Shloka 27
Brāhmaṇa-vandana: Criteria for Veneration, Disciplined Speech, and Protective Kingship (अनुशासनपर्व, अध्याय ८)
भूय: स्यादुभयं दत्तं ब्राह्मणाद् यदकोपनात् । कुर्यादुभयत: शेषं दत्तशेषं न शेषयेत्
bhūyaḥ syād ubhayaṁ dattaṁ brāhmaṇād yad akopanāt | kuryād ubhayataḥ śeṣaṁ dattaśeṣaṁ na śeṣayet ||
ພີສະມະກ່າວວ່າ: «ອີກຄັ້ງໜຶ່ງ—ສິ່ງທີ່ຖືກປ່ອຍອອກຈາກພຣາຫມັນຜູ້ບໍ່ມີໂກດ ຍ່ອມມີຜົນທະວີຄູນ. ເມື່ອຕະເຈດແລະຕະປະສະຖືກນໍາໃຊ້ປະທະກັນຈາກທັງສອງຝ່າຍ ອາດຍັງເຫຼືອຮ່ອງຮອຍບາງສ່ວນ; ແຕ່ພະລັງທີ່ເຫຼືອຫຼັງຈາກຖືກຂັດຂວາງໂດຍພຣາຫມັນຜູ້ອົດທົນ ແລະສໍາລວມຕົນ—ຖ້ານໍາໄປຫັນໃສ່ພຣາຫມັນຜູ້ມີຕະເຈດແທ້—ມັນຈະສະທ້ອນກັບ ແລະດັບສູນໄປທັງໝົດ ບໍ່ເຫຼືອແມ່ນແຕ່ນ້ອຍ. ຄວາມໝາຍທາງທໍາມະຄື: kṣānti (ຄວາມອົດທົນ) ແລະ akrodha (ບໍ່ໂກດ) ໃນພຣາຫມັນ ຊ່ວຍລະງັບການຮຸກຮານ; ແຕ່ພະລັງທີ່ຂັບເຄື່ອນດ້ວຍໂກດ—ໂດຍສະເພາະເມື່ອຫັນໃສ່ຜູ້ຮຸ່ງໂຮງແທ້—ຈະທໍາລາຍຕົນເອງ.»
भीष्म उवाच
Educational Q&A
Anger-driven power is self-defeating: a Brahmin’s calm forbearance (akrodha, kṣānti) neutralizes hostile tejas/tapas, and any residual aggressive force, when turned against true spiritual brilliance, rebounds and is completely destroyed. The verse elevates self-control over retaliatory fury.
Bhishma is instructing on the dynamics of spiritual and moral power between social orders: the Kshatriya’s aggressive ‘fire’ (tejas/tapas used as force) is checked by a patient Brahmin; if the Kshatriya then tries to use what remains against a truly radiant Brahmin, that force is repelled and extinguished entirely.