“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,