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Shloka 15

दीर्घदर्शी–दीर्घसूत्र–संप्रतिपत्तिमान् आख्यानम्

The Parable of Foresight, Procrastination, and Presence of Mind

ब्रह्मक्षत्रं सम्प्रविशेद्‌ बहु कृत्वा सुदुष्करम्‌ । उच्चमानो हि लोकेन बहुकृत्‌ तदचिन्तयन्‌

brahmakṣatraṁ sampraviśed bahu kṛtvā suduṣkaram | uccamāno hi lokena bahukṛt tad acintayan ||

ภีษมะกล่าวว่า—“เมื่อได้กระทำกิจอันยากยิ่งและเป็นกุศลมากมายแล้ว พึงเข้าสู่แวดวงพราหมณ์–กษัตริย์. แม้โลกจะติเตียนเรียกเขาว่าเป็นมหาบาป ก็อย่าเก็บมาครุ่นคิด; เพราะด้วยบุญกุศลอันมากและวินัยอันเข้มงวด เขาย่อมบริสุทธิ์และเป็นผู้ควรได้รับการยอมรับในหมู่พราหมณ์และกษัตริย์.”

ब्रह्मक्षत्रम्the Brahmin-and-Kshatriya community
ब्रह्मक्षत्रम्:
Karma
TypeNoun
Rootब्रह्मक्षत्र (प्रातिपदिक)
FormNeuter, Accusative, Singular
सम्प्रविशेत्should enter
सम्प्रविशेत्:
Karta
TypeVerb
Rootसम्+प्र+विश् (धातु)
FormVidhi-lin (optative), Third, Singular, Parasmaipada
बहुmuch; many
बहु:
Karma
TypeIndeclinable
Rootबहु (प्रातिपदिक/अव्ययवत्)
कृत्वाhaving done
कृत्वा:
Karma
TypeVerb
Rootकृ (धातु)
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
सुदुष्करम्very difficult (act)
सुदुष्करम्:
Karma
TypeAdjective
Rootसुदुष्कर (प्रातिपदिक)
FormNeuter, Accusative, Singular
उच्चमानःbeing raised/exalted (praised)
उच्चमानः:
Karta
TypeVerb
Rootउत्+चि (धातु) / उच्चमान (प्रातिपदिक)
Formशानच् (present passive participle; ātmanepada), Masculine, Nominative, Singular
हिindeed; for
हि:
TypeIndeclinable
Rootहि
लोकेनby the world/people
लोकेन:
Karana
TypeNoun
Rootलोक (प्रातिपदिक)
FormMasculine, Instrumental, Singular
बहुकृत्one who has done much; doer of many (good deeds)
बहुकृत्:
Karta
TypeAdjective
Rootबहुकृत् (प्रातिपदिक)
FormMasculine, Nominative, Singular
तत्that (thing)
तत्:
Karma
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
FormNeuter, Accusative, Singular
अचिन्तयन्not thinking (of it); disregarding
अचिन्तयन्:
Karta
TypeVerb
Rootचिन्त् (धातु) with neg. अ-
Formशतृ (present active participle), Masculine, Nominative, Singular

भीष्म उवाच

B
Bhishma
B
Brahmins (brāhmaṇa)
K
Kshatriyas (kṣatriya)
T
the people/world (loka)

Educational Q&A

One should not be paralyzed by public blame after wrongdoing; instead, through sustained, difficult, merit-producing disciplines and ethical reform, one becomes fit again for honorable social and religious standing.

In Shanti Parva’s instruction on dharma and expiation, Bhishma advises the king that even if society condemns him, he should persist in rigorous virtuous practices so that he may be reaccepted among the Brahmin–Kshatriya community.