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The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2 by Translated by Kisari Mohan Ganguli

T >> Translated by Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2




"Markandeya continued, 'Then Govinda began to reflect but uncovered
space found he none and when he could not discover any spot that was
uncovered on earth or in the sky, that foremost Deity then beheld his
thighs to be absolutely uncovered. And there, O king, the illustrious
Deity cut off the heads of Madhu and Kaitabha with his keenedged
discus!'"


SECTION CCIII

"Markandeya said, 'The illustrious Dhundhu, O king, was the son of Madhu
and Kaitabha, and possessed of great energy and prowess, he underwent
ascetic penances of great austerity and he stood erect on one leg and
reduced his body to a mass of only veins and arteries, and Brahma,
gratified with him, gave him a boon. And the boon he had asked of the
lord Prajapati was in these words, "Let no one among the gods, the
_Danavas_, the _Rakshas_, the Snakes, the _Gandharvas_ and the
_Rakshasas_ be capable of slaying me. Even this is the boon that I ask
of thee." And the Grandsire replied unto him saying, "Let it be as thou
wishest. Go thy way." And thus addressed by the Grandsire, the _Danava_
placed the feet of the Deity on his head and having thus touched with
reverence the Deity's feet he went away and possessed of mighty energy
and prowess. Dhundhu, having obtained the boon hastily approached Vishnu
remembering the death of his father at the hands of that Deity, and the
wrathful Dhundhu having vanquished the gods with the _Gandharvas_ began
to distress all the celestials with Vishnu at their head. And at last O
bull of the Bharata race, that wicked souled _Asura_ arriving at a sea
of sands known by the name of Ujjalaka, began to distress to the utmost
of his might the asylum of Utanka. And endued with fierce energy,
Dhundhu, the son of Madhu and Kaitabha, lay in his subterranean cave
underneath the sands in the observance of fierce ascetic and severe
austerities with the object of destroying the triple world, and while
the _Asura_ lay breathing near the asylum of Utanka that _Rishi_
possessed of the splendour of fire, king Kualaswa with his troops,
accompanied by the Brahmana Utanka, as also by all his sons set out for
that region, O bull of the Bharata race! And after that grinder of foes,
the royal Kuvalaswa, had set out, accompanied by his twenty-one thousand
sons all of whom were exceedingly powerful, the illustrious Lord Vishnu
filled him with his own energy at the command of Utanka and impelled by
the desire of benefiting the triple world and while that invincible hero
was proceeding on his way a loud voice was heard in the sky repeating
the words, "This fortunate and unslayable one will become the destroyer
of Dhundhu to-day." And the gods began to shower upon him celestial
flowers. And the celestial kettle drums began to sound their music
although none played upon them. And during the march of that wise one,
cool breezes began to blow and the chief of the celestials poured gentle
showers wetting the dust on the roads and, O Yudhishthira, the cars of
the celestials could be seen high over the spot where the mighty _Asura_
Dhundhu was. The gods and _Gandharvas_ and great _Rishis_ urged by
curiosity, came there to behold the encounter between Dhundhu and
Kuvalaswa and, O thou of the Kuru race, filled by Narayana with his own
energy, king Kuvalaswa, aided by his sons, soon surrounded that sea of
sands and the king ordered that wilderness to be excavated and after the
king's sons had excavated that sea of sands for seven days, they could
see the mighty _Asura_ Dhundhu. And, O bull of the Bharata race, the
huge body of that _Asura_ lay within those sands, effulgent in its own
energy like the Sun himself. And Dhundhu, O king, was lying covering the
western region of the desert and surrounded on all sides by the sons of
Kuvalaswa, the _Danava_ was assaulted with sharp-pointed shafts and
maces and heavy and short clubs and axes and clubs, with iron spikes and
darts and bright and keen-edged swords, and thus assaulted, the mighty
_Danava_ rose from his recumbent posture in wrath. And enraged, the
_Asura_ began to swallow those various weapons that were hurled at him
and he vomited from his mouth fiery flames like unto those of the fire
called _Samvarta_ that appeareth at the end of the _Yuga_ and by those
flames of his, the _Asura_ consumed all the sons of the king and, O
tiger among men, like the Lord Kapila of old consuming the sons of king
Sagara, the infuriated _Asura_ overwhelming the triple world with the
flames vomited from his mouth, achieved that wonderful feat in a moment.
And, O thou best of the Bharatas, when all those sons of king Kuvalaswa
were consumed by the fire emitted by the _Asura_ in wrath, the monarch,
possessed as he was of mighty energy, then approached the _Danava_ who,
like unto a second Kumbhakarna of mighty energy, had come to the
encounter after waking from his slumbers. From the body of the king, O
monarch, then began to flow a mighty and copious stream of water and
that stream soon extinguished, O king, the fiery flames emitted by the
_Asura_. And, O great king, the royal Kuvalaswa, filled with _Yoga_
force, having extinguished those flames by the water that issued from
his body, consumed that _Daitya_ of wicked prowess with the celebrated
weapon called _Brahma_ for relieving the triple world of its fears, and
the royal sage Kuvalaswa, having consumed that great _Asura_, that foe
of the celestials and slayer of all enemies, by means of that weapon
became like unto a second chief of the triple world and the high-souled
king Kuvalaswa having slain the _Asura_ Dhundhu, became from that
time known by the name of _Dhundhumara_ and from that time he came to be
regarded as invincible in battle, and the gods and the great _Rishis_
who had come to witness that encounter were so far gratified with him
that they addressed him saying, "Ask thou a boon of us!" And thus
solicited by the gods, the king bowed to them and filled with joy, the
king said unto them, with joined hands these words, "Let me be always
able to give wealth unto superior Brahmanas! Let me be invincible as
regards all foes! Let there be friendship between myself and Vishnu! Let
me have no ill-feeling towards any creature! Let my heart always turn to
virtue! And let me (finally) dwell in heaven for ever!" And the gods and
the _Rishis_ and Utanka, hearing this were exceedingly gratified and all
of them said, "Let it be as thou wishest!" And, O king, having also
blessed him with many other speeches, the gods and the great _Rishis_
then went away to their respective abodes. And, O Yudhishthira, after
the slaughter of all his sons, king Kuvalaswa had still three sons left,
and, O thou of the Bharata race, they were called _Dridaswa_ and
_Kapilaswa_ and _Chandraswa_. It is from them, O king, that the
illustrious line of kings belonging to Ikshvaku's race, all possessed of
immeasurable prowess, hath sprung.

"'It was thus, O best of king, that that great _Daitya_ of the name
Dhundhu, the son of Madhu and Kaitabha was slain by Kuvalaswa and it was
for this also that king came to be called by the name of _Dhundhumara_.
And indeed, the name he assumed was no empty one but was literally true.

"'I have now told thee all that thou hadst asked me, viz., all about
that person in consequence of whose act the story of Dhundhu's death
hath become famous. He that listeneth to this holy history connected
with the glory of Vishnu, becometh virtuous and obtaineth children. By
listening to this story on particular lunations, one becometh blessed
with long life and great good fortune. And freed from every anxiety one
ceaseth to have any fear of diseases.'"


SECTION CCIV

Vaisampayana said, "O thou foremost of the Bharata race, king
Yudhishthira then asked the illustrious Markandeya a difficult question
about morality, saying, 'I desire to hear, O holy one, about the high
and excellent virtue of women. I desire to hear from thee, O Brahmana,
discourse about the subtle truths of morality. O regenerate _Rishi_, O
best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the
father, the mother, the preceptor--these and other objects ordained by
the gods, appear to us as Deities embodied! All these that are reverend
ones are worthy of our best regard. So also is the woman who adoreth one
lord. The worship that chaste wives offer unto their husbands appeareth
to me to be fraught with great difficulty. O adorable one, it behoveth
thee to discourse to us of the high and excellent virtue of chaste
wives--of wives who restraining all their senses and keeping their
hearts under complete control regard their husbands as veritable gods. O
holy and adorable one, all this appears to me to be exceedingly
difficult of accomplishment. O regenerate one, the worship that sons
offer to their mothers and fathers and that wives offer to their
husbands, both seem to me to be highly difficult. I do not behold
anything that is more difficult than the severe virtue of chaste women.
O Brahmana, the duties that women of good behaviour discharge with care
and the conduct that is pursued by good sons towards their fathers and
mothers appear to me to be most difficult of performance. Those women
that are each devoted to but one lord, they that always speak the truth,
they that undergo a period of gestation for full ten months--there is
nothing, O Brahmana, that is more difficult than that is done by these.
O worshipful one, women bring forth their offspring with great hazard to
themselves and great pain and rear their children, O bull among
Brahmanas, with great affection! Those persons also who being always
engaged in acts of cruelty and thereby incurring general hatred, succeed
yet in doing their duties accomplish what, in my opinion, is exceedingly
difficult. O regenerate one, tell me the truths of the duties of the
Kshatriya order. It is difficult, O twice-born one, for those
high-souled ones to acquire virtue who by the duties of their order are
obliged to do what is cruel. O holy one, thou art capable of answering
all questions; I desire to hear thee discourse on all this. O thou
foremost of Bhrigu's race, I desire to listen to all this, waiting
respectfully on thee, O thou of excellent vows!'

"Markandeya said, 'O thou foremost of the Bharata race, I will discourse
to thee on all this truly, however difficult of answer thy question may
be. Listen to me, therefore, as I speak unto thee. Some regard the
mother as superior and some the father. The mother, however, that
bringeth forth and some the father. The mother, however, that bringeth
forth and reareth up offspring what is more difficult. Fathers also, by
ascetic penances, by worship of the gods, by adorations addressed to
them, by bearing cold and heat, by incantations and other means desire
to have children. And having by these painful expedients obtained
children that are so difficult of acquisition, they then, O hero, are
always anxious about the future of their sons and, O Bharata, both the
father and the mother desire to see in their sons fame and achievements
and prosperity and offspring and virtue. That son is virtuous who
realises these hopes of his parents. And, O great king, that son with
whom the father and the mother are gratified, achieveth eternal fame and
eternal virtue both here and thereafter. As regards women again, neither
sacrifice nor _sraddhas_, nor fasts are of any efficacy. By serving
their husbands only they can win heaven. O king, O Yudhishthira,
remembering this alone, listen thou with attention to the duties of
chaste women.'"


SECTION CCV

"Markandeya said, 'There was, O Bharata, a virtuous ascetic of the name
of Kausika and endued with wealth of asceticism and devoted to the study
of the _Vedas_, he was a very superior Brahmana and that best of
Brahmanas studied all the _Vedas_ with the _Angas_ and the _Upanishadas_
and one day he was reciting the _Vedas_ at the foot of a tree and at
that time there sat on the top of that tree a female crane and that
she-crane happened at that time to befoul the Brahmana's body and
beholding that crane the Brahmana became very angry and thought of doing
her an injury and as the Brahmana cast his angry glances upon the crane
and thought also of doing her an injury, she fell down on the ground and
beholding the crane thus fallen from the tree and insensible in death,
the Brahmana was much moved by pity and the regenerate one began to
lament for the dead crane saying, "Alas, I have done a bad deed, urged
by anger and malice!"

"Markandeya continued, 'Having repeated these words many times, that
learned Brahmana entered a village for procuring alms. And, O bull of
the Bharata race, in course of his eleemosynary round among the houses
of persons of good lineage, the Brahmana entered one such house that he
knew from before. And as he entered the house, he said, "_Give_." And he
was answered by a female with the word, "_Stay_." And while the
housewife was engaged, O king, in cleaning the vessel from which alms
are given, her husband, O thou best of the Bharatas, suddenly entered
the house, very much afflicted with hunger. The chaste housewife beheld
her husband and disregarding the Brahmana, gave her lord water to wash
his feet and face and also a seat and after that the black-eyed lady,
placing before her lord savoury food and drink, humbly stood beside him
desirous of attending to all his wants. And, O Yudhishthira, that
obedient wife used every day to eat the orts of her husband's plate and,
always conducting herself in obedience to the wishes of the lord, that
lady ever regarded her husband, and all her heart's affections inclined
towards her lord. Of various and holy behaviour and skilful in all
domestic duties and attentive to all her relatives, she always did what
was agreeable and beneficial to her husband and she also, with rapt
senses attended to the worship of the gods and the wants of guests and
servants and her mother-in-law and father-in-law.

"'And while the lady of handsome eyes was still engaged in waiting upon
her lord, she beheld that Brahmana waiting for alms and beholding him,
she remembered that she had asked him to wait. And remembering all this,
she felt abashed. And then that chaste woman possessed of great fame,
took something for alms and went out, O thou foremost of the Bharatas,
for giving it unto that Brahmana. And when she came before him, the
Brahmana said, "O best of women, O blessed one, I am surprised at thy
conduct! Having requested me to wait saying, "_Stay_" thou didst not
dismiss me!"'

"Markandeya continued, 'O lord of men, beholding that Brahmana filled
with wrath and blazing with his energy, that chaste woman began to
conciliate him and said, "O learned one, it behoveth thee to forgive me.
My husband is my supreme god. He came hungry and tired and was being
served and waited upon by me." Hearing this, the Brahmana said, "With
thee Brahmanas are not worthy of superior regard. Exaltest thou thy
husband above them? Leading a domestic life, dost thou disregard
Brahmanas? Indra himself boweth down unto them, what shall I say of men
on earth. Proud woman, dost thou not know it, hast thou never heard it,
that the Brahmanas are like fire and may consume the entire earth?" At
these words of that Brahmana the woman answered, "I am no she-crane, O
regenerate _Rishi_! O thou that art endued with the wealth of
asceticism, cast off this anger of thine. Engaged as thou are, what
canst thou do to me with these angry glances of thine? I do not
disregard Brahmanas. Endued with great energy of soul, they are like
unto the gods themselves. But, O sinless one, this fault of mine it
behoveth thee to forgive. I know the energy and high dignity of
Brahmanas that are possessed of wisdom. The waters of the ocean have
been made brackish and undrinkable by the wrath of the Brahmanas. I know
also the energy of _Munis_ of souls under complete control and endued
with blazing ascetic merit. The fire of their wrath to this day hath not
been extinguished in the forest of Dandaka. It was for his having
disregarded the Brahmanas that the great _Asura_--the wicked and
evil-minded Vatapi was digested when he came in contact with Agastya. It
hath been heard by us that the powers and merits of high-souled
Brahmanas are great. But, O Brahmana, as regenerate ones of high souls
are great in wrath, so are they equally great in forgiveness. Therefore,
O sinless one, it behoveth thee to forgive me in the matter of this my
offence. O Brahmana, my heart inclineth to that merit which springeth
from the service of my husband, for I regard my husband as the highest
among all the gods. O best of Brahmanas, I practise that virtue which
consists in serving my husband whom I regard as the highest Deity.
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.
The gods know him for a Brahmana who hath his senses under control, who
is virtuous and pure and devoted to the study of the Vedas, and who hath
mastery over anger and lust. The gods know him for a Brahmana who,
cognisant of morals and endued with mental energy, is catholic in
religion and looketh upon all equal unto himself. The gods know him for
a Brahmana who studieth himself and teacheth others, who performeth
sacrifices himself and officiateth at the sacrifices of others, and who
giveth away to the best of his means. The gods know that bull among the
regenerate ones for a Brahmana who, endued with liberality of soul,
practiseth the _Brahmacharya_ vow and is devoted to study,--in fact who
is vigilantly devoted to the study of the _Vedas_. 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. Thou, O holy one,
art cognisant of virtue, pure, and devoted to the study of the _Vedas_.
I think, however, O holy one, that thou dost not know what virtue in
reality is. Repairing to the city of Mithila, enquire thou of a virtuous
fowler there, if indeed, O regenerate one, thou art not really
acquainted with what constitutes the highest virtue. There liveth in
Mithila a fowler who is truthful and devoted to the service of his
parents and who hath senses under complete control. Even he will
discourse to thee on virtue. Blessed be thou, O best of regenerate ones,
if thou likest, repair thither. O faultless one, it behoveth thee to
forgive me, if what I have said be unpalatable, for they that are
desirous of acquiring virtue are incapable of injuring women!"

"'At these words of the chaste woman, the Brahmana replied, saying, "I
am gratified with thee. Blessed be thou; my anger hath subsided, O
beautiful one! The reproofs uttered by thee will be of the highest
advantage to me. Blessed be thou, I shall now go and accomplish what is
so conducive, O handsome one, to my benefit!"

"Markandeya continued, 'Dismissed by her, Kausika, that best of
regenerate ones, left her house, and, reproaching himself, returned to
his own abode.'"


SECTION CCVI

"Markandeya said, 'Continually reflecting upon that wonderful discourse
of the woman, Kausika began to reproach himself and looked very much
like a guilty person and meditating on the subtle ways of morality and
virtue, he said to himself, "I should accept with reverence what the
lady hath said and should, therefore, repair to Mithila. Without doubt
there dwelleth in that city a fowler of soul under complete control and
fully acquainted with the mysteries of virtue and morality. This very
day will I repair unto that one endued with wealth of asceticism for
enquiring of him about virtue." His faith in her was assured by her
knowledge of the death of the she-crane and the excellent words of
virtuous import she had uttered. Kausika thus reflecting with reverence
upon all she had said, set out for Mithila, filled with curiosity. And
he traversed many forests and villages and towns and at last reached
Mithila that was ruled over by Janaka and he beheld the city to be
adorned with the flags of various creeds. And he beheld that beautiful
town to be resounding with the noise of sacrifices and festivities and
furnished with splendid gateways. It abounded with palatial residences
and protected by walls on all sides; it had many splendid buildings to
boast of. And that delightful town was also filled with innumerable
cars. And its streets and roads were many and well-laid and many of them
were lined with shops. And it was full of horses and cars and elephants
and warriors. And the citizens were all in health and joy and they were
always engaged in festivities. And having entered that city, that
Brahmana beheld there many other things. And there the Brahmana enquired
about the virtuous fowler and was answered by some twice-born persons.
And repairing to the place indicated by those regenerate ones, the
Brahmana beheld the fowler seated in a butcher's yard and the ascetic
fowler was then selling venison and buffalo meat and in consequence of
the large concourse of buyers gathered round that fowler, Kausika stood
at a distance. But the fowler, apprehending that the Brahmana had come
to him, suddenly rose from his seat and went to that secluded spot where
the Brahmana was staying and having approached him there, the fowler
said, "I salute thee, O holy one! Welcome art thou, O thou best of
Brahmanas! I am the fowler. Blessed be thou! Command me as to what I may
do for thee. The word that the chaste woman said unto thee, viz.,
_Repair thou to Mithila_, are known to me. I also know for what purpose
thou hast come hither." Hearing these words of the fowler that Brahmana
was filled with surprise. And he began to reflect inwardly, saying,
"This indeed, is the second marvel that I see!" The fowler then said
unto the Brahmana, saying, "Thou art now standing in place that is
scarcely proper for thee, O sinless one. If it pleasest thee, let us go
to my abode, O holy one!"'

"Markandeya continued, '"_So be it_," said the Brahmana unto him,
gladly. And thereupon, the fowler proceeded towards his home with the
Brahmana walking before him. And entering his abode that looked
delightful, the fowler reverenced his guest by offering him a seat. And
he also gave him water to wash his feet and face. And accepting these,
that best of Brahmanas sat at his ease. And he then addressed the
fowler, saying, "It seems to me that this profession doth not befit
thee. O fowler, I deeply regret that thou shouldst follow such a cruel
trade." At these words of the Brahmana the fowler said, "This profession
is that of my family, myself having inherited it from my sires and
grandsires. 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. In this world there are
three principal professions, viz., agriculture, rearing of cattle, and
trade. As regards the other world, the three _Vedas_, knowledge, and the
science of morals are efficacious. Service (of the other three orders)
hath been ordained to be the duty of the Sudra. Agriculture hath been
ordained for the Vaisyas, and fighting for the Kshatriyas, while the
practice of the _Brahmacharya_ vow, asceticism, recitation of _mantras_,
and truthfulness have been ordained for the Brahmanas. Over subjects
adhering to their proper duties, the king should rule virtuously; while
he should set those thereto that have fallen away from the duties of
their order. Kings should ever be feared, because they are the lords of
their subjects. They restrain those subjects of theirs that fall away
from their duties as they restrain the motions of the deer by means of
their shafts. O regenerate _Rishi_, there existeth not in the kingdom of
Janaka a single subject that followeth not the duties of his birth. O
thou best of the Brahmanas, all the four orders here rigidly adhere to
their respective duties. King Janaka punisheth him that is wicked, even
if he be his own son; but never doth he inflict pain on him that is
virtuous. With good and able spies employed under him, he looketh upon
all with impartial eyes. Prosperity, and kingdom, and capacity to
punish, belong, O thou best of Brahmanas, to the Kshatriyas. Kings
desire high prosperity through practice of the duties that belong to
them. The king is the protector of all the four orders. As regards
myself, O Brahmana, I always sell pork and buffalo meat without slaying
those animals myself. I sell meat of animals, O regenerate _Rishi_, that
have been slain by others. I never eat meat myself; never go to my wife
except in her season; I always fast during the day, and eat, O
regenerate one, in the night. Even though the behaviour of his order is
bad, a person may yet be himself of good behaviour. So also a person may
become virtuous, although he may be slayer of animals by profession. It
is in consequence of the sinful acts of kings that virtue decreaseth
greatly, and sin beginneth to prosper. And when all this taketh place
the subjects of the kingdom begin to decay. And it is then, O Brahmana,
that ill-looking monsters, and dwarfs, and hunch-backed and large-headed
wights, and men that are blind or deaf or those that have paralysed eyes
or are destitute of the power of procreation, begin to take their birth.
It is from the sinfulness of kings that their subjects suffer numerous
mischiefs. But this our king Janaka casteth his eyes upon all his
subjects virtuously, and he is always kind unto them who, on their part,
ever adhere to their respective duties. Regarding myself, I always with
good deeds please those that speak well, as also those that speak ill of
me. Those kings that live in the observance of their own proper duties,
who are always engaged in the practice of acts that are good and honest,
who are of souls under complete control and who are endued with
readiness and alacrity, may not depend upon anything else for supporting
their power. Gift of 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 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. 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. 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. The resolution of
never doing it again saveth him from future sin, even as, O thou best of
Brahmanas, he may save himself from sin by any of those expiations
obtained in the scriptures. Even this, O regenerate one, is the _sruti_
that may be seen in respect of virtue. He that having before been
virtuous, committeth a sin, or committeth it unknowingly may destroy
that 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.
If a man seeketh redemption after having committed a sin, without doubt
he is purged of all his sins and looketh pure and resplendent like the
moon emerged from the clouds. 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!"'