Yudhisthira said All men who live on this Earth, are filled with doubts regarding the nature .or righteousness. Who is this that is called Righteousness? Whence also does Righteousness come? come? Tell me this, O Grandfather! Is Righteousness for this world or for the next world? Or, is it for both here and hereafter? Tell me this, O grandfather?"

The practices of the good, the Smritis and the Vedas, are the three marks of righteousness. Besides these, the learned have said that the object (of doing works) is the fourth mark.

The Rishis of old have said what acts are righteous and also classificd them as superior or inferior in point of merit. The rules of righteousness have been sanctioned for the conduct of the affairs of the world.

In both the worlds, here and hereafter, righteousness begets happiness as its fruit. A sinful person, unable to acquire merit by subtile ways, becomes sullied with sin only.

Some hold that sinful wights can never be purged of their sins. In times of difficulty a person by even speaking an untruth acquires the merit of speaking the truth. So a person who performs a sinful act acquires by that very means the merit of having done a pious act. Conduct is the refuge of righteousness. Helped by it you should know what righteousness is.

The very thief, stealing others things, spends them in acts of seeming virtue. During anarchy, the thief takes great pleasure in approaching what belongs to others.

When others, however, rob him of what he has gained by robbery, he then seeks a king. At even such a time, when he is highly indignant for his rights of property being violated, he secretly hankers after the riches of those who are contented with their own.

Fearlessly and without a doubt in his mind he goes to the king's palace, with a mind purged of every sin. Within even his own heart he does not see mark of any evil act.

To speak the truth is meritorious. There is nothing superior to truth. Everything is supported by truth, and everything depends upon truth.

Even the sinful and dreadful persons swearing to keep the truth amongst themselves, do away with all grounds of quarrel and in a body perform their (sinful) deeds, depending upon truth. If they behaved falsely towards one another, they would, forsooth, he destroyed.

One should not take other's properties. That is an eternal duty. Powerful men consider it as one that has been introduced by the weak.

When, however, ill luck overtakes, these men they the approve of this injunction. Again, they who surpass others in strength or power do not necessarily become happy.

Therefore, do not ever think of doing a wrong act. One behaving in this way has no fear of dishonest men or thieves, or the king. Not having injured any one, such a man lives fearlessly and with a pure heart.

A thief fears every body, like a deer driven from the forest into the midst of an inhabited village. He considers other people as sinful as himself.

A pure-hearted person is always filled with cheerfulness and has no fear from any where. Such a person never sees his own misconduct in other persons.

Persons who do good to all creatures have said that charity is another high duty. The rich people think that this duty has been laid down by the poor.

When, however, those wealthy men become poor on account of some bad turn of fortune, they then appreciate the practice of charity. Men who are highly rich do not necessarily experience happiness.

A person should never do that to others which he does not like to be done to him by others, knowing how painful it is to himself.

What can a man seeking another man's wife say to another man? It is seen, however, that even such a man, when he sees his wife with another person, becomes unable to forgive the act.

How can a person who wishes to himself take breath think of preventing another by a murderous act from doing the same? Whatever wishes one cherishes about his own self, one should certainly cherish regarding another.

With his surplus riches he should remove the wants of the poor. Therefore the Creator ordained the practice of multiplying one's wealth.

One should walk along that road by proceeding along which he may hope to meet with the gods; or, at such times when wealth is acquired, the duties of sacrifice and gift are highly spoken of.

The sages have said that righteousness consists in the performance of objects by means of agreeable means. See, O Yudhisthira, that this is the standard that has been upheld in pointing out the marks of virtue and sin.

In days of yore the Creator ordained virtue gifting it with the power of holding the world together. The excellent conduct of the good, is subjected to restraints for acquiring virtue which depends upon many delicate considerations.

The marks of virtue have now been described to you, O best of Kuru's race? Do not, therefore, at any time think of doing a wrong act.

The marks of virtue have now been described to you, O best of Kuru's race? Do not, therefore, at any time think of doing a wrong act.