13.147
धर्मनिर्णयः
Decision regarding dharma;
वैशम्पायन उवाच॥
Vaiśampāyana said.
इत्युक्तवति वाक्यं तु कृष्णे देवकिनन्दने। भीष्मं शान्तनवं भूयः पर्यपृच्छद्युधिष्ठिरः ॥१३-१४७-१॥
Thus, after Kṛṣṇa, the son of Devakī, had spoken, Yudhiṣṭhira again asked Bhīṣma, the descendant of Śantanu. (13-147-1)
निर्णये वा महाबुद्धे सर्वधर्मभृतां वर। प्रत्यक्षमागमो वेति किं तयोः कारणं भवेत् ॥१३-१४७-२॥
In making a decision, O great intellect, best of all upholders of dharma, which among direct perception and scripture should be the basis? (13-147-2)
भीष्म उवाच॥
Bhishma said.
नास्त्यत्र संशयः कश्चिदिति मे वर्तते मतिः। शृणु वक्ष्यामि ते प्राज्ञ सम्यक्त्वमनुपृच्छसि ॥१३-१४७-३॥
There is no doubt here in my mind; listen, I shall tell you, O wise one, because you inquire correctly. (13-147-3)
संशयः सुगमो राजन्निर्णयस्त्वत्र दुर्गमः। दृष्टं श्रुतमनन्तं हि यत्र संशयदर्शनम् ॥१३-१४७-४॥
Doubt arises easily, O king, but here a definite conclusion is difficult. What is seen and heard is truly endless wherever there is doubt. (13-147-4)
प्रत्यक्षं कारणं दृष्टं हेतुकाः प्राज्ञमानिनः। नास्तीत्येवं व्यवस्यन्ति सत्यं संशयमेव च ॥ तदयुक्तं व्यवस्यन्ति बालाः पण्डितमानिनः ॥१३-१४७-५॥
Those who rely on reasoning and consider themselves wise see only directly perceived causes. They conclude, 'It does not exist,' and regard truth and doubt as the same. Such a determination is improper; it is made by childish people who are conceited as learned. (13-147-5)
अथ चेन्मन्यसे चैकं कारणं किं भवेदिति। शक्यं दीर्घेण कालेन युक्तेनातन्द्रितेन च ॥ प्राणयात्रामनेकां च कल्पयानेन भारत ॥१३-१४७-६॥
Then, if you think, "What could be the single cause?"—it is indeed possible, with continual effort and diligence over a long period, to sustain various means of life by many methods, O Bhārata. (13-147-6)
तत्परेणैव नान्येन शक्यं ह्येतत्तु कारणम्। हेतूनामन्तमासाद्य विपुलं ज्ञानमुत्तमम् ॥ ज्योतिः सर्वस्य लोकस्य विपुलं प्रतिपद्यते ॥१३-१४७-७॥
This cause is possible only by that means, not by any other. Upon reaching the end of all causes and attaining the highest extensive knowledge, the light of the whole world becomes most expansive. (13-147-7)
तत्त्वेनागमनं राजन्हेत्वन्तगमनं तथा। अग्राह्यमनिबद्धं च वाचः सम्परिवर्जनम् ॥१३-१४७-८॥
O king, the coming in truth, and the going based on causality; the avoidance of words that are inappropriate, unrestrained, and unconnected—these should be completely shunned. (13-147-8)
युधिष्ठिर उवाच॥
Yudhishthira said.
प्रत्यक्षं लोकतः सिद्धं लोकाश्चागमपूर्वकाः। शिष्टाचारो बहुविधो ब्रूहि तन्मे पितामह ॥१३-१४७-९॥
O grandfather, tell me about the various kinds of established direct perception, traditions based on authoritative texts, and the practices of the virtuous people; (please) explain that to me. (13-147-9)
भीष्म उवाच॥
Bhīṣma said.
धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। संस्था यत्नैरपि कृता कालेन परिभिद्यते ॥१३-१४७-१०॥
When dharma is being seized by the strong and wicked, even a foundation established with efforts is destroyed in time. (13-147-10)
अधर्मा धर्मरूपेण तृणैः कूपा इवावृताः। ततस्तैर्भिद्यते वृत्तं शृणु चैव युधिष्ठिर ॥१३-१४७-११॥
Just as wells are covered with grass, unrighteous acts disguised as righteousness can ruin one’s conduct; therefore, listen well, Yudhiṣṭhira. (13-147-11)
अवृत्त्या ये च भिन्दन्ति श्रुतत्यागपरायणाः। धर्मविद्वेषिणो मन्दा इत्युक्तस्तेषु संशयः ॥१३-१४७-१२॥
Those who break (rules) by non-observance, who are devoted to forsaking the Veda, who are haters of dharma, and are dull—thus it is said; there is doubt concerning them. (13-147-12)
अतृप्यन्तस्तु साधूनां य एवागमबुद्धयः। परमित्येव सन्तुष्टास्तानुपास्स्व च पृच्छ च ॥१३-१४७-१३॥
But serve and inquire from those virtuous ones, who are never satisfied, whose intellect is rooted in scripture, and who are content only with what is deemed 'supreme'. (13-147-13)
कामार्थौ पृष्ठतः कृत्वा लोभमोहानुसारिणौ। धर्म इत्येव सम्बुद्धास्तानुपास्स्व च पृच्छ च ॥१३-१४७-१४॥
Having put desire and wealth—which follow greed and delusion—behind, and recognizing only those (people) as devoted to dharma, approach them and ask (your questions) as well. (13-147-14)
न तेषां भिद्यते वृत्तं यज्ञस्वाध्यायकर्मभिः। आचारः कारणं चैव धर्मश्चैव त्रयं पुनः ॥१३-१४७-१५॥
Their conduct is not distinguished through sacrifices, Vedic study, or actions; conduct, its cause, and righteousness—these three (are) again (the real basis). (13-147-15)
युधिष्ठिर उवाच॥
Yudhishthira said.
पुनरेवेह मे बुद्धिः संशये परिमुह्यते। अपारे मार्गमाणस्य परं तीरमपश्यतः ॥१३-१४७-१६॥
Once again here, my understanding, in doubt, is utterly confused; like one seeking a path in the boundless, who cannot see the further shore. (13-147-16)
वेदाः प्रत्यक्षमाचारः प्रमाणं तत्त्रयं यदि। पृथक्त्वं लभ्यते चैषां धर्मश्चैकस्त्रयं कथम् ॥१३-१४७-१७॥
If the Vedas, direct perception, and tradition are the three means of valid knowledge, and if separateness among them is found while dharma is one, then how can that one dharma be three? (13-147-17)
भीष्म उवाच॥
Bhishma said.
धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। यद्येवं मन्यसे राजंस्त्रिधा धर्मविचारणा ॥१३-१४७-१८॥
O king, if you think that dharma is being taken away by the powerful evil-minded, then the investigation of dharma is of three kinds. (13-147-18)
एक एवेति जानीहि त्रिधा तस्य प्रदर्शनम्। पृथक्त्वे चैव मे बुद्धिस्त्रयाणामपि वै तथा ॥१३-१४७-१९॥
Know this as one only; its demonstration is threefold. In separation too, my understanding of all three is just so. (13-147-19)
उक्तो मार्गस्त्रयाणां च तत्तथैव समाचर। जिज्ञासा तु न कर्तव्या धर्मस्य परितर्कणात् ॥१३-१४७-२०॥
The prescribed path for the three (orders) has been stated; act accordingly. But inquiry into dharma should not be undertaken because of excessive reasoning. (13-147-20)
सदैव भरतश्रेष्ठ मा ते भूदत्र संशयः। अन्धो जड इवाशङ्को यद्ब्रवीमि तदाचर ॥१३-१४७-२१॥
O best of Bharatas, always let there be no doubt for you here. Like a blind and dull person without doubt, do whatever I say. (13-147-21)
अहिंसा सत्यमक्रोधो दानमेतच्चतुष्टयम्। अजातशत्रो सेवस्व धर्म एष सनातनः ॥१३-१४७-२२॥
O Ajātaśatru, practice non-injury, truth, absence of anger, and charity — this set of four is the eternal duty. (13-147-22)
ब्राह्मणेषु च वृत्तिर्या पितृपैतामहोचिता। तामन्वेहि महाबाहो स्वर्गस्यैते हि देशिकाः ॥१३-१४७-२३॥
O mighty-armed one, pursue among the brāhmaṇas that conduct which is proper for fathers and grandfathers; for these indeed are the guides to heaven. (13-147-23)
प्रमाणमप्रमाणं वै यः कुर्यादबुधो नरः। न स प्रमाणतामर्हो विवादजननो हि सः ॥१३-१४७-२४॥
A foolish man who turns authority into non-authority is not worthy of being considered an authority, for he is truly a cause of quarrel. (13-147-24)
ब्राह्मणानेव सेवस्व सत्कृत्य बहुमन्य च। एतेष्वेव त्विमे लोकाः कृत्स्ना इति निबोध तान् ॥१३-१४७-२५॥
Serve only the Brāhmaṇas, showing them honor and great respect. Know that in these alone exist all these worlds. (13-147-25)
