Shloka 44
Kośa, Bala, and Maryādā: Treasury, Capacity, and Enforceable Limits (कोश-बल-मर्यादा)
सर्वोपायैराददीत धन यज्ञप्रयोजनम् । न तुल्यदोष: स्यादेवं कार्याकार्येषु भारत,भरतनन्दन! यज्ञ करनेके उद्देश्यको लेकर सभी उपायोंसे धनका संग्रह करे; इस प्रकार करने और न करने योग्य कर्म बन जानेपर भी कर्ताको अन्य अवसरोंके समान दोष नहीं लगता
sarvopāyair ādadīta dhanaṁ yajñaprayojanam | na tulyadoṣaḥ syād evaṁ kāryākāryeṣu bhārata bharatanandana ||
ພີດສະມະກ່າວວ່າ: «ເພື່ອຈຸດປະສົງແຫ່ງຍັດຍະ (ພິທີບູຊາ) ຄວນຮວບຮວມຊັບດ້ວຍທຸກວິທີທີ່ມີ. ໂອ ພາຣະຕະ ຜູ້ເປັນຄວາມຊື່ນບານແຫ່ງວົງພາຣະຕະ, ເມື່ອການກະທຳແລະການບໍ່ກະທຳພັນກັນເຊັ່ນນີ້ ຜູ້ກະທຳບໍ່ຮັບຄຳຕຳນິເຫມືອນໃນການອື່ນ».
भीष्म उवाच
Educational Q&A
Bhishma highlights a dharma-ambiguity: when a sacred end like sustaining a yajña is at stake, one may resort to many practical means to obtain resources, and the moral blame is not judged as strictly as in ordinary situations—because the context (kārya vs. akārya) becomes complex and intention/purpose (prayojana) matters.
In the Śānti Parva’s instruction on dharma and governance, Bhishma advises Yudhiṣṭhira on difficult ethical choices. Here he addresses how a ruler/householder might procure wealth for ritual obligations, noting that in such constrained circumstances the agent’s fault is not equivalent to that incurred in normal cases.