एकम् एवाद्वितीयं तद् यद् राजन् नावबुध्यसे ॥
सत्यं स्वर्गस्य सोपानं पारावारस्य नौर् इव ॥
एकः क्षमावतां दोषो द्वितीयो नोपलभ्यते ॥
यद् एनं क्षमया युक्तम् अशक्तं मन्यते जनः ॥
एको धर्मः परं श्रेयः क्षमैका शान्तिर् उत्तमा ॥
विद्यैका परमा दृष्टिर् अहिंसैका सुखावहा ॥
द्वाव् इमौ ग्रसते भूमिः सर्पो बिलशयान् इव ॥
राजानं चाविरोद्धारं ब्राह्मणं चाप्रवासिनम् ॥
द्वे कर्मणी नरः कुर्वन्न् अस्मिंल् लोके विरोचते ॥
अब्रुवन् परुषं किं चिद् असतो नार्थयंस् तथा ॥
ekam evādvitīyaṃ tad yad rājan nāvabudhyase ||
satyaṃ svargasya sopānaṃ pārāvārasya naur iva ||
ekaḥ kṣamāvatāṃ doṣo dvitīyo nopalabhyate ||
yad enaṃ kṣamayā yuktam aśaktaṃ manyate janaḥ ||
eko dharmaḥ paraṃ śreyaḥ kṣamaikā śāntir uttamā ||
vidyaikā paramā dṛṣṭir ahiṃsaikā sukhāvahā ||
dvāv imau grasate bhūmiḥ sarpo bilaśayān iva ||
rājānaṃ cāviroddhāraṃ brāhmaṇaṃ cāpravāsinam ||
dve karmaṇī naraḥ kurvann asmiṃl loke virocate ||
abruvan paruṣaṃ kiṃ cid asato nārthayaṃs tathā ||
These two, O king, dwell as it were in a realm higher than heaven itself: the man of power endowed with forgiveness, and the poor man who shows mercy. Among things rightly acquired, these two should be reckoned as misuse: giving to the unworthy, and refusing the worthy. These two should be cast into the water with weights firmly bound to their necks: the wealthy man who does not give, and the poor man who is proud. These two, O tiger among men, could pierce the very orb of the sun: the beggar who has attained perfection in yoga, and the warrior who has fallen in open battle. O bull of the Bharata race, men versed in the Vedas have said that the means of men are good, middling, or bad. Men too, O king, are good, indifferent, or bad. They should therefore be employed accordingly, in the work for which they are suited. These three, O king, can have no wealth of their own: the wife, the slave, and likewise the son; and whatever they earn belongs to the one to whom they themselves belong. Great fear arises from these three transgressions, namely.
7d8f59939dd9 · publicado 17 jul 2026, 4:02:44 UTC
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This passage, 5.33.46-50, develops the central theme of the Udyoga-parva: the effort toward peace is already unfolding against the backdrop of inevitable war. Key themes: dharma. Dharma here reveals itself through speech, the choice of envoys, fidelity to promises, and the responsibility of kings for the consequences of their decisions.