वैशम्पायन उवाच इत्युक्तवति वाक्यं तु कृष्णे देवकिनन्दने। भीष्मं शान्तनवं भूयः पर्यपृच्छद् युधिष्ठिरः॥ निर्णये वा महाबुद्धे सर्वधर्मविदां वर। प्रत्यक्षमागमो वेति किं तयोः कारणं भवेत्॥
Vaishampayana said After Krishna, the son of Devaki, had said these words, Yudhishthira once more asked Bhishma the son of Shantanu, saying, O you of great intelligence, O foremost of all persons, knowing duties, which, indeed of the two, direct perception and the scriptures, is to be considered as authority for coming to a conclusion?
भीष्म उवाच नास्त्यत्र संशयः कश्चिदिति मे वर्तते मतिः। शृणु वक्ष्यामि ते प्राज्ञ सम्यक् तवं मेऽनुपृच्छसि॥ संशयः सुगमस्तत्र दुर्गमस्तस्य निर्णयः।
Bhishma said I think there is no doubt in this. Listen to me, O you of great wisdom. I shall answer you. The question you have asked is indeed proper. It is easy to entertain doubt. But the solution of that doubt is difficult.
दृष्टं श्रुतमनन्तं हि यत्र संशयदशर्नम्॥ प्रत्यक्षं कारणं दृष्ट्वा हैतुकाः प्राज्ञमानिनः।
Numberless are the instances, about both direct perception and Shrutis in which doubts may originate. Certain persons, who take pleasure in the name of logicians, imagining themselves to be gifted with superior wisdom, affirm that direct perception is the only authority.
नास्तीत्येवं व्यवस्यन्ति सत्यं संशयमेव च॥ तदयुक्तं व्यवस्यन्ति बालाः पण्डितमानिनः।
They assert that nothing, however true, exists which is not directly perceivable; or, at least, they doubt the existence of those objects. Such assertions however are absurd and they who make them are fools, whatever their pride of learning.
अथ चेन्मन्यसे चैकं कारणं किं भवेदिति॥ शक्यं दीर्पण कालेन युक्तेनातन्द्रितेन च।
If, on the other hand, you entertain any doubt how the one indivisible Brahman could be the cause, I answer that one would understand it only after many years and with the help of Yoga practised assiduously.
प्राणयात्रामनेकां च कल्पमानेन भारत॥ तत्परेणैव नान्येन शक्यं ह्येतस्य दर्शनम्।
Indeed, O Bharata, one who lives according to such means as present themselves, and one who is devoted, would be capable of understanding it. None else, truly, is competent for comprehending it.
हेतूनामन्तमासाद्य विपुलं ज्ञानमुत्तमम्॥ ज्योतिः सर्वस्य लोकस्य विपुलं प्रतिपद्यते।
When one gets to the very end of reasons, he attains to that excellent and all comprehending knowledge—that vast mass of effulgence, which illumines all the universe (called Brahma).
न त्वेव गमनं राजन् हेतुतो गमनं तथा। अग्राह्यमनिबद्धं च वाचा सम्परिवर्जयेत्॥
That knowledge, O king, which is derived from can hardly be said to be knowledge. Such knowledge should rejected. It should be understood, that it is not defined or comprehended by the word. It should, therefore, be rejected.
युधिष्ठिर उवाच प्रत्यक्षं लोकतः सिद्धिर्लोक्श्चागमपूर्वकः। शिष्टाचारो बहुविधस्तन्मे ब्रूहि पितामह॥
Yudhishthira said Tell me, O grandfather, which among these (four) is most authoritative, viz., direct reason be perception, Inference from observation, the science of scriptures, and various kinds of practices which distinguish the good.
भीष्म उवाच धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। संस्था यत्नैरपि कृता कालेन प्रतिभिद्यते॥
Bhishma said While virtue is sought to be destroyed by wicked persons possessed of great power, it is capable of being protected for the time being by those who are good if they work with care and earnestness. Such protection, however, is of no use in the long run, for destruction does overtake virtue at the end.
अधर्मो धर्मरूपेण तृणैः कूप इवावृतः। ततस्तैर्भिद्यते वृत्तं शृणु चैव युधिष्ठिर॥
Then, again, virtue often proves a mark for covering sin, like grass and straw covering the mouth of a deep pit and concealing it from the view. Hear, again, O Yudhishthira. On account of this, the practices of the good are interfered with and destroyed by the wicked.
अवृत्ता ये तु भिन्दन्ति श्रुतित्यागपरायणाः। धर्मविद्वेषिणो मन्दा इत्युक्तस्तेषु संशयः॥
Those persons who are evildoers, who discard the Shrutis, indeed, those wicked persons who are haters of virtue destroy that good conduct, hence, doubts attach to direct perception, Inference, and good conduct.
अतृप्यन्तस्तु साधूनां य एवागमबुद्धयः। परमित्येव संतुष्टास्तानुपास्व च पृच्छ च॥
Those, therefore, among the good who are possessed of understanding purified by the scriptures and who are ever contented, are to be considered as the foremost. Let those who are anxious and deprived of tranquility of soul, approach these. Indeed, O Yudhishthira, do you seek them and ask them for the solutions of your doubts.
कामार्थो पृष्ठतः कृत्वा लोभमोहानुसारिणौ। धर्म इत्येव सम्बुद्धास्तानुपास्व च पृच्छ च॥
Disregarding both Pleasure and Profit which always follow cupidity and cherishing the condition that only virtues should be sought, do you, O Yudhishthira, wait upon and ask those persons.
न तेषां भिद्यते वृत्तं यज्ञाः स्वाध्यायकर्म च। आचारः कारणं चैव धर्मश्चैकस्त्रयं पुनः॥
The conduct of those persons never goes wrong or meets with destruction, as also their sacrifices and Vedic study and rites. Indeed, these three, viz., good conduct, mental purity, and the Vedas together form virtue.
युधिष्ठिर उवाच पुनरेव हि मे बुद्धिः संशये परिमुह्यति। अपारे मार्गमाणस्य परं तीरमपश्यतः॥
Yudhishthira said O grandfather, my understanding is once more stupefied by doubt. I am on this side of the ocean, engaged in searching after the ineans of crossing it. I do not, however, see the other shore of the ocean.
वेदः प्रत्यक्षमाचारः प्रमाणं तत्रयं यदि। पृथक्त्वं लभ्यते चैषां धर्मश्चैकस्त्रयं कथम्॥
If these three, viz., the Vedas, direct perception and behaviour (or mental purity) together form what is to be considered as authority, it can be alleged that there is difference between each. Virtue then becomes really of three kinds although it is one and indivisible.
भीष्म उवाच धर्मस्य ह्रियमाणस्य बलवद्भिर्दुरात्मभिः। यद्येवं मन्यसे राजंस्त्रिधा धर्मविचारणा॥
Bhishma said Virtue is sometimes seen to be destroyed by a wicked man of great power. If you think, O king, that virtue should really be of three sorts. I answer that your conclusion is supported by reason.
एक एवेति जानीहि त्रिधा धर्मस्य दर्शनम्। पृथक्त्वे च न मे बुद्धिस्त्रयाणामपि वै तथा॥
The truth is that virtue is one and indivisible, although it is capable of being scen from three different points.
उक्तो मार्गस्त्रयाणां च त तथैव समाचर। जिज्ञासा न तु कर्तव्या धर्मस्य परितर्कणात्॥
The paths, of those three, which form the foundation of virtue have each been laid down. Do you act according to the instructions laid down. You should never wrangle about virtue and then seek to have those doubts of yours removed.
सदैव भरतश्रेष्ठ मा तेऽभूदत्र संशयः। अन्धो जड इवाशङ्की यद् ब्रवीमि तदाचर॥
O chief of the Bharatas, let no doubts like these ever take possession of your mind. Do you obey unhesitatingly what I say. Follow me like a blind man or like one who, having no sense himself, has to depend upon that of another.
अहिंसा सत्यमक्रोधो दानमेतच्चतुष्टयम्। अजातशत्रो सेवस्व धर्म एष सनातनः॥
Abstention from injury, truth, absence of anger (or forgiveness), and liberality or gifts, these four, O king do you practise, for these four form eternal virtue.
ब्राह्मणेषु च वृत्तिर्या पितृपैतामहोचिता। तामन्वेहि महाबाहो धर्मस्यैते हि देशिकाः॥
Do you also, O mightyarmed prince, follow that conduct towards the Brahmanas which is consistent with what has been observed towards them by your father and grandfather. These are the principal marks of virtue.
प्रमाणमप्रमाणं वै यः कुर्यादबुधो जनः। न स प्रमाणतामों विवादजननो हि सः॥
That foolish wight, who would destroy the weight of authority by denying that to be a standard which has always been accepted as such, would himself fail to become an authority among men. Such a man becomes the cause of much sorrow in the world.
ब्राह्मणानेव सेवस्व सत्कृत्य बहुमन्य च। एतेष्वेव त्विमे लोकाः कृत्स्ना इति निबोध तान्।।२६
Do you respect the Brahmanas and treat them with hospitality. Do you always serve them in this way. The universe rests on them. Do you understand them to be such.
युधिष्ठिर उवाच ये च धर्ममसूयन्ते ये चैनं पर्युपासते। ब्रवीतु मे भवानेतत् क्व ते गच्छन्ति तादृशाः॥
Yudhishthira said Tell me, O grandfather, what the respective ends are of those who hate virtue and of those who worship and observe it.
भीष्म उवाच रजसा तमसा चैव समवस्तीर्णचेतसः। नरकं प्रतिपद्यन्ते धर्मविद्वेषिणो जनाः॥
Bhishma said Those men who hate virtue are said to have their hearts possessed by the qualities of passion and darkness. Such men have always to go to Hell.
ये तु धर्म महाराज सततं पर्युपासते। सत्यार्जवपराः सन्तस्ते वै स्वर्गभुजो नराः॥
Those men, on the other hand, O king, who always observe virtue, those men who are given to truth and sincerity, are called good. They always enjoy the pleasures or happiness of the celestial region.
धर्म एव गतिस्तेषामाचार्योपासनाद् भवेत्। देवलोकं प्रपद्यन्ते ये धर्मं पर्युपासते॥
On account of their waiting upon their preceptors with respect their hearts always turn towards virtue. Indeed they, who worship virtuc, attain to the region of the celestials.
मनुष्या यदि वा देवाः शरीरमुपताप्य वै। धर्मिणः सुखमेधन्ते लोभद्वेषविवर्जिताः॥
Those individuals, whether men or celestials, who are shorn of cupidity and malice and who emaciate or afflict their bodies by the practice of austerities succeed, on account of the virtle which they thus acquire, to attain to great happiness.
प्रथमं ब्रह्मणः पुत्रं धर्ममाहुर्मनीषिणः। धर्मिणः पर्युपासन्ते फलं पक्वमिवाशयः॥
The righteous always adore them with love and affection as a hungry man's stomach longs for ripe and sweet fruits.
युधिष्ठिर उवाच असतां कीदृशं रूपं साधवः किं च कुर्वते। ब्रवीतु मे भवानेतत् सन्तोऽसन्तश्च कीदृशाः॥
Yudhishthira said What are the marks of the wicked, and what are those deeds which the good do? Explain to me this, O holy one, Indeed, tell me what characteristics are of the good and the wicked.
भीष्म उवाच दुराचाराश्च दुर्धर्षा दुर्मुखाश्चाप्यसाधवः। साधवः शील सम्पन्नाः शिष्टाचारस्य लक्षणम्॥
Bhishma said The wicked are evil in their practices, incapable of being governed by rules, and eviltongued. The good are, however, always good in their deeds. Indeed the acts these men do are considered as the characteristics of good deeds.
राजमार्गे गवां मध्ये धान्यमध्ये च धर्मिणः। नोपसेवन्ति राजेन्द्र सर्ग मूत्रपूरीषयोः॥
The good or the righteous, O king, never answer the two calls of nature on the public road, or in the midst of a cowpen or on a field of paddy.
पञ्चानामशनं दत्त्वा शेषमश्नन्ति साधवः। न जल्पन्ति च भुजाना न निद्रान्त्याईपाणयः॥
After feeding the five they take their own food. They never talk while eating, and never go to sleep with wet hands.
चित्रभानुमनड्वाहं देवं गोष्ठं चतुष्पथम्। ब्राह्मणं धार्मिकं वृद्धं ये कुर्वन्ति प्रदक्षिणम्॥
Whenever they see any of the following, they go round them for showing them respect, viz., a burning fire, a bull, the image of a deity, a cowpen, a crossing place of four roads, and an old and virtuous Brahmana.
वृद्धानां भारतप्तानां स्त्रीणां चक्रधरस्य च। ब्राह्मणानां गवां राज्ञां पन्थानं ददते च ये॥
Themselves standing aside they give the way to those that are old, those that are afflicted with burdens, ladies, those that hold high appointments in the village or town administration, Brahmanas, kine, and kings.
अतिथीनां च सर्वेषां प्रेष्याणां स्वजनस्य च। तथा शरणकामानां गोप्ता स्यात् स्वागतप्रदः॥
The righteous or good man is he who protects his guests, servants and other dependants, his own relatives, and all those who seek his protection. Such a man always welcomes these with the usual polite enquiries.
सायंप्रातर्मनुष्याणामशनं देवनिर्मितम्। नान्तरा भोजनं दृष्टमुपवासविधिर्हि सः॥
As ordained by the deities human beings should take their food twice a day. viz., morning and evening. During the interval one should not eat anything. By following this rule about cating, one is said to observe a fast.
होमकाले यथा वह्निः कालमेव प्रतीक्षते। ऋतुकाले तथा नारी ऋतुमेव प्रतीक्षते॥
As the sacred fire waits for libations to be poured upon it when the hour for Homa arrives, so a woman, when her period is over, cxpects sexual union with her husband.
नान्यदा गच्छते यस्तु ब्रह्मचर्ये च तत् स्मृतम्। अमृतं ब्राह्मणा गाव इत्येतत् त्रयमेकतः।
One, who never knows his wife at any other time except after the period of menses, is said lo observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and kine, these three are considered as equal.
तस्माद् गोब्राह्मणं नित्यमर्चयेत यथाविधि॥ स्वदेशे परदेशे वाप्यतिथिं नोपवासयेत्।
Therefore one should adoren always Brahinanas and kines. One should never cause his guest to go without food whether he lives in his own country or in a foreign land.
कर्म वै सफलं कृत्वा गुरूणां प्रतिपादयेत्॥ गुरूभ्यस्त्वासनं देयमभिवाद्याभिपूज्य च।
After completing his study one should give the due present to his preceptor. When one sees his preceptor, he should receive him with respect and adoring him present him a seat.
गुरुमभ्यर्च्य वर्धन्ते आयुषा यशसा श्रिया॥ वृद्धान् नाभिभवेज्जातु न चैतान् प्रेषयेदिति।
By adoring his preceptor, one increases the period of his life as also his fame and prosperity. One should never censure the old, •nor send them on any business.
नासीनः स्यात् स्थितेष्वेवमायुरस्य न रिष्यते॥ न नग्नामीक्षते नारी न नग्नान् पुरुषानपि। मैथुनं सततं गुप्तमाहारं च समाचरेत्॥ तीर्थानां गुरवस्तीर्थं चोक्षाणां हृदयं शुचि। दर्शनानां परं ज्ञानं संतोषः परमं सुखम्॥ सायं प्रातश्च वृद्धानां शृणुयात् पुष्कला गिरः।
One should never be seated when any one that is old is standing. By acting thus one protects the duration of his life. One should never cast his eyes on a naked woman, nor a naked man. One should never indulge in sexual congress except in privacy, One should eat also without being seen by others. Preceptors are the foremost of shrines, the heart is the foremost of all sacred objects; knowledge is the foremost of all objects of search; and contentment is the foremost of all happiness. Morning and evening one should listen to the grave counsels of the aged.
श्रुतमाप्नोति हि नरः सततं वृद्धसेवया॥ स्वाध्याय भोजने चैव दक्षिणं पाणिमुद्धरेत्।
One acquires wisdom by constantly waiting upon the aged. While reading the Vedas or employed in eating, one should use his right hand.
यच्छेद्वाङ्मनसी नित्यमिन्द्रियाणि तथैव च॥ संस्कृतं पायसं नित्यं यवागू कृसरं हविः। अष्टकाः पितृदैवत्या ग्रहाणामभिपूजनम्॥ श्मश्रूकर्मणि मङ्गल्यं क्षुतानामभिनन्दनम्। व्याधितानां च सर्वेषामायुषामभिनन्दनम्॥
One should always keep his speech and mind under perfect control, as also his senses. With wellcooked frumenty, Yavaka, Krishara, and Havi (clarified butter), one should adore the departed manes and the celestials in the Shraddha called Ashtaka. The same should be used in adoring the Planets. One should not undergo a shave without calling down a blessing upon himself. if one sneezes, one should be blessed by those present. All, who are ill or suffer from diseases, should be blessed. The extension of their lives should be prayed for.
न जातु त्वमिति ब्रूयादापन्नोऽपि महत्तरम्। त्वंकारो वा वधो वेति विद्वत्सु स विशिष्यते॥
One should never address an eminent person familiarly. Under even the greatest difficulties one should never do this. To you such a person are degraded by such a manner of address.
अवराणां समानानां शिष्याणां च समाचरेत्। पापमाचक्षते नित्यं हृदयं पापकर्मिणः॥
Such a word can be used to those who are inferior, or equal, or to disciples. A sinful man always speaks of the sins he has committed.
ज्ञानपूर्वकृतं कर्म च्छादयन्ते ह्यसाधवः। ज्ञानपूर्वं विनश्यन्ति गूहमाना महाजने॥
Those men, who have deliberately committed sins, meet with destruction by trying to conceal them from the good. Indeed, the confirmed sinners try to conceal their sinful deeds from others.
न मां मनुष्याः पश्यन्ति न मां पश्यन्ति देवताः। पापेनाभिहितः पापः पापमेवाभिजायते॥
Such persons think that their sins are seen neither by men nor the celestials. The sinful man, laden with his sins, takes birth in a miserable order of being.
यथा वा षिको वृद्धिं दिनभेदे प्रतीक्षते। धर्मेण पिहितं पापं धर्ममेवाभिवर्धयेत्॥
The sins of such a man continually grow, even as the interest charged by an usurer daily multiplies itself. If having committed a sin, one seeks to have it covered by virtue, that sin becomes destroyed and leads to virtue instead of to other sins.
यथा लवणमम्भोभिराप्लुतं प्रविलीयते। प्रायश्चित्तहतं पापं तथा सद्यः प्रणश्यति॥
If a quantity of water be poured upon salt, the latter is immediately dissolved. So when expiation is performed, sin is dissipated.
तस्मात् पापं न गूहेत गूहमानं विवर्धयेत्। कृत्वा तत् साधुष्वाख्येयं ते तत् प्रशमयन्त्युत॥
For these reasons one should never conceal a sin. Concealed, it is sure to increase, Having committed a sin, one should confess it before the good. They would then destroy it forthwith.
आशया संचितं द्रव्यं कालेनैवोपभुज्यते। अन्ये चैतत् प्रपद्यन्ते वियोगे तस्य देहिनः॥
If one does not enjoy in good time what he has stored with hope, the result is that the stored wealth passes into another man's hands after the death of him who has stored it.
मानसं सर्वभूतानां धर्ममाहुर्मनीषिणः। तस्मात् सर्वाणि भूतानि धर्ममेव समासते॥
The wise have said that the mind of every creature is the true test of virtue Hence, all creatures in this world have an innate tendency to achieve virtue.
एक एव चरेद् धर्मे न धर्मध्वजिको भवेत्। धर्मवाणिजका ह्येते ये धर्ममुपभुञ्जते॥
One should achieve virtue alone singlehanded. Indeed, one should not proclaim himself virtuous and walk with the standard of virtue upraised for purposes of show. They are said to be traders in virtue who practice it for enjoying its fruits.
अर्चेद् देवानदम्भेन सेवेतामायया गुरून्। निधिं निदध्यात् पारत्र्यं यात्रार्थे दानशब्दितम्॥
One should worship the celestials without giving way to sentiments of pride. Similarly, one should serve his preceptor without deceit. or One should make arrangements for securing to himself invaluable riches in the next world which consists in gifts made here to worthy; persons. One should make arrangements for securing to himself invaluable riches in the next world which consists in gifts made here to worthy; persons.