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महाभारतः       mahābhārataḥ - book-12, chapter-251

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युधिष्ठिर उवाच ।
इमे वै मानवाः सर्वे धर्मं प्रति विशङ्किताः ।
कोऽयं धर्मः कुतो धर्मस्तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
ime vai mānavāḥ sarve dharmaṁ prati viśaṅkitāḥ ,
ko'yaṁ dharmaḥ kuto dharmastanme brūhi pitāmaha.
1. yudhiṣṭhira uvāca ime vai mānavāḥ sarve dharmam prati
viśaṅkitāḥ kaḥ ayam dharmaḥ kutaḥ dharmaḥ tat me brūhi pitāmaha
1. yudhiṣṭhira uvāca pitāmaha ime vai sarve mānavāḥ dharmam
prati viśaṅkitāḥ kaḥ ayam dharmaḥ kutaḥ dharmaḥ tat me brūhi
1. Yudhishthira said: Indeed, all these human beings are very uncertain about (dharma). What is this (dharma)? From where does (dharma) originate? Please tell me that, O Grandfather.
धर्मो न्वयमिहार्थः किममुत्रार्थोऽपि वा भवेत् ।
उभयार्थोऽपि वा धर्मस्तन्मे ब्रूहि पितामह ॥२॥
2. dharmo nvayamihārthaḥ kimamutrārtho'pi vā bhavet ,
ubhayārtho'pi vā dharmastanme brūhi pitāmaha.
2. dharmaḥ nu ayam iha arthaḥ kim amutra arthaḥ api vā
bhavet ubhaya arthaḥ api vā dharmaḥ tat me brūhi pitāmaha
2. pitāmaha ayam dharmaḥ nu iha arthaḥ kim vā amutra arthaḥ
api bhavet vā dharmaḥ ubhaya arthaḥ api tat me brūhi
2. Is this (dharma) for benefit in this world? Or might it be for benefit in the next world? Or is (dharma) for the benefit of both (worlds)? Please tell me that, O Grandfather.
भीष्म उवाच ।
सदाचारः स्मृतिर्वेदास्त्रिविधं धर्मलक्षणम् ।
चतुर्थमर्थमित्याहुः कवयो धर्मलक्षणम् ॥३॥
3. bhīṣma uvāca ,
sadācāraḥ smṛtirvedāstrividhaṁ dharmalakṣaṇam ,
caturthamarthamityāhuḥ kavayo dharmalakṣaṇam.
3. bhīṣma uvāca sadācāraḥ smṛtiḥ vedāḥ tri-vidham dharma-lakṣaṇam
caturtham artham iti āhuḥ kavayaḥ dharma-lakṣaṇam
3. bhīṣma uvāca sadācāraḥ smṛtiḥ vedāḥ tri-vidham dharma-lakṣaṇam
kavayaḥ caturtham artham iti dharma-lakṣaṇam āhuḥ
3. Bhishma said: Good conduct, sacred tradition, and the Vedas are declared as the three characteristics of (dharma). The wise also state 'artha' (purpose or material prosperity) to be the fourth characteristic of (dharma).
अपि ह्युक्तानि कर्माणि व्यवस्यन्त्युत्तरावरे ।
लोकयात्रार्थमेवेह धर्मस्य नियमः कृतः ।
उभयत्र सुखोदर्क इह चैव परत्र च ॥४॥
4. api hyuktāni karmāṇi vyavasyantyuttarāvare ,
lokayātrārthameveha dharmasya niyamaḥ kṛtaḥ ,
ubhayatra sukhodarka iha caiva paratra ca.
4. api hi uktāni karmāṇi vyavasyanti
uttara-avare loka-yātrā-artham eva
iha dharmasya niyamaḥ kṛtaḥ ubhayatra
sukha-udarkaḥ iha ca eva paratra ca
4. api hi uktāni karmāṇi uttara-avare
vyavasyanti iha loka-yātrā-artham
eva dharmasya niyamaḥ kṛtaḥ ubhayatra
sukha-udarkaḥ iha ca eva paratra ca
4. And indeed, the actions (karma) that are declared (by these sources) determine higher and lower outcomes. Here, for the very purpose of maintaining the world, the rule of (dharma) has been established. It brings a happy outcome in both realms, both in this world and in the next.
अलब्ध्वा निपुणं धर्मं पापः पापे प्रसज्जति ।
न च पापकृतः पापान्मुच्यन्ते केचिदापदि ॥५॥
5. alabdhvā nipuṇaṁ dharmaṁ pāpaḥ pāpe prasajjati ,
na ca pāpakṛtaḥ pāpānmucyante kecidāpadi.
5. alabdhvā nipuṇam dharmam pāpaḥ pāpe prasajjati
na ca pāpakṛtaḥ pāpān mucyante kecit āpadi
5. pāpaḥ nipuṇam dharmam alabdhvā pāpe prasajjati
ca āpadi api kecit pāpakṛtaḥ pāpān na mucyante
5. One who fails to grasp the true nature of righteousness (dharma) becomes steeped in sin. And even in times of calamity, those who commit evil are not released from their wrongdoings.
अपापवादी भवति यदा भवति धर्मवित् ।
धर्मस्य निष्ठा स्वाचारस्तमेवाश्रित्य भोत्स्यसे ॥६॥
6. apāpavādī bhavati yadā bhavati dharmavit ,
dharmasya niṣṭhā svācārastamevāśritya bhotsyase.
6. apāpavādī bhavati yadā bhavati dharmavit dharmasya
niṣṭhā svācāraḥ tam eva āśritya bhotsyase
6. yadā dharmavit bhavati,
tadā apāpavādī bhavati.
dharmasya niṣṭhā svācāraḥ (asti).
tam eva (svācāram) āśritya,
(tvam) bhotsyase.
6. When one becomes a knower of righteousness (dharma), they cease to speak ill. The firm foundation of this (dharma) is one's own virtuous conduct; relying solely on that, you will attain understanding.
यदाधर्मसमाविष्टो धनं गृह्णाति तस्करः ।
रमते निर्हरन्स्तेनः परवित्तमराजके ॥७॥
7. yadādharmasamāviṣṭo dhanaṁ gṛhṇāti taskaraḥ ,
ramate nirharanstenaḥ paravittamarājake.
7. yadā adharmasamāviṣṭaḥ dhanam gṛhṇāti taskaraḥ
ramate nirharan stenaḥ paravittam arājake
7. yadā adharmasamāviṣṭaḥ taskaraḥ dhanam gṛhṇāti,
(tadā) saḥ stenaḥ arājake paravittam nirharan ramate.
7. When a thief, overcome by unrighteousness (dharma), seizes wealth, they revel in stealing another's property in a state of anarchy.
यदास्य तद्धरन्त्यन्ये तदा राजानमिच्छति ।
तदा तेषां स्पृहयते ये वै तुष्टाः स्वकैर्धनैः ॥८॥
8. yadāsya taddharantyanye tadā rājānamicchati ,
tadā teṣāṁ spṛhayate ye vai tuṣṭāḥ svakairdhanaiḥ.
8. yadā asya tat haranti anye tadā rājānam icchati
tadā teṣām spṛhayate ye vai tuṣṭāḥ svakaiḥ dhanaiḥ
8. yadā anye asya tat haranti,
tadā (saḥ) rājānam icchati.
tadā (saḥ) teṣām spṛhayate ye vai svakaiḥ dhanaiḥ tuṣṭāḥ (santi).
8. When others steal that very wealth from him, he then wishes for a king. At that time, he envies those who are truly content with their own possessions.
अभीतः शुचिरभ्येति राजद्वारमशङ्कितः ।
न हि दुश्चरितं किंचिदन्तरात्मनि पश्यति ॥९॥
9. abhītaḥ śucirabhyeti rājadvāramaśaṅkitaḥ ,
na hi duścaritaṁ kiṁcidantarātmani paśyati.
9. abhiitaḥ śuciḥ abhyeti rāja-dvāram aśaṅkitaḥ
na hi duścaritam kiñcit antarātmani paśyati
9. abhiitaḥ śuciḥ aśaṅkitaḥ rāja-dvāram abhyeti hi
(yataḥ saḥ) antarātmani kiñcit duścaritam na paśyati
9. A person who is fearless and pure (śuciḥ) approaches the royal court without hesitation, for they do not perceive any misdeed within their inner self (antarātman).
सत्यस्य वचनं साधु न सत्याद्विद्यते परम् ।
सत्येन विधृतं सर्वं सर्वं सत्ये प्रतिष्ठितम् ॥१०॥
10. satyasya vacanaṁ sādhu na satyādvidyate param ,
satyena vidhṛtaṁ sarvaṁ sarvaṁ satye pratiṣṭhitam.
10. satyasya vacanam sādhu na satyāt vidyate param
satyena vidhṛtam sarvam sarvam satye pratiṣṭhitam
10. satyasya vacanam sādhu satyāt param na vidyate
sarvam satyena vidhṛtam sarvam satye pratiṣṭhitam
10. Speaking truth (satya) is virtuous; there is nothing superior to truth (satya). Everything is upheld by truth (satya), and everything is established in truth (satya).
अपि पापकृतो रौद्राः सत्यं कृत्वा पृथक्पृथक् ।
अद्रोहमविसंवादं प्रवर्तन्ते तदाश्रयाः ।
ते चेन्मिथोऽधृतिं कुर्युर्विनश्येयुरसंशयम् ॥११॥
11. api pāpakṛto raudrāḥ satyaṁ kṛtvā pṛthakpṛthak ,
adrohamavisaṁvādaṁ pravartante tadāśrayāḥ ,
te cenmitho'dhṛtiṁ kuryurvinaśyeyurasaṁśayam.
11. api pāpakṛtaḥ raudrāḥ satyam kṛtvā
pṛthak pṛthak adroham avisaṃvādam
pravartante tadāśrayāḥ te cet mithaḥ
adhṛtim kuryuḥ vinaśyeyuḥ asaṃśayam
11. api raudrāḥ pāpakṛtaḥ pṛthak pṛthak
satyam kṛtvā tadāśrayāḥ adroham
avisaṃvādam pravartante cet te mithaḥ
adhṛtim kuryuḥ asaṃśayam vinaśyeyuḥ
11. Even fierce evildoers, each having made a pledge of truth (satya), conduct themselves without malice and without dispute, relying on that [pledge of] truth (satya). If they were to create discord among themselves, they would undoubtedly perish.
न हर्तव्यं परधनमिति धर्मः सनातनः ।
मन्यन्ते बलवन्तस्तं दुर्बलैः संप्रवर्तितम् ।
यदा नियतिदौर्बल्यमथैषामेव रोचते ॥१२॥
12. na hartavyaṁ paradhanamiti dharmaḥ sanātanaḥ ,
manyante balavantastaṁ durbalaiḥ saṁpravartitam ,
yadā niyatidaurbalyamathaiṣāmeva rocate.
12. na hartavyam para-dhanam iti dharmaḥ
sanātanaḥ manyante balavantaḥ
tam durbalaiḥ saṃpravartitam yadā
niyati-daurbalyam atha eṣām eva rocate
12. para-dhanam na hartavyam iti sanātanaḥ
dharmaḥ balavantaḥ tam durbalaiḥ saṃpravartitam
manyante yadā eṣām niyati-daurbalyam
(bhavati) atha eva (tat tebhyaḥ) rocate
12. "The wealth of others should not be seized"—this is an eternal natural law (dharma). However, the powerful consider this principle to have been established by the weak. But when unavoidable weakness (niyati-daurbalyam) affects them, then it indeed becomes acceptable to them.
न ह्यत्यन्तं बलयुता भवन्ति सुखिनोऽपि वा ।
तस्मादनार्जवे बुद्धिर्न कार्या ते कथंचन ॥१३॥
13. na hyatyantaṁ balayutā bhavanti sukhino'pi vā ,
tasmādanārjave buddhirna kāryā te kathaṁcana.
13. na hi atyantam balayutā bhavanti sukhinaḥ api vā
tasmāt anārjave buddhiḥ na kāryā te kathañcana
13. hi atyantam balayutā sukhinaḥ api vā na bhavanti
tasmāt anārjave buddhiḥ te kathañcana na kāryā
13. Indeed, neither those who are exceedingly strong nor even those who are happy necessarily achieve lasting well-being. Therefore, your intellect should never be applied to dishonesty (anārjava) in any way.
असाधुभ्योऽस्य न भयं न चोरेभ्यो न राजतः ।
न किंचित्कस्यचित्कुर्वन्निर्भयः शुचिरावसेत् ॥१४॥
14. asādhubhyo'sya na bhayaṁ na corebhyo na rājataḥ ,
na kiṁcitkasyacitkurvannirbhayaḥ śucirāvaset.
14. asādhubhyaḥ asya na bhayam na corebhyaḥ na rājataḥ
na kiñcit kasyacit kurvan nirbhayaḥ śuciḥ āvaset
14. asya asādhubhyaḥ na bhayam,
corebhyaḥ na,
rājataḥ na.
kasyacit kiñcit na kurvan nirbhayaḥ śuciḥ āvaset
14. For one who does nothing to harm anyone, there is no fear from the wicked, nor from thieves, nor from the king. Doing nothing harmful to anyone, one should dwell fearlessly and purely.
सर्वतः शङ्कते स्तेनो मृगो ग्राममिवेयिवान् ।
बहुधाचरितं पापमन्यत्रैवानुपश्यति ॥१५॥
15. sarvataḥ śaṅkate steno mṛgo grāmamiveyivān ,
bahudhācaritaṁ pāpamanyatraivānupaśyati.
15. sarvataḥ śaṅkate stenaḥ mṛgaḥ grāmam iva eyivān
bahudhā ācaritam pāpam anyatra eva anupaśyati
15. stenaḥ grāmam eyivān mṛgaḥ iva sarvataḥ śaṅkate.
ācaritam bahudhā pāpam anyatra eva anupaśyati.
15. A thief suspects danger from all sides, like a deer that has entered a village. He perceives his own manifold sin (pāpa) only in others.
मुदितः शुचिरभ्येति सर्वतो निर्भयः सदा ।
न हि दुश्चरितं किंचिदात्मनोऽन्येषु पश्यति ॥१६॥
16. muditaḥ śucirabhyeti sarvato nirbhayaḥ sadā ,
na hi duścaritaṁ kiṁcidātmano'nyeṣu paśyati.
16. muditaḥ śuciḥ abhyeti sarvataḥ nirbhayaḥ sadā
na hi duścaritam kiñcit ātmanaḥ anyeṣu paśyati
16. muditaḥ śuciḥ nirbhayaḥ sadā sarvataḥ abhyeti.
hi ātmanaḥ kiñcit duścaritam anyeṣu na paśyati.
16. Joyful and pure, one always approaches (situations/life) fearlessly from all sides. For such a one does not perceive any misconduct (duścarita) belonging to one's own self (ātman) in others.
दातव्यमित्ययं धर्म उक्तो भूतहिते रतैः ।
तं मन्यन्ते धनयुताः कृपणैः संप्रवर्तितम् ॥१७॥
17. dātavyamityayaṁ dharma ukto bhūtahite rataiḥ ,
taṁ manyante dhanayutāḥ kṛpaṇaiḥ saṁpravartitam.
17. dātavyam iti ayam dharmaḥ uktaḥ bhūtahite rataiḥ
tam manyante dhanayutāḥ kṛpaṇaiḥ saṃpravartitam
17. bhūtahite rataiḥ ayam dātavyam iti dharmaḥ uktaḥ
tam dhanayutāḥ kṛpaṇaiḥ saṃpravartitam manyante
17. This principle (dharma) of giving should be practiced, as declared by those dedicated to the welfare of all beings. However, the wealthy consider it to have been initiated by the miserly.
यदा नियतिकार्पण्यमथैषामेव रोचते ।
न ह्यत्यन्तं धनवन्तो भवन्ति सुखिनोऽपि वा ॥१८॥
18. yadā niyatikārpaṇyamathaiṣāmeva rocate ,
na hyatyantaṁ dhanavanto bhavanti sukhino'pi vā.
18. yadā niyatikārpaṇyam atha eṣām eva rocate na hi
atyantam dhanavantaḥ bhavanti sukhinaḥ api vā
18. yadā atha eṣām eva niyatikārpaṇyam rocate hi
atyantam dhanavantaḥ sukhinaḥ api vā na bhavanti
18. When indeed, their miserliness, (which they consider) destined, becomes pleasing to them, then truly, the extremely wealthy are neither happy nor even content.
यदन्यैर्विहितं नेच्छेदात्मनः कर्म पूरुषः ।
न तत्परेषु कुर्वीत जानन्नप्रियमात्मनः ॥१९॥
19. yadanyairvihitaṁ necchedātmanaḥ karma pūruṣaḥ ,
na tatpareṣu kurvīta jānannapriyamātmanaḥ.
19. yat anyaiḥ vihitam na icchet ātmanaḥ karma pūruṣaḥ
na tat pareṣu kurvīta jānan apriyam ātmanaḥ
19. pūruṣaḥ yat karma anyaiḥ ātmanaḥ vihitam na icchet
tat apriyam ātmanaḥ jānan pareṣu na kurvīta
19. That action (karma) which a person (puruṣa) would not wish others to do to himself, he should not do that to others, knowing it to be disagreeable to his own self (ātman).
योऽन्यस्य स्यादुपपतिः स कं किं वक्तुमर्हति ।
यदन्यस्तस्य तत्कुर्यान्न मृष्येदिति मे मतिः ॥२०॥
20. yo'nyasya syādupapatiḥ sa kaṁ kiṁ vaktumarhati ,
yadanyastasya tatkuryānna mṛṣyediti me matiḥ.
20. yaḥ anyasya syāt upapatiḥ saḥ kam kim vaktum arhati
yat anyaḥ tasya tat kuryāt na mṛṣyet iti me matiḥ
20. yaḥ anyasya upapatiḥ syāt saḥ kam kim vaktum arhati
yat anyaḥ tasya tat kuryāt na mṛṣyet iti me matiḥ
20. Whoever becomes the paramour of another, what right does he have to speak, or to whom can he say anything? My opinion is that if another were to do that very thing to him, he would certainly not tolerate it.
जीवितुं यः स्वयं चेच्छेत्कथं सोऽन्यं प्रघातयेत् ।
यद्यदात्मन इच्छेत तत्परस्यापि चिन्तयेत् ॥२१॥
21. jīvituṁ yaḥ svayaṁ cecchetkathaṁ so'nyaṁ praghātayet ,
yadyadātmana iccheta tatparasyāpi cintayet.
21. jīvitum yaḥ svayam ca icchet katham saḥ anyam praghātayet
yat yat ātmanaḥ iccheta tat parasya api cintayet
21. yaḥ svayam jīvitum ca icchet saḥ anyam katham praghātayet
yat yat ātmanaḥ iccheta tat parasya api cintayet
21. How can one who himself wishes to live cause harm to another? Whatever one desires for oneself (ātman), one should also consider for others.
अतिरिक्तैः संविभजेद्भोगैरन्यानकिंचनान् ।
एतस्मात्कारणाद्धात्रा कुसीदं संप्रवर्तितम् ॥२२॥
22. atiriktaiḥ saṁvibhajedbhogairanyānakiṁcanān ,
etasmātkāraṇāddhātrā kusīdaṁ saṁpravartitam.
22. atiriktaiḥ saṃvibhajet bhogaiḥ anyān akiṃcanān
etasmāt kāraṇāt dhātrā kusīdam saṃpravartitam
22. atiriktaiḥ bhogaiḥ akiṃcanān anyān (janaḥ) saṃvibhajet
etasmāt kāraṇāt dhātrā kusīdam saṃpravartitam
22. One should distribute their surplus possessions with others who are destitute. For this reason, the Creator (dhātṛ) has instituted the practice of lending at interest (kusīda).
यस्मिंस्तु देवाः समये संतिष्ठेरंस्तथा भवेत् ।
अथ चेल्लाभसमये स्थितिर्धर्मेऽपि शोभना ॥२३॥
23. yasmiṁstu devāḥ samaye saṁtiṣṭheraṁstathā bhavet ,
atha cellābhasamaye sthitirdharme'pi śobhanā.
23. yasmin tu devāḥ samaye saṃtiṣṭheran tathā bhavet
atha cet lābhasamaye sthitiḥ dharme api śobhanā
23. devāḥ tu yasmin samaye saṃtiṣṭheran tathā bhavet
atha cet lābhasamaye api dharme sthitiḥ śobhanā
23. The way the gods establish themselves at a certain time, so it should be. And if, even at the time of gain, adhering to one's moral duty (dharma) is commendable.
सर्वं प्रियाभ्युपगतं धर्ममाहुर्मनीषिणः ।
पश्यैतं लक्षणोद्देशं धर्माधर्मे युधिष्ठिर ॥२४॥
24. sarvaṁ priyābhyupagataṁ dharmamāhurmanīṣiṇaḥ ,
paśyaitaṁ lakṣaṇoddeśaṁ dharmādharme yudhiṣṭhira.
24. sarvam priyābhyupagatam dharmam āhuḥ manīṣiṇaḥ
paśya etam lakṣaṇoddeśam dharmādharmau yudhiṣṭhira
24. manīṣiṇaḥ sarvam priyābhyupagatam dharmam āhuḥ
yudhiṣṭhira etam lakṣaṇoddeśam dharmādharmau paśya
24. The wise declare that all that is accepted as beneficial is (natural law) dharma. O Yudhiṣṭhira, behold this definition concerning (natural law) dharma and adharma.
लोकसंग्रहसंयुक्तं विधात्रा विहितं पुरा ।
सूक्ष्मधर्मार्थनियतं सतां चरितमुत्तमम् ॥२५॥
25. lokasaṁgrahasaṁyuktaṁ vidhātrā vihitaṁ purā ,
sūkṣmadharmārthaniyataṁ satāṁ caritamuttamam.
25. loka-saṃgraha-saṃyuktam vidhātrā vihitam purā
sūkṣma-dharmārtha-niyatam satām caritam uttamam
25. satām uttamam caritam vidhātrā purā
loka-saṃgraha-saṃyuktam sūkṣma-dharmārtha-niyatam vihitam
25. The excellent conduct of the virtuous, ordained by the Creator in ancient times, is connected with the welfare of the people and determined by subtle natural law (dharma) and its purpose.
धर्मलक्षणमाख्यातमेतत्ते कुरुसत्तम ।
तस्मादनार्जवे बुद्धिर्न कार्या ते कथंचन ॥२६॥
26. dharmalakṣaṇamākhyātametatte kurusattama ,
tasmādanārjave buddhirna kāryā te kathaṁcana.
26. dharma-lakṣaṇam ākhyātam etat te kuru-sattama
tasmāt anārjave buddhiḥ na kāryā te kathaṃcana
26. kuru-sattama te etat dharma-lakṣaṇam ākhyātam
tasmāt te anārjave buddhiḥ kathaṃcana na kāryā
26. O best of the Kurus, this characteristic of natural law (dharma) has been explained to you. Therefore, you should never entertain any thoughts of dishonesty.