Perception, Scripture and Conduct as Sources of Dharma

Verse 1 (13.267.1)

इत्युक्तवति तद्वाक्यं कृष्णे देवकिनन्दने । भीष्मं शान्तनवं भूयः पर्यपृच्छद्युधिष्ठिरः ॥

ityuktavati tadvākyaṃ kṛṣṇe devakinandane | bhīṣmaṃ śāntanavaṃ bhūyaḥ paryapṛcchadyudhiṣṭhiraḥ

When Krishna, the son of Devaki, had spoken in this way, Yudhishthira questioned Bhishma, the son of Shantanu, once more.

Verse 2 (13.267.2)

निर्णये वा महाबुद्धे सर्वधर्मविदांवर । प्रत्यक्षमागमो वेति किं तयोः कारणं भवेत् ॥

nirṇaye vā mahābuddhe sarvadharmavidāṃvara | pratyakṣamāgamo veti kiṃ tayoḥ kāraṇaṃ bhavet

O wise one, best among those who know all dharma: when a matter is to be decided, is it direct perception or scripture that decides? What would be the ground for choosing between the two?

Note on the text: Speaker corrected वैशम्पायन → युधिष्ठिर: this couplet is Yudhishthira's question to Bhishma (no heading printed; the page's next heading is 'भीष्म उवाच' at 13-267-3x; CE 13.147.2 likewise a question by Yudhishthira).

Verse 3 (13.267.3)

नास्त्यत्र संशयः कश्चिदिति मे वर्तते मतिः । शृणु वक्ष्यामि ते प्राज्ञ सम्यक्त्वं मेऽनुपृच्छसि ॥

nāstyatra saṃśayaḥ kaściditi me vartate matiḥ | śṛṇu vakṣyāmi te prājña samyaktvaṃ me'nupṛcchasi

In my judgement there is no doubt about this. Listen, O wise one; I shall tell you, for you are rightly asking me.

Note on the text: Corrected नास्त्यत्रि → नास्त्यत्र (misprint in Wikisource; stray vowel sign, CE reads "nāsty atra").

Verse 4 (13.267.4)

संशयः सुगमस्तत्र दुर्गमस्तस्य निर्णयः । दृष्टं श्रुतमनन्तं हि यत्र संशयदर्शनम् ॥

saṃśayaḥ sugamastatra durgamastasya nirṇayaḥ | dṛṣṭaṃ śrutamanantaṃ hi yatra saṃśayadarśanam

Doubt is easily raised there, but the settling of it is hard to reach; for what is seen and what is heard are endless, and wherever one looks, doubt appears.

Note on the text: Corrected संशयदर्शन् → संशयदर्शनम् (misprint in Wikisource; dropped final syllable, CE reads 'saṃśayadarśanam'). The first line is worded differently from CE 13.147.4a ('saṃśayaḥ sugamo rājan nirṇayas tv atra durgamaḥ'), a recension variant kept as printed.

Verse 5 (13.267.5)

प्रत्यक्षं कारणं दृष्टं हैतुकाः प्राज्ञमानिनः । नास्तीत्येवं व्यवस्यन्ति सत्यमागममेव वा ॥

pratyakṣaṃ kāraṇaṃ dṛṣṭaṃ haitukāḥ prājñamāninaḥ | nāstītyevaṃ vyavasyanti satyamāgamameva vā

Reasoners who think themselves wise see direct perception as the cause, and so they conclude that neither truth nor scripture exists.

Note on the text: Corrected हैतुकं → हैतुकाः (misprint in Wikisource; the subject 'prājñamāninaḥ' is plural, CE reads 'hetukāḥ'). Lines = CE 13.147.5a,c; the second line reads 'सत्यमागममेव वा' for CE 'satyaṃ saṃśayam eva ca', a recension variant kept as printed.

Verse 6 (13.267.6)

तदयुक्तं व्यवस्यन्ति बालाः पण्डितमानिनः । अथ सञ्चिन्त्यमेवैकं कारणं किं भवेदिति ॥

tadayuktaṃ vyavasyanti bālāḥ paṇḍitamāninaḥ | atha sañcintyamevaikaṃ kāraṇaṃ kiṃ bhavediti

That is a mistaken conclusion, reached by fools who think themselves learned. Now, what might be the one cause that has to be considered?

Note on the text: First line = CE 13.147.5e; second line is the vulgate counterpart of CE 13.147.6a (worded differently, kept as printed).

Verse 7 (13.267.7)

शक्यं दीर्घेण कालेन युक्तेनामन्त्रितेन च । प्राणयात्रामनेकां च कल्पयानेन भारत ॥

śakyaṃ dīrgheṇa kālena yuktenāmantritena ca | prāṇayātrāmanekāṃ ca kalpayānena bhārata

It can be found over a long time by one who is disciplined and not prompted by others, while making many arrangements for the support of life, O Bharata.

Note on the text: Corresponds to CE 13.147.6c,e; Wikisource reads 'युक्तेनामन्त्रितेन' for CE 'yuktenātandritena', a recension variant kept as printed.

Verse 8 (13.267.8)

तत्परेणैव नान्येन शक्यते तत्तु कारणम् । हेतूनामन्तमासाद्य विपुलं ज्ञानमुत्तमम् ॥

tatpareṇaiva nānyena śakyate tattu kāraṇam | hetūnāmantamāsādya vipulaṃ jñānamuttamam

Only by one wholly devoted to it, and by no other, can that cause be grasped; having reached the end of reasonings, one gains vast and supreme knowledge.

Note on the text: Corresponds to CE 13.147.7a,c; CE star line 13,147.007d*0680_01 (not in Wikisource) is not added.

Verse 9 (13.267.9)

ज्योतिः सर्वस्य लोकस्य विपुलं प्रतिपद्यते । न त्वेव गमनं राजन्हेतुतो गमनं तथा । अग्राह्यमनिबद्धं च वाचा सम्परिवर्जयेत् ॥

jyotiḥ sarvasya lokasya vipulaṃ pratipadyate | na tveva gamanaṃ rājanhetuto gamanaṃ tathā | agrāhyamanibaddhaṃ ca vācā samparivarjayet

A vast light dawns for the whole world. But it is not a matter of mere going, O king, nor of going by way of reasons; and what cannot be grasped and has no fixed basis one should avoid in speech.

Note on the text: Three-line verse as printed (13-267-9a,b,c). First line = CE 13.147.7e; the second and third lines are the vulgate counterpart of CE 13.147.8a,c ('tattvenāgamanaṃ rājan hetvantagamanaṃ tathā / agrāhyam anibaddhaṃ ca vācaḥ saṃparivarjanam'), worded differently and kept as printed.

Verse 10 (13.267.10)

प्रत्यक्षं लोकतः सिद्धिर्लोकश्चागमपूर्वकः । शिष्टाचारो बहुविधस्तन्मे ब्रूहि पितामह ॥

pratyakṣaṃ lokataḥ siddhirlokaścāgamapūrvakaḥ | śiṣṭācāro bahuvidhastanme brūhi pitāmaha

Direct perception, what is established through the world, the world resting on scripture, and the manifold conduct of the good: tell me of this, Grandfather.

Note on the text: Corrected प्रत्यिक्षं → प्रत्यक्षं and पितामहः → पितामह (misprints in Wikisource; stray vowel sign, and the vocative is needed; CE reads 'pitāmaha'). The first line is a recension variant of CE 13.147.9a ('pratyakṣaṃ lokataḥ siddhaṃ lokāś cāgamapūrvakāḥ').

Verse 11 (13.267.11)

धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः । संस्था यत्नैरपि कृता कालेन प्रतिभिद्यते ॥

dharmasya hriyamāṇasya balavadbhirdurātmabhiḥ | saṃsthā yatnairapi kṛtā kālena pratibhidyate

When dharma is being carried off by powerful, evil-minded men, its established order, though upheld with effort, is broken up in time.

Verse 12 (13.267.12)

अधर्मो धर्मरूपेण तृणैः कूप इवावृतः । ततस्तैर्भिद्यते वृत्तं शृणु चैव युधिष्ठिर ॥

adharmo dharmarūpeṇa tṛṇaiḥ kūpa ivāvṛtaḥ | tatastairbhidyate vṛttaṃ śṛṇu caiva yudhiṣṭhira

Adharma, in the form of dharma, is like a well covered over with grass; and so right conduct is broken by such men. Listen further, Yudhishthira.

Verse 13 (13.267.13)

अवृत्त्या ये तु निन्दन्ति श्रुतत्यागपरायणाः । धर्मविद्वेषिणो मन्दा इत्युक्तस्तेषु संशयः ॥

avṛttyā ye tu nindanti śrutatyāgaparāyaṇāḥ | dharmavidveṣiṇo mandā ityuktasteṣu saṃśayaḥ

Those who, with no sound basis, find fault with it, intent on abandoning what has been heard, dull-witted haters of dharma: such is the doubt said to arise in their case.

Note on the text: Corrected निन्दनि → निन्दन्ति (misprint in Wikisource; dropped conjunct, 'they blame'). CE 13.147.12a reads 'bhindanti' ('they break'), a recension variant.

Verse 14 (13.267.14)

अतृप्यन्तस्तु साधूनां यावदागमबुद्धयः । परमित्येव सन्तुष्टास्तानुपास्स्व च पृच्छ च ॥

atṛpyantastu sādhūnāṃ yāvadāgamabuddhayaḥ | paramityeva santuṣṭāstānupāssva ca pṛccha ca

Those who are never satisfied with the learning of the good, whose understanding is rooted in scripture, and who are content only with what is highest: attend on them and ask them.

Verse 15 (13.267.15)

कामार्थौ पृष्ठतः कृत्वा लोभमोहानुसारिणौ । धर्म इत्येव सम्बुद्धास्तानुपास्स्व च पृच्छ च ॥

kāmārthau pṛṣṭhataḥ kṛtvā lobhamohānusāriṇau | dharma ityeva sambuddhāstānupāssva ca pṛccha ca

Those who have put desire and wealth behind them, since these follow greed and delusion, and who understand "this is dharma" and nothing else: attend on them and ask them.

Note on the text: Corrected सम्बुद्धस्तानुपास्स्व → सम्बुद्धास्तानुपास्स्व (misprint in Wikisource; the plural 'saṃbuddhās' agrees with the plural sages, CE reads 'saṃbuddhās tān upāssva').

Verse 16 (13.267.16)

न तेषां भिद्यते वृत्तं यज्ञाः स्वाध्यायकर्म च । आचारः कारणं चैव धर्मश्चैकस्त्रयं पुनः ॥

na teṣāṃ bhidyate vṛttaṃ yajñāḥ svādhyāyakarma ca | ācāraḥ kāraṇaṃ caiva dharmaścaikastrayaṃ punaḥ

Their conduct is not broken: sacrifices, the study of the Veda and ritual action stay firm. Conduct, reason and dharma: dharma is one, yet again it is a triad.

Note on the text: Wording differs from CE 13.147.15a,c; a recension variant kept as printed. CE star lines 13,147.015b*0681_01 and 015d*0682_01 (not in Wikisource) are not added.

Verse 17 (13.267.17)

पुनरेव हि मे बुद्धिः संशये परिमुह्यति । अपारे मज्जमानस्य परं तीरमपश्यतः ॥

punareva hi me buddhiḥ saṃśaye parimuhyati | apāre majjamānasya paraṃ tīramapaśyataḥ

Again my mind is bewildered by doubt, like that of a man sinking in a boundless sea who sees no farther shore.

Note on the text: Corrected बुद्धि → बुद्धिः and अपरो → अपारे (misprints in Wikisource; dropped visarga, and 'in the boundless'; CE reads 'buddhiḥ' and 'apāre'). 'मज्जमानस्य' is the vulgate reading for CE 'mārgamāṇasya'.

Verse 18 (13.267.18)

वेदः प्रत्यक्षमाचारः प्रमाणं तत्त्रयं यदि । पृथक्त्वं लभ्यते चैषां धर्मश्चैतत्त्रयं कथम् ॥

vedaḥ pratyakṣamācāraḥ pramāṇaṃ tattrayaṃ yadi | pṛthaktvaṃ labhyate caiṣāṃ dharmaścaitattrayaṃ katham

If the Veda, direct perception and conduct are all authorities, then these three are found to be distinct; how, then, is dharma this triad?

Verse 19 (13.267.19)

धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः । यद्येवं मन्यसे राजंस्त्रिधा धर्मविचारणा ॥

dharmasya hriyamāṇasya balavadbhirdurātmabhiḥ | yadyevaṃ manyase rājaṃstridhā dharmavicāraṇā

When dharma is being carried off by powerful, evil-minded men, if you think so, O king, that the investigation of dharma is threefold,

Note on the text: = CE 13.147.18a,c; the sentence continues in the next verse.

Verse 20 (13.267.20)

एक एवेति जानीहि त्रिधा धर्मस्य दर्शनम् । पृथक्त्वे च न मे बुद्धिस्त्रयाणामपि वै तथा ॥

eka eveti jānīhi tridhā dharmasya darśanam | pṛthaktve ca na me buddhistrayāṇāmapi vai tathā

know that dharma is one only; the threefold view of it is merely a way of showing it. Nor does my mind incline to treat the three as separate.

Verse 21 (13.267.21)

उक्तो मार्गस्त्रयाणां च तत्तथैव समाचर । जिज्ञासा न तु कर्तव्या धर्मस्य परितर्कणात् ॥

ukto mārgastrayāṇāṃ ca tattathaiva samācara | jijñāsā na tu kartavyā dharmasya paritarkaṇāt

The path of the three has been told; follow it just so. One should not seek to inquire into dharma through speculative reasoning.

Note on the text: Removed a stray opening bracket '[' that Wikisource printed before the first line (the bracket closes in verse 23).

Verse 22 (13.267.22)

सदैव भरतश्रेष्ठ मा ते भूदत्र संशयः । अन्धो जड इवाशङ्की यद्ब्रवीमि तदाचर ॥

sadaiva bharataśreṣṭha mā te bhūdatra saṃśayaḥ | andho jaḍa ivāśaṅkī yadbravīmi tadācara

At all times, best of the Bharatas, let there be no doubt in you about this. Like one blind and dull who has no misgivings, do what I tell you.

Verse 23 (13.267.23)

अहिंसा सत्यमक्रोधो दानमेतच्चतुष्टयम् । अजातशत्रो सेवस्व धर्म एष सनातनः ॥

ahiṃsā satyamakrodho dānametaccatuṣṭayam | ajātaśatro sevasva dharma eṣa sanātanaḥ

Non-violence, truth, freedom from anger, and giving: these four; practise them, O Ajatashatru, for this is eternal dharma.

Note on the text: Corrected सेवस्य → सेवस्व (misprint in Wikisource; imperative, CE reads 'sevasva'). Removed the stray closing mark '।।]' that Wikisource printed after the second line (the bracket opened in verse 21) and kept the single verse-end mark.

Verse 24 (13.267.24)

ब्राह्मणेषु च वृत्तिर्या पितृपैतामहोचिता । तामन्वेहि महाबाहो धर्मस्यैते हि देशिकाः ॥

brāhmaṇeṣu ca vṛttiryā pitṛpaitāmahocitā | tāmanvehi mahābāho dharmasyaite hi deśikāḥ

Follow, O mighty-armed, the conduct towards brahmins that was proper for your father and grandfather; for they are the guides of dharma.

Note on the text: Wikisource reads 'धर्मस्यैते हि देशिकाः' where CE 13.147.23c has 'svargasyaite hi deśikāḥ'; a recension variant kept as printed.

Verse 25 (13.267.25)

प्रमाणमप्रमाणं वै यः कुर्यादबुधो जनः । न स प्रमाणतामर्हो विषादजननो हि सः ॥

pramāṇamapramāṇaṃ vai yaḥ kuryādabudho janaḥ | na sa pramāṇatāmarho viṣādajanano hi saḥ

An unwise man who treats what is authoritative as no authority is not fit to be an authority himself, for he breeds distress.

Note on the text: Wikisource reads 'विषादजननो' where CE 13.147.24c has 'vivādajanano'; a recension variant kept as printed.

Verse 26 (13.267.26)

ब्राह्मणानेव सेवस्व सत्कृत्य बहुमान्य च । एतेष्वेव त्विमे लोकाः कृत्स्ना इति निबोध तान् ॥

brāhmaṇāneva sevasva satkṛtya bahumānya ca | eteṣveva tvime lokāḥ kṛtsnā iti nibodha tān

Serve the brahmins alone, honouring them and holding them in high regard; know that all these worlds rest in them.