The good aim at goodness, and the vile at vileness; ambrosia is esteemed for giving immortality, and poison for causing death.
Why enumerate the faults and defects of the bad and the virtues of the good? Both are a boundless and unfathomable ocean. Hence occasionally virtue is reckoned as vice, improperly and from want of discrimination. For God hath created both, but it is the Veda that has distinguished one from the other. The heroic legends and the Purânas also, no less than the Vedas, recognize every kind of good and evil as creatures of the Creator; pain and pleasure, sin and religious merit; night and day; saint and sinner; high caste and low caste; demons and gods; great and small; ambrosia and life; poison and death; the visible world and the invisible God; life and the lord of life; rich and poor; the beggar and the king; Kâsi and Magadhâ; the Ganges and the Karmnâsâ; the desert of Mârwâr and the rich plain of Mâlwâ; the Brâhman and the butcher; heaven and hell; sensual passion and asceticism; the Vedas and the Tantras, and every variety of good and evil.
Why enumerate the faults and defects of the bad and the virtues of the good? Both are a boundless and unfathomable ocean. Hence occasionally virtue is reckoned as vice, improperly and from want of discrimination. For God hath created both, but it is the Veda that has distinguished one from the other. The heroic legends and the Purânas also, no less than the Vedas, recognize every kind of good and evil as creatures of the Creator; pain and pleasure, sin and religious merit; night and day; saint and sinner; high caste and low caste; demons and gods; great and small; ambrosia and life; poison and death; the visible world and the invisible God; life and the lord of life; rich and poor; the beggar and the king; Kâsi and Magadhâ; the Ganges and the Karmnâsâ; the desert of Mârwâr and the rich plain of Mâlwâ; the Brâhman and the butcher; heaven and hell; sensual passion and asceticism; the Vedas and the Tantras, and every variety of good and evil.