also my words. And say this also for me, unto those kings,--Do
ye together try to act in such a way that libations may not have to be
poured into the arrowy fire of the great sacrifice of battle, in which
the rattle of car-wheels will sound as mantras, and the rank-routing bow
will act as the ladle. If, indeed, ye do not give up unto Yudhishthira,
that slayer of foes, his own share in the kingdom asked back by him, I
shall then, by means of my arrows, send all of you, with cavalry,
infantry, and elephants, into the inauspicious regions of departed
spirits.' Then bidding adieu unto Dhananjaya and Hari of four arms and
bowing unto them both, I have with great speed come hither to convey
those words of grave import to thee, O thou that art endued with
effulgence equal that of the very gods.'



SECTION LXVII

"Vaisampayana said, 'When Duryodhana, the son of Dhritarashtra, showed
little regard for the words spoken by Sanjaya, and when the rest remained
silent, the assembled kings rose up and retired. And after all the kings
of the earth had retired, king Dhritarashtra, who always followed the
counsels of his son from affection, wishing success to the assembled
kings, began to enquire in secret of Sanjaya about the resolve of his own
party, and of the Pandavas who were hostile to him. And Dhritarashtra
said, 'Tell me truly, O son of Gavalgana, in what consists the strength
and weakness of our own host, Minutely acquainted as thou art with the
affairs of the Pandavas, tell me in what lies their superiority and in
what, their inferiority. Thou are fully conversant with the strength of
both parties, Thou knowest all things, and art well-versed in all matters
of virtue and profit. Asked by me, O Sanjaya, say which of the parties,
when engaged in battle, will perish?'

"Sanjaya said, 'I will not say anything to thee in secret, O king, for
then thou mayst entertain ill-feelings towards me. Bring thou hither, O
Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant
with morality, of keen perception, and capable of arriving at the truth,
they will remove any ill-feelings thou mayst cherish against me. In their
presence, O king, I will tell thee everything about the intensions of
Kesava and Partha.'

"Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both
Gandhari and Vyasa to be brought there. And introduced by Vidura they
entered the court without delay. And understanding the intentions of both
Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said,
'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he
desireth to know. Tell him truly all that thou knowest about Vasudeva and
Arjuna.'"



SECTION LXVIII

"Sanjaya said, 'Those adorable bowmen, Arjuna and Vasudeva, who are
perfectly equal unto each other in respect of their godlike nature, have
taken their births of their own will. O lord, the discus owned by
Vasudeva, of abundant energy, occupieth a space full five cubits in
diameter, is capable also of being hurled at the foe (in forms large or
small) according to the will of the wielder himself, and it dependeth on
illusion. Always conspicuous by its effulgence, it is invisible to the
Kurus; and in ascertaining the strength or weakness of the Pandavas, that
discus offers the best ground. Indeed, that scion of Madhu's race, endued
with great might, vanquished with an effort and in seeming playfulness
the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of
Chedis. Possessed of divinity and of soul superior to everything, that
most exalted of male beings can, by his will alone, bring the earth,
firmament, and heaven under his control. Thou askest me repeatedly, O
king, about the Pandavas for knowing their strength and weakness. Listen
now to all that in brief. If the whole universe be placed on one scale
and Janardana on the other, even then Janardana will outweigh the entire
universe. Janardana, at his pleasure, can reduce the universe to ashes,
but the entire universe is incapable of reducing Janardana to ashes.
Wherever there is truthfulness, wherever virtue, wherever modesty,
wherever simplicity, even there is Govinda. And thither where Krishna is,
success must be. That soul of all creatures, most exalted of male beings,
Janardana, guideth, as if in sport, the entire earth, the firmament, and
the heaven. Making the Pandavas the indirect means, and beguiling the
whole world. Janardana wisheth to blast thy wicked sons that are all
addicted to sin. Endued with divine attributes, Kesava, by the power of
his soul causeth the wheel of Time, the wheel of the Universe, and the
wheel of the Yuga, to revolve incessantly. And I tell thee truly that
glorious Being is alone the Lord of Time, of Death, and of this Universe
of mobile and immobile objects. That great ascetic Hari, though the Lord
of the whole Universe, still betaketh himself to work, like a humble
labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid
of His illusion. Those men, however, that have attained to Him are not
deceived.'"



SECTION LXIX

"Dhritarashtra said, 'How hast thou, O Sanjaya, been able to know Madhava
as the Supreme Lord of the universe? And how is it that I am unable to
know Him as such? Tell me this, O Sanjaya.'

"Sanjaya said, 'Listen, O king! Thou hast no Knowledge, whereas my
Knowledge hath suffered no diminution. He that is without Knowledge and
is shrouded with the darkness of ignorance, knoweth not Kesava. Aided by
my knowledge, O sire, I know the slayer of Madhu to be the union of the
Gross, the subtle and the Cause; and that He is the Creator of all, but
is Himself increate; and also that, endued with Divinity, it is He from
whom everything springs and it is He unto whom all things return.'

"Dhritarashtra said, 'O son of Gavalgana, what is the nature of that
Faith which thou hast in Janardana and in consequence of which thou
knowest the slayer of Madhu to be the union of the Gross, the Subtle, and
the Cause?'

"Sanjaya said, 'Blessed be thou, O king, I have no regard for the
illusion (that is identified with worldly pleasures) and I never practise
the useless virtues (of vows and work without reliance on Him and purity
of Soul). Having obtained purity of Soul through Faith, I have known
Janardana from the scriptures.

"Dhritarashtra said, 'O Duryodhana, seek thou the protection of
Janardana, otherwise called Hrishikesa. O child, Sanjaya is one of our
trustiest friends. Seek refuge with Kesava.'

"Duryodhana said, 'If the divine son of Devaki united in friendship with
Arjuna, were to slay all mankind, I cannot, even then, resign myself to
Kesava.'

"Dhritarashtra said, 'This evil-minded son of thine, O Gandhari, is
resolved to sink in misery. Envious, wicked-souled, and vain, he setteth
aside the words of all his superiors.'

"Gandhari said, 'Thou covetous wretch that disregardest the commands of
the aged, abandoning thy father and myself and giving up prosperity and
life, enhancing the joy of thy foes, and afflicting me with deep
distress, thou wilt, O fool, remember thy father's words, when struck by
Bhimasena, thou wilt bite the dust.'

"Vyasa said, 'Listen to me, O king! Thou, O Dhritarashtra, art the
beloved of Krishna. When Sanjaya hath been thy envoy, he will verily lead
thee to thy good. He knoweth Hrishikesa,--that ancient and exalted One.
If thou listenest to him with attention, he will certainly save thee from
the great danger that hangs upon thee. O son of Vichitravirya, subject to
wrath and joy, men are entangled in various snares. They that are not
contented with their own possessions, deprived of sense as they are by
avarice and desire, they repeatedly become subject to Death in
consequence of their own acts, like blind men (falling into pits) when
led by the blind. The path that is trod by the wise is the only one (that
leadeth to Brahma). They that are superior, keeping that path of view,
overcome death and reach the goal by it.'

"Dhritarashtra said, 'Tell me, O Sanjaya, of that path without terrors by
which, obtaining Hrishikesa, salvation may be mine.'

"Sanjaya said, 'A man of uncontrolled mind can by no means know Janardana
whose soul is under perfect command. The performance of sacrifices
without controlling one's senses is even no means to that end.
Renunciation of the objects of our excited senses is due to spiritual
light; both spiritual light and abstention from injury arise doubtless
from true wisdom. Therefore, O king, resolve to subdue thy senses with
all possible vigour; let not thy intellect deviate from true knowledge;
and restrain thy heart from worldly temptations that surround it. Learned
Brahmanas describe this subjugation of the senses to be true wisdom; and
this wisdom is the path by which learned men proceed to their goal. O
king, Kesava is not obtainable by men who have not subdued their senses.
He that hath subdued his senses, desireth spiritual knowledge, awakened
by the knowledge of scriptures and the pleasure of Yaga-absorption.'



SECTION LXX

"Dhritarashtra said, 'I request thee, O Sanjaya, to tell me again of the
lotus-eyed Krishna; for, by being acquainted with the import of his
names, I may, O son, obtain that most exalted of male beings.'

"Sanjaya said, 'The auspicious names (of Kesava) have been previously
heard by me. Of those I will tell thee as many as I know. Kesava,
however, is immeasurable, being above the power of speech to describe. He
is called Vasudeva in consequence of his enveloping all creatures with
the screen of illusion, or of his glorious splendour, or of his being the
support and resting-place of the gods. He is called Vishnu because of his
all-pervading nature. He is called Madava, O Bharata, because of his
practising as a Muni, concentration of mind on truth and Yoga-absorption.
He is called Madhusudana because of his having slain the Asura Madhu, and
also because of his being the substance of the twenty-four objects of
knowledge. Born of the Sattwata race, he is called Krishna because he
uniteth in himself what are implied by the two words Krishi which
signifieth 'what existeth' and na which signifieth 'eternal peace'. He is
called Pundarikaksha from Pundarika implying his high and eternal abode,
and Aksha implying 'indestructible'; and he is called Janardana because
he striketh fear into the hearts of all wicked beings. He is called
Sattwata, because the attribute of Sattwa is never dissociated from him
and also because he is never dissociated from it; and he is called
Vrishabhakshana from Vrishabha implying the 'Vedas' and ikshana implying
'eye', the union of the two signifying that the Vedas are his eyes, or
the Vedas are the eyes through which he may be seen, That conqueror of
hosts is called Aja, or unborn', because he hath not taken his birth from
any being in the ordinary way. That Supreme Soul is called Damodara
because unlike the gods his effulgence is increate and his own, and also
because he hath self-control and great splendour. He is called
Hrishikesa, from Hrishika meaning 'eternal happiness' and Isa meaning
'the six divine attributes', the union signifying one having joy,
happiness, and divinity. He is called Mahavahu, because he upholdeth the
earth and the sky with his two arms. He is called Adhakshaja, because he
never falleth down or suffereth any deterioration, and is called Narayana
from his being the refuge of all human beings. He is called Purusottama
from Puru implying 'he that createth and preserveth' and so meaning 'he
that destroyeth, the union signifying one that createth, preserveth, and
destroyeth the universe'. He possesseth a knowledge of all things, and,
therefore, is called Sarva, Krishna is always in Truth and Truth is
always in him, and Govinda is Truth's Truth. Therefore, he is called
Satya. He is called Vishnu because of his prowess, and Jishnu because of
his success. He is called Ananta from his eternity, and Govinda from his
knowledge of speech of every kind. He maketh the unreal appear as real
and thereby beguileth all creatures. Possessed of such attributes, ever
devoted to righteousness, and endued with divinity, the slayer of Madhu,
that mighty-armed one incapable of decay, will come hither for preventing
the slaughter of the Kurus.'"



SECTION LXXI

"Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will
behold before them that Vasudeva whose body endued with great beauty
shineth with effulgence, illuminating the cardinal and subsidiary points
of the compass; who will give utterance to words that will be listened to
with respect by the Bharatas,--words that are auspicious to the
Srinjayas, acceptable, by those desirous of prosperity, faultless in
every respect, and unacceptable by those that are doomed to death; who is
full of high resolves, eternal, possessed of unrivalled heroism, who is
the bull of the Yadavas and their leader, and who is the slayer and
awe-inspirer of all foes, and who is the destroyer of the fame of every
enemy? The assembled Kauravas will behold that high-souled and adorable
One, that slayer of foes, that chief of the Vrishnis, uttering words full
of kindness, and fascinating all of my party. I put myself in the hand of
that Eternal one, that Rishi endued with knowledge of Self, that ocean of
eloquence, that Being who is easily attainable by ascetics, that bird
called Arishta furnished with beautiful wings, that destroyer of
creatures, that refuge of the universe; that one of a thousand heads,
that Creator and Destroyer of all things, that Ancient one, that one
without beginning, middle, or end, that one of infinite achievements,
that cause of the Prime seed, that unborn one, that Eternity's self, that
highest of the high, that Creator of the three worlds, that Author of
gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons
and rulers of men, that younger brother of Indra.'"



SECTION LXXII

(Bhagwat Yana Parva)

"Janamejaya said, 'When good Sanjaya (leaving the Pandava camp) went back
to the Kurus, what did my grandsires, the sons of Pandu, then do? O
foremost of Brahmanas, I desire to hear all this. Tell me this,
therefore.'

"Vaisampayana said, 'After Sanjaya had gone, Yudhishthira the just,
addressed Krishna of the Dasarha race--that chief of all the Sattwatas,
saying, 'O thou that art devoted to friends, the time hath come for
friends to show their friendship. I do not see any other persons besides
thee that can save us in this season of distress. Relying on thee, O
Madhava, we have fearlessly asked back our share from Duryodhana who is
filled with immeasurable pride and from his counsellors. O chastiser of
foes, thou protectest the Vrishnis in all their calamities, do thou now
protect the Pandavas also from a great danger, for they deserve thy
protection.'

"Divine Krishna said, 'Here am I O mighty-armed one. Tell me what thou
desirest to say, for I will, O Bharata, accomplish whatever thou wilt
tell me.'

"Yudhishthira said, 'Thou hast heard what the intention is of
Dhritarashtra and his own. All that Sanjaya, O Krishna, said unto me hath
certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra's soul,
and spoke out his mind. An envoy speaketh according to his instructions,
for if he speaketh otherwise he deserveth to be slain. Without looking
equally on all that are his, moved by avarice and a sinful heart,
Dhritarashtra seeketh to make peace with us without giving us back our
kingdom. Indeed, at Dhritarashtra's command we spent twelve years in the
woods and one additional year in concealment, well-believing, O lord,
that Dhritarashtra would abide firmly by that pledge of ours. That we did
not deviate from our promise is well-known to the Brahmanas who were with
us. The covetous king Dhritarashtra, is now unwilling to observe
Kshatriya virtues. Owing to affection for his son, he is listening to the
counsels of wicked men. Abiding by counsels of Suyodhana, the king, O
Janardana, actuated by avarice and seeking his own good, behaveth
untruthfully towards us. What can be more sorrowful, O Janardana, than
this, that I am unable to maintain my mother and my friends? Having the
Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with
thee, O slayer of Madhu, for my protector, I prayed for only five
villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any
other, O Govinda, as the fifth;--Grant us, we said, five villages or
towns, O sire, where we five may dwell in union, for we do not desire the
destruction of the Bharatas.--The wicked-minded son of Dhritarashtra,
however, regarding the lordship of the world to be; in him, doth not
agree to even that. What can be more sorrowful than this? When a man born
and brought up in a respectable family, covereth the possessions of
others, that avarice of his destroyeth his intelligence; and intelligence
being destroyed, shame is lost; and loss of shame leadeth to diminution
of virtue; and loss of virtue bringeth on loss of prosperity, Destruction
of prosperity, in its turn, ruineth a person, for poverty is a person's
death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid,
O Krishna, a tree that beareth neither Rower nor fruits. Even this, O
sire, is death to me that kinsmen shun me, as if I were a fallen one like
the breath of life quitting 'a dead body. Samvara said that no condition
of life could be more distressful than that in which one is always racked
by the anxiety caused by the thought--I have no meat for today, what will
become of me tomorrow?--It is said that wealth is the highest virtue, and
everything depends on wealth. They that have wealth are said to live,
whereas those that are without wealth are more dead than alive. They that
by violence rob a man of his wealth not only kill the robbed but destroy
also his virtue, profit and pleasure. Some men when overtaken by poverty
choose death; others remove from cities to hamlets others retire into the
wood; while others, again, become religious mendicants to destroy their
lives. Some for the sake of wealth are driven to madness; others for
wealth, live under Subjection to their foes; while many others, again,
for the sake of wealth, betake themselves to the servitude of others. A
man's poverty is even more distressful to him than death, for wealth is
the sole cause or virtue and pleasure. The natural death of a person is
not much regarded, for that is the eternal path of all creatures. Indeed,
none among created beings can transgress it. O Krishna, a man who is poor
from birth is not so much distressed as one, who, having once possessed
great prosperity and having been brought up in luxury, is deprived of
that prosperity. Having through his own fault fallen into distress, such
a person blameth the very gods with Indra and his own self. Indeed,
knowledge of even the entire scriptures faileth to mitigate his pains.
Sometimes he getteth angry with his servants, and sometimes he cherisheth
malice towards even his well-wishers. Subject to constant anger, he
loseth his very senses, and his senses being clouded, be practiseth evil
deeds. Through sinfulness such a person contributeth to a fusion of
castes. A fusion of castes leadeth to hell and is the foremost of all
sinful acts. If he is not awakened in time, he goeth, certainly, O
Krishna, to hell., and, indeed, wisdom is the only thing that can awaken
him, for if he obtaineth back the eye of wisdom, he is saved. When wisdom
is regained, such a man turneth his attention to scriptures; and
attention to scriptures aideth his virtue. Then shame becometh his best
ornament. He that hath shame hath an aversion against sin, and his
prosperity also increaseth; and he that hath prosperity truly becometh a
man. He that is ever devoted to virtue, and hath his mind under control,
and always acteth after deliberation, never inclineth towards
unrighteousness and never engageth in any act that is sinful. He that is
without shame and sense is neither man nor woman. He is incapable of
earning religious merit, and is like a Sudra. He that hath shame
gratifieth the gods, the Pitris, and even his own self, and by this he
obtaineth emancipation, which indeed, is the highest aim of all righteous
persons.'

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