ततो बाहू समुच्छ्रित्य निवार्य च सभासदः ॥
विदुरः सर्वधर्मज्ञ इदं वचनम् अब्रवीत् ॥
विदुर उवाच
द्रौपदी प्रश्नम् उक्त्वैवं रोरवीति ह्य् अनाथवत् ॥
न च विब्रूत तं प्रश्नं सभ्या धर्मो ऽत्र पीड्यते ॥
सभां प्रपद्यते ह्य् आर्तः प्रज्वलन्न् इव हव्यवाट् ॥
तं वै सत्येन धर्मेण सभ्याः प्रशमयन्त्य् उत ॥
धर्मप्रश्नम् अथो ब्रूयाद् आर्तः सभ्येषु मानवः ॥
विब्रूयुस् तत्र ते प्रश्नं कामक्रोधवशातिगाः ॥
विकर्णेन यथाप्रज्ञम् उक्तः प्रश्नो नराधिपाः ॥
भवन्तो ऽपि हि तं प्रश्नं विब्रुवन्तु यथामति ॥
यो हि प्रश्नं न विब्रूयाद् धर्मदर्शी सभां गतः ॥
अनृते या फलावाप्तिस् तस्याः सो ऽर्धं समश्नुते ॥
यः पुनर् वितथं ब्रूयाद् धर्मदर्शी सभां गतः ॥
अनृतस्य फलं कृत्स्नं संप्राप्नोतीति निश्चयः ॥
tato bāhū samucchritya nivārya ca sabhāsadaḥ ||
viduraḥ sarvadharmajña idaṃ vacanam abravīt ||
vidura uvāca
draupadī praśnam uktvaivaṃ roravīti hy anāthavat ||
na ca vibrūta taṃ praśnaṃ sabhyā dharmo 'tra pīḍyate ||
sabhāṃ prapadyate hy ārtaḥ prajvalann iva havyavāṭ ||
taṃ vai satyena dharmeṇa sabhyāḥ praśamayanty uta ||
dharmapraśnam atho brūyād ārtaḥ sabhyeṣu mānavaḥ ||
vibrūyus tatra te praśnaṃ kāmakrodhavaśātigāḥ ||
vikarṇena yathāprajñam uktaḥ praśno narādhipāḥ ||
bhavanto 'pi hi taṃ praśnaṃ vibruvantu yathāmati ||
yo hi praśnaṃ na vibrūyād dharmadarśī sabhāṃ gataḥ ||
anṛte yā phalāvāptis tasyāḥ so 'rdhaṃ samaśnute ||
yaḥ punar vitathaṃ brūyād dharmadarśī sabhāṃ gataḥ ||
anṛtasya phalaṃ kṛtsnaṃ saṃprāpnotīti niścayaḥ ||
Then, raising his arms and restraining those seated in the assembly, Vidura, knower of all dharma, said: "Draupadi, having put forth her question, weeps like one without a protector, and you do not resolve it — here dharma suffers harm. The afflicted one comes into the assembly like a blazing sacrificial fire, and those seated there must pacify him with truth and dharma. The afflicted man asks them a question concerning dharma — let them resolve the question, freeing themselves from the sway of passion and anger. Vikarna has resolved it according to his understanding, O lords of men; resolve it too, according to your own. For whoever, seeing dharma, having come into the assembly, does not resolve the question, tastes half the portion that comes from falsehood; and whoever speaks falsely obtains the whole fruit of falsehood. Such is the conclusion."
6abdc9d84eff · 发布于 2026年7月16日 16:12:36 UTC
可用语言RUEN用方向键翻颂
Vidura sets forth the law of the assembly: silence before wrongdoing is already complicity, for truth left unspoken is half equal to a lie. The image of the sufferer as a blazing sacrificial fire runs deep: one who enters in grief is sacred, and failing to pacify him with truth is a sacrilege akin to neglecting the sacred flame. Here three guilts are distinguished: falsehood, the half-falsehood of silence, and truth that saves — and the assembly is set before a choice from which there is no evasion, since the very evasion is itself a choice. The verse teaches that in the hour of another's suffering neutrality is impossible: whoever sees dharma and stays silent has already taken the side of wrongdoing; and that the sanctity of an assembly is preserved not by rank, but by readiness to speak the truth.