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Shloka 63

Sabhā Parva, Adhyāya 68 — Pāṇḍavānāṃ Vanavāsa-prasthānaḥ; Duḥśāsana-nindā; Pāṇḍava-pratijñāḥ

यो हि प्रश्न॑ न विब्रूयाद्‌ धर्मदर्शी सभां गतः । अनृते या फलावाप्तिस्तस्या: सो<र्थ समश्षुते,जो धर्मज्ञ पुरुष सभामें जाकर वहाँ उपस्थित हुए प्रश्नका उत्तर नहीं देता, वह झूठ बोलनेके आधे फलका भागी होता है

yo hi praśnaṃ na vibrūyād dharmadarśī sabhāṃ gataḥ | anṛte yā phalāvāptis tasyāḥ so 'rthaṃ samaśnute ||

Vidura sagt: Wer Dharma zu erkennen vermag, in die Versammlung tritt und dennoch die ihm vorgelegte Frage nicht beantwortet, zieht einen Anteil an der Folge auf sich, die der Unwahrheit zukommt—als hätte er die Hälfte der Frucht der Lüge teil.

यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
प्रश्नम्question
प्रश्नम्:
Karma
TypeNoun
Rootप्रश्न
FormMasculine, Accusative, Singular
not
:
TypeIndeclinable
Root
विब्रूयात्should answer/say
विब्रूयात्:
TypeVerb
Rootवि + ब्रू
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
धर्मदर्शीone who sees/knows dharma
धर्मदर्शी:
Karta
TypeAdjective
Rootधर्मदर्शिन्
FormMasculine, Nominative, Singular
सभाम्assembly
सभाम्:
Karma
TypeNoun
Rootसभा
FormFeminine, Accusative, Singular
गतःgone/entered
गतः:
Karta
TypeVerb
Rootगम्
Formक्त (past passive participle), Masculine, Nominative, Singular
अनृतेin falsehood/with a lie
अनृते:
Adhikarana
TypeNoun
Rootअनृत
FormNeuter, Locative, Singular
याwhich
या:
Karta
TypePronoun
Rootयद्
FormFeminine, Nominative, Singular
फलावाप्तिःattainment of (its) result
फलावाप्तिः:
Karta
TypeNoun
Rootफल + अवाप्ति
FormFeminine, Nominative, Singular
तस्याःof that (falsehood/result)
तस्याः:
TypePronoun
Rootतद्
FormFeminine, Genitive, Singular
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
अर्धम्half
अर्धम्:
Karma
TypeNoun
Rootअर्ध
FormNeuter, Accusative, Singular
समश्नुतेobtains/partakes
समश्नुते:
TypeVerb
Rootसम् + अश्
FormPresent (Lat), 3rd, Singular, Atmanepada

विदुर उवाच

V
Vidura
S
sabhā (assembly/court)

Educational Q&A

A dharma-knowing person has a duty to respond truthfully when questioned in an assembly; refusing to answer is morally culpable and is treated as sharing in the demerit/consequence of falsehood—silence can function like a lie.

In the context of counsel and deliberation in the royal assembly, Vidura articulates a norm of sabhā-dharma: those competent to judge right and wrong must not evade questions; withholding guidance in public decision-making is ethically blameworthy.