all the treatises on that science.  One, again, may be seen appointed as the prime minister of a king without having at all studied the science of morals and policy.  A learned man may be seen that is possessed of wealth.  One destitute of learning may be seen owning wealth.  Both kinds of men, again, may be seen to be entirely destitute of wealth.  If, by the acquisition of learning one could acquire the happiness of wealth, then no man of learning could be found living, for the very means of his subsistence, under the protection of one destitute of learning.  Indeed, if one could obtain by the acquisition of learning, all desirable objects like a thirsty individual having his thirst slaked upon obtaining water, then none in this world would have shown idleness in acquiring learning.  If, one’s time has not come, one does not die even if one be pierced with hundreds of shafts.  On the other hand, one lays down one’s life, if one’s hour has come, even if it be a blade of grass with which one is struck.’

“Bhishma said, ’If one, setting oneself to undertaking involving even great exertions, fails to earn wealth, one should then practise severe austerities.  Unless seeds be sown, no crops appear.  It is by making gifts (to deserving persons in this life) that one acquires (in one’s next life) numerous objects of enjoyment, even as one becomes possessed of intelligence and wisdom by waiting upon those that are venerable for years.  The wise have said that one becomes possessed of longevity by practising the duty of abstention from cruelty to all creatures.  Hence, one should make gifts and not solicit (or accept them when made by others).  One should worship those individuals that are righteous.  Verily, one should be sweet-speeched towards all, and always do what is agreeable to others.  One should seek to attain to purity (both mental and external).  Indeed, one should always abstain from doing injury to any creature.  When in the matter of the happiness and woe of even insects and ants, their acts (of this and past lives) and Nature constitute the cause, it is meet, O Yudhishthira, that thou shouldst he tranquil!’"[627]

SECTION CLXIV

“Bhishma said, ’If one does acts oneself that are good or causes others to accomplish them, one should then expect to attain to the merits of righteousness.  Similarly, if one does acts oneself that are evil, and causes others to accomplish them, one should never expect to attain to the merits of righteousness.[628] At all times, it is Time that, entering the understandings of all creatures, sets them to acts of righteousness or unrighteousness, and then confer felicity or misery upon them.  When a person, beholding the fruits of Righteousness, understands Righteousness to be superior, it is then that he inclines towards Righteousness and puts faith in it.  One, however, whose understanding is not firm, fails to put faith in it, As regards faith in