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Shloka 92

युधिछिर उवाच क्रोध: सुदुर्जय: शत्रुलोंभो व्याधिरनन्तक: । सर्वभूतहित: साधुरसाधुर्निर्देय: स्मृत:,युधिष्ठिर बोले--क्रोध दुर्जय शत्रु है, लोभ अनन्त व्याधि है तथा जो समस्त प्राणियोंका हित करनेवाला हो, वही साधु है और निर्दयी पुरुषको ही असाधु माना गया है

yudhiṣṭhira uvāca: krodhaḥ sudurjayaḥ śatrur lobho vyādhir anantakaḥ | sarvabhūtahitaḥ sādhur asādhur nirdayaḥ smṛtaḥ ||

یُدھِشٹھِر نے کہا— غصہ ہی نہایت دشوار فتح ہونے والا دشمن ہے؛ لالچ ہی بے انتہا بیماری ہے؛ جو تمام جانداروں کی بھلائی چاہے وہی سادھو ہے؛ اور بے رحم آدمی اسادھو سمجھا جاتا ہے۔

युधिष्ठिरःYudhiṣṭhira
युधिष्ठिरः:
Karta
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
Karta
TypeVerb
Rootवच्
FormPerfect, Third, Singular
क्रोधःanger
क्रोधः:
Karta
TypeNoun
Rootक्रोध
FormMasculine, Nominative, Singular
सुदुर्जयःvery hard to conquer
सुदुर्जयः:
Karta
TypeAdjective
Rootसुदुर्जय
FormMasculine, Nominative, Singular
शत्रुःenemy
शत्रुः:
Karta
TypeNoun
Rootशत्रु
FormMasculine, Nominative, Singular
लोभःgreed
लोभः:
Karta
TypeNoun
Rootलोभ
FormMasculine, Nominative, Singular
अनन्तकःendless; unending
अनन्तकः:
Karta
TypeAdjective
Rootअनन्तक
FormMasculine, Nominative, Singular
व्याधिःdisease; affliction
व्याधिः:
Karta
TypeNoun
Rootव्याधि
FormMasculine, Nominative, Singular
सर्वभूतहितःbeneficial to all beings
सर्वभूतहितः:
Karta
TypeAdjective
Rootसर्वभूतहित
FormMasculine, Nominative, Singular
साधुःa good man; virtuous person
साधुः:
Karta
TypeNoun
Rootसाधु
FormMasculine, Nominative, Singular
असाधुःa bad man; wicked person
असाधुः:
Karta
TypeNoun
Rootअसाधु
FormMasculine, Nominative, Singular
निर्दयःmerciless; cruel
निर्दयः:
Karta
TypeAdjective
Rootनिर्दय
FormMasculine, Nominative, Singular
स्मृतःis considered; is remembered as
स्मृतः:
Karta
TypeVerb
Rootस्मृ
FormMasculine, Nominative, Singular, क्त (past passive participle)

युधिछिर उवाच

Y
Yudhiṣṭhira

Educational Q&A

Anger and greed are portrayed as inner adversaries—anger as a hard-to-conquer enemy and greed as an endless disease—while true goodness is defined by universal benevolence; cruelty is the mark of the unvirtuous.

In the Vana Parva’s didactic setting, Yudhiṣṭhira articulates a moral definition of character: he contrasts destructive impulses (anger, greed) with the dharmic ideal of acting for the welfare of all beings, and condemns mercilessness as the sign of an asādhu.