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This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
Indulgence strengthens it.  When the man of wisdom resolutely turns away from it, it disappears and dies.  Envy of others proceeds from between wrath and covetousness.  It disappears in consequence of compassion and knowledge of self.  In consequence of compassion for all creatures, and of that disregard for all worldly objects (that knowledge brings in its train), it disappears.  It also arises from seeing the faults of other people.  But in men of intelligence it quickly disappears in consequence of true knowledge.[465] Loss of judgment has its origin in ignorance and proceeds from sinfulness of habit.  When the man whom this fault assails begins to take delight in (the company and counsels of) wise men, the vice at once and immediately hides its head.  Men, O thou of Kuru’s race, see conflicting scriptures.  From that circumstance springs the desire for diverse kinds of action.  When true Knowledge has been gained, that desire is allayed.  The grief of an embodied creature proceeds from affection which is awakened by separation.  When, however, one learns that the dead do not return (whatever the grief one may feel for them), it subsides.  Incapacity to bear other people’s good proceeds from wrath and covetousness.  Through compassion for every creature and in consequence of a disregard for all earthly objects, it is extinguished.  Malice proceeds from the abandonment of truth and indulgence in wickedness.  This vice, O child, disappears in consequence of one’s waiting upon the wise and good.  Pride, in men, springs from birth, learning, and prosperity.  When those three, however, are truly known, that vice instantly disappears.  Jealousy springs from lust and delight in low and vulgar people.  In consequence of wisdom it is destroyed.  From errors (of conduct) inconsistent with the ordinary course of men, and through disagreeable speeches expressive of aversion, slander takes its rise.  It disappears, O king, upon a survey of the whole world.  When the person that injures is powerful and the injured one is unable to avenge the injury, hate shows itself.  It subsides, however, through kindliness.  Compassion proceeds from a sight of the helpless and miserable persons with whom the world abounds.  That sentiment disappears when one understands the strength of virtue.[466] Covetousness in all creatures spring from ignorance.  Beholding the instability of all objects of enjoyment, it suffers destruction.  It has been said that tranquillity of soul can alone subdue all these thirteen faults.  All these thirteen faults stained the sons of Dhritarashtra.  Thyself, always desirous of truth, hast conquered all of those vices in consequence of thy regard for seniors.’”

SECTION CLXIV

“Yudhishthira said, ’I know what benevolence is, in consequence of my observation of persons that are good.  I do not, however, know them that are malevolent, nor the nature of their acts, O Bharata.  Indeed, people avoid malevolent persons of cruel deeds even as they avoid thorns and pitfalls and fire.  It is evident, O Bharata, that he who is malevolent is sure to burn (with misery) both here and hereafter.  Therefore, O thou of Kuru’s race, tell me what, in truth, the acts of such a person are.’

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