सात्वतेनैवम् आक्षिप्तः पार्षतः परुषाक्षरम् ॥
संरब्धः सात्यकिं प्राह संक्रुद्धः प्रहसन्न् इव ॥
श्रूयते श्रूयते चेति क्षम्यते चेति माधव ॥
न चानार्य शुभं साधुं पुरुषं क्षेप्तुम् अर्हसि ॥
क्षमा प्रशस्यते लोके न तु पापो ऽर्हति क्षमाम् ॥
क्षमावन्तं हि पापात्मा जितो ऽयम् इति मन्यते ॥
sātvatenaivam ākṣiptaḥ pārṣataḥ paruṣākṣaram ||
saṃrabdhaḥ sātyakiṃ prāha saṃkruddhaḥ prahasann iva ||
śrūyate śrūyate ceti kṣamyate ceti mādhava ||
na cānārya śubhaṃ sādhuṃ puruṣaṃ kṣeptum arhasi ||
kṣamā praśasyate loke na tu pāpo 'rhati kṣamām ||
kṣamāvantaṃ hi pāpātmā jito 'yam iti manyate ||
Thus stung by the Satvata with harsh words, Parshata, enraged, spoke to Satyaki, wrathful, as though laughing: '"It is heard, it is heard" [I bear it] and "it is forgiven," o Madhava; and, ignoble one, you ought not revile a good, virtuous man. Forbearance is praised in the world, but the sinner does not deserve forgiveness; for the sinful of soul thinks of the forbearing man: "he is conquered."'
c8655d3fdfb3 · 发布于 2026年7月19日 17:08:17 UTC
可用语言RUEN用方向键翻颂
Dhrishtadyumna answers with a bitter truth about the limits of patience: the sinner takes the meek man for one defeated. It is telling that both disputants are right separately and wrong together — each sees the other's sin and is blind to his own. The verse teaches that forgiveness is a virtue, but not unconditional: mercy toward an unrepentant wrongdoer will be read by him as weakness; and yet this true thought is spoken by one who himself stands in need of forgiveness — which makes his rightness double-edged.