from great perils.  If, however, the two be compared, Power will appear to be superior to Righteousness.  It is from Power that Righteousness springs.  Righteousness rests upon Power as all immobile things upon the earth.  As smoke depends upon the wind (for its motion), even so Righteousness depends upon Power.  Righteousness which is the weaker of the two depends for its support upon a tree.  Righteousness is dependent on them that are powerful even as pleasure is dependent upon them that are given to enjoyment.  There is nothing that powerful men cannot do.  Everything is pure with them that are powerful.  A powerless man, by committing evil acts can never escape.  Men feel alarmed at his conduct even as they are alarmed at the appearance of a wolf.  One fallen away from a state of affluence leads a life of humiliation and sorrow.  A life of humiliation and reproach is like death itself The learned have said that when in consequence of one’s sinful conduct one is cast off by friends and companions, one is pierced repeatedly by the wordy darts of others and one has to burn with grief on that account.  Professors of scriptures have said with respect to the expiation of sinfulness that one should (if stained with sinfulness) study the three Vedas, wait upon and worship the Brahmanas, gratify all men by looks, words, and acts, cast off all meanness, marry in high families, proclaim the praises of others while confessing one’s own worthlessness, recite mantras, perform the usual water-rites, assume a mildness of behaviour, and abstain from speaking much, and perform austere penances, seek the refuge of Brahmanas and Kshatriyas.  Indeed, one who has committed many evil acts, should do all this, without being angry at the reproaches uttered by men.  By conducting one’s self in this way, one may soon become cleansed of all his sins and regain the regard of the world.  Indeed, one wins great respect in this world and great rewards in the next, and enjoys diverse kinds of happiness here by following such conduct and by sharing his wealth with others.’”

SECTION CXXXV

“Bhishma said, ’In this connection is cited the old story of a robber who having in this would been observant of restraints did not meet with destruction in the next.  There was a robber of the name of Kayavya, born of a Kshatriya father and a Nishada mother.  Kayavya was a practiser of Kshatriya duties.  Capable of smiting, possessed of intelligence and courage, conversant with the scriptures, destitute of cruelty, devoted to the Brahmanas, and worshipping his seniors and preceptors with reverence, he protected the ascetics in the observance of their practices.  Though a robber, he still succeeded in winning felicity in heaven.  Morning and evening he used to excite the wrath of the deer by chasing them.  He was well conversant with all the practices of the Nishadas as also of all animals living in the forest.  Well acquainted with the requirements