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Yudhishthira said.
O grandsire, in this time that brings destruction to all beings, what is the highest good that one should pursue? Please tell me that.
Bhīṣma said.
Here too, an ancient story is told: listen, Yudhishthira, to the conversation between a father and his son.
O Pārtha, there was a wise son named Medhāvī, born to a certain Brāhmaṇa who was devoted to self-study.
The son, devoted to self-study, skilled in the knowledge of liberation, dharma, and artha, and discerning in the principles of the world, spoke to his father.
O wise one, what should a person do with wealth for his children? For the life of men is quickly lost. Father, please tell me, in proper order, the true method by which I may practice righteousness.
The father said.
After studying the Vedas with celibacy and having a son, one should desire sons for the purification of the ancestors. Having established the sacred fires according to prescribed rules and performed the required rituals, then the sage should enter the forest and desire to live there.
The son said.
When the world is thus attacked and surrounded from all sides, and unfailing arrows are falling, why do you speak as if you are steadfast?
The father said.
How has the world been attacked, or by whom has it been surrounded? Which unfailing things are falling here, and what is it that seems to frighten me?
The son said.
The world is struck by death and surrounded by old age; these days and nights are passing away—why do you not realize this?
When I know that death does not stand still, how can I wait, moving about covered by a net?
When the night after night has passed and life is lessened, who then, like a fish in deep water, would find happiness? The wise should know that such a day is indeed fruitless.
Death comes to a man who has not fulfilled his desires, just as a she-wolf approaches a sheep; death takes away the one whose mind is elsewhere, searching for other things, and departs.
Do what is good today itself; do not let time pass you by. If actions remain unaccomplished, death indeed draws near.
One should do tomorrow's work today, and the afternoon's work in the forenoon, for death does not wait to see whether a task is done or not. Who can know for whom death's army will be stationed today?
One should cultivate righteousness from youth, for life is uncertain. By performing righteous deeds, one attains fame in this world and true happiness after death.
Overcome by delusion, a person, engaged for the sake of sons and wives, does what should or should not be done and grants them prosperity.
Death carries away the man whose mind is deluded and attached to sons and cattle, just as a great flood sweeps away a sleeping tiger.
The one who is always accumulating and never satisfied with desires is taken away by death, just as a tiger carries off an animal.
One thinks, "This is done, this is to be done, this other is done or not done." In this way, while one is attached to pleasure in this world, Death brings him under his control.
Death takes away those who are attached to the results of actions not yet obtained and to their fields, markets, and houses.
When death, old age, disease, and manifold suffering are attached to the body, why do you behave as if you are healthy?
Whatever is born, death comes for its end, and old age follows the embodied being; by these two, all states, both immobile and mobile, are bound.
Either the house is the abode of death, that which is the pleasure of one living in the village. The forest, as the scripture says, is truly the assembly of the gods.
This binding rope, which is the attachment to village life—those who are virtuous cut it and depart, but the wicked do not cut it.
He who does not injure living beings by mind, speech, or body, nor by actions that deprive them of life or possessions, is not bound (by karma).
No one can ever overcome the advancing army of death. Except for truth, no offering exists; for in truth alone is immortality established.
Therefore, one should be truth-vowed in conduct, devoted to the practice of truth, delight in truth, remain equanimous and self-restrained, and by truth alone should conquer death.
Both immortality and death are established in the body. Through delusion, one attains death; through truth, one attains immortality.
Therefore, I am non-violent, a seeker of truth, having expelled desire and anger, equal in sorrow and happiness, secure; I shall laugh at death like an immortal.
The sage, engaged in the sacrifice of peace, self-restrained, established in the Brahman-sacrifice; and I shall become the sacrifice of speech, mind, and action during the northern course (of the sun).
How can someone like me be fit to perform sacrifices with violent animal offerings? The wise man, using perishable and warrior sacrifices, is like a demon.
He whose speech and mind are always properly directed, and who possesses austerity, renunciation, and yoga, indeed attains everything.
There is no eye like knowledge, no strength like knowledge. There is no sorrow like attachment, and no happiness like renunciation.
Born of oneself and established in the self, whether one has offspring or not; I shall remain in the self alone, for offspring do not liberate me.
A brāhmaṇa's true wealth is not material, but rather unity, equanimity, and truthfulness; steadfastness in character, restraint, and straightforwardness; and from these, withdrawal from actions.
What use are riches or relatives to you, or even wives, O brāhmaṇa, since you will die? Seek the self that has entered the cave; where have your grandfather and father gone?
Bhīṣma said.
Having heard these words of his son, the king, his father, acted accordingly. Likewise, you too should conduct yourself, devoted to truth and righteousness.
