Shloka 49
Adhyaya 32: Saṃjaya’s Return, Audience with Dhṛtarāṣṭra, and Ethical Admonition
क्षमाशील पुरुषोंमें एक ही दोषका आरोप होता है, दूसरेकी तो सम्भावना ही नहीं है। वह दोष यह है कि क्षमाशील मनुष्यको लोग असमर्थ समझ लेते हैं ।। सो<स्य दोषो न मन्तव्य: क्षमा हि परमं बलम् | क्षमा गुणो हाशक्तानां शक्तानां भूषणं क्षमा,किंतु क्षमाशील पुरुषका वह दोष नहीं मानना चाहिये; क्योंकि क्षमा बहुत बड़ा बल है। क्षमा असमर्थ मनुष्योंका गुण तथा समर्थोका भूषण है
so 'sya doṣo na mantavyaḥ kṣamā hi paramaṃ balam | kṣamā guṇo hy aśaktānāṃ śaktānāṃ bhūṣaṇaṃ kṣamā ||
Vidura afirma que aquilo que o povo chama de “defeito” no homem que perdoa não deve ser contado como defeito. O perdão é, na verdade, uma força suprema: para o fraco, funciona como virtude prática; para o forte, torna-se ornamento—excelência ética que refreia o poder e preserva o dharma.
विदुर उवाच
Educational Q&A
Forgiveness should not be mistaken for incapacity; it is a higher form of strength. In the weak it is a necessary virtue that prevents escalation, while in the strong it is an adornment because it shows mastery over anger and the ethical restraint of power.
In Udyoga Parva, Vidura offers moral and political counsel in the tense lead-up to war. Here he addresses the common misjudgment that a forgiving person is ‘weak,’ reframing forgiveness as a deliberate, dharmic choice and a mark of true capability.