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Shloka 60

तीर्थवंशोपदेशः

Tīrtha-vaṃśa Upadeśa: Instruction on the Fruits of Sacred Waters

गुर्वर्थमभयार्थ वा वर्जयित्वा युधिष्ठिर । येडनृतं कथयन्ति सम ते वै निरयगामिन:

gurvartham abhayārthaṃ vā varjayitvā yudhiṣṭhira | ye 'nṛtaṃ kathayanti samā te vai nirayagāminaḥ ||

Bhīṣma sprach: „O Yudhiṣṭhira, außer in dem Fall, dass Unwahrheit zum Wohl des Lehrers oder zur Befreiung eines anderen von Furcht gesprochen wird, sind jene, die in anderen Situationen lügen, wahrlich der Hölle verfallen.“

गुरु-अर्थम्for the sake of the teacher/elder
गुरु-अर्थम्:
Karma
TypeNoun
Rootगुरु + अर्थ
FormMasculine, Accusative, Singular
अभय-अर्थम्for the sake of fearlessness/safety
अभय-अर्थम्:
Karma
TypeNoun
Rootअभय + अर्थ
FormNeuter, Accusative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
वर्जयित्वाhaving avoided/excepting
वर्जयित्वा:
TypeVerb
Rootवर्ज्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
युधिष्ठिरO Yudhiṣṭhira
युधिष्ठिर:
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Vocative, Singular
येthose who
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
अनृतम्falsehood/untruth
अनृतम्:
Karma
TypeNoun
Rootअनृत
FormNeuter, Accusative, Singular
कथयन्तिthey speak/tell
कथयन्ति:
TypeVerb
Rootकथय् (कथ् + णिच्)
FormPresent, Indicative, Parasmaipada, Third, Plural
समेin an ordinary case/otherwise
समे:
Adhikarana
TypeAdjective
Rootसम
FormMasculine, Locative, Singular
तेthey
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
वैindeed/certainly
वै:
TypeIndeclinable
Rootवै
निरय-गामिनःhell-goers; destined for hell
निरय-गामिनः:
Karta
TypeAdjective
Rootनिरय + गामिन्
FormMasculine, Nominative, Plural

भीष्म उवाच

B
Bhīṣma
Y
Yudhiṣṭhira
G
Guru (as a category: teacher/preceptor)
N
Niraya (hell)

Educational Q&A

Truthfulness is the norm in dharma, and falsehood generally leads to grave moral consequence; however, Bhīṣma acknowledges narrow exceptions—speaking untruth to benefit the guru or to protect someone from fear—while condemning other lies as hell-leading.

In the Anuśāsana Parva, Bhīṣma instructs Yudhiṣṭhira on righteous conduct. Here he addresses the ethics of speech, distinguishing rare protective or duty-based exceptions from ordinary deceit, and warns of the karmic result of habitual or self-serving lying.