Chapter 259

“Yudhishthira said, ‘All men that inhabit this earth are filled withdoubts in respect of the nature of righteousness. Who is this that iscalled Righteousness? Whence also does Righteousness come? Tell me this,O Grandsire! Is Righteousness for service in this world or is it forservice 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, thelearned have declared that the purpose (for which an act is accomplished)is the fourth indication of righteousness.[1116] The Rishis of old havedeclared what acts are righteous and also classified them as superior orinferior in point of merit. The rules of righteousness have been laiddown for the conduct of the affairs of the world. In both the worlds,that is, here and hereafter, righteousness produces happiness as itsfruits. A sinful person unable to acquire merit by subtile ways, becomesstained with sin only. Some are of opinion that sinful persons can neverbe cleansed of their sins. In seasons of distress, a person by evenspeaking an untruth acquires the merit of speaking the truth, even as aperson who accomplishes an unrighteous act acquires by that very meansthe merit of having done a righteous act. Conduct is the refuge ofrighteousness. Thou shouldst know what righteousness is, aided byconduct.[1117] (It is the nature of man that he neither sees norproclaims his own faults but notices and proclaims those of others). Thevery thief, stealing what belongs to others, spends the produce of histheft in acts of apparent virtue. During a time of anarchy, the thieftakes great pleasure in appropriating what belongs to others. Whenothers, however, rob him of what he has acquired by robbery, he thenwishes forthwith for a Icing (for invoking punishment on the head of theoffenders). At even such a time, when his indignation for offended rightsof property is at its highest, he secretly covets the wealth of thosethat are contended with their own. Fearlessly and without a doubt in hismind (when he is himself the victim of a robbery) he repairs to theking’s palace with a mind cleansed of every sin. Within even his ownheart he does not see the stain of any evil act.[1118] To speak the truthis meritorious. There is nothing higher than truth. Everything is upheldby truth, and everything rests upon truth. Even the sinful and ferocious,swearing to keep the truth amongst themselves, dismiss all grounds ofquarrel 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 whatbelongs to others. That is an eternal obligation. Powerful men regard itas one that has been introduced by the weak. When, however, the destinyof these men becomes adverse, this injunction then meets with theirapproval. Then again they that surpass others in strength or prowess donot necessarily become happy.[1119] Therefore, do not ever set thy hearton any act that is wrong. One behaving in this way hath no fear ofdishonest men or thieves or the king. Not having done any injury to anyone, such a man lives fearlessly and with a pure heart. A thief fearseverybody, like a deer driven from the woods into the midst of aninhabited village. He thinks other people to be as sinful as himself. Onethat is of pure heart is always filled with cheerfulness and hath no fearfrom any direction. Such a person never sees his own misconduct inothers.[1120] Persons engaged in doing good to all creatures have saidthat the practice of charity is another high duty. They that arepossessed of wealth think that this duty has been laid down by those thatare indigent. When, however, those wealthy men meet with poverty inconsequence of some turn of fortune, the practice of charity thenrecommends itself to them. Men that are exceedingly wealthy do notnecessarily meet with happiness.[1121] Knowing how painful it is tohimself, a person should never do that to others which he dislikes whendone to him by others.[1122] What can one who becomes the lover ofanother 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 withanother 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’sownself, one should certainly cherish with respect to another. With thesurplus wealth one may happen to own one should relieve the wants of theindigent. It is for this reason that the Creator ordained the practice ofincreasing 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 tomeet with the deities; or, at such times when wealth is gained, adherenceto the duties of sacrifice and gift is laudable. [1125] The sages havesaid that the accomplishment of the objects by means of agreeable(pacific) means is righteousness. See, O Yudhishthira, that even this isthe criterion that has been kept in view in declaring the indications ofrighteousness and iniquity.[1126] In days of old the Creator ordainedrighteousness 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 manydelicate considerations. The indications of righteousness have now beenrecounted to thee, O foremost one of Kuru’s race! Do not, therefore, atany time set thy understanding upon any act that is wrong.'”