Shloka 94
Śuka’s Guṇa-Transcendence and Vyāsa’s Consolation (शुकगति-वर्णनम्)
यस्तु वक्ता द्वयोरर्थमविरुद्ध प्रभाषते । श्रोतुश्चैवात्मनश्वैव स वक्ता नेतरो नृप,परंतु नरेश्वर! जो वक्ता अपने और श्रोता दोनोंके लिये अनुकूल विषय ही बोलता है, वही वास्तवमें वक्ता है, दूसरा नहीं
yastu vaktā dvayor artham aviruddhaḥ prabhāṣate | śrotuś caivātmanaś caiva sa vaktā netaro nṛpa ||
ພີສະມະ ກ່າວວ່າ: ແຕ່ໂອ ພະຣາຊາ! ຜູ້ເວົ້າຜູ້ໃດທີ່ເວົ້າຄວາມໝາຍອັນບໍ່ຂັດກັບປະໂຫຍດຂອງທັງສອງ—ທັງຜູ້ຟັງ ແລະຕົນເອງ—ຜູ້ນັ້ນແຫຼະເປັນ “ຜູ້ເວົ້າ” ຢ່າງແທ້ຈິງ; ບໍ່ແມ່ນຄົນອື່ນ.
भीष्य उवाच
Educational Q&A
A person deserves the title of “speaker” only when his words serve a non-conflicting good for both the listener and himself—speech should be truthful and beneficial, not merely clever, harsh, or self-serving.
In the Śānti Parva’s instruction to the king, Bhīṣma lays down standards of ethical counsel: he defines what qualifies someone as a genuine adviser/speaker—one whose speech promotes mutual welfare without contradiction or harm.