The goddess of Prosperity said, ’Devoted to the vow of Brahmacharya, that Brahmana who was instructed by thee was Sukra.  O puissant one, he robbed thee of that sovereignty which thou hadst over the three worlds.  O righteous one, it was by thy behaviour that thou hadst reduced the three worlds to subjection.  Knowing this, the chief of the celestials robbed thee of thy behaviour.  Righteousness and Truth and Good deeds and Might and myself, O thou of great wisdom, all have our root verily in Behaviour.’

“Bhishma continued, ’Having said these words, the goddess of Prosperity went away, as also all the rest, O Yudhishthira!  Duryodhana, once more addressing his father, said these words:  ’O delighter of the Kurus, I wish to know the truth about Behaviour.  Tell me the means by which it may be acquired.’

“Dhritarashtra said, ’Those means were indicated by the high-souled Prahlada while discoursing unto Indra.  Listen, however, O ruler of men, as how in brief Behaviour may be acquired.  Abstention from injury, by act, thought, and word, in respect of all creatures, compassion, and gift, constitute behaviour that is worthy of praise.  That act or exertion by which others are not benefited, or that act in consequence of which one has to feel shame, should never be done.  That act, on the other hand, should be done in consequence of which o tie may win praise in society.  O best of the Kurus, I have now told thee in brief as to what Behaviour is.  If O king, persons of wicked behaviour do ever win prosperity, they do not enjoy it long, O son, and are seen to be exterminated by the root.’

“Dhritarashtra continued, ’Knowing all this truly, do thou, O son, be of good behaviour, if thou desirest to obtain prosperity greater than that of Yudhishthira.’

“Bhishma continued, ’Even this was what king Dhritarashtra said unto his son.  Do thou act according, to these instructions, O son of Kunti, and thou wilt then surely obtain their fruit.’”

SECTION CXXV

“Yudhishthira said, ’Thou hast said, O grandsire, that behaviour is the first (of requisites for a man).  Whence, however, does Hope arise?  Tell me what it is.  This great doubt has taken possession of my mind.  There is no other person than thee, O subjugator of hostile towns, who can remove it.  O grandsire, I had great hope in respect of Suyodhana that when, a battle was about to ensue (in consequence of his own obstinacy), he would, O lord, do what was proper.  In every man hope is great.  When that hope is destroyed, great is the grief that succeeds, and which, without doubt, is equal to almost death itself.  Fool that I am, Dhritarashtra’s wicked-souled son, Duryodhana, destroyed the hope I had cherished.  Behold, O king, the foolishness of my mind!  I think that hope is vaster than a mountain with all its trees.  Or, perhaps, it is vaster than the firmament itself.  Or, perhaps, O king, it is really immeasurable.  Hope, O chief of the Kurus, is exceedingly difficult of being understood and equally difficult of being subdued.  Beholding this last attribute of Hope, I ask, what else is so unconquerable as this?’