good conduct.[620]
Those, therefore, among the good that are possessed of understanding born
of (or cleansed by) the scriptures and that are ever contented, are to be
regarded as the foremost. Let those that are anxious and deprived of
tranquillity of soul, approach these. Indeed, O Yudhishthira, do thou
pay court to them and seek of them the solutions of thy doubt![621]
Disregarding both pleasure and wealth which always follow cupidity and
awakened into the belief that only Righteousness should be sought, do
thou, O Yudhishthira, wait upon and ask those persons (for enlightening
thyself). The conduct of those persons never goes wrong or meets with
destruction, as also their sacrifices and Vedic study and rites. Indeed,
these three, viz., conduct as consisting of overt acts, behaviour in
respect of (mental) purity, and the Vedas together constitute
Righteousness."

"'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