12.252
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
सूक्ष्मं साधु समादिष्टं भवता धर्मलक्षणम्। प्रतिभा त्वस्ति मे काचित्तां ब्रूयामनुमानतः ॥१२-२५२-१॥
sūkṣmaṃ sādhu samādiṣṭaṃ bhavatā dharmalakṣaṇam। pratibhā tv asti me kācit tāṃ brūyām anumānataḥ ॥12-252-1॥
[सूक्ष्मम् (sūkṣmam) - subtle; delicate; साधु (sādhu) - well; properly; समादिष्टम् (samādiṣṭam) - well-instructed; thoroughly taught; भवता (bhavatā) - by you; धर्मलक्षणम् (dharmalakṣaṇam) - characteristic of dharma; mark of righteousness; प्रतिभा (pratibhā) - intuition; insight; त्व (tv) - indeed; surely; अस्ति (asti) - is; exists; मे (me) - to me; my; काचित् (kācit) - some; a certain; ताम् (tām) - her; that; ब्रूयाम् (brūyām) - I might say; I could speak; अनुमानतः (anumānataḥ) - by inference; through reasoning;]
(The subtle characteristic of dharma has been well instructed by you. Indeed, I have some intuition; I might state that by inference.)
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॥
bhūyāṃso hṛdaye ye me praśnāste vyāhṛtāstvayā। imamanyaṃ pravakṣyāmi na rājanvigrahādiva ॥12-252-2॥
[भूयांसः (bhūyāṃsaḥ) - greater; more numerous; हृदये (hṛdaye) - in the heart; ये (ye) - which; मे (me) - my; प्रश्नाः (praśnāḥ) - questions; ते (te) - those; व्याहृताः (vyāhṛtāḥ) - spoken; answered; त्वया (tvayā) - by you; इमम् (imam) - this; अन्यम् (anyam) - other; प्रवक्ष्यामि (pravakṣyāmi) - I shall declare; न (na) - not; राजन् (rājan) - O king; विग्रहादिव (vigrahādiva) - like a dispute, etc.;]
(Greater questions which are in my heart, those have been answered by you. This other (question) I shall declare, not, O king, like a dispute, etc.)
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॥
imāni hi prāpayanti sṛjantyuttārayanti ca। na dharmaḥ paripāṭhena śakyo bhārata veditum ॥12-252-3॥
[इमानि (imāni) - these; (neuter plural) हि (hi) - indeed; प्रापयन्ति (prāpayanti) - cause to attain; सृजन्ति (sṛjanti) - create; उत्तारयन्ति (uttārayanti) - cause to cross over; च (ca) - and; न (na) - not; धर्मः (dharmaḥ) - dharma; परिपाठेन (paripāṭhena) - by mere recitation; शक्यः (śakyaḥ) - possible; भारत (bhārata) - O Bhārata; वेदितुम् (veditum) - to know;]
(These indeed cause to attain, create, and cause to cross over; not by mere recitation is dharma possible to know, O Bhārata.)
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॥
anyo dharmaḥ samasthasya viṣamasthasya cāparaḥ। āpadastu kathaṃ śakyāḥ paripāṭhena veditum ॥12-252-4॥
[अन्यः (anyaḥ) - another; धर्मः (dharmaḥ) - duty; समस्थस्य (samasthasya) - of one who is in a normal (stable) condition; विषमस्थस्य (viṣamasthasya) - of one who is in a difficult (unstable) condition; च (ca) - and; अपरः (aparaḥ) - another; आपदः (āpadah) - calamities; तु (tu) - but; कथम् (katham) - how; शक्याः (śakyāḥ) - possible; परिपाठेन (paripāṭhena) - by procedure; वेदितुम् (veditum) - to know;]
(Another duty is for one who is in a normal condition, and another for one who is in a difficult condition. But how is it possible to know calamities by procedure?)
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॥
sadācāro mato dharmaḥ santastvācāralakṣaṇāḥ। sādhyāsādhyaṃ kathaṃ śakyaṃ sadācāro hyalakṣaṇam ॥12-252-5॥
[सदाचारः (sadācāraḥ) - good conduct; मतः (mataḥ) - is considered; धर्मः (dharmaḥ) - dharma; सन्तः (santaḥ) - the virtuous; तु (tu) - but; आचारलक्षणाः (ācāralakṣaṇāḥ) - characterized by conduct; साध्य (sādhya) - to be accomplished; असाध्यं (asādhyaṃ) - not to be accomplished; कथम् (katham) - how; शक्यं (śakyaṃ) - possible; सदाचारः (sadācāraḥ) - good conduct; हि (hi) - indeed; अलक्षणम् (alakṣaṇam) - without characteristic;]
(Good conduct is considered dharma; the virtuous are characterized by conduct. How is it possible to distinguish between what is to be accomplished and what is not, for good conduct indeed is without characteristic.)
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॥
dṛśyate dharmarūpeṇa adharmaṃ prākṛtaś caran। dharmaṃ ca adharma-rūpeṇa kaścit aprākṛtaś caran ॥12-252-6॥
[दृश्यते (dṛśyate) - is seen; is perceived; धर्मरूपेण (dharmarūpeṇa) - in the form of dharma; as righteousness; अधर्मं (adharmaṃ) - unrighteousness; non-dharma; प्राकृतः (prākṛtaḥ) - ordinary; natural; common; चरन् (caran) - acting; behaving; धर्मं (dharmaṃ) - dharma; righteousness; च (ca) - and; अधर्मरूपेण (adharma-rūpeṇa) - in the form of adharma; as unrighteousness; कश्चित् (kaścit) - someone; a certain person; अप्राकृतः (aprākṛtaḥ) - extraordinary; uncommon; चरन् (caran) - acting; behaving;]
(Unrighteousness is seen acting in the form of dharma by the ordinary; and dharma is seen acting in the form of adharma by someone extraordinary.)
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॥
punarasya pramāṇaṃ hi nirdiṣṭaṃ śāstrakovidaiḥ। vedavādāścānuyugaṃ hrasantīti ha naḥ śrutam ॥12-252-7॥
[पुनः (punaḥ) - again; अस्य (asya) - of this; प्रमाणं (pramāṇam) - authority; हि (hi) - indeed; निर्दिष्टं (nirdiṣṭam) - specified; शास्त्रकोविदैः (śāstrakovidaiḥ) - by those skilled in śāstra; वेदवादाः (vedavādāḥ) - Vedic doctrines; च (ca) - and; अनुयुगं (anuyugam) - in every age; ह्रसन्ति (hrasanti) - diminish; इति (iti) - thus; ह (ha) - indeed; नः (naḥ) - to us; श्रुतम् (śrutam) - has been heard;]
(Again, the authority of this indeed has been specified by those skilled in śāstra. The Vedic doctrines also, in every age, diminish—thus indeed to us has been heard.)
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॥
anye kṛtayuge dharmāstretāyāṃ dvāpare'pare। anye kaliyuge dharmā yathāśaktikṛtā iva ॥12-252-8॥
[अन्ये (anye) - others; कृतयुगे (kṛtayuge) - in the Kṛta Yuga; धर्माः (dharmāḥ) - righteous acts; त्रेतायाम् (tretāyām) - in the Tretā Yuga; द्वापरे (dvāpare) - in the Dvāpara Yuga; अपरे (apare) - others; अन्ये (anye) - others; कलियुगे (kaliyuge) - in the Kali Yuga; धर्माः (dharmāḥ) - righteous acts; यथा (yathā) - according to; शक्ति (śakti) - ability; कृता (kṛtā) - performed; इव (iva) - as if;]
(Others (performed) righteous acts in the Kṛta Yuga, (others) in the Tretā Yuga, (others) in the Dvāpara Yuga, (others) in the Kali Yuga, (righteous acts) performed as if according to ability.)
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॥
āmnāyavacanaṃ satyamityayaṃ lokasaṅgrahaḥ। āmnāyebhyaḥ paraṃ vedāḥ prasṛtā viśvatomukhāḥ ॥12-252-9॥
[आम्नाय (āmnāya) - sacred tradition; वचनम् (vacanam) - statement; सत्यम् (satyam) - truth; इति (iti) - thus; अयम् (ayam) - this; लोकसङ्ग्रहः (lokasaṅgrahaḥ) - maintenance of the world; आम्नायेभ्यः (āmnāyebhyaḥ) - from the sacred traditions; परम् (param) - supreme; वेदाः (vedāḥ) - Vedas; प्रसृता (prasṛtā) - spread forth; विश्वतोमुखाः (viśvatomukhāḥ) - facing all directions;]
(The statement of sacred tradition is truth, thus this is the maintenance of the world. From the sacred traditions, the supreme Vedas have spread forth, facing all directions.)
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॥
te cetsarve pramāṇaṃ vai pramāṇaṃ tan na vidyate। pramāṇe cāpramāṇe ca viruddhe śāstratā kutaḥ ॥12-252-10॥
[ते (te) - they; चेत् (cet) - if; सर्वे (sarve) - all; प्रमाणम् (pramāṇam) - means of knowledge; वै (vai) - indeed; प्रमाणम् (pramāṇam) - means of knowledge; तत् (tat) - that; न (na) - not; विद्यते (vidyate) - exists; प्रमाणे (pramāṇe) - in means of knowledge; च (ca) - and; अप्रमाणे (apramāṇe) - in non-means of knowledge; च (ca) - and; विरुद्धे (viruddhe) - in contradiction; शास्त्रता (śāstratā) - scriptural authority; कुतः (kutaḥ) - from where;]
(They if all means of knowledge indeed means of knowledge that not exists. In means of knowledge and in non-means of knowledge and in contradiction scriptural authority from where?)
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॥
dharmasya hriyamāṇasya balavadbhir durātmabhiḥ। yā yā vikriyate sansthā tataḥ sāpi praṇaśyati॥12-252-11॥
[धर्मस्य (dharmasya) - of dharma; ह्रियमाणस्य (hriyamāṇasya) - being taken away; बलवद्भिः (balavadbhiḥ) - by the strong; दुरात्मभिः (durātmabhiḥ) - by the wicked; या या (yā yā) - whichever; विक्रियते (vikriyate) - is altered; संस्था (sansthā) - institution; ततः (tataḥ) - thereafter; सा अपि (sā api) - that also; प्रणश्यति (praṇaśyati) - perishes;]
(Of dharma being taken away by the strong and wicked, whichever institution is altered, thereafter that also perishes.)
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॥
vidma caivaṃ na vā vidma śakyaṃ vā vedituṃ na vā। aṇīyānkṣuradhārāyā garīyānparvatādapi ॥12-252-12॥
[विद्म (vidma) - we know; च (ca) - and; एवं (evaṃ) - thus; न (na) - not; वा (vā) - or; विद्म (vidma) - we know; शक्यं (śakyaṃ) - possible; वा (vā) - or; वेदितुं (vedituṃ) - to know; न (na) - not; वा (vā) - or; अणीयान् (aṇīyān) - finer; क्षुरधाराया (kṣuradhārāyāḥ) - than the edge of a razor; गरीयान् (garīyān) - greater; पर्वतात् (parvatāt) - than a mountain; अपि (api) - even;]
(We know and thus, or we do not know, or it is possible or not to know. Finer than the edge of a razor, greater even than a mountain.)
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॥
gandharvanagarākāraḥ prathamaṃ sampradṛśyate। anvīkṣyamāṇaḥ kavibhiḥ punargacchatyadarśanam ॥12-252-13॥
[गन्धर्वनगर (gandharvanagara) - Gandharva-city; (illusory city in the sky; आकारः (ākāraḥ) - form; appearance; प्रथमं (prathamaṃ) - at first; initially; सम्प्रदृश्यते (sampradṛśyate) - is seen; is perceived; अन्वीक्ष्यमाणः (anvīkṣyamāṇaḥ) - being observed; being examined; कविभिः (kavibhiḥ) - by poets; by wise men; पुनः (punaḥ) - again; once more; गच्छति (gacchati) - goes; departs; अदर्शनम् (adarśanam) - to invisibility; to disappearance;]
(The form of a Gandharva-city is at first seen; being observed by poets, it again goes to invisibility.)
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॥
nipānānīva gobhyāśe kṣetre kulyeva bhārata। smṛto'pi śāśvato dharmo viprahīṇo na dṛśyate ॥12-252-14॥
[निपानानि (nipānāni) - watering places; इव (iva) - like; गोभ्यः (gobhyaḥ) - for cows; अशे (aśe) - in absence; क्षेत्रे (kṣetre) - in a field; कुल्या (kulyā) - irrigation channel; इव (iva) - like; भारत (bhārata) - O Bhārata; स्मृतः (smṛtaḥ) - remembered; अपि (api) - even; शाश्वतः (śāśvataḥ) - eternal; धर्मः (dharmaḥ) - dharma; विप्रहीणः (viprahīṇaḥ) - devoid of brāhmaṇas; न (na) - not; दृश्यते (dṛśyate) - is seen;]
(Like watering places are (useless) for cows in their absence, like an irrigation channel in a field, O Bhārata, even if remembered, the eternal dharma, when devoid of brāhmaṇas, is not seen.)
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॥
kāmād anye kṣayād anye kāraṇair aparais tathā। asanto hi vṛthācāraṃ bhajante bahavo'pare॥12-252-15॥
[कामात् (kāmāt) - from desire; अन्ये (anye) - others; क्षयात् (kṣayāt) - from destruction; अन्ये (anye) - others; कारणैः (kāraṇaiḥ) - by causes; अपरे (apare) - others; तथा (tathā) - likewise; असन्तः (asantaḥ) - the unvirtuous; हि (hi) - indeed; वृथाचारम् (vṛthācāram) - vain conduct; भजन्ते (bhajante) - engage in; बहवः (bahavaḥ) - many; अपरे (apare) - others;]
(From desire, others; from destruction, others; likewise by other causes, others. The unvirtuous indeed engage in vain conduct, many others.)
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॥
dharmo bhavati sa kṣipraṃ vilīnastveva sādhuṣu। anye tānāhurunmattānapi cāvahasantyuta ॥12-252-16॥
[धर्मः (dharmaḥ) - righteousness; भवति (bhavati) - becomes; सः (saḥ) - he; क्षिप्रं (kṣipram) - quickly; विलीनः (vilīnaḥ) - absorbed; त्व् (tv) - indeed; एव (eva) - only; साधुषु (sādhuṣu) - among the virtuous; अन्ये (anye) - others; तान् (tān) - them; आहुः (āhuḥ) - say; उन्मत्तान् (unmattān) - mad; अपि (api) - even; च (ca) - and; अवहसन्ति (avahasanti) - mock; उत (uta) - indeed;]
(Righteousness becomes he quickly absorbed indeed only among the virtuous; others say them mad even and mock indeed.)
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॥
mahājanā hyupāvṛttā rājadharmaṃ samāśritāḥ। na hi sarvahitaḥ kaścidācāraḥ sampradṛśyate ॥12-252-17॥
[महाजना (mahājanā) - great people; हि (hi) - indeed; उपावृत्ता (upāvṛttā) - turned away; राजधर्मं (rājadharmaṃ) - kingly duty; समाश्रिताः (samāśritāḥ) - resorted to; न (na) - not; हि (hi) - indeed; सर्वहितः (sarvahitaḥ) - beneficial to all; कश्चित् (kaścit) - any; आचारः (ācāraḥ) - conduct; सम्प्रदृश्यते (sampradṛśyate) - is seen;]
(Great people indeed have turned away, having resorted to kingly duty. Indeed, no conduct beneficial to all is seen.)
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॥
tenaiva anyaḥ prabhavati saḥ aparam bādhate punaḥ। dṛśyate ca eva saḥ punaḥ tulyarūpaḥ yadṛcchayā ॥12-252-18॥
[तेनैव (tenaiva) - by that very (one); अन्यः (anyaḥ) - another; प्रभवति (prabhavati) - arises; सः (saḥ) - he; अपरम् (aparam) - another; बाधते (bādhate) - overcomes; पुनः (punaḥ) - again; दृश्यते (dṛśyate) - is seen; च (ca) - and; एव (eva) - indeed; सः (saḥ) - he; पुनः (punaḥ) - again; तुल्यरूपः (tulyarūpaḥ) - of similar form; यदृच्छया (yadṛcchayā) - by chance;]
(By that very (one), another arises; he overcomes another again; he is seen again, indeed, of similar form, by chance.)
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॥
yenaivānyaḥ prabhavati so'parānapi bādhate। ācārāṇām anaikāgryaṃ sarveṣāmeva lakṣayet ॥12-252-19॥
[येन (yena) - by which; एव (eva) - indeed; अन्यः (anyaḥ) - another; प्रभवति (prabhavati) - arises; सः (saḥ) - he; अपरान् (aparān) - others; अपि (api) - also; बाधते (bādhate) - overcomes; आचाराणाम् (ācārāṇām) - of practices; अनैकाग्र्यम् (anaikāgryam) - lack of single-mindedness; सर्वेषाम् (sarveṣām) - of all; एव (eva) - indeed; लक्षयेत् (lakṣayet) - should observe;]
(By which indeed another arises, he also overcomes others. One should observe the lack of single-mindedness of practices of all indeed.)
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॥
cirābhipannaḥ kavibhiḥ pūrvaṃ dharma udāhṛtaḥ। tenācāreṇa pūrveṇa saṃsthā bhavati śāśvatī ॥12-252-20॥
[चिर (cira) - for a long time; अभिपन्नः (abhipannaḥ) - accepted; established; कविभिः (kavibhiḥ) - by the sages; पूर्वं (pūrvam) - formerly; धर्मः (dharmaḥ) - dharma; righteousness; उदाहृतः (udāhṛtaḥ) - declared; stated; तेन (tena) - by that; आचारेण (ācāreṇa) - by conduct; by practice; पूर्वेण (pūrveṇa) - by the former; by the previous; संस्था (saṃsthā) - establishment; foundation; भवति (bhavati) - becomes; is; शाश्वती (śāśvatī) - eternal; perpetual;]
(For a long time, accepted by the sages, formerly dharma was declared. By that conduct of the former, the establishment becomes eternal.)
Dharma, which was long ago accepted and declared by the sages, becomes an eternal institution through the conduct of those who came before.
