Shloka 21
भिक्षुलक्षणम्—एकचर्याः, अहिंसा, कैवल्याश्रमः
Marks of the Mendicant: Solitary Wandering, Non-Injury, and the Kaivalya-Discipline
धर्मद्वयं हि यो वेद स सर्वज्ञ: स सर्ववित् । स त्यागी सत्यसंकल्प: सत्य: शुचिरथेश्वर:,जो प्रवृत्ति और निवृत्तिरूप दो प्रकारके धर्मको जानता है, वही सर्वज्ञ, सर्ववेत्ता, त्यागी, सत्यसंकल्प, सत्यवादी, पवित्र और समर्थ होता है
dharmadvayaṃ hi yo veda sa sarvajñaḥ sa sarvavit | sa tyāgī satyasaṅkalpaḥ satyaḥ śucir atheśvaraḥ ||
ວະຍາສະ ກ່າວວ່າ: «ຜູ້ໃດຮູ້ທຳສອງປະການ—ທຳແຫ່ງການເຂົ້າຮ່ວມການກະທຳອັນຖືກຕ້ອງ (ປະວັດຕິ) ແລະ ທຳແຫ່ງການຖອນຕົນ (ນິວັດຕິ)—ຜູ້ນັ້ນຍ່ອມເປັນຜູ້ຮູ້ທົ່ວ ແລະ ເຫັນແຈ້ງທົ່ວ. ຜູ້ນັ້ນເປັນຜູ້ສະຫຼະ, ມີປະສົງຈິງຕາມສັດຈະ, ຈິງທັງຄຳເວົ້າແລະການປະພຶດ, ບໍລິສຸດພາຍໃນ, ແລະ ສາມາດຖືອຳນາດຢ່າງຖືກທຳ»។
व्यास उवाच
Educational Q&A
Knowing both dimensions of dharma—pravṛtti (responsible engagement in action) and nivṛtti (withdrawal/renunciation oriented to liberation)—is presented as complete wisdom. This integrated understanding yields ethical excellence: renunciation without hypocrisy, truthfulness in intention and speech, inner purity, and the capacity for self-mastery.
In Śānti Parva’s instruction on dharma, Vyāsa states a criterion for true spiritual-ethical authority: the person who comprehends the two paths of dharma is described through a chain of virtues (omniscience/discernment, renunciation, truthful resolve, truthfulness, purity, and mastery), emphasizing the ideal knower as a moral exemplar.