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Yudhiṣṭhira said.
O grandsire, please tell me what is the highest good for a person who is ignorant of the true principle, is always doubtful, and has not made a firm resolve.
Bhīṣma said.
It is said that worship of the teacher, constant attendance upon elders, and attentive listening to knowledge are the highest good, which is unchanging.
Here too, an ancient story is told: the conversation between Gālava and the divine sage Nārada.
Gālava addressed Nārada, who was free from delusion and fatigue, satisfied with knowledge, self-controlled, seeking the highest good, and self-mastered.
I observe all those qualities by which a man is approved among men in the world, those qualities which never fade.
You alone, being of such nature, are able to dispel our doubt. Among those long-deluded and ignorant of the true nature of the world, you are the wise one.
Indeed, in the matter of knowledge, such activity regarding right and wrong action belongs to one who knows. As to which action we do not determine, you are the one who should declare that.
O Lord, all the āśramas, each seeing their conduct as distinct, have rushed about in various ways, saying, "This is the best, this is the best." 12-276-8.
But seeing those departed, those who delight in the scriptures, and those satisfied with their own scriptures, we do not find anything better.
If there were only one explicit treatise, it would be better. But through many treatises, the greater good has been concealed as a secret.
Because of this reason, greater confusion seems to prevail for me. O revered one, please tell me that; I have come to you, instruct me, O!
Nārada said.
O Gālava, observe all those four hermitages, each as conceived, having indeed resorted to them, O dear.
Thus, among those hermitages, you see the variously distinguished qualities and forms, each established separately. They indeed lead properly to the intended goal without doubt.
Seeing straightforwardly and rightly, the supreme goal of the āśramas; but that which is the highest good, rightly, that alone is of the nature of being free from doubt.
The wise say that showing favor to friends, restraining enemies, and maintaining the three aims of life is the highest good.
Ceasing sinful actions, always maintaining virtue, and associating with the good through proper conduct—this is certainly the highest good.
Softness towards all beings, straightforwardness in conduct, and sweet speech are said to be the best; this is certain.
There is no doubt that distributing (offerings) to the deities, ancestors, guests, and not withholding from servants is the best course.
Speaking the truth is good, but knowing the truth is difficult. I declare that which is truly for the absolute welfare of all beings to be the real truth.
Abandoning ego, restraining affection, being content, living in solitude, and remaining steadfast are said to be the highest good.
The study of the Veda and the Vedāṅgas in accordance with dharma, as well as the inquiry of students, is certainly the highest good—of this there is no doubt.
O Parantapa, a seeker of higher good should not excessively indulge in sound, form, taste, touch, and smell.
A seeker of excellence should abandon night-wandering, sleeping during the day, laziness, slander, arrogance, excess, and deficiency.
Do not strive for excellence by criticizing others; instead, seek distinction from ordinary people solely through your own virtues.
Men who are mostly devoid of virtues and self-conceited tend to blame other virtuous people for faults, because of the decline of their own virtues.
Those who are praised repeatedly become arrogant by their own standards and consider themselves superior to even great people.
They criticized someone's self-worship, describing it. A wise and virtuous person indeed attains great fame.
They said, "A pure, fragrant scent of flowers blows." Likewise, as they spoke, the spotless sun shines in the sky.
In this way, other things, too, that are abandoned by wisdom shine with fame in the world—those which are not spoken of.
A fool does not shine in the world merely by self-praise; even a learned person, though hidden in a pit, shines forth.
A sound, even if uttered loudly, fades away; but a good saying, even if spoken slowly, truly shines among people.
The empty and verbose speech of the deluded and arrogant reveals their inner nature, just as the sun reveals forms during the day.
For this reason, people seek different kinds of wisdom. Truly, to me, the attainment of wisdom seems the highest among all beings.
One should not speak to anyone without being asked, nor to one who asks improperly. Even if possessing knowledge and intelligence, one should behave like a dullard in the world.
After that, one should choose to reside among people who are always devoted to dharma, virtuous, generous, and dedicated to their own duties.
Wherever there is confusion of duties among the four classes, one who seeks the highest good should never reside there in any way, indeed.
Even one who does not undertake new actions and lives as circumstances allow, here, may gain pure merit among the virtuous and sin among the sinful.
Just as one perceives the contact of water, Agni, and Soma, so too do we perceive the contact of both sin and merit.
Those who do not perceive the true nature of food partake of remnants. Know that both the eater and the objects of food are the objects of actions.
Where those who arrive are treated with disrespect and ask questions, a self-possessed Brāhmaṇa should declare the dharma and abandon that place.
Who would leave a place where the relationship between disciple and teacher is harmonious and properly endowed with scriptural knowledge?
Where the wise certainly point out faults, what wise person, desiring self-worship, would choose to dwell there?
Who would not abandon that land where the supports of righteousness are generally joined by the covetous, as if it were the blazing edge of a mountain?
Where people free from envy practice dharma without doubt, one should also practice and indeed live among the virtuous and good people.
Wherever people act only for the sake of dharma or wealth, one should never associate with such people, for they are indeed evil-doers.
Where, by sinful action, offspring exist in life, one should quickly avoid that place, just as one slithers away from shelter.
One who desires their own well-being should not, from the outset, perform that action by which mounting a cot would result in being accompanied by the latent impression of action.
A wise person should abandon that kingdom where the king and his officials are directly involved with householders.
One should reside in that kingdom where Vedic scholars, who are eternal, always devoted to dharma, do not eat first, and are engaged in sacrifices and teaching.
One should reside without hesitation in a place where the rituals of svāhā, svadhā, and vaṣaṭ are properly and continually performed.
If one observes Brāhmaṇas here who are emaciated by their means of livelihood, one should abandon that nearby kingdom, as if it were meat that has been afflicted.
Where men, out of pleasure, give without being asked, a person of tranquil mind should live there, like one who has fulfilled his purpose and is self-possessed.
Punishment should be applied where there are the undisciplined, and respect where there are the self-controlled; one should act and indeed dwell among those of virtuous character and the good.
The imposition of severe punishment is appropriate for those who are incited, undisciplined, of bad conduct, not virtuous, not humble, and greedy.
Where the king is always devoted to dharma and the kingdom is properly cared for, the master of desires, having abandoned desires, should live there without worry.
Kings of such character quickly engage all their subjects in welfare as soon as the opportunity for welfare arises.
O dear one, in response to your question, I have stated this as the highest good. Indeed, it is not possible for one to enumerate the highest good by the chief means alone.
Thus, for one who proceeds with a concentrated mind, it is by austerity alone that abundant highest good will clearly manifest here.
