अनसूयुः कृतज्ञश् च कल्याणान्य् एव सेवते ॥
सुखानि धर्मम् अर्थं च स्वर्गं च लभते नरः ॥
संस्कृतस्य हि दान्तस्य नियतस्य यतात्मनः ॥
प्राज्ञस्यानन्तरा वृत्तिर् इह लोके परत्र च ॥
सतां धर्मेण वर्तेत क्रियां शिष्टवद् आचरेत् ॥
असंक्लेशेन लोकस्य वृत्तिं लिप्सेत वै द्विज ॥
सन्ति ह्य् आगतविज्ञानाः शिष्टाः शास्त्रविचक्षणाः ॥
स्वधर्मेण क्रिया लोके कर्मणः सो ऽप्य् असंकरः ॥
प्राज्ञो धर्मेण रमते धर्मं चैवोपजीवति ॥
तस्य धर्माद् अवाप्तेषु धनेषु द्विजसत्तम ॥
तस्यैव सिञ्चते मूलं गुणान् पश्यति यत्र वै ॥
धर्मात्मा भवति ह्य् एवं चित्तं चास्य प्रसीदति ॥
स मैत्रजनसंतुष्ट इह प्रेत्य च नन्दति ॥
शब्दं स्पर्शं तथा रूपं गन्धान् इष्टांश् च सत्तम ॥
प्रभुत्वं लभते चापि धर्मस्यैतत् फलं विदुः ॥
धर्मस्य च फलं लब्ध्वा न तृप्यति महाद्विज ॥
अतृप्यमाणो निर्वेदम् आदत्ते ज्ञानचक्षुषा ॥
प्रज्ञाचक्षुर् नर इह दोषं नैवानुरुध्यते ॥
विरज्यति यथाकामं न च धर्मं विमुञ्चति ॥
सर्वत्यागे च यतते दृष्ट्वा लोकं क्षयात्मकम् ॥
ततो मोक्षे प्रयतते नानुपायाद् उपायतः ॥
एवं निर्वेदम् आदत्ते पापं कर्म जहाति च ॥
धार्मिकश् चापि भवति मोक्षं च लभते परम् ॥
तपो निःश्रेयसं जन्तोस् तस्य मूलं शमो दमः ॥
तेन सर्वान् अवाप्नोति कामान् यान् मनसेच्छति ॥
इन्द्रियाणां निरोधेन सत्येन च दमेन च ॥
ब्रह्मणः पदम् आप्नोति यत् परं द्विजसत्तम ॥
ब्राह्मण उवाच
इन्द्रियाणि तु यान्य् आहुः कानि तानि यतव्रत ॥
निग्रहश् च कथं कार्यो निग्रहस्य च किं फलम् ॥
कथं च फलम् आप्नोति तेषां धर्मभृतां वर ॥
एतद् इच्छामि तत्त्वेन धर्मं ज्ञातुं सुधार्मिक ॥
anasūyuḥ kṛtajñaś ca kalyāṇāny eva sevate ||
sukhāni dharmam arthaṃ ca svargaṃ ca labhate naraḥ ||
saṃskṛtasya hi dāntasya niyatasya yatātmanaḥ ||
prājñasyānantarā vṛttir iha loke paratra ca ||
satāṃ dharmeṇa varteta kriyāṃ śiṣṭavad ācaret ||
asaṃkleśena lokasya vṛttiṃ lipseta vai dvija ||
santi hy āgatavijñānāḥ śiṣṭāḥ śāstravicakṣaṇāḥ ||
svadharmeṇa kriyā loke karmaṇaḥ so 'py asaṃkaraḥ ||
prājño dharmeṇa ramate dharmaṃ caivopajīvati ||
tasya dharmād avāpteṣu dhaneṣu dvijasattama ||
tasyaiva siñcate mūlaṃ guṇān paśyati yatra vai ||
dharmātmā bhavati hy evaṃ cittaṃ cāsya prasīdati ||
sa maitrajanasaṃtuṣṭa iha pretya ca nandati ||
śabdaṃ sparśaṃ tathā rūpaṃ gandhān iṣṭāṃś ca sattama ||
prabhutvaṃ labhate cāpi dharmasyaitat phalaṃ viduḥ ||
dharmasya ca phalaṃ labdhvā na tṛpyati mahādvija ||
atṛpyamāṇo nirvedam ādatte jñānacakṣuṣā ||
prajñācakṣur nara iha doṣaṃ naivānurudhyate ||
virajyati yathākāmaṃ na ca dharmaṃ vimuñcati ||
sarvatyāge ca yatate dṛṣṭvā lokaṃ kṣayātmakam ||
tato mokṣe prayatate nānupāyād upāyataḥ ||
evaṃ nirvedam ādatte pāpaṃ karma jahāti ca ||
dhārmikaś cāpi bhavati mokṣaṃ ca labhate param ||
tapo niḥśreyasaṃ jantos tasya mūlaṃ śamo damaḥ ||
tena sarvān avāpnoti kāmān yān manasecchati ||
indriyāṇāṃ nirodhena satyena ca damena ca ||
brahmaṇaḥ padam āpnoti yat paraṃ dvijasattama ||
brāhmaṇa uvāca
indriyāṇi tu yāny āhuḥ kāni tāni yatavrata ||
nigrahaś ca kathaṃ kāryo nigrahasya ca kiṃ phalam ||
kathaṃ ca phalam āpnoti teṣāṃ dharmabhṛtāṃ vara ||
etad icchāmi tattvena dharmaṃ jñātuṃ sudhārmika ||
'A man free of envy and grateful serves only the good and obtains happiness, dharma, artha, and heaven. For the purified, restrained, disciplined, and self-possessed sage there is an unbroken, prosperous flow of life here and in the world beyond. One should live by the dharma of the good, act as the shishta do, and seek a livelihood without causing the world suffering. There are knowing people, versed in the shastras: through their own proper work, their action in the world remains unmixed. The wise man delights in dharma and lives by dharma; the wealth gained through dharma he pours back into its own root, seeing there its virtues. Thus a man becomes dharmic, his heart grows clear, and he rejoices with friends here and after death. He obtains the desired sounds, touches, forms, scents, and mastery - this they call the fruit of dharma. But having obtained the fruit of dharma, he is not satisfied; through the eye of knowledge he takes up detachment, sees the world as subject to decay, strives for complete renunciation and then for moksha by the right means. Thus he takes up detachment, abandons sin, becomes dharmic, and attains the highest liberation. Austerity is the highest good of a being; its root is tranquility and self-restraint. Through restraining the senses, through truth, and through self-control he attains the supreme station of Brahman.' Then the brahmin asked: 'What are these things called the senses? How should they be restrained, and what is the fruit of restraining them? I wish to know this dharma in truth.'
3e168962c1d7 · published Jul 16, 2026, 5:17:03 PM UTC
Available inRUENPage between verses with
The path of Dharmavyadha leads from right living to detachment and moksha. Dharma does not end with good fruits: the mature soul sees their limitation and seeks the supreme station of Brahman.