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Shloka 3

चिरकारि-उपाख्यानम् / The Exemplum of Cirakārī: Deliberation Before Irreversible Action

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

bhīṣma uvāca sadācāraḥ smṛtir vedās trividhaṃ dharmalakṣaṇam | caturtham artham ity āhuḥ kavayo dharmalakṣaṇam ||

ഭീഷ്മൻ പറഞ്ഞു—യുധിഷ്ഠിരാ! സദാചാരം, സ്മൃതി, വേദങ്ങൾ—ഇവ മൂന്നും ധർമ്മലക്ഷണങ്ങളാണ്; ഇവയാൽ ധർമ്മത്തിന്റെ സ്വരൂപം തിരിച്ചറിയപ്പെടുന്നു. ചില കവിമുനിമാർ ‘അർത്ഥം’ (വ്യവഹാരഹിതവും ഉപാധിയും) ധർമ്മത്തിന്റെ നാലാമത്തെ ലക്ഷണമാണെന്നും പറയുന്നു.

{'bhīṣma uvāca''Bhishma said', 'sadācāraḥ': 'good conduct
{'bhīṣma uvāca':
established righteous practice of the virtuous', 'smṛtiḥ''Smṛti
established righteous practice of the virtuous', 'smṛtiḥ':
remembered tradition (law-codes, dharmaśāstra, customary injunctions)', 'vedāḥ''the Vedas
remembered tradition (law-codes, dharmaśāstra, customary injunctions)', 'vedāḥ':
revealed scripture (śruti)', 'trividham''threefold
revealed scripture (śruti)', 'trividham':
consisting of three', 'dharma-lakṣaṇam''mark/criterion/indicator of dharma
consisting of three', 'dharma-lakṣaṇam':
that by which dharma is known', 'caturtham''fourth', 'artham': 'artha
that by which dharma is known', 'caturtham':
material prosperity, practical advantage, means of life and governance', 'iti āhuḥ''thus they say', 'kavayaḥ': 'poets/sages
material prosperity, practical advantage, means of life and governance', 'iti āhuḥ':

भीष्म उवाच

B
Bhīṣma
V
Veda
S
Smṛti
S
Sadācāra
A
Artha
Y
Yudhiṣṭhira

Educational Q&A

Dharma is to be identified through authoritative sources and lived practice: the Vedas (revelation), Smṛti (traditional legal-ethical memory), and sadācāra (the conduct of the good). Some authorities add artha—practical welfare and material means—as an additional criterion, emphasizing that dharma must also sustain life and social order.

In the Śānti Parva’s instruction to Yudhiṣṭhira, Bhishma continues his discourse on dharma by listing the recognized indicators/sources by which dharma is known, framing how a ruler should judge right action amid complex situations.