SECTION CCLIX
"Yudhishthira said, 'All men that inhabit this earth are filled with
doubts in respect of the nature of righteousness. Who is this that is
called Righteousness? Whence also does Righteousness come? Tell me this,
O Grandsire! Is Righteousness for service in this world or is it for
service in the next world? Or, is it for service both here and hereafter?
Tell me this, O grandsire!'
"Bhishma said, 'The practices of the good, the Smritis, and the Vedas,
are the three indications (sources) of righteousness. Besides these, the
learned have declared that the purpose (for which an act is accomplished)
is the fourth indication of righteousness.[1116] The Rishis of old have
declared what acts are righteous and also classified them as superior or
inferior in point of merit. The rules of righteousness have been laid
down for the conduct of the affairs of the world. In both the worlds,
that is, here and hereafter, righteousness produces happiness as its
fruits. A sinful person unable to acquire merit by subtile ways, becomes
stained with sin only. Some are of opinion that sinful persons can never
be cleansed of their sins. In seasons of distress, a person by even
speaking an untruth acquires the merit of speaking the truth, even as a
person who accomplishes an unrighteous act acquires by that very means
the merit of having done a righteous act. Conduct is the refuge of
righteousness. Thou shouldst know what righteousness is, aided by
conduct.[1117] (It is the nature of man that he neither sees nor
proclaims his own faults but notices and proclaims those of others). The
very thief, stealing what belongs to others, spends the produce of his
theft in acts of apparent virtue. During a time of anarchy, the thief
takes great pleasure in appropriating what belongs to others. When
others, however, rob him of what he has acquired by robbery, he then
wishes forthwith for a Icing (for invoking punishment on the head of the
offenders). At even such a time, when his indignation for offended rights
of property is at its highest, he secretly covets the wealth of those
that are contended with their own. Fearlessly and without a doubt in his
mind (when he is himself the victim of a robbery) he repairs to the
king's palace with a mind cleansed of every sin. Within even his own
heart he does not see the stain of any evil act.[1118] To speak the truth
is meritorious. There is nothing higher than truth. Everything is upheld
by truth, and everything rests upon truth. Even the sinful and ferocious,
swearing to keep the truth amongst themselves, dismiss all grounds of
quarrel and uniting with one another set themselves to their (sinful)
tasks, depending upon truth. If they behaved falsely towards one another,
they would then be destroyed without doubt. One should not take what
belongs to others. That is an eternal obligation. Powerful men regard it
as one that has been introduced by the weak. When, however, the destiny
of these men becomes adverse, this injunction then meets with their
approval. Then again they that surpass others in strength or prowess do
not necessarily become happy.[1119] Therefore, do not ever set thy heart
on any act that is wrong. One behaving in this way hath no fear of
dishonest men or thieves or the king. Not having done any injury to any
one, such a man lives fearlessly and with a pure heart. A thief fears
everybody, like a deer driven from the woods into the midst of an
inhabited village. He thinks other people to be as sinful as himself. One
that is of pure heart is always filled with cheerfulness and hath no fear
from any direction. Such a person never sees his own misconduct in
others.[1120] Persons engaged in doing good to all creatures have said
that the practice of charity is another high duty. They that are
possessed of wealth think that this duty has been laid down by those that
are indigent. When, however, those wealthy men meet with poverty in
consequence of some turn of fortune, the practice of charity then
recommends itself to them. Men that are exceedingly wealthy do not
necessarily meet with happiness.[1121] Knowing how painful it is to
himself, a person should never do that to others which he dislikes when
done to him by others.[1122] What can one who becomes the lover of
another man's wife say to another man (guilty of the same transgression)?
it is seen, however, that even such a one, when he sees his lady with
another lover, becomes unable to forgive the act.[1123] How can one who,
to draw breath himself think of preventing another by a murderous act,
from doing the same? Whatever wishes one entertains with respect to one's
ownself, one should certainly cherish with respect to another. With the
surplus wealth one may happen to own one should relieve the wants of the
indigent. It is for this reason that the Creator ordained the practice of
increasing one's wealth (by trade or laying it out at interest).[1124]
One should walk alone that path by proceeding along which one may hope to
meet with the deities; or, at such times when wealth is gained, adherence
to the duties of sacrifice and gift is laudable. [1125] The sages have
said that the accomplishment of the objects by means of agreeable
(pacific) means is righteousness. See, O Yudhishthira, that even this is
the criterion that has been kept in view in declaring the indications of
righteousness and iniquity.[1126] In days of old the Creator ordained
righteousness endowing it with the power of holding the world together.
The conduct of the good, that is fraught with excellence, is subjected to
(numerous) restraints for acquiring righteousness which depends upon many
delicate considerations. The indications of righteousness have now been
recounted to thee, O foremost one of Kuru's race! Do not, therefore, at
any time set thy understanding upon any act that is wrong.'"
