12.251
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
इमे वै मानवाः सर्वे धर्मं प्रति विशङ्किताः। कोऽयं धर्मः कुतो धर्मस्तन्मे ब्रूहि पितामह ॥१२-२५१-१॥
All these humans are indeed doubtful about dharma. What is this dharma, from where does it arise? Tell me that, O grandsire.
धर्मो न्वयमिहार्थः किममुत्रार्थोऽपि वा भवेत्। उभयार्थोऽपि वा धर्मस्तन्मे ब्रूहि पितामह ॥१२-२५१-२॥
O grandsire, tell me: Is righteousness meant for this world, or for the other world, or for both?
भीष्म उवाच॥
Bhīṣma said.
सदाचारः स्मृतिर्वेदास्त्रिविधं धर्मलक्षणम्। चतुर्थमर्थमित्याहुः कवयो धर्मलक्षणम् ॥१२-२५१-३॥
Good conduct, Smṛti, and the Vedas are the threefold marks of dharma; poets say that the fourth mark of dharma is purpose.
अपि ह्युक्तानि कर्माणि व्यवस्यन्त्युत्तरावरे। लोकयात्रार्थमेवेह धर्मस्य नियमः कृतः ॥ उभयत्र सुखोदर्क इह चैव परत्र च ॥१२-२५१-४॥
Indeed, actions that have been prescribed are classified as higher and lower; the regulation of dharma has been established here solely for the purpose of worldly conduct. In both this world and the next, happiness is the outcome.
अलब्ध्वा निपुणं धर्मं पापः पापे प्रसज्जति। न च पापकृतः पापान्मुच्यन्ते केचिदापदि ॥१२-२५१-५॥
Failing to grasp subtle dharma, the wicked become attached to sin; and among evil-doers, some are not freed from sin even in calamity.
अपापवादी भवति यदा भवति धर्मवित्। धर्मस्य निष्ठा स्वाचारस्तमेवाश्रित्य भोत्स्यसे ॥१२-२५१-६॥
When one becomes a knower of dharma and does not speak evil, steadfastness in dharma is one's own conduct; by resorting to that alone, you will attain happiness.
यदाधर्मसमाविष्टो धनं गृह्णाति तस्करः। रमते निर्हरन्स्तेनः परवित्तमराजके ॥१२-२५१-७॥
When unrighteousness prevails, a thief takes wealth; the robber enjoys carrying away another's property when there is no ruler.
यदास्य तद्धरन्त्यन्ये तदा राजानमिच्छति। तदा तेषां स्पृहयते ये वै तुष्टाः स्वकैर्धनैः ॥१२-२५१-८॥
When others take away a person's wealth, he seeks the king's help. Then he desires the company of those who are truly content with their own wealth.
अभीतः शुचिरभ्येति राजद्वारमशङ्कितः। न हि दुश्चरितं किञ्चिदन्तरात्मनि पश्यति ॥१२-२५१-९॥
A person who is fearless and pure approaches the king's gate without any suspicion, for he perceives no evil within himself.
सत्यस्य वचनं साधु न सत्याद्विद्यते परम्। सत्येन विधृतं सर्वं सर्वं सत्ये प्रतिष्ठितम् ॥१२-२५१-१०॥
Speaking the truth is virtuous; there is nothing greater than truth. Everything is upheld by truth; everything is founded upon truth.
अपि पापकृतो रौद्राः सत्यं कृत्वा पृथक्पृथक्। अद्रोहमविसंवादं प्रवर्तन्ते तदाश्रयाः ॥ ते चेन्मिथोऽधृतिं कुर्युर्विनश्येयुरसंशयम् ॥१२-२५१-११॥
Even those who are evil-doers and fierce, if they adhere to truth individually, they engage in non-injury and non-deceit; those who follow this. If they act with mutual lack of firmness, they would certainly perish.
न हर्तव्यं परधनमिति धर्मः सनातनः। मन्यन्ते बलवन्तस्तं दुर्बलैः सम्प्रवर्तितम् ॥ यदा नियतिदौर्बल्यमथैषामेव रोचते ॥१२-२५१-१२॥
"Not to take another's wealth" is said to be the eternal law; but the strong believe this rule was established by the weak. When fate brings weakness, then even the strong find it agreeable.
न ह्यत्यन्तं बलयुता भवन्ति सुखिनोऽपि वा। तस्मादनार्जवे बुद्धिर्न कार्या ते कथञ्चन ॥१२-२५१-१३॥
Even those who are absolutely happy are not always endowed with strength. Therefore, you should never let your intellect become crooked in any way.
असाधुभ्योऽस्य न भयं न चोरेभ्यो न राजतः। न किञ्चित्कस्यचित्कुर्वन्निर्भयः शुचिरावसेत् ॥१२-२५१-१४॥
He who does not do anything belonging to anyone, should live fearlessly and purely, having no fear from the wicked, thieves, or the king.
सर्वतः शङ्कते स्तेनो मृगो ग्राममिवेयिवान्। बहुधाचरितं पापमन्यत्रैवानुपश्यति ॥१२-२५१-१५॥
A thief, like a deer that has entered a village, suspects danger from all sides; he sees the many sins he has committed as being elsewhere.
मुदितः शुचिरभ्येति सर्वतो निर्भयः सदा। न हि दुश्चरितं किञ्चिदात्मनोऽन्येषु पश्यति ॥१२-२५१-१६॥
The one who is glad, pure, approaches all fearlessly at all times; indeed, he never sees any fault of his own in others.
दातव्यमित्ययं धर्म उक्तो भूतहिते रतैः। तं मन्यन्ते धनयुताः कृपणैः सम्प्रवर्तितम् ॥१२-२५१-१७॥
The principle of 'it must be given' is declared as dharma by those devoted to the welfare of all beings. But the wealthy consider this as a practice established by the miserly.
यदा नियतिकार्पण्यमथैषामेव रोचते। न ह्यत्यन्तं धनवन्तो भवन्ति सुखिनोऽपि वा ॥१२-२५१-१८॥
When these people are pleased with the misery caused by fate, then neither the wealthy nor even the happy absolutely become so.
यदन्यैर्विहितं नेच्छेदात्मनः कर्म पूरुषः। न तत्परेषु कुर्वीत जानन्नप्रियमात्मनः ॥१२-२५१-१९॥
A person should not desire for himself the action enjoined by others; nor should he do that for others, knowing it to be unpleasant for himself.
योऽन्यस्य स्यादुपपतिः स कं किं वक्तुमर्हति। यदन्यस्तस्य तत्कुर्यान्न मृष्येदिति मे मतिः ॥१२-२५१-२०॥
He who is the paramour of another, what right does he have to speak to anyone? Whatever another does to him, he should not tolerate it—this is my opinion.
जीवितुं यः स्वयं चेच्छेत्कथं सोऽन्यं प्रघातयेत्। यद्यदात्मन इच्छेत तत्परस्यापि चिन्तयेत् ॥१२-२५१-२१॥
If one wishes to live himself, how could he kill another? Whatever one desires for himself, he should also consider for others.
अतिरिक्तैः संविभजेद्भोगैरन्यानकिञ्चनान्। एतस्मात्कारणाद्धात्रा कुसीदं सम्प्रवर्तितम् ॥१२-२५१-२२॥
One should share surplus enjoyments with others who have nothing. For this reason, the Creator instituted the practice of usury.
यस्मिंस्तु देवाः समये सन्तिष्ठेरंस्तथा भवेत्। अथ चेल्लाभसमये स्थितिर्धर्मेऽपि शोभना ॥१२-२५१-२३॥
But at whatever time the gods remain, so it should be. Then, if at the time of gain, the state in dharma is also auspicious.
सर्वं प्रियाभ्युपगतं धर्ममाहुर्मनीषिणः। पश्यैतं लक्षणोद्देशं धर्माधर्मे युधिष्ठिर ॥१२-२५१-२४॥
The wise declare that whatever is accepted as dear is called dharma. O Yudhishthira, observe this description of the characteristics of dharma and adharma.
लोकसङ्ग्रहसंयुक्तं विधात्रा विहितं पुरा। सूक्ष्मधर्मार्थनियतं सतां चरितमुत्तमम् ॥१२-२५१-२५॥
The supreme conduct of the virtuous, which is regulated by subtle principles of righteousness and purpose, was established long ago by the Creator for the maintenance of the world.
धर्मलक्षणमाख्यातमेतत्ते कुरुसत्तम। तस्मादनार्जवे बुद्धिर्न कार्या ते कथञ्चन ॥१२-२५१-२६॥
O best of Kurus, this characteristic of dharma has been declared to you. Therefore, you should never let your mind act with crookedness in any way.
