Adhyaya 258

Verse 1

ऑपन---#र< बक। ] अत्शऑशाएड<ह एकोनषष्टर्याधिकद्विशततमो< ध्याय: धर्माधर्मके स्वरूपका निर्णय युधिषछ्िर उवाच इमे वै मानवा: सर्वे धर्म प्रति विशड्किता: । को<थयं धर्म: कुतो धर्मस्तन्मे ब्रूहि पितामह,युधिष्ठिरने पूछा--पितामह! ये सभी मनुष्य प्राय: धर्मके विषयमें संशयशील हैं; अतः मैं जानना चाहता हूँ कि धर्म क्या है? और उसकी उत्पत्ति कहाँसे हुई है? यह मुझे बताइये

Yudhiṣṭhira said: “Grandfather, all people indeed are beset with doubt when it comes to dharma. What, truly, is dharma—and from where does dharma arise? Please tell me.”

Verse 2

धर्मस्त्वयमिहार्थ: किममुत्रार्थोडपि वा भवेत्‌ | उभयार्थों हि वा धर्मस्तन्मे ब्रूहि पितामह,पितामह! इस लोकमें सुख पानेके लिये जो कर्म किया जाता है, वही धर्म है या परलोकमें कल्याणके लिये जो कुछ किया जाता है, उसे धर्म कहते हैं? अथवा लोक- परलोक दोनोंके सुधारके लिये कुछ किया जानेवाला कर्म ही धर्म कहलाता है? यह मुझे बताइये

Yudhiṣṭhira asks: “Is dharma here defined as the action undertaken for well-being in this world alone, or is it what is done for welfare in the next world? Or is dharma that which secures the good of both worlds? Tell me this clearly, O Grandfather.”

Verse 3

भीष्म उवाच सदाचार: स्मृतिर्वेदास्त्रिविधं धर्मलक्षणम्‌ | चतुर्थमर्थमित्याहु: कवयो धर्मलक्षणम्‌,भीष्मजी कहते हैं--युधिष्ठिर! वेद, स्मृति और सदाचार--ये तीन धर्मके स्वरूपको लक्षित करानेवाले हैं। कुछ विद्वान्‌ अर्थको भी धर्मका चौथा लक्षण बताते हैं

Bhishma said: “Right conduct, the Smṛti tradition, and the Vedas—these three are the marks by which dharma is recognized. Some learned sages also declare artha (practical welfare and material means) to be a fourth mark of dharma.”

Verse 4

अपि हाक्तानि धर्म्याणि व्यवस्यन्त्युत्तरावरे । लोकयात्रार्थमेवेह धर्मस्य नियम: कृत:,शास्त्रोंमें जो धर्मानुकूल कार्य बताये गये हैं, उन्हें ही प्रधान एवं अप्रधान सभी लोग निश्चित रूपसे धर्म मानते हैं। लोकयात्राका निर्वाह करनेके लिये ही महर्षियोंने यहाँ धर्मकी मर्यादा स्थापित की है

Even those deeds that the śāstras declare to be in accord with dharma are firmly accepted as dharma by all people—high and low, eminent and ordinary. For the sake of sustaining the course of life in this world, the great ṛṣis established here the rule and boundaries of dharma.

Verse 5

उभयत्र सुखोदर्क इह चैव परत्र च | अलब्ध्वा निपुणं धर्म पाप: पापेन युज्यते,धर्मका पालन करनेसे आगे चलकर इस लोक और परलोकमें भी सुख मिलता है। पापी मनुष्य विचारपूर्वक धर्मका आश्रय न लेनेसे पापमें प्रवृत्त हो उसके दुःखरूप फलका भागी होता है

When dharma is rightly obtained and practiced, it yields happiness in both spheres—here in this world and also in the next. But the sinful person, failing to take up dharma with discernment, becomes entangled in sin itself and thus comes to share in its painful consequences.

Verse 6

न च पापकृतः पापान्मुच्यन्ते केचिदापदि । अपापवादी भवति यथा भवति धर्मकृत्‌ । धर्मस्य निष्ठा त्वाचारस्तमेवाश्रित्य भोत्स्यसे,पापाचारी मनुष्य आपत्तिकालमें कष्ट भोगकर भी उस पापसे मुक्त नहीं होते और धर्मका आचरण करनेवाले लोग आपत्तिकालमें भी पापका समर्थन नहीं करते हैं। आचार (शौचाचार-सदाचार) ही धर्मका आधार है; अतः युधिष्ठिर! तुम उस आचारका आश्रय लेकर ही धर्मके यथार्थ स्वरूपको जान सकोगे

Those who commit sin are not, in any crisis, automatically freed from their sins. Just as a doer of dharma does not become one who defends sin, so too the steadfast foundation of dharma is right conduct (ācāra). Therefore, taking refuge in proper conduct alone, you will be able to grasp and live the true nature of dharma—even amid adversity.

Verse 7

यथा धर्मसमाविष्टो धनं गृह्नाति तस्कर: । रमते निर्हरन्‌ स्तेन: परवित्तमराजके,जैसे चोर धर्मकार्यमें प्रवृत्त होकर भी दूसरोंके धनका अपहरण कर ही लेता है और अराजक-अवस्थामें पराये धनका अपहरण करनेवाला लुटेरा सुखका अनुभव करता है

Just as a thief, even while appearing absorbed in “righteous duty”, still takes wealth; and in a lawless condition the robber who carries off another’s property actually feels pleasure.

Verse 8

यदास्य तद्धरन्त्यन्ये तदा राजानमिच्छति । तदा तेषां स्पृहयते ये वै तुष्टा: स्वकैर्धनै:,परंतु जब दूसरे लोग उस चोरका भी धन हर लेते हैं, तब वह चोर भी प्रजाकी रक्षा करने और चोरोंको दण्ड देनेवाले राजाको चाहता है--उसकी आवश्यकताका अनुभव करता है। उस अवस्थामें वह उन पुरुषोंके समान बननेकी इच्छा करता है, जो अपने ही धनसे संतुष्ट रहते हैं--दूसरोंके धनपर हाथ लगाना पाप समझते हैं

But when others carry off even the thief’s stolen gains, the thief then longs for a king—one who protects the people and punishes thieves—recognizing the need for lawful authority. In that condition, he begins to envy and aspire toward those who are content with their own wealth and regard laying hands on another’s property as sinful.

Verse 9

अभीत: शुचिरभ्येति राजद्वारमशड्कित: । न हि दुश्चरितं किंचिदन्तरात्मनि पश्यति,जो पवित्र है--जिसमें चोरी आदिके दोष नहीं हैं, वह मनुष्य निर्भय और नि:शंक होकर राजाके द्वारपर चला जाता है; क्योंकि वह अपनी अन्तरात्मामें कोई दुराचार नहीं देखता है

Bhīṣma said: A fearless and pure man approaches the king’s gate without suspicion or anxiety. For he finds no trace of misconduct within his own inner self; his conscience does not accuse him.

Verse 10

सत्यस्य वचन साधु न सत्याद्‌ विद्यते परम्‌ सत्येन विधुृतं सर्व सर्व सत्ये प्रतेछ्ठितम्‌,सत्य बोलना शुभ कर्म है। सत्यसे बढ़कर दूसरा कोई कार्य नहीं है। सत्यने ही सबको धारण कर रखा है और सत्यमें ही सब कुछ प्रतिष्ठित है

Bhishma said: Speaking the truth is a noble act; nothing is higher than truth. By truth all things are upheld, and in truth everything finds its firm foundation. In this teaching on dharma, Bhishma presents truthfulness not merely as a personal virtue but as the sustaining principle that supports the moral order of the world.

Verse 11

क्रूर स्‍्वभाववाले पापी भी पृथक्‌-पृथक्‌ सत्यकी शपथ खाकर ही आपसमें द्रोह या विवादसे बचे रहते हैं। इतना ही नहीं, वे सत्यका आश्रय लेकर सत्यकी ही दुहाई देकर अपने-अपने कर्मोमें प्रवृत्त होते हैं

Bhishma said: Even sinners of cruel disposition, each on his own, avoid mutual treachery or quarrel only after swearing an oath to truth. Not only that—taking refuge in truth and invoking truth itself as their witness, they proceed with their respective actions. Thus, the very appeal to truth restrains conflict and lends order even among the wicked.

Verse 12

ते चेन्मिथो<धृतिं कुर्युर्विनश्येयुरसंशयम्‌ । न हर्तव्यं परधनमिति धर्म: सनातन:

Bhīṣma said: “If people were to make a mutual pact of stubborn resolve (to seize and retaliate), they would surely come to ruin. Therefore one must not take another’s wealth—this is the eternal law of dharma.”

Verse 13

वे यदि आपसकी शपथको भंग कर दें तो निस्संदेह परस्पर लड़-भिड़कर नष्ट हो जायाँ। दूसरोंके धनका अपहरण नहीं करना चाहिये--यही सनातन धर्म है ।। मन्यन्ते बलवन्तस्तं दुर्बलै: सम्प्रवर्तितम्‌ । यदा नियतिदौर्बल्यमथैषामेव रोचते,कुछ बलवान्‌ लोग (बलके घमंडमें नास्तिकभावका आश्रय लेकर) धर्मको दुर्बलोंका चलाया हुआ मानते हैं; किंतु जब भाग्यवश वे भी दुर्बल हो जाते हैं, तब अपनी रक्षाके लिये उन्हें भी धर्मका ही सहारा लेना अच्छा जान पड़ता है

Bhishma said: If people violate the oaths they have sworn to one another, then without doubt they will clash among themselves and be destroyed. One should not seize another’s wealth—this is the eternal law of righteousness. Some who are strong, intoxicated by power, dismiss dharma as something promoted by the weak; but when fate makes even them weak, they too find it fitting to take refuge in dharma for their own protection.

Verse 14

न हात्यन्तं बलवन्तो भवन्ति सुखिनो5पि वा | तस्मादनार्जवे बुद्धिर्न कार्या ते कदाचन,संसारमें कोई भी न तो अत्यन्त बलवान होते हैं और न बहुत सुखी ही। इसलिये तुम्हें अपनी बुद्धिमें कभी कुटिलताका विचार नहीं लाना चाहिये

Bhishma said: In this world, no one remains supremely powerful forever, nor does anyone remain exceedingly happy. Therefore, you should never allow your mind to incline toward crookedness or dishonesty; keep your judgment free from deceit, for such guile ultimately brings ruin rather than lasting gain.

Verse 15

असाधुभ्यो5स्य न भयं न चौरेभ्यो न राजतः । अकिंचित्‌ कस्यचित्‌ कुर्वन्‌ निर्भय: शुचिरावसेत्‌,जो किसीका कुछ बिगाड़ता नहीं है, उसे दुष्टों, चोरों अथवा राजासे भय नहीं होता। शुद्ध आचार-विचारवाला पुरुष सदा निर्भय रहता है

Bhishma said: For one who does no harm to anyone, there is no fear from the wicked, nor from thieves, nor even from the king. Living with purity of conduct and thought, such a person dwells ever fearless.

Verse 16

सर्वतः शड़्कते स्तेनो मृगो ग्राममिवेयिवान्‌ । बहुधा5<चरितं पापमन्यत्रैवानुपश्यति,गाँवोंमें आये हुए हिरणकी भाँति चोर सबसे डरता रहता है। वह अनेकों बार दूसरोंके साथ जैसा पापाचार कर चुका है, दूसरोंको भी वैसा ही पापाचारी समझता है

Bhīṣma said: A thief is suspicious and fearful of everyone, like a deer that has strayed into a village. Having repeatedly practiced wrongdoing himself, he imagines that the same sinfulness exists in others as well.

Verse 17

मुदित: शुचिरभ्येति सर्वतो निर्भय: सदा । न हि दुश्चरितं किंचिदात्मनो<न्येषु पश्यति,जिसका आचार-विचार शुद्ध है, उसे कहींसे कोई खटका नहीं होता। वह सदा प्रसन्न एवं सब ओरसे निर्भय बना रहता है तथा वह अपना कोई दुष्कर्म दूसरोंमें नहीं देखता है

Bhishma said: One who is pure in conduct and thought moves about with gladness; from every side he remains ever fearless. For he does not project any wrongdoing of his own onto others—he does not see his own misdeeds reflected in them.

Verse 18

दातव्यमित्ययं धर्म उक्तो भूतहिते रतै: । त॑ मन्यन्ते धनयुता: कृपणै: सम्प्रवर्तितम्‌,समस्त प्राणियोंके हितमें तत्पर रहनेवाले महात्माओंने “दान करना चाहिये' ऐसा कहकर इसे धर्म बताया है; परंतु बहुत-से धनवान्‌ उसे दरिद्रोंका चलाया हुआ धर्म समझते हैं

Bhishma said: Those great-souled men who are devoted to the welfare of all beings have declared, “One ought to give,” and thus established it as dharma. Yet many who possess wealth imagine that this teaching is merely a rule promoted by the poor.

Verse 19

यदा नियतिकार्पण्यमथैषामेव रोचते । न हात्यन्तं धनवन्तो भवन्ति सुखिनो5पि वा,परंतु यदि भाग्यवश वे भी निर्धन या दर-दरके भिखारी हो जाते हैं, उस समय उनको भी यह धर्म उत्तम जान पड़ता है; क्योंकि कोई भी न तो अत्यन्त धनवान्‌ होते हैं और न अतिशय सुखी ही हुआ करते हैं (अत: धनका अभिमान नहीं करना चाहिये)

Bhīṣma said: “When the poverty brought about by destiny becomes their own lived condition, this very outlook appeals to them. For no one remains utterly wealthy, nor does anyone remain perfectly happy. Therefore, one should not take pride in wealth.”

Verse 20

यवन्यैर्विह्िितं नेच्छेदात्मन: कर्म पूरुष: । न तत्‌ परेषु कुर्वीत जानन्नप्रियमात्मन:,मनुष्य दूसरोंद्वारा किये हुए जिस व्यवहारको अपने लिये वांछनीय नहीं मानता, दूसरोंके प्रति भी वह वैसा बर्ताव न करे। उसे यह जानना चाहिये कि जो बर्ताव अपने लिये अप्रिय है, वह दूसरोंके लिये भी प्रिय नहीं हो सकता

Bhīṣma said: “A person should not wish for himself the kind of conduct that others impose upon him and that he finds undesirable. Knowing what is unpleasant to oneself, one should not behave in that same way toward others—for what is disagreeable to oneself cannot truly be pleasing to another.”

Verse 21

यो<न्यस्य स्यादुपपति: स कं किं वक्तुमरहति । यदन्यस्य तत: कुर्यान्न मृष्येदिति मे मति:,जो स्वयं दूसरेके घरमें उपपति (जार) बनकर जाता है--परायी स्त्रीके साथ व्यभिचार करता है, वह दूसरेको वैसा ही कर्म करते देख किससे क्या कह सकता है? यदि दूसरेकी उसी प्रवृत्तिके कारण वह निन्दा करे तो वह पुरुष उसकी निन्दाको नहीं सह सकता-ऐसा मेरा विश्वास है

Bhishma said: “A man who becomes another’s paramour—who commits adultery with another man’s wife—has no standing to admonish anyone. If he were to censure another for the very conduct he himself practices, he would not be able to endure the reproach that would rightly fall back upon him; such is my conviction.”

Verse 22

जीवितु यः स्वयं चेच्छेत्‌ कथं सो<न्यं प्रघातयेत्‌ यद्‌ यदात्मनि चेच्छेत तत्‌ परस्यापि चिन्तयेत्‌,जो स्वयं जीवित रहना चाहता हो, वह दूसरोंके प्राण कैसे ले सकता है? मनुष्य अपने लिये जो-जो सुख-सुविधा चाहे, वही दूसरेके लिये भी सुलभ करानेकी बात सोचे

Bhishma said: “One who wishes to live himself—how could he strike down another? Whatever comforts and well-being a person desires for his own self, he should also reflect upon and seek to make available for others.”

Verse 23

अतिरिक्तैः संविभजेद्‌ भोगैरन्यानकिंचनान्‌ । एतस्मात्‌ कारणादू धात्रा कुसीदं सम्प्रवर्तितम्‌

Bhīṣma said: “With one’s surplus enjoyments and resources, one should share with others who possess nothing. It is for this reason, O king, that the Creator set the practice of lending at interest into motion—so that wealth may circulate and the needy may be supported rather than left destitute.”

Verse 24

जो अपनी आवश्यकतासे अधिक हो, उन भोगपदार्थोंको दूसरे दीन-दुखियोंके लिये बाँट दे। इसीलिये विधाताने सूदपर धन देनेकी वृत्ति चलायी है ।। यस्मिंस्तु देवा: समये संतिष्ठेर॑स्तथा भवेत्‌ | अथवा लाभसमये स्थितिर्धमेंडपि शोभना,जिस सन्मार्ग या मर्यादापर देवता स्थित होते हैं, उसीपर मनुष्यको भी स्थिर रहना चाहिये अथवा धन-लाभके समय धर्ममें स्थित रहना भी अच्छा है

Bhishma said: “If a man possesses enjoyments and resources beyond what he truly needs, he should distribute those goods to others who are poor and afflicted. For this reason the Ordainer has allowed the practice of lending wealth at interest—so that surplus may circulate and reach those in need. And whatever righteous path or boundary the gods themselves uphold at the proper time, a human being too should stand firmly upon that same standard. Indeed, even at the moment of gain and profit, to remain established in dharma is itself a noble thing.”

Verse 25

सर्व प्रियाभ्युपगतं धर्ममाहुर्मनीषिण: । पश्यैतं लक्षणोद्देशं धर्माधर्मे युधिछ्ठिर,युधिष्ठिर! सबके साथ प्रेमपूर्ण बर्ताव करनेसे जो कुछ प्राप्त होता है, वह सब धर्म है, ऐसा मनीषी पुरुषोंका कथन है तथा जो इसके विपरीत है, वह अधर्म है। तुम धर्म और अधर्मका संक्षेपसे यही लक्षण समझो

Bhīṣma said: The wise declare that dharma is whatever is grounded in goodwill and loving regard toward all. Behold, O Yudhiṣṭhira—this is the concise mark by which dharma and adharma are to be distinguished: what accords with universal benevolence is dharma; what runs contrary to it is adharma.

Verse 26

लोकसंग्रहसंयुक्तं विधात्रा विहितं पुरा । सूक्ष्मधर्मार्थनियतं सतां चरितमुत्तमम्‌,विधाताने पूर्वकालमें सत्पुरुषोंके जिस उत्तम आचरणका विधान किया है, वह विश्वके कल्याणकी भावनासे युक्त है और उससे धर्म एवं अर्थके सूक्ष्म स्वरूपका ज्ञान होता है

Bhishma said: Long ago the Ordainer established a noble standard of conduct for the virtuous—conduct aimed at the welfare and cohesion of the world, and precisely aligned with the subtle principles of dharma and artha.

Verse 27

धर्मलक्षणमाख्यातमेतत्‌ ते कुरुसत्तम । तस्मादनार्जवे बुद्धिर्न ते कार्या कंचन,कुरुश्रेष्ठ! यह मैंने तुमसे धर्मका लक्षण बताया है; अतः तुम्हें किसी तरह कुटिल मार्ममें अपनी बुद्धिको नहीं ले जाना चाहिये

Bhishma said: “O best of the Kurus, I have thus explained to you the defining mark of dharma. Therefore, you should never direct your mind toward crookedness or deceit in any matter; let your understanding remain straightforward and aligned with righteousness.”

Verse 131

अपि पापकृतो रौद्रा: सत्यं कृत्वा पृथक्‌ पृथक्‌ । अद्रोहमविसंवादं प्रवर्तन्ते तदाश्रया:

Bhīṣma said: Even those who are sinful and fierce, when they take truth as their guiding rule—each in his own sphere—come to live by non-injury and by faithfulness (freedom from deceit), sustained by that very commitment.

Verse 259

इति श्रीमहाभारते शान्तिपर्वणि मोक्षधर्मपर्वणि धर्मलक्षणे एकोनषष्ट्यधिकद्वधिशततमो<ध्याय:

Thus, in the Śrī Mahābhārata, within the Śānti Parva—specifically the Mokṣa-dharma section—ends the chapter on the characteristics of dharma, being the two-hundred-and-fifty-ninth chapter. (This is a colophon marking the close of the discourse.)