13.148
Yudhiṣṭhira said.
O revered one, tell (us) this: those who envy righteousness, and those who serve him — where do such persons go? (13-148-1)
Bhishma said.
Men whose minds are pervaded by rajas and tamas, who are haters of dharma, attain hell. (13-148-2)
But those men, O great king, who constantly uphold dharma and are devoted to truth and straightforwardness, these good people indeed are those who enjoy heaven. (13-148-3)
For them, righteousness itself becomes devotion, which arises from service to the teacher. Those who devotedly practice righteousness attain the world of the gods. (13-148-4)
Whether humans or deities, after subjecting the body to distress, the righteous—free from greed and hatred—truly enjoy happiness. (13-148-5)
The wise say Dharma is the first son of Brahman; the righteous attend upon him, just as hopes attend upon ripe fruit. (13-148-6)
Yudhishthira said.
What is the nature of the unvirtuous? What do the virtuous do? Please tell me this, O revered one—what are the characteristics of the good and the bad? (13-148-7)
Bhishma said.
Those who are evil-behaved, unapproachable, ill-mannered, and unrighteous are not exemplary; rather, the righteous, endowed with good character, are the mark of proper conduct. (13-148-8)
O king, the righteous do not relieve themselves of urine and feces on the royal road, among cows, or in the middle of the cow-pen. (13-148-9)
The virtuous, after giving food for five, eat what remains; while eating, they do not engage in idle talk, nor do they sleep with wet hands. (13-148-10)
They circumambulate the sun, the bull, the deity, the cow-stall, the crossroads, the brāhmaṇa, the righteous person, and the sacred spot. (13-148-11)
They give way to the aged, to those afflicted by the world, to women, to distressed children, to Brāhmaṇas, to cows, and to kings. (13-148-12)
He should be a protector and giver of welcome to guests, to all, to servants, to his own people, and likewise to those seeking refuge. (13-148-13)
For humans, meals in the evening and morning are divinely prescribed. Eating in between is not approved; that is indeed the rule of fasting. (13-148-14)
Just as, at a sacrifice, fire waits for the appointed time, so too, at the time of her period, a woman waits for the right time. But he who does not go to another woman—indeed, that is called celibacy. (13-148-15)
Nectar, Brāhmaṇas, and cows—these three are of equal value. Therefore, one should always duly honor the cow and the Brāhmaṇa according to prescribed rules. (13-148-16)
Eating meat that has been consecrated with Vedic formulas does not defile. Back meat, meat killed needlessly, the meat of a son, and similar kinds are exceptions. (13-148-17)
Whether in one's own country or in a foreign land, one must not make a guest fast; after successfully performing the act, it should be presented to the elders. (13-148-18)
A seat should be offered to teachers after saluting and honoring them; by worshipping teachers, one prospers with longevity, fame, and prosperity. (13-148-19)
One should never speak over elders nor make them act as messengers. One should not remain seated when others are standing; in this way, one's lifespan is not diminished. (13-148-20)
One should not look at a naked woman, nor should a wise man look even at naked men. Sexual union should always be kept secret, and also the taking of food should be done in private. (13-148-21)
Among holy places, teachers themselves are the true pilgrimage; among the pure, the heart is truly pure. Among philosophies, knowledge is supreme; and contentment is the highest happiness. (13-148-22)
By listening to the abundant words of the elders in the evening and morning, a man always attains learning by serving the elders. (13-148-23)
While engaged in study and eating, one should raise the right hand. One should always restrain both the speech in the mind and the wandering of the senses. (13-148-24)
Rice pudding prepared in a refined manner, gruel, porridge, and oblation should always be offered; the aṣṭakā rites are dedicated to the forefathers and deities, and are a form of reverential worship of the elders. (13-148-25)
In the act of shaving or barbering there is auspiciousness; for the hungry, a greeting; for the sick and, indeed, for all, there is a renewal of life. (13-148-26)
One should never address a greater person as 'you', even if afflicted. Among the learned, addressing someone as 'tvam' and killing are not distinguished (both are serious offenses). One should interact equally with inferiors, equals, and disciples. (13-148-27)
The hearts of evil-doers always declare sin. Those who, though aware, attempt to conceal (their sins) in great society are destroyed. (13-148-28)
Actions performed with prior knowledge are indeed concealed by the wicked; neither humans see me, nor do the gods see me. Struck by sin, the sinner indeed brings forth only sin. (13-148-29)
Just as a usurer awaits interest at the time of death, so too should one increase only righteousness, for sin concealed by righteousness (will remain). (13-148-30)
Just as salt immersed in water is completely dissolved, so sin that has been destroyed by expiation perishes immediately. (13-148-31)
Therefore, one should not hide a sin, for when hidden, it increases. But having committed it, one should confess it to the righteous, for they indeed quell it. (13-148-32)
The wealth accumulated with hope, which is not enjoyed in its proper time, is acquired by others when its possessor, the embodied one, is separated (by death). (13-148-33)
The wise say that the dharma of all beings is mental; therefore, all beings are indeed established only in dharma. (13-148-34)
One should practice dharma alone and not become one who flaunts dharma. Those who display dharma outwardly are in fact dealers in righteousness, who merely consume dharma for their own benefit. (13-148-35)
One should worship the gods sincerely, serve teachers honestly, and for travel abroad, deposit treasure as if it were a donation. (13-148-36)
