Adhyaya 110

Verse 1

ऑपन-माज बक। अऑसि्छऋाय-ज नवाधिकशततमो<्ध्याय: सत्य-असत्यका विवेचन, धर्मका लक्षण तथा व्यावहारिक नीतिका वर्णन युधिछिर उवाच कथं धर्मे स्थातुमिच्छन्‌ नरो वर्तेत भारत । विद्वन्‌ जिज्ञासमानाय प्रब्रूहि भरतर्षभ,युधिष्ठिरने पूछा--भरतनन्दन! धर्ममें स्थित रहनेकी इच्छावाला मनुष्य कैसा बर्ताव करे? विद्वन्‌! मैं इस बातको जानना चाहता हूँ। भरतश्रेष्ठी आप मुझसे इसका वर्णन कीजिये

Yudhiṣṭhira said: “O Bhārata, how should a person conduct himself if he wishes to remain established in dharma? O wise one, since I seek to understand this, explain it to me, O bull among the Bharatas.”

Verse 2

सत्यं चैवानृतं चोभे लोकानावृत्य तिष्ठत: । तयो: किमाचरेद्‌ राजन्‌ पुरुषो धर्मनिश्चितः,राजन्‌! सत्य और असत्य--ये दोनों सम्पूर्ण जगत्‌को व्याप्त करके स्थित हैं; किंतु धर्मपर विश्वास करनेवाला मनुष्य इन दोनोंमेंसे किसका आचरण करे?

Yudhiṣṭhira said: “Truth and untruth both pervade the worlds and stand established everywhere. In such a condition, O King, what should a person who is resolved upon dharma choose to practice?”

Verse 3

किंस्वित्‌ सत्यं किमनृतं किंस्विद्‌ धर्म्य सनातनम्‌ । कस्मिन्‌ काले वदेत्‌ सत्यं कस्मिन्‌ कालेडनृतं वदेत्‌,क्या सत्य है और क्या झूठ? तथा कौन-सा कार्य सनातन धर्मके अनुकूल है? किस समय सत्य बोलना चाहिये और किस समय झूठ?

Yudhiṣṭhira said: “What indeed is truth, and what is falsehood? And what kind of conduct accords with the eternal dharma? At what time should one speak the truth, and at what time should one speak what is untrue?”

Verse 4

भीष्म उवाच सत्यस्य वचन साधु न सत्याद्‌ विद्यते परम्‌ यत्तु लोकेषु दुर्जञानं तत्‌ प्रवक्ष्यामि भारत,भीष्मजीने कहा--भारत! सत्य बोलना अच्छा है। सत्यसे बढ़कर दूसरा कोई धर्म नहीं है; परतु लोकमें जिसे जानना अत्यन्त कठिन है, उसीको मैं बता रहा हूँ

Bhishma said: “To speak the truth is noble; there is nothing higher than truth. Yet, O Bharata, I shall explain that which is exceedingly difficult to discern in the world.”

Verse 5

भवेत्‌ सत्यं न वक्तव्यं वक्तव्यमनृतं भवेत्‌ । यत्रानृतं भवेत्‌ सत्यं सत्यं वाप्यनृतं भवेत्‌,जहाँ झूठ ही सत्यका काम करे (किसी प्राणीको संकटसे बचावे) अथवा सत्य ही झूठ बन जाय (किसीके जीवनको संकटमें डाल दे); ऐसे अवसरोंपर सत्य नहीं बोलना चाहिये। वहाँ झूठ बोलना ही उचित है

“There are times when truth should not be spoken, and times when what is untrue should be spoken. Where untruth serves the purpose of truth, or where truth itself turns into untruth, in such moments one should not speak the truth; there, speaking the untrue is proper.”

Verse 6

तादृशो बध्यते बालो यत्र सत्यमनिष्ठितम्‌ सत्यानते विनिश्चित्य ततो भवति धर्मवित्‌,जिसमें सत्य स्थिर न हो, ऐसा मूर्ख मनुष्य ही मारा जाता है। सत्य और असत्यका निर्णय करके सत्यका पालन करनेवाला पुरुष ही धर्मज्ञ माना जाता है

Bhishma said: “A foolish person meets destruction in a place or situation where truth is not firmly established. One who carefully discerns truth from falsehood and then abides by truth alone is rightly regarded as a knower of dharma.”

Verse 7

अप्यनार्यो5कृतप्रज्ञ: पुरुषो5प्यतिदारुण: । सुमहत्‌ प्राप्तुयात्‌ पुण्यं बलाको5न्धवधादिव,जो नीच है, जिसकी बुद्धि शुद्ध नहीं है तथा जो अत्यन्त कठोर स्वभावका है, वह मनुष्य भी कभी अंधे पशुको मारनेवाले बलाक नामक व्याधकी भाँति महान पुण्य प्राप्त कर लेता है-

Bhīṣma said: “Even a man who is ignoble, of unrefined understanding, and exceedingly harsh by nature may nevertheless attain very great merit—just as the hunter Balāka did through the killing of a blind creature.”

Verse 8

किमाश्चर्य च यन्मूढो धर्मकामो<प्यधर्मवित्‌ । सुमहत्‌ प्राप्तुयात्‌ पुण्यं गड़्ायामिव कौशिक:,कैसा आश्चर्य है कि धर्मकी इच्छा रखनेवाला मूर्ख (तपस्वी) (सत्य बोलकर भी) अधर्मके फलको प्राप्त हो जाता है। (कर्णपर्व अध्याय ६९) और गंगाके तटपर रहनेवाले एक उल्लूकी भाँति कोई (हिंसा करके भी) महान्‌ पुण्य प्राप्त कर लेता हैः

Bhīṣma said: What is so surprising in this—that a deluded man, though desiring dharma, may still be one who understands (or practices) adharma, and thus attain a very great result? Just so, like Kauśika on the Gaṅgā, one may obtain great merit in a way that appears paradoxical. For in moral life the outcomes can seem inverted: one who aims at righteousness may fall into unrighteous consequence, while another, even through acts that look blameworthy, may accrue merit—depending on intention, context, and the subtle workings of dharma.

Verse 9

तादृशो<यमनुप्रश्नो यत्र धर्म: सुदुर्लभ: । दुष्कर: प्रतिसंख्यातुं तत्‌ केनात्र व्यवस्यति,युधिष्ठिर! तुम्हारा यह पिछला प्रश्न भी ऐसा ही है। इसके अनुसार धर्मके स्वरूपका विवेचन करना या समझना बहुत कठिन है; इसीलिये उसका प्रतिपादन करना भी दुष्कर ही है; अत: धर्मके विषयमें कोई किस प्रकार निश्चय करे?

Bhīṣma said: “This follow-up question of yours is of such a kind that it touches a realm where dharma is exceedingly hard to discern. To define it precisely is difficult; therefore, to set it forth with certainty is difficult as well. In such a matter, O Yudhiṣṭhira, by what means can anyone here arrive at a firm decision about dharma?”

Verse 10

प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम्‌ । यः स्यात्‌ प्रभवसंयुक्त: स धर्म इति निश्चय:,प्राणियोंके अभ्युदय और कल्याणके लिये ही धर्मका प्रवचन किया गया है; अतः जो इस उद्देश्यसे युक्त हो अर्थात्‌ जिससे अभ्युदय और नि:श्रेयस सिद्ध होते हों, वही धर्म है, ऐसा शास्त्रवेत्ताओंका निश्चय है

Bhīṣma said: The teaching of dharma has been set forth for the welfare and flourishing of living beings. Therefore, that which is connected with this purpose—what truly brings about worldly well-being and the highest good—is dharma; this is the settled conclusion of those who know the śāstras.

Verse 11

धारणाद्‌ धर्ममित्याहुर्धमेण विधृता: प्रजा: । यः स्याद्‌ धारणसंयुक्त: स धर्म इति निश्चय:,धर्मका नाम “धर्म” इसलिये पड़ा है कि वह सबको धारण करता है--अधोगतिमें जानेसे बचाता है और जीवनकी रक्षा करता है। धर्मने ही सारी प्रजाको धारण कर रखा है; अत: जिससे धारण और पोषण सिद्ध होता हो, वही धर्म है; ऐसा धर्मवेत्ताओंका निश्चय है

Bhīṣma said: ‘It is called dharma because it upholds. By dharma the people are sustained and held together. Therefore, whatever is endowed with the power to support, preserve, and protect life—this alone is dharma; such is the settled conclusion of those who know dharma.’

Verse 12

अहिंसार्थाय भूतानां धर्मप्रवचनं कृतम्‌ । यः स्यादहिंसासम्पृक्त: स धर्म इति निश्चय:,प्राणियोंकी हिंसा न हो, इसके लिये धर्मका उपदेश किया गया है; अत: जो अहिंसासे युक्त हो, वही धर्म है, ऐसा धर्मात्माओंका निश्चय है

Bhīṣma said: “The teaching of dharma has been set forth so that living beings may not be harmed. Therefore, that which is joined with non-violence—this alone is dharma: such is the settled conviction of the righteous.”

Verse 13

(अहिंसा सत्यमक्रोधस्तपो दानं दमो मति: । अनसूयाप्यमात्सर्यमनीर्ष्पा शीलमेव च ।। एष धर्म: कुरुश्रेष्ठ कथित: परमेष्ठिना । ब्रह्मणा देवदेवेन अयं चैव सनातन: ।। अस्मिन्‌ धर्मे स्थितो राजन्‌ नरो भद्राणि पश्यति ।) राजन! कुरुश्रेष्ठ! अहिंसा, सत्य, अक्रोध, तपस्या दान, मन, और इन्द्रियोंका संयम, विशुद्ध बुद्धि, किसीके दोष न देखना, किसीसे डाह और जलन न रखना तथा उत्तम शीलस्वभावका परिचय देना--ये धर्म हैं, देवाधिदेव परमेष्ठी ब्रह्माजीने इन्हींको सनातन धर्म बताया है। जो मनुष्य इस सनातन धर्ममें स्थित है, उसे ही कल्याणका दर्शन होता है ।। श्रुतिधर्म इति होके नेत्याहुरपरे जना: । न च तत्प्रत्यसूयामो न हि सर्व विधीयते,वेदमें जिसका प्रतिपादन किया गया है, वही धर्म है, यह एक श्रेणीके विद्वानोंका मत है; किंतु दूसरे लोग धर्मका यह लक्षण नहीं स्वीकार करते हैं। हम किसी भी मतपर दोषारोपण नहीं करते। इतना अवश्य है कि वेदमें सभी बातोंका विधान नहीं है

Bhishma said: Non-violence, truthfulness, freedom from anger, austerity, generosity, self-restraint, clarity of understanding, not fault-finding, absence of envy and jealousy, and the practice of noble conduct—these constitute Dharma. O best of the Kurus, this Dharma has been declared by the Supreme Lord, Brahmā, the god of gods, and it is indeed eternal. O king, the person who stands firm in this eternal Dharma comes to behold what is auspicious and truly beneficial.

Verse 14

येउन्यायेन जिहीर्षन्तो धनमिच्छन्ति कस्यचित्‌ । तेभ्यस्तु न तदाख्येयं स धर्म इति निश्चय:,जो अन्यायसे अपहरण करनेकी इच्छा रखकर किसी धनीके धनका पता लगाना चाहते हों, उन लुटेरोंसे उसका पता न बतावे और यही धर्म है, ऐसा निश्चय रखे

Bhishma said: Those who, driven by injustice, seek to seize another person’s wealth and try to learn where it is—one should not disclose that information to such robbers. To withhold it from them is indeed dharma; this is the settled conviction.

Verse 15

अकूजनेन चेन्मोक्षो नावकूजेत्‌ कथंचन । अवश्यं कूजितव्ये वा शड्केरन्‌ वाप्पकूजनात्‌

Bhīṣma said: “If liberation could be gained by not crying out, then one should never cry out in any circumstance. But if crying out is in fact unavoidable, then one should not be anxious or doubtful about that cry.”

Verse 16

यः पापैः सह सम्बन्धान्मुच्यते शपथादपि,यदि शपथ खा लेनेसे भी पापियोंके हाथसे छुटकारा मिल जाय तो वैसा ही करे। जहाँतक वश चले, किसी तरह भी पापियोंके हाथमें धन न जाने दे; क्योंकि पापाचारियोंको दिया हुआ धन दाताको भी पीड़ित कर देता है

Bhīṣma says: If one can free oneself from entangling connections with sinful people—even by taking an oath—then one should do so. As far as one is able, one must ensure that wealth does not pass into the hands of the wicked by any means; for wealth given to those who live by sin ends up afflicting even the giver.

Verse 17

न तेभ्यो5पि धनं देयं शक्ये सति कथंचन । पापेभ्यो हि धनं दत्तं दातारमपि पीडयेत्‌,यदि शपथ खा लेनेसे भी पापियोंके हाथसे छुटकारा मिल जाय तो वैसा ही करे। जहाँतक वश चले, किसी तरह भी पापियोंके हाथमें धन न जाने दे; क्योंकि पापाचारियोंको दिया हुआ धन दाताको भी पीड़ित कर देता है

One should not give them wealth in any way, if it can be avoided. For wealth given to those who live by sin ends up afflicting even the giver.

Verse 18

स्वशरीरोपरोधेन धनमादातुमिच्छत: । सत्यसम्प्रतिपत्त्यर्थ यद्‌ ब्रूयु: साक्षिण: क्वचित्‌

Bhīṣma said: When someone seeks to seize another’s wealth by obstructing him with his own body, then—only for the sake of establishing the truth—witnesses may, in such a case, state what is to be said.

Verse 19

प्राणात्यये विवाहे च वक्तव्यमनृतं भवेत्‌

Bhīṣma said: “When life is at stake, and also in the matter of marriage, it may become right to speak what is untrue.”

Verse 20

परेषां सिद्धिमाकांक्षन्‌ नीच: स्याद्‌ धर्मभिक्षुक:

Bhīṣma said: “One who longs for the success or spiritual attainment of others, while himself remaining base in conduct, becomes a beggar of dharma—seeking merit as alms rather than earning it through his own righteous discipline.”

Verse 21

प्रतिश्रुत्य प्रदातव्य: स्वकार्यस्तु बलात्कृत: । कोई नीच मनुष्य भी यदि दूसरोंकी कार्यसिद्धिकी इच्छासे धर्मके लिये भीख माँगने आवे तो उसे देनेकी प्रतिज्ञा कर लेनेपर अवश्य ही धनका दान देना चाहिये। इस प्रकार धनोपार्जन करनेवाला यदि कपटपूर्ण व्यवहार करता है तो वह दण्डका पात्र होता है || २० हे यः कश्रिद्‌ धर्मसमयात्‌ प्रच्युतो धर्मसाधन:

Bhīṣma said: If one has given a promise to give, one must indeed give; and one’s own business should not be carried out by coercion. Even if a lowly person comes to beg for the sake of dharma—seeking the accomplishment of another’s task—once you have pledged to give, you should certainly donate wealth. But one who acquires wealth through such dealings and then behaves deceitfully becomes deserving of punishment. And whoever departs from the agreed rule of dharma, abandoning the means of righteousness, falls from dharma.

Verse 22

च्युत: सदैव धर्मेभ्योडमानवं धर्ममास्थित:,धनमित्येव पापानां सर्वेषामिह निश्चय: । जो दुष्ट धर्ममार्गसे भ्रष्ट होकर आसुरी प्रवृत्तिमें लगा रहता है और स्वधर्मका परित्याग करके पापसे जीविका चलाना चाहता है, कपटसे जीवन-निर्वाह करनेवाले उस पापात्माको सभी उपायोंसे मार डालना चाहिये; क्योंकि सभी पापात्माओंका यही विचार रहता है कि जैसे बने, वैसे धनको लूट-खसोट कर रख लिया जाय

Bhīṣma said: 'One who has fallen away from dharma, who constantly abandons righteous duties and instead takes up a demonic way of conduct—such a sinner’s settled conviction in this world is only this: “wealth, wealth alone.”' The verse frames the moral psychology of the wicked: once dharma is cast aside, the pursuit of wealth becomes the sole guiding principle, regardless of means.

Verse 23

शठ: स्वधर्ममुत्सूज्य तमिच्छेदुपजीवितुम्‌ । सर्वोपायैर्निहन्तव्य: पापो निकृतिजीवन:

Bhīṣma said: “A deceitful man who abandons his own rightful duty and seeks to make a living by that deceit is a sinful person living by fraud. Such a one should be put down by every means.”

Verse 24

अविषह्ा हा[सम्भोज्या निकृत्या पतनं गता:,ऐसे लोग दूसरोंके लिये असहा हो उठते हैं। इनका अन्न न तो स्वयं भोजन करे और न इन्हें ही अपना अन्न दे; क्योंकि ये छल-कपटके द्वारा पतनके गर्तमें गिर चुके हैं और देवलोक तथा मनुष्यलोक दोनोंसे वंचित हो प्रेतोंके समान अवस्थाको पहुँच गये हैं। इतना ही नहीं, वे यज्ञ और तपस्यासे भी हीन हैं; अतः तुम कभी उनका संग न करो

Bhishma said: “Those who have become intolerable to others and live by exploiting what belongs to others have fallen through deceit. One should neither eat their food oneself nor offer them one’s own, for by fraud they have sunk into ruin. Cut off from both the world of the gods and the world of men, they exist like restless spirits. Devoid of sacrifice and austerity, they are unfit for association; therefore, you should never keep their company.”

Verse 25

च्युता देवमनुष्ये भ्यो यथा प्रेतास्तथैव ते । निर्यज्ञास्तपसा हीना मा सम तै: सह सड़म:,ऐसे लोग दूसरोंके लिये असहा हो उठते हैं। इनका अन्न न तो स्वयं भोजन करे और न इन्हें ही अपना अन्न दे; क्योंकि ये छल-कपटके द्वारा पतनके गर्तमें गिर चुके हैं और देवलोक तथा मनुष्यलोक दोनोंसे वंचित हो प्रेतोंके समान अवस्थाको पहुँच गये हैं। इतना ही नहीं, वे यज्ञ और तपस्यासे भी हीन हैं; अतः तुम कभी उनका संग न करो

Bhishma said: “Fallen away from both the worlds of gods and men, they are like wandering spirits. Devoid of sacrifice and bereft of austerity, do not associate with them.”

Verse 26

धननाशाद्‌ दुःखतरं जीवितादू विप्रयोजनम्‌ | अयं ते रोचतां धर्म इति वाच्य: प्रयत्नत:,“किसीके धनका नाश करनेसे भी अधिक दुःखदायक कर्म है जीवनका नाश; अतः तुम्हें धर्मकी ही रुचि रखनी चाहिये" यह बात तुम्हें दुष्टोंको यत्नपूर्वक बतानी और समझानी चाहिये

Bhīṣma said: “More painful than the loss of wealth is separation from life itself—the taking away of life. Therefore, let dharma be what you cherish. This teaching—‘Let dharma be your chosen delight’—should be conveyed to the wicked with deliberate effort, so that they may be instructed and restrained.”

Verse 27

न कक्षिदस्ति पापानां धर्म इत्येष निश्चय: । तथागतं च यो हन्यान्नासौ पापेन लिप्यते,पापियोंका तो यही निश्चय होता है कि धर्म कोई वस्तु नहीं है; ऐसे लोगोंको जो मार डाले, उसे पाप नहीं लगता

Bhīṣma said: “For the sinful, this is the settled conviction: ‘There is no such thing as dharma.’ And if such a person were to kill even one who has ‘thus gone’—a truly accomplished, rightly-conducted being—he does not feel himself stained by sin. Such is the blindness of those who have abandoned moral discernment.”

Verse 28

स्वकर्मणा हतं हन्ति हत एव स हन्यते । तेषु यः: समयं कश्रिद्‌ कुर्वीत हतबुद्धिषु

Bhīṣma said: “A man slays one already struck down by his own deeds, and he himself—already struck down—comes to be slain. Therefore, among those whose judgment is ruined, whoever would try to make a pact or settlement acts without true discernment.”

Verse 29

पापी मनुष्य अपने कर्मसे ही मरा हुआ है; अतः उसको जो मारता है, वह मरे हुएको ही मारता है। उसके मारनेका पाप नहीं लगता; अतः जो कोई भी मनुष्य इन हतबुद्धि पापियोंके वधका नियम ले सकता है ।। यथा काकाश्न गृध्राश्न॒ तथैवोपधिजीविन: । ऊर्ध्व॑ देहविमोक्षात्‌ ते भवन्त्येतासु योनिषु,जैसे कौए और गीध होते हैं, वैसे ही कपटसे जीविका चलानेवाले लोग भी होते हैं। वे मरनेके बाद इन्हीं योनियोंमें जन्म लेते हैं

Bhīṣma said: “A sinful person is, by his own deeds, already as good as dead. Therefore, one who strikes him down is only striking one who is already dead. No sin adheres to the slaying of such a man; hence a person may even undertake a rule or duty of putting down these wicked, deluded offenders. Just as there are crows and vultures, so too there are people who live by deceit; after the body is cast off, they are born again in those very low wombs.”

Verse 30

यस्मिन्‌ यथा वर्तते यो मनुष्य- स्तस्मिंस्तथा वर्तितव्यं स धर्म: । मायाचारो मायया बाधितव्य: साध्वाचार: साधुना प्रत्युपेय:,जो मनुष्य जिसके साथ जैसा बर्ताव करे, उसके साथ भी उसे वैसा ही बर्ताव करना चाहिये; यह धर्म (न्याय) है। कपटपूर्ण आचरण करनेवालेको वैसे ही आचरणके द्वारा दबाना उचित है और सदाचारीको सदव्यवहारके द्वारा ही अपनाना चाहिये

Bhīṣma said: “As a person behaves toward you, so should you respond to that person—this is dharma as justice and proper dealing. Deceitful conduct should be checked by counter-deceit, while the conduct of the virtuous should be met and embraced with virtuous behavior.”

Verse 108

इस प्रकार श्रीमह्याभारत शान्तिपर्वके अन्तर्गत राजधमनुशासनपर्वमें माता-पिता और गुरुका माहात्म्यविषयक एक सौ आठवाँ अध्याय पूरा हआ

Thus ends the one hundred and eighth chapter of the Mahābhārata’s Śānti Parva, within the section on the instruction of royal dharma, dealing with the greatness and sanctity of one’s mother, father, and teacher. The narrative closes this unit of ethical counsel by formally marking its completion.

Verse 109

इति श्रीमहा भारते शान्तिपर्वणि राजधर्मानुशासनपर्वणि सत्यानृतकविभागे नवाधिकशततमोड<ध्याय:

Thus, in the revered Mahābhārata, within the Śānti Parva—specifically in the section on the instruction of royal duties—ends the one-hundred-and-ninth chapter, in the topic that distinguishes truth from untruth. This is a concluding colophon marking the close of the chapter’s ethical discussion on how a ruler should discern and uphold truth while recognizing the dangers and consequences of falsehood.

Verse 153

श्रेयस्तत्रानृतं वक्तुं सत्यादिति विचारितम्‌ | यदि न बतानेसे उस धनीका बचाव हो जाता हो तो किसी तरह वहाँ कुछ बोले ही नहीं; परंतु यदि बोलना अनिवार्य हो जाय और न बोलनेसे लुटेरोंके मनमें संदेह पैदा होने लगे तो वहाँ सत्य बोलनेकी अपेक्षा झूठ बोलनेमें ही कल्याण है; यही इस विषयमें विचारपूर्वक निर्णय किया गया है

Bhishma said: In such a situation, it has been thoughtfully concluded that speaking an untruth is more beneficial than speaking the truth. When truth would expose a wealthy person to harm—such as being seized by robbers—and silence is not possible because it would arouse suspicion, then a protective falsehood is judged to be the better course in dharma.

Verse 186

अनुकक्‍्त्वा तत्र ठद्वाच्यं सर्वे तेडनृूतवादिन: । जो कर्जदारको अपने अधीन करके उससे शारीरिक सेवा कराकर धन वसूल करना चाहता है, उसके दावेको सही साबित करनेके लिये यदि कुछ लोगोंको गवाही देनी पड़े और वे गवाह अपनी गवाहीमें कहने योग्य सत्य बातको न कहें तो वे सब-के-सब मिथ्यावादी होते हैं

Bhishma said: If, in that situation, those who must testify do not speak the truth that ought to be spoken, then all of them become liars. In matters such as recovering a debt—especially when one seeks to subdue the debtor and extract repayment through bodily service—any witness who withholds the speakable truth in testimony incurs the fault of falsehood.

Verse 193

अर्थस्य रक्षणार्थाय परेषां धर्मकारणात्‌ | परंतु प्राण-संकटके समय, विवाहके अवसरपर, दूसरेके धनकी रक्षाके लिये तथा धर्मकी रक्षाके लिये असत्य बोला जा सकता है

Bhishma teaches that truthfulness is a primary duty, yet dharma also recognizes rare, constrained exceptions. When the protection of wealth is required for a rightful purpose, when another person’s welfare grounded in dharma is at stake, and especially in moments of mortal danger, at the time of marriage, or when safeguarding another’s property and the integrity of dharma itself, speaking an untruth may be permitted. The ethical point is not license to deceive, but a narrowly framed allowance where preserving life and dharma outweighs literal truth.

Verse 213

दण्डेनैव स हन्तव्यस्तं पन्थानं समाश्रित: । जो कोई धर्मसाधक मनुष्य धार्मिक आचारसे भ्रष्ट हो पापमार्गका आश्रय ले, उसे अवश्य दण्डके द्वारा मारना चाहिये

Bhīṣma says: A person who has taken to that path—one who, despite being a practitioner of dharma, falls away from righteous conduct and resorts to a sinful course—should be restrained and, if necessary, put down through lawful punishment. The emphasis is on protecting social order by treating deliberate moral collapse as a grave public danger, not merely a private failing.

Verse 233

धनमित्येव पापानां सर्वेषामिह निश्चय: । जो दुष्ट धर्ममार्गसे भ्रष्ट होकर आसुरी प्रवृत्तिमें लगा रहता है और स्वधर्मका परित्याग करके पापसे जीविका चलाना चाहता है, कपटसे जीवन-निर्वाह करनेवाले उस पापात्माको सभी उपायोंसे मार डालना चाहिये; क्योंकि सभी पापात्माओंका यही विचार रहता है कि जैसे बने, वैसे धनको लूट-खसोट कर रख लिया जाय

Bhishma said: “For all sinners here, the settled conviction is only this: ‘Wealth—wealth alone.’” In ethical context, the verse points to a corrupt mindset in which material gain becomes the sole criterion, eclipsing dharma and making wrongdoing appear justified.