भावम् इच्छति सर्वस्य नाभावे कुरुते मतिम् ॥
सत्यवादी मृदुर् दान्तो यः स उत्तमपूरुषः ॥
नानर्थकं सान्त्वयति प्रतिज्ञाय ददाति च ॥
राद्धापराद्धे जानाति यः स मध्यमपूरुषः ॥
दुःशासनस् तूपहन्ता न शास्ता; नावर्तते मन्युवशात् कृतघ्नः ॥
न कस्य चिन् मित्रम् अथो दुरात्मा; कलाश् चैता अधमस्येह पुंसः ॥
न श्रद्दधाति कल्याणं परेभ्यो ऽप्य् आत्मशङ्कितः ॥
निराकरोति मित्राणि यो वै सो ऽधमपूरुषः ॥
उत्तमान् एव सेवेत प्राप्ते काले तु मध्यमान् ॥
अधमांस् तु न सेवेत य इच्छेच् छ्रेय आत्मनः ॥
bhāvam icchati sarvasya nābhāve kurute matim ||
satyavādī mṛdur dānto yaḥ sa uttamapūruṣaḥ ||
nānarthakaṃ sāntvayati pratijñāya dadāti ca ||
rāddhāparāddhe jānāti yaḥ sa madhyamapūruṣaḥ ||
duḥśāsanas tūpahantā na śāstā; nāvartate manyuvaśāt kṛtaghnaḥ ||
na kasya cin mitram atho durātmā; kalāś caitā adhamasyeha puṃsaḥ ||
na śraddadhāti kalyāṇaṃ parebhyo 'py ātmaśaṅkitaḥ ||
nirākaroti mitrāṇi yo vai so 'dhamapūruṣaḥ ||
uttamān eva seveta prāpte kāle tu madhyamān ||
adhamāṃs tu na seveta ya icchec chreya ātmanaḥ ||
Such a man neither conquers others nor is conquered by others. He never harms others nor opposes them. He is untroubled by either praise or blame. He does not grieve, nor is he elated in joy. That man is regarded as the first of his kind who desires the prosperity of all and never dwells in his heart on the suffering of others, who is truthful in speech, humble in conduct, and holds all his passions in check. A man is deemed middling in goodness if he never consoles others by speaking falsehood, who gives while making promises, and who observes the weaknesses of others. But these are the marks of a bad man: an inability to control himself; a readiness to court danger; a tendency to yield to anger; ingratitude; an incapacity to be a true friend to another; and malice of heart. The lowest of men is also he who is displeased by any good that may come to him from others, who regards himself with suspicion, and who drives away from himself all his true friends.
a23e55623bc9 · published Jul 17, 2026, 4:02:44 AM UTC
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This passage (5.36.16-20) develops the central theme of the Udyoga-parva: the effort for peace is already underway against the backdrop of an unavoidable war. Here dharma reveals itself through speech, the choice of an embassy, faithfulness to one's word, and the responsibility of kings for the consequences of their decisions.