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महाभारतः       mahābhārataḥ - book-12, chapter-110

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युधिष्ठिर उवाच ।
कथं धर्मे स्थातुमिच्छन्नरो वर्तेत भारत ।
विद्वञ्जिज्ञासमानाय प्रब्रूहि भरतर्षभ ॥१॥
1. yudhiṣṭhira uvāca ,
kathaṁ dharme sthātumicchannaro varteta bhārata ,
vidvañjijñāsamānāya prabrūhi bharatarṣabha.
1. yudhiṣṭhiraḥ uvāca kathaṃ dharme sthātum icchan naraḥ
varteta bhārata vidvan jijñāsamānāya prabrūhi bharatarṣabha
1. yudhiṣṭhiraḥ uvāca bhārata bharatarṣabha vidvan dharme
sthātum icchan naraḥ kathaṃ varteta jijñāsamānāya prabrūhi
1. Yudhishthira said: "O Bharata, how should a person, desiring to abide by the natural law (dharma), conduct himself? O learned one, O best of the Bharatas, please explain this to me, an inquirer."
सत्यं चैवानृतं चोभे लोकानावृत्य तिष्ठतः ।
तयोः किमाचरेद्राजन्पुरुषो धर्मनिश्चितः ॥२॥
2. satyaṁ caivānṛtaṁ cobhe lokānāvṛtya tiṣṭhataḥ ,
tayoḥ kimācaredrājanpuruṣo dharmaniścitaḥ.
2. satyam ca eva anṛtam ca ubhe lokān āvṛtya tiṣṭhataḥ
tayoḥ kim ācāret rājan puruṣaḥ dharmaniścitaḥ
2. rājan,
satyam ca eva anṛtam ca ubhe lokān āvṛtya tiṣṭhataḥ.
tayoḥ dharmaniścitaḥ puruṣaḥ kim ācāret?
2. Both truth and untruth encompass the worlds and endure. O King, what course of action should a person who is firmly committed to natural law (dharma) adopt concerning these two?
किं स्वित्सत्यं किमनृतं किं स्विद्धर्म्यं सनातनम् ।
कस्मिन्काले वदेत्सत्यं कस्मिन्कालेऽनृतं वदेत् ॥३॥
3. kiṁ svitsatyaṁ kimanṛtaṁ kiṁ sviddharmyaṁ sanātanam ,
kasminkāle vadetsatyaṁ kasminkāle'nṛtaṁ vadet.
3. kim svit satyam kim anṛtam kim svit dharmyam sanātanam
kasmin kāle vadet satyam kasmin kāle anṛtam vadet
3. kim svit satyam,
kim anṛtam,
kim svit sanātanam dharmyam? kasmin kāle satyam vadet,
kasmin kāle anṛtam vadet?
3. What exactly is truth, and what is untruth? What truly constitutes eternal (sanātana) natural law (dharma)? When should one speak the truth, and when should one speak an untruth?
भीष्म उवाच ।
सत्यस्य वचनं साधु न सत्याद्विद्यते परम् ।
यद्भूलोके सुदुर्ज्ञातं तत्ते वक्ष्यामि भारत ॥४॥
4. bhīṣma uvāca ,
satyasya vacanaṁ sādhu na satyādvidyate param ,
yadbhūloke sudurjñātaṁ tatte vakṣyāmi bhārata.
4. bhīṣmaḥ uvāca satyasya vacanam sādhu na satyāt vidyate
param yat bhūloke sudurjñātam tat te vakṣyāmi bhārata
4. bhīṣmaḥ uvāca: satyasya vacanam sādhu.
satyāt param na vidyate.
yat bhūloke sudurjñātam,
tat te bhārata vakṣyāmi.
4. Bhishma said: Speaking the truth is righteous; there is nothing higher than truth. That which is extremely difficult to comprehend in this earthly realm (bhūloka) – that I will now explain to you, O Bhārata.
भवेत्सत्यं न वक्तव्यं वक्तव्यमनृतं भवेत् ।
यत्रानृतं भवेत्सत्यं सत्यं वाप्यनृतं भवेत् ॥५॥
5. bhavetsatyaṁ na vaktavyaṁ vaktavyamanṛtaṁ bhavet ,
yatrānṛtaṁ bhavetsatyaṁ satyaṁ vāpyanṛtaṁ bhavet.
5. bhavet satyam na vaktavyam vaktavyam anṛtam bhavet
yatra anṛtam bhavet satyam satyam vā api anṛtam bhavet
5. satyam na vaktavyam bhavet,
anṛtam vaktavyam bhavet.
yatra anṛtam satyam bhavet,
vā api satyam anṛtam bhavet.
5. It may happen that truth should not be spoken, and untruth should be spoken. This occurs in situations where what is seemingly untruth becomes (beneficial like) truth, or where truth itself becomes (harmful like) untruth.
तादृशे मुह्यते बालो यत्र सत्यमनिष्ठितम् ।
सत्यानृते विनिश्चित्य ततो भवति धर्मवित् ॥६॥
6. tādṛśe muhyate bālo yatra satyamaniṣṭhitam ,
satyānṛte viniścitya tato bhavati dharmavit.
6. tādr̥śe muhyate bālaḥ yatra satyam aniṣṭhitam
satyānṛte viniścitya tataḥ bhavati dharmavit
6. yatra satyam aniṣṭhitam tādr̥śe bālaḥ muhyate
satyānṛte viniścitya tataḥ bhavati dharmavit
6. An ignorant person is confused in a situation where truth is not firmly established. By thoroughly distinguishing between truth and untruth, one then becomes a knower of natural law (dharma).
अप्यनार्योऽकृतप्रज्ञः पुरुषोऽपि सुदारुणः ।
सुमहत्प्राप्नुयात्पुण्यं बलाकोऽन्धवधादिव ॥७॥
7. apyanāryo'kṛtaprajñaḥ puruṣo'pi sudāruṇaḥ ,
sumahatprāpnuyātpuṇyaṁ balāko'ndhavadhādiva.
7. api anāryaḥ akṛtaprajñaḥ puruṣaḥ api sudāruṇaḥ
sumahat prāpnuyāt puṇyam balākaḥ andhavadhāt iva
7. api anāryaḥ akṛtaprajñaḥ api sudāruṇaḥ puruṣaḥ
sumahat puṇyam prāpnuyāt balākaḥ andhavadhāt iva
7. Even a person who is ignoble, unwise, and extremely cruel may attain great merit, just as Balaka did from killing the blind.
किमाश्चर्यं च यन्मूढो धर्मकामोऽप्यधर्मवित् ।
सुमहत्प्राप्नुयात्पापं गङ्गायामिव कौशिकः ॥८॥
8. kimāścaryaṁ ca yanmūḍho dharmakāmo'pyadharmavit ,
sumahatprāpnuyātpāpaṁ gaṅgāyāmiva kauśikaḥ.
8. kim āścaryam ca yat mūḍhaḥ dharmakāmaḥ api adharmavit
sumahat prāpnuyāt pāpam gaṅgāyām iva kauśikaḥ
8. ca kim āścaryam yat mūḍhaḥ dharmakāmaḥ api adharmavit
sumahat prāpnuyāt pāpam gaṅgāyām iva kauśikaḥ
8. And what surprise is it that a foolish person, even though desiring righteousness (dharma), yet ignorant of it, may incur a great sin, just like Kauśika did in the Gaṅgā?
तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्वचः ।
दुष्करः प्रतिसंख्यातुं तर्केणात्र व्यवस्यति ॥९॥
9. tādṛśo'yamanupraśno yatra dharmaḥ sudurvacaḥ ,
duṣkaraḥ pratisaṁkhyātuṁ tarkeṇātra vyavasyati.
9. tādr̥śaḥ ayam anupraśnaḥ yatra dharmaḥ sudurvacaḥ
duṣkaraḥ pratisaṃkhyātum tarkeṇa atra vyavasyati
9. ayam anupraśnaḥ tādr̥śaḥ yatra dharmaḥ sudurvacaḥ
duṣkaraḥ pratisaṃkhyātum tarkeṇa atra vyavasyati
9. This inquiry is of such a nature that the intrinsic nature (dharma) is very difficult to explain, hard to analyze, and one must resolve it here through reasoning.
प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम् ।
यत्स्यादहिंसासंयुक्तं स धर्म इति निश्चयः ॥१०॥
10. prabhāvārthāya bhūtānāṁ dharmapravacanaṁ kṛtam ,
yatsyādahiṁsāsaṁyuktaṁ sa dharma iti niścayaḥ.
10. prabhāvārthāya bhūtānām dharmapravacanam kṛtam
yat syāt ahiṃsāsaṃyuktam saḥ dharmaḥ iti niścayaḥ
10. bhūtānām prabhāvārthāya dharmapravacanam kṛtam
yat ahiṃsāsaṃyuktam syāt saḥ dharmaḥ iti niścayaḥ
10. A discourse on natural law (dharma) was established for the welfare of all beings. That which is imbued with non-violence is, without doubt, that very natural law (dharma).
धारणाद्धर्म इत्याहुर्धर्मेण विधृताः प्रजाः ।
यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः ॥११॥
11. dhāraṇāddharma ityāhurdharmeṇa vidhṛtāḥ prajāḥ ,
yatsyāddhāraṇasaṁyuktaṁ sa dharma iti niścayaḥ.
11. dhāraṇāt dharmaḥ iti āhuḥ dharmeṇa vidhṛtāḥ prajāḥ
yat syāt dhāraṇasaṃyuktam saḥ dharmaḥ iti niścayaḥ
11. dhāraṇāt dharmaḥ iti āhuḥ dharmeṇa prajāḥ vidhṛtāḥ
yat dhāraṇasaṃyuktam syāt saḥ dharmaḥ iti niścayaḥ
11. They call it natural law (dharma) because of its characteristic of upholding or sustaining; it is by natural law (dharma) that beings are sustained. That which is imbued with the quality of upholding is, without doubt, that very natural law (dharma).
श्रुतिधर्म इति ह्येके नेत्याहुरपरे जनाः ।
न तु तत्प्रत्यसूयामो न हि सर्वं विधीयते ॥१२॥
12. śrutidharma iti hyeke netyāhurapare janāḥ ,
na tu tatpratyasūyāmo na hi sarvaṁ vidhīyate.
12. śrutidharmaḥ iti hi eke na iti āhuḥ apare janāḥ
na tu tat pratyasūyāmaḥ na hi sarvam vidhīyate
12. eke hi śrutidharmaḥ iti (vadanti) apare janāḥ na iti āhuḥ
tu vayam tat na pratyasūyāmaḥ hi sarvam na vidhīyate
12. Indeed, some people say that natural law (dharma) is based on scripture (śruti), while others say it is not. However, we do not disapprove of that, for not everything is necessarily ordained by scripture.
येऽन्यायेन जिहीर्षन्तो धनमिच्छन्ति कर्हिचित् ।
तेभ्यस्तन्न तदाख्येयं स धर्म इति निश्चयः ॥१३॥
13. ye'nyāyena jihīrṣanto dhanamicchanti karhicit ,
tebhyastanna tadākhyeyaṁ sa dharma iti niścayaḥ.
13. ye anyāyena jihīrṣantaḥ dhanam icchanti karhicit
tebhyaḥ tat na tadā ākhyeyam saḥ dharmaḥ iti niścayaḥ
13. ye anyāyena dhanam jihīrṣantaḥ karhicit icchanti
tebhyaḥ tat na tadā ākhyeyam saḥ dharmaḥ iti niścayaḥ
13. Those who, wishing to seize wealth unjustly, desire it at any time, to them that natural law (dharma) should not be taught then. Such is the definitive understanding of natural law (dharma).
अकूजनेन चेन्मोक्षो नात्र कूजेत्कथंचन ।
अवश्यं कूजितव्यं वा शङ्केरन्वाप्यकूजनात् ॥१४॥
14. akūjanena cenmokṣo nātra kūjetkathaṁcana ,
avaśyaṁ kūjitavyaṁ vā śaṅkeranvāpyakūjanāt.
14. akūjanena cet mokṣaḥ na atra kūjet kathaṃcana
avaśyam kūjitavyam vā śaṅkeran vā api akūjanāt
14. cet akūjanena mokṣaḥ,
atra kathaṃcana na kūjet.
vā avaśyam kūjitavyam,
vā akūjanāt api śaṅkeran.
14. If liberation (mokṣa) is achieved through silence (not speaking), then one should certainly not speak in this matter. However, if speaking is absolutely necessary, people might become suspicious due to one's silence.
श्रेयस्तत्रानृतं वक्तुं सत्यादिति विचारितम् ।
यः पापैः सह संबन्धान्मुच्यते शपथादिति ॥१५॥
15. śreyastatrānṛtaṁ vaktuṁ satyāditi vicāritam ,
yaḥ pāpaiḥ saha saṁbandhānmucyate śapathāditi.
15. śreyaḥ tatra anṛtam vaktum satyāt iti vicāritam
yaḥ pāpaiḥ saha saṃbandhāt mucyate śapathāt iti
15. iti vicāritam: tatra satyāt anṛtam vaktum śreyaḥ,
yaḥ pāpaiḥ saha saṃbandhāt śapathāt mucyate iti.
15. It has been determined that in such a situation, it is better to speak an untruth than the truth, [especially if by doing so] one is freed from association with sinful people and from the consequences of an oath.
न च तेभ्यो धनं देयं शक्ये सति कथंचन ।
पापेभ्यो हि धनं दत्तं दातारमपि पीडयेत् ॥१६॥
16. na ca tebhyo dhanaṁ deyaṁ śakye sati kathaṁcana ,
pāpebhyo hi dhanaṁ dattaṁ dātāramapi pīḍayet.
16. na ca tebhyaḥ dhanam deyam śakye sati kathaṃcana
pāpebhyaḥ hi dhanam dattam dātāram api pīḍayet
16. ca śakye sati,
kathaṃcana tebhyaḥ dhanam na deyam.
hi pāpebhyaḥ dattam dhanam api dātāram pīḍayet.
16. And certainly, wealth should not be given to those [sinful people] under any circumstances if it is possible [to avoid it]. For wealth given to sinful people will indeed cause suffering even to the giver.
स्वशरीरोपरोधेन वरमादातुमिच्छतः ।
सत्यसंप्रतिपत्त्यर्थं ये ब्रूयुः साक्षिणः क्वचित् ।
अनुक्त्वा तत्र तद्वाच्यं सर्वे तेऽनृतवादिनः ॥१७॥
17. svaśarīroparodhena varamādātumicchataḥ ,
satyasaṁpratipattyarthaṁ ye brūyuḥ sākṣiṇaḥ kvacit ,
anuktvā tatra tadvācyaṁ sarve te'nṛtavādinaḥ.
17. svaśarīroparodhena varam ādātum
icchataḥ satyasaṃpratipatyartham ye
brūyuḥ sākṣiṇaḥ kvacit anuktvā tatra
tat vācyam sarve te anṛtavādinaḥ
17. ye sākṣiṇaḥ kvacit svaśarīroparodhena varam ādātum icchataḥ,
satyasaṃpratipatyartham brūyuḥ,
tatra tat vācyam anuktvā,
te sarve anṛtavādinaḥ.
17. Those witnesses who, desiring to save their own lives (sva-śarīra), might speak in some situation for the sake of establishing the truth, but do not state what should be said in that matter, all of them are speakers of untruth.
प्राणात्यये विवाहे च वक्तव्यमनृतं भवेत् ।
अर्थस्य रक्षणार्थाय परेषां धर्मकारणात् ।
परेषां धर्ममाकाङ्क्षन्नीचः स्याद्धर्मभिक्षुकः ॥१८॥
18. prāṇātyaye vivāhe ca vaktavyamanṛtaṁ bhavet ,
arthasya rakṣaṇārthāya pareṣāṁ dharmakāraṇāt ,
pareṣāṁ dharmamākāṅkṣannīcaḥ syāddharmabhikṣukaḥ.
18. prāṇātyaye vivāhe ca vaktavyam anṛtam
bhavet arthasya rakṣaṇārthāya
pareṣām dharmakāraṇāt pareṣām dharmam
ākaṅkṣan nīcaḥ syāt dharmabhikṣukaḥ
18. prāṇātyaye vivāhe ca arthasya
rakṣaṇārthāya pareṣām dharmakāraṇāt anṛtam
vaktavyam bhavet pareṣām dharmam
ākaṅkṣan nīcaḥ dharmabhikṣukaḥ syāt
18. One may speak an untruth in a life-threatening situation, in marriage, for the protection of property, or for the sake of another's intrinsic nature (dharma). However, one who desires the intrinsic nature (dharma) of others would be a low person, a beggar of intrinsic nature (dharma).
प्रतिश्रुत्य तु दातव्यं श्वःकार्यस्तु बलात्कृतः ।
यः कश्चिद्धर्मसमयात्प्रच्युतोऽधर्ममास्थितः ॥१९॥
19. pratiśrutya tu dātavyaṁ śvaḥkāryastu balātkṛtaḥ ,
yaḥ kaściddharmasamayātpracyuto'dharmamāsthitaḥ.
19. pratiśrutya tu dātavyam śvaḥkāryaḥ tu balātkṛtaḥ
yaḥ kaścit dharmasamayāt pracyutaḥ adharmam āsthitaḥ
19. pratiśrutya tu dātavyam śvaḥkāryaḥ tu balātkṛtaḥ
yaḥ kaścit dharmasamayāt pracyutaḥ adharmam āsthitaḥ
19. Indeed, what has been promised must be given, and a task scheduled for tomorrow may be compelled. Whoever has deviated from their prescribed constitution (dharma) and embraced unrighteousness (adharma)...
शठः स्वधर्ममुत्सृज्य तमिच्छेदुपजीवितुम् ।
सर्वोपायैर्निहन्तव्यः पापो निकृतिजीवनः ॥२०॥
20. śaṭhaḥ svadharmamutsṛjya tamicchedupajīvitum ,
sarvopāyairnihantavyaḥ pāpo nikṛtijīvanaḥ.
20. śaṭhaḥ svadharmam utsṛjya tam icchet upajīvitum
sarvopāyaiḥ nihantavyaḥ pāpaḥ nikṛtijīvanaḥ
20. śaṭhaḥ svadharmam utsṛjya tam upajīvitum icchet
pāpaḥ nikṛtijīvanaḥ sarvopāyaiḥ nihantavyaḥ
20. A rogue, having abandoned his own intrinsic nature (dharma), might desire to subsist by means of it. Such a wicked person, who lives by deceit, should be destroyed by all means.
धनमित्येव पापानां सर्वेषामिह निश्चयः ।
येऽविषह्या ह्यसंभोज्या निकृत्या पतनं गताः ॥२१॥
21. dhanamityeva pāpānāṁ sarveṣāmiha niścayaḥ ,
ye'viṣahyā hyasaṁbhojyā nikṛtyā patanaṁ gatāḥ.
21. dhanam iti eva pāpānām sarveṣām iha niścayaḥ ye
aviṣahyāḥ hi asaṃbhojyāḥ nikṛtyā patanam gatāḥ
21. iha sarveṣām pāpānām dhanam iti eva niścayaḥ ye
aviṣahyāḥ hi asaṃbhojyāḥ nikṛtyā patanam gatāḥ
21. Indeed, for all wicked people here, wealth is the certain objective. Those who are intolerable and with whom one should surely not associate, have fallen into degradation through deceit.
च्युता देवमनुष्येभ्यो यथा प्रेतास्तथैव ते ।
धनादानाद्दुःखतरं जीविताद्विप्रयोजनम् ॥२२॥
22. cyutā devamanuṣyebhyo yathā pretāstathaiva te ,
dhanādānādduḥkhataraṁ jīvitādviprayojanam.
22. cyutāḥ deva-manuṣyebhyaḥ yathā pretāḥ tathā eva
te dhana-ādānāt duḥkhataram jīvitāt viprayojanam
22. te deva-manuṣyebhyaḥ cyutāḥ yathā pretāḥ tathā
eva jīvitāt viprayojanam dhana-ādānāt duḥkhataram
22. Those who have fallen from the graces of gods and humans are indeed like departed spirits (pretas). To be deprived of one's livelihood or very life is more painful than the confiscation of wealth.
अयं वो रोचतां धर्म इति वाच्यः प्रयत्नतः ।
न कश्चिदस्ति पापानां धर्म इत्येष निश्चयः ॥२३॥
23. ayaṁ vo rocatāṁ dharma iti vācyaḥ prayatnataḥ ,
na kaścidasti pāpānāṁ dharma ityeṣa niścayaḥ.
23. ayam vaḥ rocatām dharmaḥ iti vācyaḥ prayatnataḥ
na kaścit asti pāpānām dharmaḥ iti eṣaḥ niścayaḥ
23. ayam dharmaḥ vaḥ rocatām iti prayatnataḥ vācyaḥ
pāpānām dharmaḥ kaścit na asti iti eṣaḥ niścayaḥ
23. This natural law (dharma) should be diligently proclaimed as that which ought to be pleasing to you. There is no natural law (dharma) pertaining to wicked deeds; this is a firm conviction.
तथागतं च यो हन्यान्नासौ पापेन लिप्यते ।
स्वकर्मणा हतं हन्ति हत एव स हन्यते ।
तेषु यः समयं कश्चित्कुर्वीत हतबुद्धिषु ॥२४॥
24. tathāgataṁ ca yo hanyānnāsau pāpena lipyate ,
svakarmaṇā hataṁ hanti hata eva sa hanyate ,
teṣu yaḥ samayaṁ kaścitkurvīta hatabuddhiṣu.
24. tathāgatam ca yaḥ hanyāt na asau
pāpena lipyate sva-karmaṇā hatam
hanti hataḥ eva saḥ hanyate teṣu yaḥ
samayam kaścit kurvīta hata-buddhiṣu
24. ca yaḥ tathāgatam hanyāt,
asau pāpena na lipyate sva-karmaṇā hatam hanti; saḥ hataḥ eva hanyate yaḥ teṣu hata-buddhiṣu kaścit samayam kurvīta
24. And whoever would kill one who has fulfilled their destiny (tathāgata) is not tainted by sin. For he kills one already slain by their own action (karma); indeed, that person, already as good as slain, is then (truly) killed. Whoever would make an agreement with such individuals, whose intellects are destroyed (hatabuddhi), is indeed foolish.
यथा काकश्च गृध्रश्च तथैवोपधिजीविनः ।
ऊर्ध्वं देहविमोक्षान्ते भवन्त्येतासु योनिषु ॥२५॥
25. yathā kākaśca gṛdhraśca tathaivopadhijīvinaḥ ,
ūrdhvaṁ dehavimokṣānte bhavantyetāsu yoniṣu.
25. yathā kākaḥ ca gṛdhraḥ ca tathā eva upadhi-jīvinaḥ
ūrdhvam deha-vimokṣa-ante bhavanti etāsu yoniṣu
25. yathā kākaḥ ca gṛdhraḥ ca,
tathā eva upadhi-jīvinaḥ deha-vimokṣa-ante ūrdhvam etāsu yoniṣu bhavanti
25. Just as there are crows and vultures, so too are those who live by deceit. After the release from the body (death), they are reborn into these very species.
यस्मिन्यथा वर्तते यो मनुष्यस्तस्मिंस्तथा वर्तितव्यं स धर्मः ।
मायाचारो मायया वर्तितव्यः साध्वाचारः साधुना प्रत्युदेयः ॥२६॥
26. yasminyathā vartate yo manuṣya;stasmiṁstathā vartitavyaṁ sa dharmaḥ ,
māyācāro māyayā vartitavyaḥ; sādhvācāraḥ sādhunā pratyudeyaḥ.
26. yasmin yathā vartate yaḥ manuṣyaḥ
tasmin tathā vartitavyam saḥ
dharmaḥ māyācāraḥ māyayā vartitavyaḥ
sādhvācāraḥ sādhunā pratyudeyaḥ
26. yaḥ manuṣyaḥ yasmin yathā vartate,
tasmin tathā vartitavyam; saḥ dharmaḥ.
māyācāraḥ māyayā vartitavyaḥ,
(ca) sādhvācāraḥ sādhunā pratyudeyaḥ.
26. One should act towards a person in the same way that person acts; that is the natural law (dharma). A deceitful person should be treated with deceit (māyā), and a righteous person should be responded to with righteousness.