12.251
Yudhiṣṭhira said.
All these humans are indeed doubtful about dharma. What is this dharma, from where does it arise? Tell me that, O grandsire.
O grandsire, tell me: Is righteousness meant for this world, or for the other world, or for both?
Bhīṣma said.
Good conduct, Smṛti, and the Vedas are the threefold marks of dharma; poets say that the fourth mark of dharma is purpose.
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.
Failing to grasp subtle dharma, the wicked become attached to sin; and among evil-doers, some are not freed from sin even in calamity.
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.
When unrighteousness prevails, a thief takes wealth; the robber enjoys carrying away another's property when there is no ruler.
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.
A person who is fearless and pure approaches the king's gate without any suspicion, for he perceives no evil within himself.
Speaking the truth is virtuous; there is nothing greater than truth. Everything is upheld by truth; everything is founded upon truth.
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.
"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.
Even those who are absolutely happy are not always endowed with strength. Therefore, you should never let your intellect become crooked in any way.
He who does not do anything belonging to anyone, should live fearlessly and purely, having no fear from the wicked, thieves, or the king.
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.
The one who is glad, pure, approaches all fearlessly at all times; indeed, he never sees any fault of his own in others.
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.
When these people are pleased with the misery caused by fate, then neither the wealthy nor even the happy absolutely become so.
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.
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.
If one wishes to live himself, how could he kill another? Whatever one desires for himself, he should also consider for others.
One should share surplus enjoyments with others who have nothing. For this reason, the Creator instituted the practice of usury.
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.
The wise declare that whatever is accepted as dear is called dharma. O Yudhishthira, observe this description of the characteristics of dharma and adharma.
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.
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.
