The distinguishing traits of the good and the wicked

These vices are regarded as very
powerful foes of all creatures
From the Mahabharata
Santi Parva, Sec.CLXIII
Translated by Sri Kisari Mohan Ganguli

Yudhishthira said: Tell me, O thou of great wisdom, everything about that from which spring wrath and lust, and fear and loss of judgment, and inclination to do (evil to others), and jealousy and malice and pride and envy, and slander and incapacity to bear the good of others, and unkindness and covetousness.

Bhishma said: These vices are regarded as very powerful foes of all creatures. These approach and tempt men from every side.They goad and afflict a heedless man or one that is insensate. Indeed, as soon as they (these vices) see a person, they assail him powerfully like wolves jumping upon their prey. From these proceed all kinds of grief. From these proceed all kinds of sin.Every mortal should always know this.

I shall now speak to thee of their origin, of the objects upon which they rest, and of the means of their destruction. Listen first, O king, with undivided attention, to the origin of wrath truly and in detail.

ANGER springs from covetousness. It is strengthened by the faults of others. Through forgiveness it remains dormant, and through forgiveness it disappears.

As regards LUST,it springs from resolution. 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.

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 see conflicting scriptures. From that circumstance springs the desire for diverse kinds of action. When true knowledge has been gained, that desire has been 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 GOODproceeds 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 of weakness. This vice disappears in consequence of one's waiting upon the wise and good.

PRIDEin men, springs from birth, learning and prosperity. When those three, however, are truly known, that vice instantly disappears.

JEALOUSYsprings from lust and delight in low and vulgar people. In consequence of wisdom, it is destroyed.

From error (of conduct) inconsistent with the ordinary course of men, and through disagreeable speeches expressive of aversion, SLANDER takes its rise. It disappears 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 through kindliness.

UNKINDNESS 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.

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 faults.

From the Mahabharata, Santi Parva, Sec. LXXXI

Narada said:
Use a weapon that is not made of steel, that is very mild, and yet capable of piercing all hearts. Sharpening and resharpening that weapon correct the tongues of your kinsmen.

The giving of food to the best of your power, forgiveness, sincerity, mildness, and honour to whom honour is due, these constitute a weapon that is not made of steel. With soft words alone turn away the anger of kinsmen about to utter cruel speeches, and mollify their hearts and minds and slanderous tongues.

Nothing but intelligence and forgiveness, restraint of the senses, and  liberality are present in a person of wisdom.
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What is that one act, by accomplishing
which with care, a person may become
the object of regard with all creatures
and acquire great celebrity?

Mahabharata
Santi Parva, Sec. LXXXIV
Translated by sri Kisari Mohan Ganguli

Vrihaspati said:

Agreeableness of speech is the one thing by practising which a person may become an object of regard with all creatures and acquire great celebrity. This is the one thing which gives happiness to all. By practising it, one may always obtain the love of all creatures.
The person who does not speak a word and whose face is always furrowed with frowns, becomes an object of hatred with all creatures. Abstention from agreeable speeches makes him so.

That person who, upon beholding others, addresses them first and does so with smiles succeeds in making everyone gratified with him. Even gifts, if not made with agreeable speeches, do not delight the recipients, like rice without curry. If even the possessions of men be taken away with sweet speeches, such sweetness of behaviour succeeds in reconciling the robbed. A king that is desirous of even inflicting chastisement should utter sweet words. Sweetness of speech never fails of its purpose, while, at the same time it never pains any heart. a person of good acts and good, agreeable, and sweet speeches, has no equal.
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In what kind of man or woman, does the
goddess of prosperity always reside?

This question was asked by king Yudhishthira, and the answer is given by Bhishma in the Mahabharata, Anusasana Parva, Sec XI.

Bhishma said:

Sree (goddess of prosperity said): I always reside with him that is eloquent, active, attentive to business, free from wrath, given to the worship of the deities, endued with gratitude, has his passions under complete control, and is high-minded in everything.

I never reside with one that is inattentive to business, that is an unbeliever, that causes an intermixture of races in consequence of his lustfulness, that is ungrateful, that is of impure practices, that uses harsh and cruel words, that is a thief, that cherishes malice towards his preceptors and other seniors, those persons that are endued with little energy, strength, life, and honour, that are distressed at every trifle, and that always indulge in wrath.

I never reside with these that think in one strain and act in a different one. I never reside also with him who never desires any acquisition for himself, of him who is so blinded as to rest content with the lot in which he finds himself without any exertion or with those that are contented with small acquisitions.

I reside with those that are observant with the duties of righteousness, or those that are devoted to the service of the aged, or those that have their passions under control, or those that are endued with cleansed souls, or those that observe the virtue of forgiveness, or those that are able and prompt in action, or with such women as are forgiving and self-restrained.

I reside with those women also that are devoted to truth and sincerity and that worship the deities.
I do not reside with those women that do not attend to household furniture and provisions scattered all around the house, and that always utter words contrary to the wishes of their husbands. I always avoid those women that are fond of the houses of other people and that have no modesty.

On the other hand, I reside with those women that are devoted to their husbands, that are blessed in behaviour, and that are always decked in ornaments and attired in good robes. I always reside with those women that are truthful in speech, that are of handsome and agreeable features, that are blessed and that are endued with all accomplishments.

I always avoid such women as are sinful and unclean or impure, as always lick the corners of their mouths, as have no patience or fortitude, and as are fond of dispute and quarrelling, as are given to much sleep, and as always lie down.

I always reside in conveyances and the animals that drag them, in maidens, in ornaments and good vestments, in sacrifices, in clouds charged with rain, in full blown lotuses, and in those stars that bespangle the autumnal firmament. i reside in elephants, in the cow pen, in good seats, and in lakes adorned with full-blown lotuses. I live also in such rivers as babble sweetly in their course, melodious with the music of cranes, having banks adorned with rows of diverse trees, and resorted to by Brahmanas and ascetics and others crowned with success. I always reside in those rivers also that have deep and large volumes of rolling waters rendered turbid by lions and elephants plunging into them for bathing or slaking their thirst. I reside also in infuriate elephants, in bovine bulls, in kings, on the throne, and good men.

Lakshmi resides in that house in which...

I always reside in that house in which the inmate pours libation on the sacrificial fire and worships kine(cow), Brahmans and the deities.

I reside in that house where at the proper time offerings are made unto the deities, in the course of worship.

I always reside in such Brahmanas as are devoted to the study of the Vedas, in Kshatriyas devoted to the observance of righteousness, in Vaisyas devoted to cultivation, and the Sudras devoted to the service of the three upper classes.

I reside with a heart firm and unchangeable, in Narayana, in my embodied self. In Him is righteousness in its perfection and full measure, devotion to the Brahmanas, and the quality of agreeableness.

I do not reside in my embodied form in any of these places that I have mentioned, except Narayana. That person in whom I reside in spirit increases in righteousness and fame and wealth and objects of desire.

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Deepavali
Maya
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