12.251
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
ime vai mānavāḥ sarve dharmaṃ prati viśaṅkitāḥ। ko'yaṃ dharmaḥ kuto dharmas tan me brūhi pitāmaha ॥12-251-1॥
All these humans are indeed doubtful about dharma. What is this dharma, from where does it arise? Tell me that, O grandsire.
dharmo nvayam ihārthaḥ kim amutrārtho'pi vā bhavet। ubhayārtho'pi vā dharmas tan me brūhi pitāmaha ॥12-251-2॥
O grandsire, tell me: Is righteousness meant for this world, or for the other world, or for both?
bhīṣma uvāca॥
Bhīṣma said.
sadācāraḥ smṛtir vedās trividhaṃ dharmalakṣaṇam। caturtham artham ity āhuḥ kavayo dharmalakṣaṇam ॥12-251-3॥
Good conduct, Smṛti, and the Vedas are the threefold marks of dharma; poets say that the fourth mark of dharma is purpose.
api hyuktāni karmāṇi vyavasyantyuttarāvare। lokayātrārthameveha dharmasya niyamaḥ kṛtaḥ ॥ ubhayatra sukhodarka iha caiva paratra ca ॥12-251-4॥
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.
alabdhvā nipuṇaṃ dharmaṃ pāpaḥ pāpe prasajjati। na ca pāpakṛtaḥ pāpān mucyante kecid āpadi॥12-251-5॥
Failing to grasp subtle dharma, the wicked become attached to sin; and among evil-doers, some are not freed from sin even in calamity.
apāpavādī bhavati yadā bhavati dharmavit। dharmasya niṣṭhā svācāras tamevāśritya bhotsyase ॥12-251-6॥
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.
yadādharmasamāviṣṭo dhanaṃ gṛhṇāti taskaraḥ। ramate nirharan stenaḥ paravittamarājake ॥12-251-7॥
When unrighteousness prevails, a thief takes wealth; the robber enjoys carrying away another's property when there is no ruler.
yadāsya taddharantyanye tadā rājānamicchati। tadā teṣāṃ spṛhayate ye vai tuṣṭāḥ svakairdhanaiḥ ॥12-251-8॥
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.
abhītaḥ śucir abhyeti rājadvāram aśaṅkitaḥ। na hi duścaritaṃ kiñcid antar-ātmani paśyati ॥12-251-9॥
A person who is fearless and pure approaches the king's gate without any suspicion, for he perceives no evil within himself.
satyasya vacanaṃ sādhu na satyād vidyate param। satyena vidhṛtaṃ sarvaṃ sarvaṃ satye pratiṣṭhitam ॥12-251-10॥
Speaking the truth is virtuous; there is nothing greater than truth. Everything is upheld by truth; everything is founded upon truth.
api pāpakṛto raudrāḥ satyaṃ kṛtvā pṛthakpṛthak। adrohamavisaṃvādaṃ pravartante tadāśrayāḥ ॥ te cenmitho'dhṛtiṃ kuryurvinaśyeyurasaṃśayam ॥12-251-11॥
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.
na hartavyaṃ paradhanam iti dharmaḥ sanātanaḥ। manyante balavantaḥ taṃ durbalaiḥ sampravartitam॥ yadā niyatidaurbalyam atha eṣām eva rocate॥12-251-12॥
"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.
na hy atyantaṃ balayutā bhavanti sukhino'pi vā। tasmād anārjave buddhir na kāryā te kathaṃcana ॥12-251-13॥
Even those who are absolutely happy are not always endowed with strength. Therefore, you should never let your intellect become crooked in any way.
asādhubhyo'sya na bhayaṃ na corebhyo na rājataḥ। na kiñcit kasyacit kurvan nirbhayaḥ śucir āvaset ॥12-251-14॥
He who does not do anything belonging to anyone, should live fearlessly and purely, having no fear from the wicked, thieves, or the king.
sarvataḥ śaṅkate steno mṛgo grāmamiveyivān। bahudhācaritaṃ pāpamanyatraivānupaśyati ॥12-251-15॥
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.
muditaḥ śucir abhyeti sarvato nirbhayaḥ sadā। na hi duścaritaṃ kiñcid ātmano'nyeṣu paśyati ॥12-251-16॥
The one who is glad, pure, approaches all fearlessly at all times; indeed, he never sees any fault of his own in others.
dātavyam ity ayaṃ dharma ukto bhūtahite rataiḥ। taṃ manyante dhanayutāḥ kṛpaṇaiḥ sampravartitam ॥12-251-17॥
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.
yadā niyatikārpaṇyam athaiṣām eva rocate। na hy atyantaṃ dhanavanto bhavanti sukhino'pi vā ॥12-251-18॥
When these people are pleased with the misery caused by fate, then neither the wealthy nor even the happy absolutely become so.
yad anyair vihitaṃ necched ātmanaḥ karma pūruṣaḥ। na tat pareṣu kurvīta jānann apriyam ātmanaḥ॥12-251-19॥
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.
yo'nyaṣya syādupapatiḥ sa kaṃ kiṃ vaktumarhati। yadanyastasya tatkuryānna mṛṣyediti me matiḥ ॥12-251-20॥
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.
jīvituṃ yaḥ svayaṃ cecchhet kathaṃ so'nyaṃ praghātayet। yadyadātmana icchet tat parasyāpi cintayet ॥12-251-21॥
If one wishes to live himself, how could he kill another? Whatever one desires for himself, he should also consider for others.
atiriktais saṃvibhajed bhogair anyān akiñcanān। etasmāt kāraṇād dhātrā kusīdaṃ sampravartitam ॥12-251-22॥
One should share surplus enjoyments with others who have nothing. For this reason, the Creator instituted the practice of usury.
yasmiṃstu devāḥ samaye santiṣṭheraṃstathā bhavet। atha cellābhasamaye sthitirdharme'pi śobhanā ॥12-251-23॥
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.
sarvaṃ priyābhyupagataṃ dharmam āhur manīṣiṇaḥ। paśyaitaṃ lakṣaṇoddeśaṃ dharmādharme yudhiṣṭhira ॥12-251-24॥
The wise declare that whatever is accepted as dear is called dharma. O Yudhishthira, observe this description of the characteristics of dharma and adharma.
lokasaṅgrahasaṃyuktaṃ vidhātrā vihitaṃ purā। sūkṣmadharmārthaniyataṃ satāṃ caritamuttamam ॥12-251-25॥
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.
dharmalakṣaṇam ākhyātam etat te kurusattama। tasmād anārjave buddhiḥ na kāryā te kathañcana॥12-251-26॥
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.
