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युधिष्ठिर उवाच । असंशयं संजय सत्यमेतद्धर्मो वरः कर्मणां यत्त्वमात्थ । ज्ञात्वा तु मां संजय गर्हयेस्त्वं यदि धर्मं यद्यधर्मं चरामि ॥५-२८-१॥
Yudhiṣṭhira said: Undoubtedly, Sañjaya, this is true—dharma is the highest among courses of action, as you have declared. And knowing me, Sañjaya, you should censure me if I act in dharma or in adharma.
english translation
यत्राधर्मो धर्मरूपाणि बिभ्रद्धर्मः कृत्स्नो दृश्यतेऽधर्मरूपः । तथा धर्मो धारयन्धर्मरूपं विद्वांसस्तं संप्रपश्यन्ति बुद्ध्या॥५-२८-२॥
Where adharma takes on the guise of dharma, and dharma in its fullness is seen as though it were adharma—so too may dharma bear the very form of dharma; the wise discern it by the power of intellect.
english translation
एवमेतावापदि लिङ्गमेतद्धर्माधर्मौ वृत्तिनित्यौ भजेताम् । आद्यं लिङ्गं यस्य तस्य प्रमाणमापद्धर्मं संजय तं निबोध॥५-२८-३॥
Thus, in a time of crisis, this is their distinguishing mark: dharma and adharma may each assume the other’s customary ways of conduct. The primary sign—whichever it truly belongs to—is the criterion. Know this as āpaddharma, O Sañjaya.
english translation
लुप्तायां तु प्रकृतौ येन कर्म निष्पादयेत्तत्परीप्सेद्विहीनः । प्रकृतिस्थश्चापदि वर्तमान उभौ गर्ह्यौ भवतः संजयैतौ॥५-२८-४॥
But when one’s normal condition is disrupted, whatever means one employs to accomplish an act—though deficient—one seeks that. Yet one who, acting amid crisis, remains rigidly fixed in ordinary norms: both of these, O Sañjaya, become blameworthy.
english translation
अविलोपमिच्छतां ब्राह्मणानां प्रायश्चित्तं विहितं यद्विधात्रा । आपद्यथाकर्मसु वर्तमानान्विकर्मस्थान्संजय गर्हयेत॥५-२८-५॥
For brāhmaṇas who seek to avoid transgression, the Ordainer has prescribed expiation (prāyaścitta). But those who, even in crisis, engage in improper acts—abiding in vikarma—such persons, O Sañjaya, should be censured.
english translation