13.147
dharmanirṇayaḥ
Decision regarding dharma;
vaiśampāyana uvāca॥
Vaiśampāyana said.
ity-uktavati vākyaṃ tu kṛṣṇe devakinandane। bhīṣmaṃ śāntanavaṃ bhūyaḥ paryapṛcchad yudhiṣṭhiraḥ ॥13-147-1॥
Thus, after Kṛṣṇa, the son of Devakī, had spoken, Yudhiṣṭhira again asked Bhīṣma, the descendant of Śantanu. (13-147-1)
nirṇaye vā mahābuddhe sarvadharmabhṛtāṃ vara। pratyakṣamāgamo veti kiṃ tayoḥ kāraṇaṃ bhavet॥13-147-2॥
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)
bhīṣma uvāca॥
Bhishma said.
nāsty atra saṁśayaḥ kaścid iti me vartate matiḥ। śṛṇu vakṣyāmi te prājña samyaktvam anupṛcchasi ॥13-147-3॥
There is no doubt here in my mind; listen, I shall tell you, O wise one, because you inquire correctly. (13-147-3)
saṁśayaḥ sugamo rājan nirṇayas tv atra durgamaḥ। dṛṣṭaṁ śrutam anantaṁ hi yatra saṁśaya-darśanam ॥13-147-4॥
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)
pratyakṣaṁ kāraṇaṁ dṛṣṭaṁ hetukāḥ prājñamānināḥ। nāstītyevaṁ vyavasyanti satyaṁ saṁśayameva ca॥ tadayuktaṁ vyavasyanti bālāḥ paṇḍitamānināḥ॥13-147-5॥
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)
atha cen manyase ca ekaṃ kāraṇaṃ kiṃ bhaved iti। śakyaṃ dīrgheṇa kālena yuktena atandritena ca ॥ prāṇa-yātrām anekāṃ ca kalpa-yānena bhārata ॥13-147-6॥
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)
tat-pareṇaiva nānyena śakyaṃ hy etat tu kāraṇam। hetūnām antam āsādya vipulaṃ jñānam uttamam॥ jyotiḥ sarvasya lokasya vipulaṃ pratipadyate॥ 13-147-7॥
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)
tattvenāgamanaṁ rājanhetvantagamanaṁ tathā। agrāhyamanibaddhaṁ ca vācaḥ samparivarjanam ॥13-147-8॥
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)
yudhiṣṭhira uvāca॥
Yudhishthira said.
pratyakṣaṃ lokataḥ siddhaṃ lokāś cāgamapūrvakāḥ। śiṣṭācāro bahuvidho brūhi tan me pitāmaha ॥13-147-9॥
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)
bhīṣma uvāca॥
Bhīṣma said.
dharmasya hriyamāṇasya balavadbhiḥ durātmabhiḥ। saṃsthā yatnair api kṛtā kālena paribhidyate॥13-147-10॥
When dharma is being seized by the strong and wicked, even a foundation established with efforts is destroyed in time. (13-147-10)
adharmā dharmarūpeṇa tṛṇaiḥ kūpā iva āvṛtāḥ. tataḥ taiḥ bhidyate vṛttam śṛṇu ca eva yudhiṣṭhira ॥13-147-11॥
Just as wells are covered with grass, unrighteous acts disguised as righteousness can ruin one’s conduct; therefore, listen well, Yudhiṣṭhira. (13-147-11)
avṛttyā ye ca bhindanti śrutatyāgaparāyaṇāḥ| dharmavidveṣiṇo mandā ityuktasteṣu saṃśayaḥ ॥13-147-12॥
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)
atṛpyantastu sādhūnāṃ ya evāgamabuddhayaḥ. paramityeva santuṣṭāstānupāssva ca pṛccha ca ॥13-147-13॥
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)
kāmārthau pṛṣṭhataḥ kṛtvā lobha-moha-anusāriṇau | dharma iti eva sambuddhāḥ tān upāssva ca pṛccha ca ॥13-147-14॥
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)
na teṣāṁ bhidyate vṛttaṁ yajñasvādhāyakarmabhiḥ | ācāraḥ kāraṇaṁ caiva dharmaś caiva trayaṁ punaḥ ॥13-147-15॥
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)
yudhiṣṭhira uvāca॥
Yudhishthira said.
punareveha me buddhiḥ saṁśaye parimuhyate। apāre mārgamāṇasya paraṁ tīram apaśyataḥ ॥13-147-16॥
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)
vedāḥ pratyakṣam ācāraḥ pramāṇaṃ tattrayaṃ yadi । pṛthaktvaṃ labhyate caiṣāṃ dharmaś caikam trayaṃ katham ॥13-147-17॥
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)
bhīṣma uvāca॥
Bhishma said.
dharmasya hriyamāṇasya balavadbhir durātmabhiḥ। yady evaṃ manyase rājan tridha dharma-vicāraṇā ॥13-147-18॥
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)
eka eveti jānihi tridhā tasya pradarśanam। pṛthaktve caiva me buddhistrayāṇāmapi vai tathā॥13-147-19॥
Know this as one only; its demonstration is threefold. In separation too, my understanding of all three is just so. (13-147-19)
ukto mārgastrayāṇāṃ ca tattathaiva samācara। jijñāsā tu na kartavyā dharmasya paritarkaṇāt ॥13-147-20॥
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)
sadaiva bharata-śreṣṭha mā te bhūd atra saṃśayaḥ। andho jaḍa iva āśaṅkaḥ yat bravīmi tat ācara ॥13-147-21॥
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)
ahiṁsā satyam-akrodho dānam-etac-catuṣṭayam। ajātaśatro sevasva dharma eṣa sanātanaḥ ॥13-147-22॥
O Ajātaśatru, practice non-injury, truth, absence of anger, and charity — this set of four is the eternal duty. (13-147-22)
brāhmaṇeṣu ca vṛttiryā pitṛpaitāmahocitā। tāmanvehi mahābāho svargasyaite hi deśikāḥ॥13-147-23॥
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)
pramāṇamapramāṇaṃ vai yaḥ kuryādabudho naraḥ। na sa pramāṇatāmarho vivādajanano hi saḥ ॥13-147-24॥
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)
brāhmaṇān eva sevasva satkṛtya bahu-manya ca। eteṣv eva tv ime lokāḥ kṛtsnā iti nibodha tān॥13-147-25॥
Serve only the Brāhmaṇas, showing them honor and great respect. Know that in these alone exist all these worlds. (13-147-25)
