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Shloka 60

तीर्थवंशोपदेशः

Tīrtha-vaṃśa Upadeśa: Instruction on the Fruits of Sacred Waters

गुर्वर्थमभयार्थ वा वर्जयित्वा युधिष्ठिर । येडनृतं कथयन्ति सम ते वै निरयगामिन:

gurvartham abhayārthaṃ vā varjayitvā yudhiṣṭhira | ye 'nṛtaṃ kathayanti samā te vai nirayagāminaḥ ||

Bhīṣma berkata: “Wahai Yudhiṣṭhira, kecuali apabila ketidakbenaran diucapkan demi kebaikan guru atau untuk membebaskan orang lain daripada ketakutan, mereka yang berdusta dalam keadaan lain sesungguhnya ditakdirkan ke neraka.”

गुरु-अर्थम्for the sake of the teacher/elder
गुरु-अर्थम्:
Karma
TypeNoun
Rootगुरु + अर्थ
FormMasculine, Accusative, Singular
अभय-अर्थम्for the sake of fearlessness/safety
अभय-अर्थम्:
Karma
TypeNoun
Rootअभय + अर्थ
FormNeuter, Accusative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
वर्जयित्वाhaving avoided/excepting
वर्जयित्वा:
TypeVerb
Rootवर्ज्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
युधिष्ठिरO Yudhiṣṭhira
युधिष्ठिर:
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Vocative, Singular
येthose who
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
अनृतम्falsehood/untruth
अनृतम्:
Karma
TypeNoun
Rootअनृत
FormNeuter, Accusative, Singular
कथयन्तिthey speak/tell
कथयन्ति:
TypeVerb
Rootकथय् (कथ् + णिच्)
FormPresent, Indicative, Parasmaipada, Third, Plural
समेin an ordinary case/otherwise
समे:
Adhikarana
TypeAdjective
Rootसम
FormMasculine, Locative, Singular
तेthey
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
वैindeed/certainly
वै:
TypeIndeclinable
Rootवै
निरय-गामिनःhell-goers; destined for hell
निरय-गामिनः:
Karta
TypeAdjective
Rootनिरय + गामिन्
FormMasculine, Nominative, Plural

भीष्म उवाच

B
Bhīṣma
Y
Yudhiṣṭhira
G
Guru (as a category: teacher/preceptor)
N
Niraya (hell)

Educational Q&A

Truthfulness is the norm in dharma, and falsehood generally leads to grave moral consequence; however, Bhīṣma acknowledges narrow exceptions—speaking untruth to benefit the guru or to protect someone from fear—while condemning other lies as hell-leading.

In the Anuśāsana Parva, Bhīṣma instructs Yudhiṣṭhira on righteous conduct. Here he addresses the ethics of speech, distinguishing rare protective or duty-based exceptions from ordinary deceit, and warns of the karmic result of habitual or self-serving lying.