Bhishma Describes the Marks of Dharma

Verse 1 (12.265.1)

इमे वै मानवाः सर्वे धर्मं प्रति विशङ्किताः । कोऽयं धर्मः कुतो धर्मस्तन्मे ब्रूहि पितामह ॥

ime vai mānavāḥ sarve dharmaṃ prati viśaṅkitāḥ | ko'yaṃ dharmaḥ kuto dharmastanme brūhi pitāmaha

“All these people are in doubt about dharma. What is this dharma, and from where does dharma come? Tell me that, grandfather.

Note on the text: Corrected मानसाः → मानवाः (misprint in Wikisource; स for व — मानसाः, “mental ones”, makes no sense of “all these people”; the critical edition reads mānavāḥ).

Verse 2 (12.265.2)

धर्मस्त्वयमिहार्थः किममुत्रार्थोपि वा भवेत् । उभयार्थो हि वा धर्मस्तन्मे ब्रूहि पितामह ॥

dharmastvayamihārthaḥ kimamutrārthopi vā bhavet | ubhayārtho hi vā dharmastanme brūhi pitāmaha

Is this dharma meant for this world, or can it be meant for the next world too? Or is dharma meant for both? Tell me that, grandfather.”

Verse 3 (12.265.3)

सदाचारः स्मृतिर्वेदास्त्रिविधं धर्मलक्षणम् । चतुर्थमर्थमप्याहुः कवयो धर्मलक्षणम् ॥

sadācāraḥ smṛtirvedāstrividhaṃ dharmalakṣaṇam | caturthamarthamapyāhuḥ kavayo dharmalakṣaṇam

“Good conduct, the Smriti and the Vedas: these are the threefold mark of dharma; and the wise also name a fourth mark of dharma, its purpose (artha).

Verse 4 (12.265.4)

अविध्युक्तानि कर्माणि व्यवस्यन्त्युप्तमूषरे । लोकयात्रार्थमेवेह धर्मस्य नियमः कृतः ॥

avidhyuktāni karmāṇi vyavasyantyuptamūṣare | lokayātrārthameveha dharmasya niyamaḥ kṛtaḥ

Deeds not enjoined by rule are undertaken like seed sown in barren soil. The rule of dharma has been made only for the carrying on of the life of the world.

Note on the text: Line 1 अविध्युक्तानि कर्माणि व्यवस्यन्त्युप्तमूषरे is a recension variant, kept, of CE 12.251.4a (api hy uktāni karmāṇi vyavasyanty uttarāvare); line 2 = CE 12.251.4c.

Verse 5 (12.265.5)

उभयत्र सुखोदर्क इह चैव परत्र च । अलब्ध्वा निपुणं धर्मं पापः पापे प्रसज्जति ॥

ubhayatra sukhodarka iha caiva paratra ca | alabdhvā nipuṇaṃ dharmaṃ pāpaḥ pāpe prasajjati

It has happiness as its fruit in both places, here and hereafter. One who has not found dharma in its fine detail, a sinner, clings to sin.

Note on the text: Line 1 = CE 12.251.4e (the third line of the CE's three-line verse 4); line 2 = CE 12.251.5a.

Verse 6 (12.265.6)

न च पापकृतः पापान्मुच्यन्ते केचिदापदि । अपापवादी भवति यथा भवति धर्मवित् । धर्मस्य निष्ठा स्वाचारस्तमेवाश्रित्य चावसेत् ॥

na ca pāpakṛtaḥ pāpānmucyante kecidāpadi | apāpavādī bhavati yathā bhavati dharmavit | dharmasya niṣṭhā svācārastamevāśritya cāvaset

No doer of sin is ever freed from his sins in time of distress. One becomes free of blame in just the way one becomes a knower of dharma. The foundation of dharma is one's own good conduct; relying on that alone, one should live.

Note on the text: Three-line verse, as the page prints it (12-265-6a–c). Line 1 = CE 12.251.5c; line 2 is a variant of CE 12.251.6a (यथा भवति against yadā bhavati); line 3 is a variant of CE 12.251.6c (चावसेत् against bhotsyase).

Verse 7 (12.265.7)

यथाधर्मसमाविष्टो धनं गृह्णाति तस्करः । रमते निर्हरस्तेनः परवित्तमराजके ॥

yathādharmasamāviṣṭo dhanaṃ gṛhṇāti taskaraḥ | ramate nirharastenaḥ paravittamarājake

As a thief, filled with unrighteousness, seizes wealth, and the plunderer takes delight in carrying off the goods of others where there is no king,

Verse 8 (12.265.8)

यदास्य तद्धरन्त्यन्ये तदा राजानमिच्छति । तदा तेषां स्पृहयते ये वै तुष्टाः स्वकैर्धनैः ॥

yadāsya taddharantyanye tadā rājānamicchati | tadā teṣāṃ spṛhayate ye vai tuṣṭāḥ svakairdhanaiḥ

so, when others carry off that same wealth of his, then he wants a king; then he envies those who are content with their own possessions.

Verse 9 (12.265.9)

अभीतः शुचिरभ्येति राजद्वारमशङ्कितः । न हि दुश्चरितं किंचिदन्तरात्मनि पश्यति ॥

abhītaḥ śucirabhyeti rājadvāramaśaṅkitaḥ | na hi duścaritaṃ kiṃcidantarātmani paśyati

The pure man, unafraid and without misgiving, comes to the king's gate; for he sees no wrongdoing at all within his own heart.

Verse 10 (12.265.10)

सत्यस्य वचनं साधु न सत्याद्विद्यते परम् । सत्येन विधृतं सर्वं सर्वं सत्ये प्रतिष्ठितम् ॥

satyasya vacanaṃ sādhu na satyādvidyate param | satyena vidhṛtaṃ sarvaṃ sarvaṃ satye pratiṣṭhitam

Speaking the truth is good; nothing higher than truth exists. By truth everything is upheld, and everything rests on truth.

Verse 11 (12.265.11)

अपि पापकृतो रौद्राः सत्यं कृत्वा मिथःकृतम् । अद्रोहमविसंवादं प्रवर्तन्ते तदाश्रयाः ॥

api pāpakṛto raudrāḥ satyaṃ kṛtvā mithaḥkṛtam | adrohamavisaṃvādaṃ pravartante tadāśrayāḥ

Even cruel evildoers, having made truth a pledge among themselves, act without treachery and without breaking their word, relying on it.

Note on the text: Line 1 is a recension variant, kept, of CE 12.251.11a (मिथःकृतम् against pṛthak pṛthak); line 2 = CE 12.251.11c.

Verse 12 (12.265.12)

ते चेन्मिथ्या धृतिं कुर्युर्विनश्येयुरसंशयम् । न हर्तव्यं परधनमिति धर्मविदो विदुः ॥

te cenmithyā dhṛtiṃ kuryurvinaśyeyurasaṃśayam | na hartavyaṃ paradhanamiti dharmavido viduḥ

If they were to make that pledge false, they would surely perish. “Another's wealth is not to be taken”: so the knowers of dharma declare.

Note on the text: Line 1 is a variant of CE 12.251.11e (ते चेन्मिथ्या धृतिं against te cen mitho 'dhṛtiṃ); line 2 न हर्तव्यं परधनमिति धर्मविदो विदुः is a variant of CE 12.251.12a (… iti dharmaḥ sanātanaḥ).

Verse 13 (12.265.13)

मन्यन्ते बलवन्तस्तं दुर्बलैः संप्रवर्तितम् । यदा नियतिदौर्बल्यमथैषामेव रोचते ॥

manyante balavantastaṃ durbalaiḥ saṃpravartitam | yadā niyatidaurbalyamathaiṣāmeva rocate

The strong regard that rule as set up by the weak; but when the decree of fate brings weakness upon them, then it is they themselves who come to like it.

Note on the text: Line 1 = CE 12.251.12c; line 2 = CE 12.251.12e.

Verse 14 (12.265.14)

न ह्यत्यन्तं बलयुता भवन्ति सुखिनोपि वा । तस्मादनार्जवे बुद्धिर्न कार्या ते कदाचन ॥

na hyatyantaṃ balayutā bhavanti sukhinopi vā | tasmādanārjave buddhirna kāryā te kadācana

For those who have strength are not strong for ever, nor are the happy always happy. Therefore you must never set your mind on crookedness.

Verse 15 (12.265.15)

असाधुभ्योऽस्य न भयं न चौरेभ्यो न राजतः । अकिंचित्कस्यचित्कुर्वन्निर्भयः शुचिरावसेत् ॥

asādhubhyo'sya na bhayaṃ na caurebhyo na rājataḥ | akiṃcitkasyacitkurvannirbhayaḥ śucirāvaset

He has no fear of the wicked, nor of thieves, nor of the king. Doing nothing to harm anyone, let him live fearless and pure.

Verse 16 (12.265.16)

सर्वतः शङ्कते स्तेनो मृगो ग्राममिवेयिवान् । बहुधाऽऽचरितं पापमन्यत्रैवानुपश्यति ॥

sarvataḥ śaṅkate steno mṛgo grāmamiveyivān | bahudhā''caritaṃ pāpamanyatraivānupaśyati

The thief suspects everything on every side, like a deer that has come into a village; and the sin committed in so many ways he sees only in others.

Verse 17 (12.265.17)

मुदितः शुचिरभ्येति सर्वतो निर्भयः सदा । न हि दुश्चरितं किंचिदात्मनोऽन्येषु पश्यति ॥

muditaḥ śucirabhyeti sarvato nirbhayaḥ sadā | na hi duścaritaṃ kiṃcidātmano'nyeṣu paśyati

The pure man, always fearless on every side, comes forward gladly; for he sees in others no wrongdoing that is his own.

Verse 18 (12.265.18)

दातव्यमित्ययं धर्म उक्तो भूतहिते रतैः । तं मन्यन्ते धनयुताः कृपणैः संप्रवर्तितम् ॥

dātavyamityayaṃ dharma ukto bhūtahite rataiḥ | taṃ manyante dhanayutāḥ kṛpaṇaiḥ saṃpravartitam

“It is to be given”: this dharma is declared by those who delight in the good of beings; but the rich regard it as devised by the wretched.

Verse 19 (12.265.19)

यदा नियतिकार्पण्यमथैषामेव रोचते । धनवन्तोपि नात्यन्तं भवन्ति सुखिनोपि वा ॥

yadā niyatikārpaṇyamathaiṣāmeva rocate | dhanavantopi nātyantaṃ bhavanti sukhinopi vā

When the wretchedness decreed by fate comes upon them, then it pleases them too; for the wealthy are not wealthy for ever, nor are the happy always happy.

Note on the text: Corrected अथैपामव → अथैषामेव (misprint in Wikisource; प for ष and a dropped अक्षर; the critical edition reads athaiṣām eva). Line 2 धनवन्तोपि नात्यन्तं भवन्ति सुखिनोपि वा is a recension variant, kept, of CE na hy atyantaṃ dhanavanto bhavanti sukhino 'pi vā.

Verse 20 (12.265.20)

यदन्यैर्विहितं नेच्छेदात्मनः कर्म पूरुषः । न तत्परेषु कुर्वीत जानन्नप्रियमात्मनः ॥

yadanyairvihitaṃ necchedātmanaḥ karma pūruṣaḥ | na tatpareṣu kurvīta jānannapriyamātmanaḥ

What a man would not wish others to do to him, let him not do to others, knowing it to be unwelcome to himself.

Verse 21 (12.265.21)

योऽन्यस्य स्यादुपपतिः स कं किं वक्तुमर्हति । यदन्यस्य ततः कुर्यान्न मृष्येदिति मे मतिः ॥

yo'nyasya syādupapatiḥ sa kaṃ kiṃ vaktumarhati | yadanyasya tataḥ kuryānna mṛṣyediti me matiḥ

He who would be another's paramour, what right has he to say anything to anyone? What he would do to another, he could not bear himself; such is my opinion.

Note on the text: Line 2 यदन्यस्य ततः कुर्यान्न मृष्येदिति मे मतिः is a recension variant, kept, of CE yad anyas tasya tat kuryān na mṛṣyed iti me matiḥ; the sense is uncertain and the traditional reading is followed.

Verse 22 (12.265.22)

जीवितुं यः स्वयं चेच्छेत्कथं सोऽन्यं प्रघातयेत् । यद्यदात्मन इच्छेत तत्परस्यापि चिन्तयेत् ॥

jīvituṃ yaḥ svayaṃ cecchetkathaṃ so'nyaṃ praghātayet | yadyadātmana iccheta tatparasyāpi cintayet

How could one who himself wishes to live bring about another's death? Whatever one wishes for oneself, let him think of the same for others.

Verse 23 (12.265.23)

अतिरिक्तः संविभजेद्भोगैरन्यानकिंचनान् । एतस्मात्कारणाद्धात्रा कुसीदं संप्रवर्तितम् ॥

atiriktaḥ saṃvibhajedbhogairanyānakiṃcanān | etasmātkāraṇāddhātrā kusīdaṃ saṃpravartitam

One who has a surplus should share his enjoyments with others who have nothing. For this reason the Ordainer instituted lending at interest.

Note on the text: Recension variant, kept: Wikisource अतिरिक्तः against CE atiriktaiḥ.

Verse 24 (12.265.24)

यस्मिंस्तु देवाः समये सन्तिष्ठेरंस्तथा भवेत् । अथ चेल्लोभसमये स्थितिर्धर्मोऽपि शोभना ॥

yasmiṃstu devāḥ samaye santiṣṭheraṃstathā bhavet | atha cellobhasamaye sthitirdharmo'pi śobhanā

Let it be so under whatever covenant the gods would abide; and if one's standing is in a covenant of profit, that too is a fair footing in dharma.

Note on the text: Recension variant, kept: Wikisource लोभसमये against CE lābhasamaye; the sense is difficult and the traditional reading is followed.

Verse 25 (12.265.25)

सर्वं प्रियाभ्युपगतं पुण्यमाहुर्मनीषिणः । पश्यैतं लक्षणोद्देशं धर्माधर्मे युधिष्ठिर ॥

sarvaṃ priyābhyupagataṃ puṇyamāhurmanīṣiṇaḥ | paśyaitaṃ lakṣaṇoddeśaṃ dharmādharme yudhiṣṭhira

The wise call meritorious everything that is welcomed as agreeable. See, Yudhishthira, this outline of the marks of dharma and adharma.

Note on the text: Recension variant, kept: Wikisource पुण्यम् against CE dharmam.

Verse 26 (12.265.26)

लोकसंग्रहसंयुक्तं विधात्रा विहितं पुरा । सूक्ष्मधर्मार्थनियतं सतां चरितमुत्तमम् ॥

lokasaṃgrahasaṃyuktaṃ vidhātrā vihitaṃ purā | sūkṣmadharmārthaniyataṃ satāṃ caritamuttamam

It is bound up with the upholding of the world, ordained by the Creator long ago, fixed by subtle dharma and its purpose: this is the highest conduct of the good.

Verse 27 (12.265.27)

धर्मलक्षणमाख्यातमेतत्ते कुरुसत्तम । तस्मादनार्जवे बुद्धिर्न ते कार्या कथंचन ॥

dharmalakṣaṇamākhyātametatte kurusattama | tasmādanārjave buddhirna te kāryā kathaṃcana

This mark of dharma has been told to you, best of the Kurus. Therefore you must never set your mind on crookedness.”