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 ||
Wika ni Bhīṣma: “Muli, ang anumang inilalabas ng isang Brāhmaṇa na walang galit ay nagiging dobleng mabisa. Kapag ang espirituwal na kapangyarihan at naglalagablab na lakas ay ginamit ng magkabilang panig, maaaring may kaunting matira; ngunit ang anumang puwersang natira matapos pigilan ng isang matiisin at mapagpigil-sa-sariling Brāhmaṇa—kapag iyon ay ibinaling pa laban sa isang Brāhmaṇa na tunay na maningning—ay babalik at tuluyang mamamatay, na walang maiiwan kahit munting bakas. Ang aral: ang kṣānti (pagtitiis) at akrodha (kawalan ng poot) sa Brāhmaṇa ay nagpapawalang-bisa sa pagsalakay; samantalang ang lakas na pinapagalaw ng galit, lalo na kapag itinapat sa tunay na nagliliwanag, ay sumisira sa sarili.”
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.