Even after I pleaded with her, Sharmishtha subdued me harshly in the lonely forest. She threw me into a well, and, having cast me in, went home without a second thought. You are not the daughter who praises, nor do you accept when begged; you are Devayani’s daughter, not one who is easily appeased. Vrishaparvan himself knows this, as do Shakra and King Nahusha: my power is divine, beyond thought, undivided, and lordly. I possess the science of life, eternal and certain in this world, by which, O lotus-eyed one, a dead being may be revived. A virtuous person, after boasting of their own qualities, feels remorse; therefore, I am unable to speak, though you know my strength. Let us rise and return home, delight of your lineage. Forgive, O wide-eyed one, for forgiveness is the essence of the good. Whatever exists everywhere, whether on earth or in heaven, I am always the lord of that, as declared by the self-born, who is pleased with me. I release water for the welfare of beings; I nourish all plants—this I tell you truly. When Devayani was overcome by despair and pressed by anger, her father comforted her with gentle and sweet words. “Know, Devayani, that the man who always endures the harsh words of others conquers all this. He who restrains the anger that has arisen, as she does, is called a charioteer by the wise—not merely one who holds the reins. He who dispels arising anger with non-anger, know, Devayani, that by him all this is conquered. He who casts off arising anger through forgiveness, as a serpent sheds its worn-out skin, is truly called a man. He who restrains his wrath, who endures harsh words, and who, though afflicted, does not burn—he is truly a vessel of prosperity. He who performs sacrifices tirelessly, month after month, for a hundred years, and he who never becomes angry and is friendly to all—among them, the one free from anger is superior. Therefore, the one without anger is best; desire and anger are to be condemned. For the angry, gifts, sacrifices, and austerities are indeed fruitless. The fruit of sacrifice, austerity, and charity is truly great in the absence of anger; there is no doubt about this, never otherwise. Neither the ascetic, nor the austere, nor the sacrificer, nor the righteous—if they fall under the sway of anger, neither world is theirs. Son, servant, friend, brother, wife, righteousness, and truthfulness—all these depart from one who is given to anger. When boys and girls, lacking sense, make enmity, the wise should not imitate them, for they do not understand strength or weakness. I know, dear one, even as a child, the distinction among dharmas here; I know the difference between anger and excessive speech, and also strength and weakness. One who does not follow his own conduct, who abandons true dharma, and whose behavior is unworthy of a disciple—such a one should not be tolerated by one seeking virtue. A servant or disciple who abandons his proper conduct becomes fruitless; therefore, I do not like to dwell among those of mixed behavior. Those men who insult others by conduct or lineage—one seeking good should not live among the wicked-minded. But those who recognize him by conduct or lineage—among such virtuous people one should dwell; that dwelling is said to be best. Those who are always controlled by others, deprived of wealth, of bad conduct, evil deeds, and even wealthy outcastes—outcastes are not so by birth alone, but by actions prescribed by their own conduct; those attached to wealth, lineage, or learning, yet possessing outcaste behavior. They hate without cause and speak slander; among such, the virtuous do not dwell, for associating with the wicked leads to wickedness. Wherever a man becomes attached, whether to good or evil deeds, surely he finds delight there; therefore, one should not foster hatred. The harsh words spoken by Vrishaparvan’s daughter strike my heart like fire kindled upon wood. I do not think there is anything more difficult in all three worlds than one who, lacking prosperity, must serve the blazing fortune of a rival. The wise know that for such a person, death is preferable; he gradually suffers humiliation through association with the lowly. Harsh words, once spoken, come forth from the mouth; wounded by them, a person grieves day and night. They strike at the vital points of another; therefore, the wise never let themselves be loosed upon others. A wound cut by weapons can heal, a burn from fire can heal; but a wound inflicted by words does not heal in the bodies of living beings. A wound pierced by arrows can heal, a fresh cut by an axe can heal; but a terrible, harsh word does not heal—the wound of speech does not close. At this time, Kavi, foremost among the Bhṛgus, approached, filled with anger, and spoke thoughtfully to Vrishaparvan, who was seated. “Unrighteousness, O King, does not bear fruit immediately, like a cow; but as it is turned over slowly, it cuts at the roots of the doer. If not in one’s sons or grandsons, then surely in oneself, the fruit of sin is seen—just as food eaten by a teacher surely bears fruit in the belly. O King, why did you have the Brahmin Kacha, son of Angiras, killed—he who was devoted to study, self-controlled, patient, sinless, learned in dharma, eager to serve, and attached to my household? O lord, Devayani was cruelly insulted by Sharmishtha with many harsh words, and, in anger, the high-minded girl was thrown into a well.