आपदस् तरणे प्राणान् धारयेद् येन येन हि ॥
सर्वम् आदृत्य कर्तव्यं तद् धर्मम् अनुवर्तता ॥
आपत्सु यो धारयति धर्मं धर्मविद् उत्तमः ॥
व्यसनं ह्य् एव धर्मस्य धर्मिणाम् आपद् उच्यते ॥
पुण्यं प्राणान् धारयति पुण्यं प्राणदम् उच्यते ॥
येन येनाचरेद् धर्मं तस्मिन् गर्हा न विद्यते ॥
āpadas taraṇe prāṇān dhārayed yena yena hi ||
sarvam ādṛtya kartavyaṃ tad dharmam anuvartatā ||
āpatsu yo dhārayati dharmaṃ dharmavid uttamaḥ ||
vyasanaṃ hy eva dharmasya dharmiṇām āpad ucyate ||
puṇyaṃ prāṇān dhārayati puṇyaṃ prāṇadam ucyate ||
yena yenācared dharmaṃ tasmin garhā na vidyate ||
"In overcoming distress, whatever sustains life, all that must be done with care by one who follows dharma. Whoever upholds dharma amid distress is the foremost knower of dharma; for the true distress of the righteous is called harm to dharma itself. Merit sustains life, merit is called the giver of life; and by whatever means one practices dharma, in that there is no blame."
844372b27a0e · प्रकाशित 12 जुल॰ 2026, 5:09:57 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here the rakshasi utters subtle wisdom about dharma -- and thereby shames every pride of birth. Telling is her distinction between bodily distress and true distress: the real calamity of the righteous is not the loss of life but the loss of dharma. Here is the true measure: blessed is not the one who observes ritual in comfort, but the one who upholds dharma amid calamity. Telling too is that this profound word comes from the mouth of a rakshasi: the truth of dharma is not bound to birth -- it may be spoken even by a being of low origin who has turned toward the good. Thus the scripture shows that dharma is valued for its substance, not for the origin of the speaker; and Hidimba's transformed heart proves a vessel of wisdom.