"Vaisampayana said, 'After Krishna, the son of Devaki, had said these
words, Yudhishthira once more asked Bhishma the son of Santanu, saying,
"O thou of great intelligence, O foremost of all persons conversant with
duties, which, indeed, of the two, direct perception and the scriptures,
is to be regarded as authority for arriving at a conclusion?"
"'Bhishma said, "I think, there is no doubt in this. Listen to me, O thou
of great wisdom! I shall answer thee. The question thou hast asked is
certainly proper. It is easy to cherish doubt. But the solution of that
doubt is difficult. Innumerable are the instances, in respect of both
direct perception and audition (or the scriptures), in which doubts may
arise. Certain persons, who delight in the name of logicians, verily
imagining themselves to be possessed of superior wisdom, affirm that
direct perception is the only authority. They assert that nothing,
however true, is existent which is not directly perceivable; or, at least
they doubt the existence of those objects. Indeed, such assertions
involve an absurdity and they who make them are of foolish understanding,
whatever may be their pride of learning. If, on the other hand, thou
doubtest as to how the one (indivisible Brahman) could be the cause, I
answer that one would understand it only after a long course of years and
with the assistance of Yoga practised without idleness. Indeed, O
Bharata, one that lives according to such means as present themselves
(without, i.e., one's being wedded to this or that settled mode of life),
and one that is devoted (to the solution of the question), would be
capable of understanding it. None else, truly, is competent for
comprehending it. When one attains to the very end of reasons (or
reasoning processes), one then attains to that excellent and all
comprehending knowledge--that vast mass of effulgence which illumines all
the universe (called Brahma). That knowledge, O king, which is derived
from reason (or inferences) can scarcely be said to be knowledge. Such
knowledge should be rejected. It should be noted that it is not defined
or comprehended by the word. It should, therefore, be rejected!"[619]
"'Yudhisthira said, "Tell me, O grandsire, which among these (four) is
most authoritative, viz., direct perception, inference from observation,
the science of Agama or scriptures, and diverse kinds of practices that
distinguish the good."
"'Bhishma said, "While Righteousness is sought to be destroyed by wicked
persons possessed of great might, it is capable of being protected for
the time being by those that are good exerting themselves with care and
earnestness. Such protection, however, avails not in the long run, for
destruction does overtake Righteousness at the end. Then, again,
Righteousness often proves a mask for covering Unrighteousness, like
grass and straw covering the mouth of a deep pit and concealing it from
the view. Hear, again, O Yudhisthira! In consequence of this, the
practices of the good are interfered with and destroyed by the wicked.
Those persons who are of evil conduct, who discard the Srutis--indeed,
those wicked wights who are haters of Righteousness,--destroy that good
course of conduct (which could otherwise be set up as a standard). Hence,
doubts attach to direct perception, inference, and good conduct.[620]
Those, therefore, among the good that are possessed of understanding born
of (or cleansed by) the scriptures and that are ever contented, are to be
regarded as the foremost. Let those that are anxious and deprived of
tranquillity of soul, approach these. Indeed, O Yudhishthira, do thou
pay court to them and seek of them the solutions of thy doubt![621]
Disregarding both pleasure and wealth which always follow cupidity and
awakened into the belief that only Righteousness should be sought, do
thou, O Yudhishthira, wait upon and ask those persons (for enlightening
thyself). The conduct of those persons never goes wrong or meets with
destruction, as also their sacrifices and Vedic study and rites. Indeed,
these three, viz., conduct as consisting of overt acts, behaviour in
respect of (mental) purity, and the Vedas together constitute
Righteousness."
"'Yudhishthira said, "O grandsire, my understanding is once more stupefied
by doubt. I am on this side the ocean, employed in searching after the
means of crossing it. I do not, however, behold the other shore of the
ocean! If these three, viz., the Vedas, direct perception (or acts that
are seen), and behaviour (or, mental purity) together constitute what is
to be regarded as authority, it can be alleged that there is difference
between them. Righteousness then becomes really of three kinds, although
it is one and indivisible."
"'Bhishma said, "Righteousness is sometimes seen to be destroyed by wicked
wights of great power. If thou thinkest, O king, that Righteousness
should really be of three kinds, my reply is that thy conclusion is
warranted by reason. The truth is that Righteousness is one and
indivisible, although it is capable of being viewed from three different
points. The paths (indications) of those three that constitute the
foundation of Righteousness have each been laid down. Do thou act
according to the instructions laid down. Thou shouldst never wrangle
about Righteousness and then seek to have those doubts solved into which
thou mayst arrive. O chief of the Bharatas, let no doubts like these ever
take possession of thy mind! Do thou obey what I say without scruple of
any kind. Follow me like a blind man or like one who, without being
possessed of sense himself, has to depend upon that of another.
Abstention from injury, truth, absence of wrath (or forgiveness), and
liberality of gifts,--these four, O king, that hast no foe, do thou
practise, for these four constitute eternal Righteousness! Do thou also,
O mighty-armed prince, pursue that conduct towards the Brahmanas which is
consistent with what has been observed towards them by thy sires and
grandsires. These are the principal indications of Righteousness. That
man of little intelligence who would destroy the weight of authority by
denying that to be a standard which has always been accepted as such
would himself fail to become an authority among men. Such a man becomes
the cause of much grief in the world. Do thou reverence the Brahmanas and
treat them with hospitality. Do thou always serve them in this way. The
universe rests on them. Do thou understand them to be such!"
"'Yudhishthira said, "Tell me, O grandsire, what the respective ends are
of those that hate Righteousness and of those that adore and observe it!"
"'Bhishma said, "Those men that hate Righteousness are said to have their
hearts overwhelmed by the attributes of passion and darkness. Such men
have always to go to Hell. Those men, on the other hand, O monarch, who
always adore and observe Righteousness, those men who are devoted to
truth and sincerity, are called good. They always enjoy the pleasures or
felicity of heaven. In consequence of their waiting upon their preceptors
with reverence their hearts always turn towards Righteousness. Verily,
they who adore Righteousness attain to the regions of the deities. Those
individuals, whether human beings or deities who divest themselves of
cupidity and malice and who emaciate or afflict their bodies by the
observance of austerities, succeed, in consequence of the Righteousness
which then becomes theirs to attain to great felicity. Those that are
gifted with wisdom have said that the Brahmanas, who are the eldest sons
of Brahmana, represent Righteousness. They that are righteous always
worship them, their hearts regarding them with as much love and affection
as a hungry man's stomach entertains for ripe and delicious fruits."
"'Yudhishthira said, "What is the appearance presented by those that are
wicked, and what are those acts which they that are called good are to
do? Explain to me this, O holy one! Indeed, tell me what the indications
are of the good and the wicked."
"'Bhishma said, "They that are wicked are evil in their practices,
ungovernable or incapable of being kept within the restraints of rules,
and foul mouthed. They, on the other hand, that are good, are always good
in their acts. Verily, the acts these men do are regarded as the
indications of that course of conduct which is called good. They that are
good or righteous, O monarch, never answer the two calls of nature on the
public road, or in the midst of a cow-pen, or on a field of paddy. After
feeding the five they take their own food.[622] They never talk while
eating, and never go to sleep with wet hands (i.e., without rubbing them
dry with towels or napkins). Whenever they see any of the following, they
circumambulate them for showing them reverence, viz., a blazing fire, a
bull, the image of a deity, a cow-pen, a place where four roads meet, and
an old and virtuous Brahmana. They give the way, themselves standing
aside, unto those that are old, those that are afflicted with burdens,
ladies, those that hold high appointments in the village or town
administration, Brahmanas, kine, and kings. The righteous or good man is
he that protects his guests, servants and other dependents, his own
relatives, and all those that seek his protection. Such a man always
welcomes these with the usual enquiries of politeness. Two times have
been appointed by the deities for human beings to take their food, viz.,
morning and evening. During the interval one should not eat anything. By
following this rule about eating, one is said to observe a fast. As the
sacred fire waits for libations to be poured upon it when the hour for
Homa arrives, even so a woman, when her functional period is over,
expects an act of congress with her husband. One that never approaches
one's spouses at any other time save after the functional period, is said
to observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and
kine,--these three are regarded as equal. Hence, one should always
worship, with due rites, Brahmanas and kine. One does not incur any fault
or stain by eating the meat of animals slain in sacrifices with the aid
of Tantras from the Yajur Veda. The flesh of the back-bone, or that of
animals not slain in sacrifice, should be avoided even as one avoids the
flesh of one's own son. One should never cause one's guest to go without
food whether when one resides in one's own country or in a foreign land.
After completing one's study one should present the Dakshina unto one's
preceptor. When one sees one's preceptor, one should congratulate him
with reverence and worshipping him present him a seat. By worshipping
one's preceptor, one increases the period of one's life as also one's
fame and prosperity. One should never censure the old, nor send them on
any business[623]. One should never be seated when any one that is old is
standing. By acting in this way one protects the duration of one's life.
One should never cast one's eyes on a naked woman, nor a naked man. One
should never indulge in sexual congress except in privacy. One should eat
also without being seen by others. Preceptors are the foremost of
Tirthas; the heart is the foremost of all sacred objects; knowledge is
the foremost of all objects of search; and contentment is the foremost of
all happiness. Morning and evening one should listen to the grave
counsels of those that are aged. One attains to wisdom by constant
waiting upon those that are venerable for years. While reading the Vedas
or employed in eating, one should use one's right hand. One should always
keep one's speech and mind under thorough control, as also one's senses.
With well-cooked frumenty, Yavaka, Krisara, and Havi (clarified butter),
one should worship the Pitris and the deities in the Sraddha called
Ashtaka. The same should be used in worshipping the Planets. One should
not undergo a shave without calling down a blessing upon oneself. If one
sneezes, one should be blessed by those present. All that are ill or
afflicted with disease, should be blessed. The extension of their lives
should be prayed for.[624] One should never address an eminent person
familiarly (by using the word Twam). Under even the great difficulties
one should never do this. To address such a person as Twam and to slay
him are equal, persons of learning are degraded by such a style of
address. Unto those that are inferior, or equal, or unto disciples, such
a word can be used. The heart of the sinful man always proclaims the sins
he has committed. Those men who have deliberately committed sins meet
with destruction by seeking to conceal them from the good. Indeed, they
that are confirmed sinners seek to conceal their sinful acts from
others.[625] Such persons think that their sins are witnessed by neither
men nor the deities. The sinful man, overwhelmed by his sins, takes birth
in a miserable order of being. The sins of such a man continually grow,
even as the interest the usurer charge (on the loans he grants) increase
from day to day. If, having committed a sin, one seeks to have it covered
by righteousness, that sin becomes destroyed and leads to righteousness
instead of other sins.[626] If a quantity of water be poured upon salt,
the latter immediately dissolves away. Even so when expiation is
performed, sin dissolves away. For these reasons one should never conceal
a sin. Concealed, it is certain to increase. Having committed a sin, one
should confess it in the presence of those that are good. They would
destroy it immediately. If one does not enjoy in good time what one has
stored with hope, the consequence is that the stored wealth finds another
owner after the death of him who has stored it. The wise have said that
the mind of every creature is the true test of Righteousness. Hence, all
creatures in the world have an innate tendency to achieve Righteousness.
One should achieve Righteousness alone or single-handed. Verily, one
should not proclaim oneself Righteous and walk with the standard of
Righteousness borne aloft for purpose of exhibition. They are said to be
traders in Righteousness who practise it for enjoying the fruits it
brings about. One should adore the deities without giving way to
sentiments of pride. Similarly, one should serve one's preceptor without
deceit. One should make arrangements for securing to oneself invaluable
wealth in the hereafter which consists in gifts made here to deserving
persons."'"