in this one’s having supported for a week the Govardhan mount which is like an anthill?  ’While sporting on the top of a mountain this one ate a large quantity of food,’—­hearing these words of thine many have wondered exceedingly.  But, O thou who art conversant with the rules of morality, is not this still more wrongful that that great person, viz., Kansa, whose food this one ate, hath been slain by him?  Thou infamous one of the Kuru race, thou art ignorant of the rules of morality.  Hast thou not ever heard, from wise men speaking unto thee, what I would now tell thee?  The virtuous and the wise always instruct the honest that weapons must never be made to descend upon women and kine and Brahmanas and upon those whose food hath been taken, as also upon those whose shelter hath been enjoyed.  It seemeth, O Bhishma, that all these teachings hath been thrown away by thee.  O infamous one of the Kuru race, desiring to praise Kesava, thou describest him before me as great and superior in knowledge and in age, as if I knew nothing.  If at thy word, O Bhishma, one that hath slain women (meaning Putana) and kine be worshipped, then what is to become of this great lesson?  How can one who is such, deserve praise, O Bhishma?  ’This one is the foremost of all wise men,—­’This one is the lord of the universe’—­hearing these words of thine, Janarddana believeth that these are all true.  But surely, they are all false.  The verses that a chanter sings, even if he sings them often, produce no impression on him.  And every creature acts according to his disposition, even like the bird Bhulinga (that picks the particles of flesh from between the lion’s teeth, though preaching against rashness).  Assuredly thy disposition is very mean.  There is not the least doubt about it.  And so also, it seemeth, that the sons of Pandu who regard Krishna as deserving of worship and who have thee for their guide, are possessed of a sinful disposition.  Possessing a knowledge of virtue, thou hast fallen off from the path of the wise.  Therefore thou art sinful.  Who, O Bhishma, knowing himself to be virtuous and superior in knowledge, will so act as thou hast done from motives of virtue?  If thou knowest the ways of the morality, if thy mind is guided by wisdom, blessed be thou.  Why then, O Bhishma, was that virtuous girl Amva, who had set her heart upon another, carried off by thee, so proud of wisdom and virtue?  Thy brother Vichitravirya conformably to the ways of the honest and the virtuous, knowing that girl’s condition, did not marry her though brought by thee.  Boasting as thou dost of virtue, in thy very sight, upon the widow of thy brother were sons begotten by another according to the ways of the honest.  Where is thy virtue, O Bhishma?  This thy celebacy, which thou leadest either from ignorance or from impotence, is fruitless.  O thou who art conversant with virtue, I do not behold thy well-being.  Thou who expoundest morality in this way dost not seem to have ever waited upon