न हृष्यत्य् आत्मसंमाने नावमानेन तप्यते ॥
गाङ्गो ह्रद इवाक्षोभ्यो यः स पण्डित उच्यते ॥
तत्त्वज्ञः सर्वभूतानां योगज्ञः सर्वकर्मणाम् ॥
उपायज्ञो मनुष्याणां नरः पण्डित उच्यते ॥
प्रवृत्तवाक् चित्रकथ ऊहवान् प्रतिभानवान् ॥
आशु ग्रन्थस्य वक्ता च स वै पण्डित उच्यते ॥
श्रुतं प्रज्ञानुगं यस्य प्रज्ञा चैव श्रुतानुगा ॥
असंभिन्नार्यमर्यादः पण्डिताख्यां लभेत सः ॥
अश्रुतश् च समुन्नद्धो दरिद्रश् च महामनाः ॥
अर्थांश् चाकर्मणा प्रेप्सुर् मूढ इत्य् उच्यते बुधैः ॥
na hṛṣyaty ātmasaṃmāne nāvamānena tapyate ||
gāṅgo hrada ivākṣobhyo yaḥ sa paṇḍita ucyate ||
tattvajñaḥ sarvabhūtānāṃ yogajñaḥ sarvakarmaṇām ||
upāyajño manuṣyāṇāṃ naraḥ paṇḍita ucyate ||
pravṛttavāk citrakatha ūhavān pratibhānavān ||
āśu granthasya vaktā ca sa vai paṇḍita ucyate ||
śrutaṃ prajñānugaṃ yasya prajñā caiva śrutānugā ||
asaṃbhinnāryamaryādaḥ paṇḍitākhyāṃ labheta saḥ ||
aśrutaś ca samunnaddho daridraś ca mahāmanāḥ ||
arthāṃś cākarmaṇā prepsur mūḍha ity ucyate budhaiḥ ||
On the other hand, he who does not know the Scriptures yet is vain, who is poor yet proud, and who resorts to dishonest means to gain his ends, is a fool. He who, neglecting his own affairs, concerns himself with the ends of others, and who employs deceitful means to serve his friends, is called a fool. He who desires what should not be desired and abandons what may be legitimately desired, and who bears malice toward the powerful, is deemed a foolish soul. He who regards his enemy as his friend, who hates and bears malice toward his friend, and who commits evil deeds, is said to be a man of foolish soul. O bull of the Bharata race, he who divulges his plans, doubts everything, and spends much time on what requires but a short time, is a fool. He who does not perform the Shraddha for the Pitris, does not worship the deities, and does not acquire noble friends, is said to be a man of foolish soul. The worst of men, who enters somewhere uninvited, speaks much without being asked, and trusts unreliable beings, is a fool.
d247170debb8 · 发布于 2026年7月17日 04:02:44 UTC
可用语言RUEN用方向键翻颂
The passage 5.33.26-30 develops the central theme of the Udyoga-parva: the effort for peace is already underway against the backdrop of an unavoidable war. Dharma is disclosed here through speech, the choice of embassy, fidelity to promises, and the responsibility of kings for the consequences of their decisions.