Adhyaya 272

Verse 1

अपन हू< बक। है २ >> त्रिसप्तत्याधिकद्विशततमो< ध्याय: धर्म, अधर्म, वैराग्य और मोक्षके विषयमें युधिष्ठिरके चार प्रश्न और उनका उत्तर युधिछिर उवाच कथं भवति पापात्मा कथं धर्म करोति वा | केन निर्वेदमादत्ते मोक्ष वा केन गच्छति,युधिष्ठिरने पूछा--पितामह! मनुष्य पापात्मा कैसे हो जाता है? वह धर्मका आचरण किस प्रकार करता है? किस हेतुसे उसे वैराग्य प्राप्त होता है और किस साधनसे वह मोक्ष पाता है?

Yudhiṣṭhira said: “Grandfather, how does a person become sinful at heart? How does one come to practice dharma? By what cause does one acquire dispassion, and by what means does one attain liberation?”

Verse 2

भीष्म उवाच विदिता: सर्वधर्मस्ति स्थित्यर्थ त्वं तु पृष्छसि । शृणु मोक्ष सनिर्वेदं पापं धर्म च मूलत:,भीष्मजीने कहा--राजन! तुम्हें सब धर्मोका ज्ञान है। तुम तो लोकमर्यादाकी रक्षा तथा मेरी प्रतिष्ठा बढ़ानेके लिये मुझसे प्रश्न कर रहे हो। अच्छा अब तुम मोक्ष, वैराग्य, पाप और धर्मका मूल क्या है, इसको श्रवण करो

Bhishma said: “O king, you already know all the duties of dharma. Yet you are asking me in order to uphold the established order of the world and to enhance my standing. Now then, listen as I explain from the very root what liberation is, what dispassion is, and what are the sources of sin and of dharma.”

Verse 3

विज्ञानार्थ हि पञ्चानामिच्छा पूर्व प्रवर्तते । प्राप्पयैक॑ जायते कामो द्वेषो वा भरतर्षभ,भरतश्रेष्ठ! मनुष्यको (शब्द, स्पर्श, रूप, रस एवं गन्ध--इन) पाँचों विषयोंका अनुभव करनेके लिये पहले इच्छा होती है। फिर उन पाँचों विषयोंमेंसे किसी एकको पाकर उसके प्रति राग या द्वेष हो जाता है

Bhīṣma said: “In order to cognize the five sense-objects, desire first arises and sets the process in motion. Then, upon obtaining one of those objects, attachment (craving) is born toward it—or else aversion, O bull among the Bharatas.”

Verse 4

ततस्तदर्थ यतते कर्म चारभते महत्‌ | इष्टानां रूपगन्धानामभ्यासं च चिकीर्षति,तत्पश्चात्‌ जिसके प्रति राग होता है, उसे पानेके लिये वह प्रयत्न करता है। बड़े-बड़े कार्योंका आरम्भ करता है। वह अपने इच्छित रूप और गन्ध आदिका बारंबार सेवन करना चाहता है

Bhishma said: “Thereafter, for the sake of that very object of attachment, a person strives and sets about great undertakings. He seeks repeated enjoyment and continued indulgence in the pleasing forms and fragrances he desires—thus deepening his dependence on sense-objects and strengthening the chain of craving that drives action.”

Verse 5

ततो राग: प्रभवति द्वेषश्चन तदनन्तरम्‌ | ततो लोभ: प्रभवति मोहश्न॒ तदनन्तरम्‌,इससे उन विषयोंके प्रति उसके मनमें राग उत्पन्न हो जाता है। तदनन्तर प्रतिकूल विषयसे द्वेष होता है। फिर अनुकूल विषयके लिये लोभ होता है और लोभके बाद उसके मनपर मोह अधिकार जमा लेता है

Bhīṣma said: From that (contact with sense-objects) attachment arises; immediately thereafter, aversion arises toward what is unfavorable. Then greed arises for what is favorable, and after greed, delusion takes hold of the mind. Thus the inner fall begins as a chain of reactions, each feeding the next and obscuring right judgment and dharma.

Verse 6

लोभमोहाभिभूतस्य रागद्वेषान्वितस्य च । न धर्मे जायते बुद्धिर्व्याजादू धर्म करोति च,लोभ और मोहसे घिरे हुए तथा राग-द्वेषके वशीभूत हुए मनुष्यकी बुद्धि धर्ममें नहीं लगती है। वह किसी-न-किसी बहानेसे दिखाऊ धर्मका आचरण करता है

Bhishma said: When a person is overwhelmed by greed and delusion, and is bound up with attachment and aversion, his understanding does not arise in dharma. Instead, under one pretext or another, he performs only a show of righteousness—an outward display rather than true ethical conduct.

Verse 7

व्याजेन चरते धर्ममर्थ व्याजेन रोचते । व्याजेन सिद्धयमानेषु धनेषु कुरुनन्दन,उत्तर न्यायसम्बद्धं ब्रवीति विधिचोदितम्‌ । कुरुनन्दन! वह कोई बहाना लेकर ही धर्म करता है, कपटसे ही धन कमानेकी रुचि रखता है और यदि कपटसे धन प्राप्त करनेमें सफलता मिल गयी तो वह उसीमें अपनी सारी बुद्धि लगा देता है। भरतनन्दन! फिर तो विद्वानों और सुहृदोंके मना करनेपर भी वह केवल पाप ही करना चाहता है तथा मना करनेवालोंको थधर्मशास्त्रके वाक्योंके द्वारा प्रतिपादित न्याययुक्त उत्तर दे देता है

Bhishma said: “A man practices dharma only under the pretext of righteousness; he pursues wealth through pretext and deceit. And when such deceitful gains succeed, O joy of the Kurus, he fixes his whole intelligence upon that very course. Then, even when learned friends and well-wishers restrain him, he still longs only to commit sin—and he replies to those who forbid him with answers that sound ‘just’ and ‘lawful,’ cleverly stitched together from the language of the scriptures.”

Verse 8

तत्रैव कुरुते बुद्धि तत: पापं चिकीर्षति । सुहृद्धिवार्यमाणो5पि पण्डितैश्वापि भारत

Bhishma said: “There itself he fixes his mind; then he resolves to commit wrongdoing. Even when restrained by well-wishing friends—and even by learned men—O Bharata, he still persists.”

Verse 9

अधर्मस्त्रिविधस्तस्य वर्धते रागमोहज:

Bhīṣma said: “In his case, unrighteousness grows in a threefold form, born of attachment and delusion.”

Verse 10

पापं चिन्तयते चैव प्रत्रवीति करोति च । उसका राग और मोहजनित तीन प्रकारका अधर्म बढ़ता है। वह मनसे पापकी ही बात सोचता है, वाणीसे पाप ही बोलता है और क्रियाद्वारा पाप ही करता है ।। तस्याधर्मप्रवृत्तस्य दोषान्‌ पश्यन्ति साधव:,श्रेष्ठ पुरुष तो अधर्ममें प्रवृत्त हुए मनुष्यके दोष जानते हैं; परंतु उस पापीके समान स्वभाववाले पापाचारी मनुष्य उसके साथ मित्रता स्थापित करते हैं। ऐसा पुरुष इस लोकमें ही सुख नहीं पाता है, फिर परलोकमें तो पा ही कैसे सकता है

Bhīṣma said: “He thinks of sin, speaks it out, and performs it in action. In one who is thus set on unrighteousness, the virtuous clearly discern the faults; but those of the same sinful disposition befriend him. Such a man finds no happiness even in this world—how then could he find it in the next?”

Verse 11

एकशीलाश्ष मित्रत्वं भजन्ते पापकर्मिण: । स नेह सुखमाप्रोति कुत एव परत्र वै,श्रेष्ठ पुरुष तो अधर्ममें प्रवृत्त हुए मनुष्यके दोष जानते हैं; परंतु उस पापीके समान स्वभाववाले पापाचारी मनुष्य उसके साथ मित्रता स्थापित करते हैं। ऐसा पुरुष इस लोकमें ही सुख नहीं पाता है, फिर परलोकमें तो पा ही कैसे सकता है

Bhishma said: Those who share the same disposition—especially the sinful—readily form friendships with one another. But a man who turns to unrighteous conduct does not attain happiness even in this world; how, then, could he possibly attain it in the next?

Verse 12

एवं भवति पापात्मा धर्मात्मानं तु मे शृणु यथा कुशलधर्मा स कुशल प्रतिपद्यते

“Thus does a sinful-minded person come to be. Now listen to me about the righteous-minded: how one who is skilled in dharma attains well-being and proceeds on the path of good.”

Verse 13

य एतानू प्रज्ञया दोषान्‌ पूर्वमेवानुपश्यति,जो पुरुष अपनी बुद्धिसे राग आदि दोषोंको पहले ही देख लेता है, वह सुख-दुःखको समझनेमें कुशल होता है। फिर वह श्रेष्ठ पुरुषोंका सेवन करता है। सत्पुरुषोंकी सेवा या सत्संगसे और सत्कर्मोंके अभ्याससे उस पुरुषकी बुद्धि बढ़ती है

One who, by one’s own discernment, foresees these faults—such as attachment and other blemishes—becomes skilled in understanding pleasure and pain. Then that noble person seeks the company of the excellent. Through serving and associating with the virtuous, and through the steady practice of good deeds, that person’s understanding grows.

Verse 14

कुशल: सुखदु:खानां साधूंश्नाप्पथ सेवते । तस्य साधुसमाचारादभ्यासाच्चैव वर्धते,जो पुरुष अपनी बुद्धिसे राग आदि दोषोंको पहले ही देख लेता है, वह सुख-दुःखको समझनेमें कुशल होता है। फिर वह श्रेष्ठ पुरुषोंका सेवन करता है। सत्पुरुषोंकी सेवा या सत्संगसे और सत्कर्मोंके अभ्याससे उस पुरुषकी बुद्धि बढ़ती है

Bhishma said: One who is discerning about pleasure and pain becomes truly skilled in understanding them. Such a person seeks the company of the virtuous and follows the right path. Through the good conduct of the righteous—by serving and associating with them—and through steady practice of noble actions, that person’s understanding and wisdom steadily grow.

Verse 15

प्रज्ञा धर्मे च रमते धर्म चैवोपजीवति । सो<थ धर्मादवाप्तेषु धनेषु कुरुते मन:,वह बढ़ी हुई बुद्धि धर्ममें ही सुख मानती और उसीका सहारा लेती है। वह पुरुष धर्मसे प्राप्त होनेवाले धनमें मन लगाता है

Bhishma said: A mature intelligence delights in dharma and lives by dharma alone. Such a person then sets the mind upon wealth only insofar as it is obtained through dharma—treating righteous means as the true support, and righteous gain as the only acceptable object of pursuit.

Verse 16

तस्यैव सिज्चते मूलं गुणान्‌ पश्यति तत्र वै । धर्मात्मा भवति होवं मित्रं च लभते शुभम्‌,वह जहाँ गुण देखता है, उसीके मूलको सींचता है। ऐसा करनेसे वह पुरुष धर्मात्मा होता है और शुभकारक मित्र प्राप्त करता है

Bhishma said: “Wherever a person perceives genuine virtues, there indeed he nourishes the very root of goodness. By acting in this way, he becomes righteous in spirit and gains a beneficent, auspicious friend.”

Verse 17

स मित्रधनलाभात्‌ तु प्रेत्य चेह च नन्दति । शब्दे स्पर्शे रसे रूपे तथा गन्धे च भारत

Bhīṣma said: “A person who gains wealth through friends rejoices both here in this world and after death. O Bhārata, he finds satisfaction in the objects of the senses—sound, touch, taste, form, and smell—because his prosperity is supported by loyal companionship rather than isolated striving.”

Verse 18

प्रभुत्वं लभते जन्तुर्थर्मस्यैतत्‌ फलं विदु: । सतु धर्मफलं लब्ध्वा न हृष्यति युधिष्ठिर

Bhīṣma said: “A living being attains lordship and authority—this, they say, is the fruit of dharma. Yet the one who has obtained that fruit of dharma does not become elated, O Yudhiṣṭhira.”

Verse 19

भारत! उत्तम मित्र और धनके लाभसे वह इहलोक और परलोकमें भी आनन्दित होता है। ऐसा पुरुष शब्द, स्पर्श, रूप, रस तथा गन्ध--इन पाँचों विषयोंपर प्रभुत्व प्राप्त कर लेता है। इसे धर्मका फल माना जाता है। युधिष्ठिर! वह धर्मका फल पाकर भी हर्षसे फूल नहीं उठता है ।। अतृप्यमाणो निर्वेदमादत्ते ज्ञानचक्षुषा । प्रज्ञाचक्षुर्यदा कामे रसे गन्धे न रज्यते

Bhishma said: “O Bhārata! By gaining an excellent friend and wealth, he rejoices both in this world and in the next. Such a man attains mastery over the five objects—sound, touch, form, taste, and smell—and this is regarded as the fruit of dharma. O Yudhiṣṭhira! Even having obtained the fruit of dharma, he does not swell with delight. One who is not sated by sense-enjoyments takes up dispassion through the eye of knowledge. When a person, seeing with the eye of discernment, does not become attached to desire—nor to taste and fragrance—that steadiness is regarded as the fruit of dharma: enjoyment may come, yet he does not exult, for his mastery lies in non-attachment.”

Verse 20

शब्दे स्पर्शे तथा रूपे न च भावयते मन: । विमुच्यते तदा कामान्न च धर्म विमुडचति

Bhīṣma said: “When the mind no longer dwells upon sound, touch, and form, it becomes released from desires; and in that state it is not deluded about dharma. The teaching points to inner restraint: freedom from sense-fixation loosens craving, and clarity about right conduct naturally follows.”

Verse 21

वह इससे तृप्त न होनेके कारण विवेकदृष्टिसे वैराग्यको ही ग्रहण करता है, बुद्धिरूप नेत्रके खुल जानेके कारण जब वह कामोपभोग, रस और गन्धमें अनुरक्त नहीं होता तथा शब्द, स्पर्श और रूपमें भी उसका चित्त नहीं फँसता, तब वह सब कामनाओंसे मुक्त हो जाता है और धर्मका त्याग नहीं करता ।। सर्वत्यागे च यतते दृष्टवा लोकं क्षयात्मकम्‌ | ततो मोक्षाय यतते नानुपायादुपायत:,सम्पूर्ण लोकोंको नाशवान्‌ समझकर वह सर्वस्वका मनसे त्याग कर देनेका यत्न करता है। तदनन्तर वह अयोग्य उपायसे नहीं किंतु योग्य उपायसे मोक्षके लिये यत्नशील हो जाता है। इस प्रकार धीरे-धीरे मनुष्यको वैराग्यकी प्राप्ति होनेपर वह पापकर्म तो छोड़ देता है और धर्मात्मा बन जाता है। तत्पश्चात्‌ परम मोक्षको प्राप्त कर लेता है

Bhishma said: When a person remains unsatisfied by worldly enjoyments, he takes up dispassion through the clear sight of discernment. Once the “eye” of intelligence has opened, he no longer clings to sensual indulgence—nor is he attached to taste and smell; and his mind does not get ensnared even by sound, touch, and form. Then he becomes free from all desires, yet he does not abandon dharma. Seeing all the worlds as perishable, he strives for the inner renunciation of everything; thereafter he exerts himself for liberation—not by unfit means, but by the proper means. Thus, as dispassion gradually arises, he gives up sinful action, becomes righteous, and finally attains the highest liberation.

Verse 22

शनैन्विंदमादत्ते पापं कर्म जहाति च । धर्मात्मा चैव भवति मोक्ष च लभते परम्‌,सम्पूर्ण लोकोंको नाशवान्‌ समझकर वह सर्वस्वका मनसे त्याग कर देनेका यत्न करता है। तदनन्तर वह अयोग्य उपायसे नहीं किंतु योग्य उपायसे मोक्षके लिये यत्नशील हो जाता है। इस प्रकार धीरे-धीरे मनुष्यको वैराग्यकी प्राप्ति होनेपर वह पापकर्म तो छोड़ देता है और धर्मात्मा बन जाता है। तत्पश्चात्‌ परम मोक्षको प्राप्त कर लेता है

Bhīṣma said: “Gradually, a person takes up dispassion. As that inner weariness toward worldly pursuits grows, he abandons sinful actions and becomes devoted to dharma. Then, through proper means—not by unworthy or crooked methods—he strives for liberation and ultimately attains the supreme mokṣa.”

Verse 23

एतत्‌ ते कथितं तात यन्मां त्वं परिपृच्छसि । पापं धर्मस्तथा मोक्षो निर्वेदश्नैव भारत,तात! भरतनन्दन! तुमने मुझसे पाप, धर्म, वैराग्य और मोक्षके विषयमें जो प्रश्न किया था, वह सब मैंने कह सुनाया

Bhīṣma said: “Dear child, I have now told you exactly what you asked me—about sin and righteousness, and also about liberation and dispassion, O Bhārata.”

Verse 24

तस्माद्‌ धर्मे प्रवर्तेथा: सर्वावस्थं युधिषिर । धर्मे स्थितानां कौन्तेय सिद्धिर्भवति शाश्वती,अतः कुन्तीनन्दन युधिष्ठिर! तुम सभी अवस्थाओंमें धर्मका ही आचरण करो; क्योंकि जो लोग धर्ममें स्थित रहते हैं, उन्हें सदा रहनेवाली मोक्षरूप परम सिद्धि प्राप्त होती है

Therefore, O Yudhishthira, son of Kunti, in every condition you should engage in dharma; for those who remain established in dharma, O Kaunteya, attain an everlasting perfection—the supreme attainment of moksha.

Verse 83

उत्तर न्यायसम्बद्धं ब्रवीति विधिचोदितम्‌ । कुरुनन्दन! वह कोई बहाना लेकर ही धर्म करता है, कपटसे ही धन कमानेकी रुचि रखता है और यदि कपटसे धन प्राप्त करनेमें सफलता मिल गयी तो वह उसीमें अपनी सारी बुद्धि लगा देता है। भरतनन्दन! फिर तो विद्वानों और सुहृदोंके मना करनेपर भी वह केवल पाप ही करना चाहता है तथा मना करनेवालोंको थधर्मशास्त्रके वाक्योंके द्वारा प्रतिपादित न्याययुक्त उत्तर दे देता है

Bhishma said: “O delight of the Kurus, such a man speaks in a way that seems consistent with justice, even citing what the rules enjoin. He performs ‘dharma’ only after inventing some pretext, and he is drawn to acquiring wealth through deceit. If he succeeds in gaining riches by fraud, he then fixes his whole intelligence upon that very path. O scion of Bharata, thereafter—even when learned men and well-wishing friends try to restrain him—he desires only to commit sin; and to those who forbid him he offers a ‘reasonable’ reply, constructed from the very sentences of the dharmaśāstras.”

Verse 126

कुशलेनैव धर्मेण गतिमिष्टां प्रपद्यते । इस प्रकार मनुष्य पापात्मा हो जाता है। अब धर्मात्माके विषयमें मुझसे सुनो। वह जिस प्रकार परहित-साधक कल्याणकारी धर्मका आचरण करता है, उसी प्रकार कल्याणका भागी होता है। वह क्षेमकारक धर्मके प्रभावसे ही अभीष्ट गतिको प्राप्त होता है

Bhishma said: “By practicing dharma in a wholesome and skillful way alone, a person attains the desired goal. One who becomes sinful through harmful conduct should be contrasted with the righteous person: as one follows welfare-promoting, beneficial dharma for the good of others, so does one become a sharer in well-being. It is through the power of such protective dharma that one reaches the wished-for state.”

Verse 272

इस प्रकार श्रीमह़्ा भारत शान्तिपर्वके अन्तर्गत मोक्षधर्मपर्वमें हिंयात्मक यज्ञकी निन्‍दा नामक दी सौ बद्तत्तरवाँ अध्याय पूरा हुआ

Thus ends the 272nd chapter, titled “Censure of violence-based sacrifice,” in the Mokṣadharma section within the Śānti Parva of the Śrī Mahābhārata. The closing note signals a moral emphasis: liberation-oriented teaching rejects ritual acts grounded in harm, steering dharma toward non-violence and inward discipline rather than sacrificial violence.

Verse 273

इति श्रीमहाभारते शान्तिपर्वणि मोक्षधर्मपर्वणि चतु:प्राश्निको नाम त्रिसप्तत्यधिकद्धिशततमो<5 ध्याय:,इस प्रकार श्रीमहाभारत शान्तिपर्वके अन्तर्गत मोक्षधर्मपर्वमें चार प्रश्न और उनका उत्तर नामक दो सौ तिहतत्तरवाँ अध्याय पूरा हुआ

Thus, in the Śrī Mahābhārata, within the Śānti Parva and specifically the Mokṣa-dharma section, the two-hundred-and-seventy-third chapter—called “The Four Questions (and their Answers)”—comes to an end. This closing colophon signals the completion of a teaching episode framed as Bhīṣma’s instruction on liberation-oriented dharma.