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युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
सूक्ष्मं साधु समादिष्टं भवता धर्मलक्षणम्। प्रतिभा त्वस्ति मे काचित्तां ब्रूयामनुमानतः ॥१२-२५२-१॥
You have properly explained the subtle characteristics of dharma. I do have a certain intuition, and I could express it by inference.
भूयांसो हृदये ये मे प्रश्नास्ते व्याहृतास्त्वया। इममन्यं प्रवक्ष्यामि न राजन्विग्रहादिव ॥१२-२५२-२॥
The greater questions that were in my heart have been answered by you. Now, O king, I will state another question, not as a challenge or dispute.
इमानि हि प्रापयन्ति सृजन्त्युत्तारयन्ति च। न धर्मः परिपाठेन शक्यो भारत वेदितुम् ॥१२-२५२-३॥
These indeed lead to attainment, creation, and deliverance; but, O Bhārata, dharma cannot be known by mere recitation.
अन्यो धर्मः समस्थस्य विषमस्थस्य चापरः। आपदस्तु कथं शक्याः परिपाठेन वेदितुम् ॥१२-२५२-४॥
The duty of a person in normal circumstances is different from that of one in adversity; but how can calamities be known in advance by any set procedure?
सदाचारो मतो धर्मः सन्तस्त्वाचारलक्षणाः। साध्यासाध्यं कथं शक्यं सदाचारो ह्यलक्षणम् ॥१२-२५२-५॥
Good conduct is regarded as dharma; the virtuous are defined by their conduct. How can one distinguish between what should or should not be accomplished, since good conduct itself is without a fixed characteristic?
दृश्यते धर्मरूपेण अधर्मं प्राकृतश्चरन्। धर्मं चाधर्मरूपेण कश्चिदप्राकृतश्चरन् ॥१२-२५२-६॥
Ordinary people perceive unrighteousness disguised as righteousness, while someone extraordinary perceives righteousness even when it appears as unrighteousness.
पुनरस्य प्रमाणं हि निर्दिष्टं शास्त्रकोविदैः। वेदवादाश्चानुयुगं ह्रसन्तीति ह नः श्रुतम् ॥१२-२५२-७॥
Again, the authority of this has indeed been specified by those skilled in the śāstra. It has also been heard by us that the Vedic doctrines diminish in every age.
अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरेऽपरे। अन्ये कलियुगे धर्मा यथाशक्तिकृता इव ॥१२-२५२-८॥
Some performed righteous acts in the Kṛta Yuga, others in the Tretā, others in the Dvāpara, and others in the Kali Yuga, performing righteousness as per their ability.
आम्नायवचनं सत्यमित्ययं लोकसङ्ग्रहः। आम्नायेभ्यः परं वेदाः प्रसृता विश्वतोमुखाः ॥१२-२५२-९॥
The declaration of sacred tradition is considered truth, and this is what upholds the world. From these traditions, the supreme Vedas have emanated, extending in all directions.
ते चेत्सर्वे प्रमाणं वै प्रमाणं तन्न विद्यते। प्रमाणे चाप्रमाणे च विरुद्धे शास्त्रता कुतः ॥१२-२५२-१०॥
If all of them are means of knowledge, then that means of knowledge does not exist. When both means of knowledge and non-means of knowledge are in contradiction, from where does scriptural authority arise?
धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। या या विक्रियते संस्था ततः सापि प्रणश्यति ॥१२-२५२-११॥
When dharma is taken away by the strong and wicked, any institution that is thus altered will also perish.
विद्म चैवं न वा विद्म शक्यं वा वेदितुं न वा। अणीयान्क्षुरधाराया गरीयान्पर्वतादपि ॥१२-२५२-१२॥
We may or may not know this; it may or may not be possible to know. It is subtler than the edge of a razor and greater than a mountain.
गन्धर्वनगराकारः प्रथमं सम्प्रदृश्यते। अन्वीक्ष्यमाणः कविभिः पुनर्गच्छत्यदर्शनम् ॥१२-२५२-१३॥
At first, it appears like the form of a Gandharva-city; but when examined by poets, it again disappears from sight.
निपानानीव गोभ्याशे क्षेत्रे कुल्येव भारत। स्मृतोऽपि शाश्वतो धर्मो विप्रहीणो न दृश्यते ॥१२-२५२-१४॥
O Bhārata, just as watering places are useless for cows when they are absent, and an irrigation channel is useless in a field, so too, even if remembered, the eternal dharma is not seen when it is devoid of brāhmaṇas.
कामादन्ये क्षयादन्ये कारणैरपरैस्तथा। असन्तो हि वृथाचारं भजन्ते बहवोऽपरे ॥१२-२५२-१५॥
Some act out of desire, others out of loss, and others for various reasons; indeed, many unvirtuous people engage in futile conduct.
धर्मो भवति स क्षिप्रं विलीनस्त्वेव साधुषु। अन्ये तानाहुरुन्मत्तानपि चावहसन्त्युत ॥१२-२५२-१६॥
Righteousness quickly becomes absorbed only among the virtuous; others call them mad and even mock them.
महाजना ह्युपावृत्ता राजधर्मं समाश्रिताः। न हि सर्वहितः कश्चिदाचारः सम्प्रदृश्यते ॥१२-२५२-१७॥
Great people have indeed turned away, having taken refuge in royal duty. Truly, no conduct that benefits everyone is ever seen.
तेनैवान्यः प्रभवति सोऽपरं बाधते पुनः। दृश्यते चैव स पुनस्तुल्यरूपो यदृच्छया ॥१२-२५२-१८॥
By that very cause, another arises; he overcomes another again; and again, he is seen in a similar form by chance.
येनैवान्यः प्रभवति सोऽपरानपि बाधते। आचाराणामनैकाग्र्यं सर्वेषामेव लक्षयेत् ॥१२-२५२-१९॥
One should recognize that the lack of single-mindedness in practices is common to all, for by that very cause, one arises and also overcomes others.
चिराभिपन्नः कविभिः पूर्वं धर्म उदाहृतः। तेनाचारेण पूर्वेण संस्था भवति शाश्वती ॥१२-२५२-२०॥
Dharma, which was long ago accepted and declared by the sages, becomes an eternal institution through the conduct of those who came before.
