摩诃婆罗多 · 1.171.3–4
॥
天城文
यो हि कारणतः क्रोधं संजातं क्षन्तुम् अर्हति ॥
नालं स मनुजः सम्यक् त्रिवर्गं परिरक्षितुम् ॥
अशिष्टानां नियन्ता हि शिष्टानां परिरक्षता ॥
स्थाने रोषः प्रयुक्तः स्यान् नृपैः स्वर्गजिगीषुभिः ॥
转写 (IAST)
yo hi kāraṇataḥ krodhaṃ saṃjātaṃ kṣantum arhati ||
nālaṃ sa manujaḥ samyak trivargaṃ parirakṣitum ||
aśiṣṭānāṃ niyantā hi śiṣṭānāṃ parirakṣatā ||
sthāne roṣaḥ prayuktaḥ syān nṛpaiḥ svargajigīṣubhiḥ ||
逐字释义
梵语IAST释义
यः हि कारणतः क्रोधं संजातं क्षन्तुम् अर्हतिyaḥ hi kāraṇataḥ krodhaṃ saṃjātaṃ kṣantum arhatifor one who [is ready to] forgive anger arisen from a [just] cause,
न अलं सः मनुजः सम्यक् त्रिवर्गं परिरक्षितुम्na alaṃ saḥ manujaḥ samyak trivargaṃ parirakṣitumthat person is not able to properly protect the three [aims of life];
अशिष्टानां नियन्ता हि शिष्टानां परिरक्षताaśiṣṭānāṃ niyantā hi śiṣṭānāṃ parirakṣatāfor as the restraint of the wicked and the protection of the righteous,
स्थाने रोषः प्रयुक्तः स्यात् नृपैः स्वर्गजिगीषुभिःsthāne roṣaḥ prayuktaḥ syāt nṛpaiḥ svargajigīṣubhiḥanger applied in its place would be [fitting] for kings who seek heaven;
योyooriginal form "yo", added to complete the word-by-word coverage
नालंnālaṃoriginal form "nālaṃ", added to complete the word-by-word coverage
सsaoriginal form "sa", added to complete the word-by-word coverage
स्यान्syānoriginal form "syān", added to complete the word-by-word coverage
译文
"For one who is ready to forgive anger arisen from a just cause is not able to properly protect the three aims of life. For anger applied in its place -- as the restraint of the wicked and the protection of the righteous -- would be fitting for kings who seek heaven."
版本
09dd76e745ed · 发布于 2026年7月12日 17:37:22 UTC
可用语言RUEN用方向键翻颂
Here the rightness of righteous indignation is proclaimed. The distinction is telling: anger is not only a vice but also an instrument of justice -- "the restraint of the wicked and the protection of the righteous"; punishing the evildoer is the defense of the good. Here is revealed the dharma of punishing authority (danda): a ruler who does not grow angry at evil would fail to protect the dharma, artha, and kama of his subjects. But the scripture at once also shows the measure: anger is righteous "in its place" -- against the evildoer, not against all; and further on the ancestors will show how to restrain anger that has overstepped its measure. Thus the scripture distinguishes punishment of evil from destruction of the innocent.