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The Good and the Bad Men
sense of judgment and then they proceed to play (their part as before).
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975. Fate! Let it seize all wealth and let it, indeed, take away the delights of spending. How can it, however, (affect and) afflict the hearts, pleased in (the possession of) merits?
976. The more these great men, who never formed (and developed) dependence on others, alienate and isolate themselves (from people), the more does their reputation become firmly deep-rooted.
977. By the acquisition of scriptural knowledge and by the ripening of age, hearts do suffer what little effect (is produced) by the losses of all the gorgeous display of wealth, although unwise (to be so affected).
978. Considering that their own merits cannot bear (comparison) in their confrontation (purao) with those of the great, small men, (developing) association (ahigame) with the meaner lot, completely wipe out (all traces of) the very existence of their own merits.
979. By his false praise of the unworthy (asalāhane), a bad man becomes doubly wicked; similarly, (by his false praise) of the meritless (apaattaguna), a good man turns a wicked (flatterer) both ways.
980. "In no way is he different (or apart) from me Whomsoever does he speak of in such words, him too he places, by implication, just in the category of the wicked (in which he himself is).
981. The outstanding excellence of the precious possessions of knowledge is intimated (sisai) by the ears (of those who have them) wearing embellishments of the gold of poetry, up above (the ears) and down below.
982. Lakṣmi, abiding with men highly honoured (for their merits), is never fickle. Hence (tena) if she herself leaves them at all or if they themselves leave her, how can that be considered as her fault?
983. Even after having obtained the very highest forms (accumnae) of rich glory, thirst (for wealth) continues unabated. The mountaineer (asks), even after having ascended the mountaintop, what (part) of the sky has been overreached ( or assailed) ?
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