SECTION XXVIII
"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous
deeds are the foremost of all our acts, as you sayest. Thou shouldst,
however, ensure me having first ascertained whether it is virtue or vice
that I practise. When vice assumes the aspects of virtue and virtue
itself wholly seems as vice, and virtue, again, appears in its native
form, they that are learned should discriminate it by means of their
reason. So, again, virtue and vice, which are both eternal and absolute,
exchange their aspects during seasons of distress. One should follow
without deviation the duties prescribed for the order to which he belongs
by birth. Know, O Sanjaya, that duties in seasons of distress are
otherwise. When his means of living are totally gone, the man, that is
destitute should certainly desire those other means by which he may be
able to discharge the sanctioned duties of his order. One that is not
destitute of his means of living, as also one that is in distress, are, O
Sanjaya, both to be blamed, if they act as if the state of each were
otherwise. When the Creator hath ordained expiation for those Brahmanas,
who, without wishing for self-destruction, betake themselves to acts not
sanctioned for them, this proves that people may, in season of distress,
betake to acts not ordained for the orders to which they belong. And, O
Sanjaya, you shouldst regard them as worthy that adhere to the practices
of their own order in usual times as also those that do not adhere to
them in season of distress; you shouldst censure them that act otherwise
in usual times while adhering to their ordained practices during times of
distress. As regards men desiring to bring their minds under control,
when they endeavour to acquire a knowledge of self, the practices that
are ordained for the best, viz., the Brahmanas, are equally ordained for
them. As regards those, however, that are not Brahmanas and that do not
endeavour to acquire knowledge of self, those practices should be
followed by them that are ordained for their respective orders in seasons
of distress or otherwise. Even that is the path followed by our fathers
and grandfathers before us and those also that had lived before them. As
regards those that are desirous of knowledge and avoiding to act, even
these also hold the same view and regard themselves as orthodox. I do
not, therefore, think that there is any other path. Whatsoever wealth
there may be in this earth, whatsoever there may be among the gods, or
whatsoever there may be unattainable by them,--the region of the
Prajapati, or heaven or the region of Brahma himself, I would not, O
Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of
virtue's fruits, who is clever, politic, intelligent, who has waited upon
the Brahmanas, who knows everything' and counsels various mighty kings.
Let the celebrated Krishna say whether I would be censurable if I dismiss
all idea of peace, of whether if I fight, I should be abandoning the
duties of my caste, for Krishna seeketh the welfare of both sides. This
Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the
Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes
and delight their friends. The Vrishnis and the Andhakas, at whose head
stands Ugrasena, led by Krishna, have become like Indra, high-spirited,
devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having
obtained Krishna, that fructifier of wishes, as his brother, and upon
whom Krishna showers all the blessings of life, as the clouds upon all
earthly creatures, when the hot season is over, hath attained the highest
prosperity, O sire, so great is this Krishna! Him you must know as the
great judge of the propriety or otherwise of all acts. Krishna is dear to
us, and is the most illustrious of men. I never disregard what Krishna
sayeth.'"
--------------------END OF PARVA 5 : UPA-PARVA 28 ---------------------
