root of
covetousness is loss of judgment. Loss of judgment, again, is its
inseparable attribute. Eternity is ignorance's course. The time when
ignorance appears is when objects of covetousness are not won. From one's
ignorance proceeds covetousness, and from the latter proceeds ignorance.
(Covetousness, therefore, is both the cause and consequence of
ignorance). Covetousness is productive of all. For these reasons, every
one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi,
and Prasenajit, and other kings acquired heaven in consequence of their
having repressed covetousness. Do thou also in the sight of all persons,
avoid covetousness by a strong resolution, O chief of the Kurus! Avoiding
covetousness thou shalt obtain happiness both here and in the next
world."'"

SECTION CLX

"'Yudhishthira said, "O grandsire, O thou of virtuous soul, what, indeed,
is said to be productive of great merit[458] for a person attentively
engaged in the study of the Vedas and desirous of acquiring virtue? That
which is regarded in this world as productive of high merit is of diverse
kinds as set forth in the scriptures. Tell me, O grandsire, about that
which is regarded as such both here and hereafter. The path of duty is
long and has innumerable branches, O Bharata! Amongst those duties what
are those few that should, according to thee, be preferred to all others
for observance? Tell me, O king, in detail, about that which is so
comprehensive and which is so many-branched."

"'Bhishma said, "I shall speak to thee of that by which thou mayst attain
to high merit. Possessed as thou art of wisdom, thou shalt be gratified
with the knowledge I will impart to thee, like a person gratified with
having quaffed nectar. The rules of duty that have been uttered by the
great Rishis, each relying upon his own wisdom, are many. The highest
among them all is self-restraint. Those amongst the ancients that were
acquainted with truth said that self-restraint leads to the highest
merit. As regards the Brahmana in particular, self-restraint is his
eternal duty. It is from self-restraint that he obtains the due fruition
of his acts. Self-restraint, in his case, surpasses (in merit) charity
and sacrifice and study of the Vedas. Self-restraint enhances (his)
energy. Self-restraint is highly sacred. Through self-restraint a man
becomes cleansed of all his sins and endued with energy, and as a
consequence, attains to the highest blessedn