"'Bhishma said, "Once on a time a king of Janaka's race, while ranging the
uninhabited forests in pursuit of deer, saw a superior Brahmana or Rishi
of Bhrigu's race. Bowing with his head unto the Rishi who was seated at
his ease, king Vasuman took his seat near him and obtaining his
permission put to him this question: 'O holy one, what is productive of
the highest benefit, both here and hereafter, to man who is endued with
an unstable body and who is the slave of his desires? Properly honoured
by the king, and thus questioned, that high-souled Rishi possessed of
ascetic merit then said these words unto him that were highly beneficial.'
"'"The Rishi said, 'If thou desirest both here and hereafter what is
agreeable to thy mind, do thou then, with restrained senses, abstain from
doing what is disagreeable to all creatures. Righteousness is beneficial
unto them that are good. Righteousness is the refuge of those that are
good. From Righteousness have flowed the three worlds with their mobile
and immobile creatures. O thou that art eagerly desirous of enjoying all
agreeable objects, how is it that thou art not yet satiated with objects
of desire? Thou seest the honey, O thou of little understanding, but art
blind to the fall[1638]. As one desirous of earning the fruits of
knowledge should set oneself to the acquisition of knowledge, even so one
desirous of earning the fruits of Righteousness should set oneself to the
acquisition of Righteousness. If a wicked man from desire of virtue,
strives to accomplish an act that is pure and stainless, the fulfilment
of his desire becomes impossible. If, on the other hand, a good man,
impelled by the desire of earning virtue, strives to accomplish an act
that is even difficult, its accomplishment becomes easy for him. If,
while residing in the woods, one acts in such a way as to enjoy all the
pleasures of a residence amidst men in towns, one comes to be looked upon
not as a forest recluse but as a denizen of towns. Similarly, if one,
while residing in towns, acts in such a way as to enjoy the felicity that
attaches to the life of a forest recluse, once comes to be looked upon
not as a denizen of towns but as a forest recluse. Ascertaining the
merits of the religion of Acts and that of Abstention from acts, do thou,
with concentrated senses, be devoted to the practices of righteousness
that appertain to thought, words, and deed. Judging of the propriety of
time and place, purified by the observance of vows and other cleansing
rites, and solicited (by them), do thou, without malice, make large gifts
unto them that are good.[1639] Acquiring wealth by righteous means, one
should give it away unto those that are deserving. One should make gifts,
casting off anger; and having made gifts one should never give way to
sorrow nor proclaim those gifts with one's own mouth. The Brahmana who is
full of compassion, who is observant of candour, and whose birth is pure,
has been regarded as a person deserving of gifts. A person is said to be
pure in birth when he is born of mother that has only one husband and
that belongs to the same order to which her husband belongs. Indeed, such
a Brahmana, conversant with the three Vedas, viz., Rich, Yajush, and
Saman, possessed of learning, duly observant of the six duties (of
sacrificing on his own account, officiating at the sacrifices of others,
learning, teaching, making gifts, and receiving gifts), has been regarded
as deserving of gifts. Righteousness becomes unrighteousness, and
unrighteousness becomes righteousness, according to the character of the
doer, of time, and of place.[1640] Sin is cast off like the filth on
one's body,--a little with a little exertion and a greater quantity when
the exertion is greater. A person, after purging his bowels, should take
ghee, which operates most beneficially on his system (as a healthy
tonic). After the same manner, when one has cleansed oneself of all
faults and sets oneself to the acquisition of righteousness, that
righteousness, in the next world, proves to be productive of the highest
happiness. Good and evil thoughts exist in the minds of all creatures.
Withdrawing the mind from evil thoughts, it should always be directed
towards good thoughts. One should always reverence the practices of one's
own order. Do thou strive, therefore, to act in such a way that thou
mayst have faith in the practices of thy own order. O thou that art
endued with an impatient soul, betake thyself to the practice of
patience. O thou that art of a foolish understanding, seek thou to be
possessed of intelligence! Destitute of tranquillity, seek thou to be
tranquil, and bereft of wisdom as thou art, do thou seek to act wisely!
He who moves in the companionship of the righteous succeeds, by his own
energy, in acquiring the means of accomplishing what is beneficial for
him both in this and the next world. Verily, the root of the benefit
(which thus becomes his here and hereafter) is unwavering firmness. The
royal sage Mahabhisha, through want of this firmness, fell from heaven.
Yayati, also, though his merits had become exhausted (in consequence of
his boastfulness and thought was hurled down from heaven) succeeded in
regaining regions of felicity through his firmness. Thou art sure to
attain to great intelligence, as also to what is for thy highest good, by
paying court to virtuous and learned persons possessed of ascetic merit.'"
"'Bhishma continued, "Hearing these words of the sage, king Vasuman,
possessed of a good disposition, withdrawing his mind from the pursuits
of desire, set it upon the acquisition of Righteousness."'"