12.015
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (name of the sage); उवाच (uvāca) - said; spoke;]
(Vaiśampāyana said;)
Vaiśampāyana said:
याज्ञसेन्या वचः श्रुत्वा पुनरेवार्जुनोऽब्रवीत्। अनुमान्य महाबाहुं ज्येष्ठं भ्रातरमीश्वरम् ॥१२-१५-१॥
yājñasenyā vacaḥ śrutvā punarevārjuno'bravīt। anumānya mahābāhuṃ jyeṣṭhaṃ bhrātaram īśvaram ॥12-15-1॥
[याज्ञसेन्या (yājñasenyā) - by Yājñasenī; (Draupadī) वचः (vacaḥ) - words; श्रुत्वा (śrutvā) - having heard; पुनः (punaḥ) - again; एव (eva) - indeed; अर्जुनः (arjunaḥ) - Arjuna; अब्रवीत् (abravīt) - said; अनुमान्य (anumānya) - having taken leave of; महाबाहुं (mahābāhuṃ) - the mighty-armed; ज्येष्ठं (jyeṣṭham) - eldest; भ्रातरम् (bhrātaram) - brother; ईश्वरम् (īśvaram) - lord;]
(Having heard the words of Yājñasenī, Arjuna again indeed said, having taken leave of the mighty-armed, eldest brother, the lord.)
After hearing the words of Yājñasenī, Arjuna once again spoke, having respectfully taken leave of his mighty-armed eldest brother, the lord.
दण्डः शास्ति प्रजाः सर्वा दण्ड एवाभिरक्षति। दण्डः सुप्तेषु जागर्ति दण्डं धर्मं विदुर्बुधाः ॥१२-१५-२॥
daṇḍaḥ śāsti prajāḥ sarvā daṇḍa eva abhirakṣati। daṇḍaḥ supteṣu jāgarti daṇḍaṃ dharmaṃ viduḥ budhāḥ ॥12-15-2॥
[दण्डः (daṇḍaḥ) - punishment; (the rod; authority;) शास्ति (śāsti) - rules; governs; प्रजाः (prajāḥ) - subjects; people; सर्वा (sarvā) - all; दण्डः (daṇḍaḥ) - punishment; (the rod; authority;) एव (eva) - indeed; only; अभिरक्षति (abhirakṣati) - protects; preserves; दण्डः (daṇḍaḥ) - punishment; (the rod; authority;) सुप्तेषु (supteṣu) - when (all) are asleep; जागर्ति (jāgarti) - remains awake; keeps watch; दण्डं (daṇḍaṃ) - punishment; (the rod; authority;) धर्मं (dharmaṃ) - righteousness; law; विदुः (viduḥ) - know; बुधाः (budhāḥ) - the wise; sages;]
(Punishment rules all subjects; punishment alone indeed protects. Punishment remains awake when (all) are asleep; the wise know punishment as righteousness.)
Punishment governs all people; it alone truly protects. Even when everyone sleeps, punishment remains vigilant; the wise recognize punishment as the foundation of righteousness.
धर्मं संरक्षते दण्डस्तथैवार्थं नराधिप। कामं संरक्षते दण्डस्त्रिवर्गो दण्ड उच्यते ॥१२-१५-३॥
dharmaṃ saṃrakṣate daṇḍas tathaivārthaṃ narādhipa | kāmaṃ saṃrakṣate daṇḍas trivargo daṇḍa ucyate ||12-15-3||
[धर्मम् (dharmaṃ) - duty; संरक्षते (saṃrakṣate) - protects; दण्डः (daṇḍaḥ) - punishment; तथा (tathā) - likewise; एव (eva) - indeed; अर्थम् (artham) - wealth; नराधिप (narādhipa) - king; कामम् (kāmam) - desire; संरक्षते (saṃrakṣate) - protects; दण्डः (daṇḍaḥ) - punishment; त्रिवर्गः (trivargaḥ) - the three aims (dharma, artha, kāma); दण्डः (daṇḍaḥ) - punishment; उच्यते (ucyate) - is called;]
(Punishment protects duty; likewise, O king, it indeed protects wealth; punishment protects desire; punishment is called the threefold aim.)
O king, punishment protects righteousness, wealth, and desire; thus, punishment is said to be the upholder of the three aims of life.
दण्डेन रक्ष्यते धान्यं धनं दण्डेन रक्ष्यते। एतद्विद्वन्नुपादत्स्व स्वभावं पश्य लौकिकम् ॥१२-१५-४॥
daṇḍena rakṣyate dhānyaṃ dhanaṃ daṇḍena rakṣyate। etadvidvannupādatsva svabhāvaṃ paśya laukikam ॥12-15-4॥
[दण्डेन (daṇḍena) - by punishment; by the rod; रक्ष्यते (rakṣyate) - is protected; धान्यं (dhānyaṃ) - grain; धनं (dhanaṃ) - wealth; दण्डेन (daṇḍena) - by punishment; by the rod; रक्ष्यते (rakṣyate) - is protected; एतत् (etat) - this; विद्वन् (vidvan) - O learned one; उपादत्स्व (upādatsva) - accept; स्वभावं (svabhāvaṃ) - nature; पश्य (paśya) - see; लौकिकम् (laukikam) - worldly;]
(By punishment grain is protected, wealth is protected by punishment. This, O learned one, accept; see the worldly nature.)
Grain is protected by punishment, and so is wealth; O learned one, accept this and observe the nature of the world.
राजदण्डभयादेके पापाः पापं न कुर्वते। यमदण्डभयादेके परलोकभयादपि ॥१२-१५-५॥
rājadaṇḍabhayādeke pāpāḥ pāpaṃ na kurvate। yamadaṇḍabhayādeke paralokabhayādapi ॥12-15-5॥
[राजदण्डभयात् (rājadaṇḍabhayāt) - from fear of the king's punishment; एके (eke) - some; पापाः (pāpāḥ) - evil-doers; पापं (pāpaṃ) - sin; न (na) - not; कुर्वते (kurvate) - do; यमदण्डभयात् (yamadaṇḍabhayāt) - from fear of Yama's punishment; एके (eke) - some; परलोकभयात् (paralokabhayāt) - from fear of the other world; अपि (api) - also;]
(From fear of the king's punishment, some evil-doers do not commit sin; from fear of Yama's punishment, some (do not sin), and also from fear of the other world.)
Some evil-doers refrain from sin out of fear of the king's punishment; others, out of fear of Yama's punishment, and still others, out of fear of the world beyond.
परस्परभयादेके पापाः पापं न कुर्वते। एवं सांसिद्धिके लोके सर्वं दण्डे प्रतिष्ठितम् ॥१२-१५-६॥
parasparabhayādeke pāpāḥ pāpaṃ na kurvate। evaṃ sāṃsiddhike loke sarvaṃ daṇḍe pratiṣṭhitam ॥12-15-6॥
[परस्परभयात् (parasparabhayāt) - from mutual fear; एके (eke) - some; पापाः (pāpāḥ) - the wicked; पापम् (pāpam) - sin; न (na) - not; कुर्वते (kurvate) - do; एवं (evaṃ) - thus; सांसिद्धिके (sāṃsiddhike) - in the established (world); लोके (loke) - in the world; सर्वम् (sarvam) - all; दण्डे (daṇḍe) - in punishment; प्रतिष्ठितम् (pratiṣṭhitam) - is established;]
(From mutual fear, some wicked do not commit sin. Thus, in the established world, all is established in punishment.)
Because of mutual fear, some wicked people refrain from committing sins. Thus, in the established order of the world, everything is founded upon punishment.
दण्डस्यैव भयादेके न खादन्ति परस्परम्। अन्धे तमसि मज्जेयुर्यदि दण्डो न पालयेत् ॥१२-१५-७॥
daṇḍasyaiva bhayādeke na khādanti parasparam। andhe tamasi majjeyuryadi daṇḍo na pālayet ॥12-15-7॥
[दण्डस्य (daṇḍasya) - of punishment; एव (eva) - indeed; भयात् (bhayāt) - from fear; एके (eke) - some; न (na) - not; खादन्ति (khādanti) - eat; परस्परम् (parasparam) - each other; अन्धे (andhe) - in darkness; तमसि (tamasi) - in darkness; मज्जेयुः (majjeyuḥ) - would sink; यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; न (na) - not; पालयेत् (pālayet) - were to protect;]
(Indeed, from fear of punishment, some do not eat each other. In darkness, they would sink if punishment were not to protect.)
It is only out of fear of punishment that some do not harm each other; if there were no enforcement of punishment, people would be lost in darkness.
यस्माददान्तान्दमयत्यशिष्टान्दण्डयत्यपि। दमनाद्दण्डनाच्चैव तस्माद्दण्डं विदुर्बुधाः ॥१२-१५-८॥
yasmād-adāntān damayaty aśiṣṭān daṇḍayaty api। damanād daṇḍanāc caiva tasmād daṇḍaṃ vidur budhāḥ ॥12-15-8॥
[यस्मात् (yasmāt) - because of which; अदान्तान् (adāntān) - those not self-controlled; दमयति (damayati) - restrains; अशिष्टान् (aśiṣṭān) - those undisciplined; दण्डयति (daṇḍayati) - punishes; अपि (api) - also; दमनात् (damanāt) - from restraint; दण्डनात् (daṇḍanāt) - from punishment; च (ca) - and; एव (eva) - indeed; तस्मात् (tasmāt) - therefore; दण्डम् (daṇḍam) - punishment; विदुः (viduḥ) - know; बुधाः (budhāḥ) - the wise;]
(Because of which he restrains those not self-controlled, and also punishes the undisciplined; from restraint and from punishment indeed, therefore, the wise know punishment.)
Because it restrains the uncontrolled and punishes the undisciplined, and since both restraint and punishment are achieved by it, therefore, the wise recognize the importance of punishment.
वाचि दण्डो ब्राह्मणानां क्षत्रियाणां भुजार्पणम्। दानदण्डः स्मृतो वैश्यो निर्दण्डः शूद्र उच्यते ॥१२-१५-९॥
vāci daṇḍo brāhmaṇānāṃ kṣatriyāṇāṃ bhujārpaṇam। dānadaṇḍaḥ smṛto vaiśyo nirdanḍaḥ śūdra ucyate ॥12-15-9॥
[वाचि (vāci) - in speech; दण्डः (daṇḍaḥ) - punishment; ब्राह्मणानाम् (brāhmaṇānām) - of Brāhmaṇas; क्षत्रियाणाम् (kṣatriyāṇām) - of Kṣatriyas; भुज (bhuja) - arm; अर्पणम् (arpaṇam) - offering; दानदण्डः (dānadaṇḍaḥ) - punishment by gift; स्मृतः (smṛtaḥ) - is considered; वैश्यः (vaiśyaḥ) - Vaiśya; निर्दण्डः (nirdanḍaḥ) - without punishment; शूद्रः (śūdraḥ) - Śūdra; उच्यते (ucyate) - is said;]
(In speech, punishment (is for) Brāhmaṇas; for Kṣatriyas, offering of the arm; punishment by gift is considered (for) Vaiśya; Śūdra is said to be without punishment.)
Punishment for Brāhmaṇas is in speech; for Kṣatriyas, it is the offering of the arm; for Vaiśyas, punishment is by giving gifts; the Śūdra is said to be without punishment.
असंमोहाय मर्त्यानामर्थसंरक्षणाय च। मर्यादा स्थापिता लोके दण्डसञ्ज्ञा विशां पते ॥१२-१५-१०॥
asaṁmohāya martyānām artha-saṁrakṣaṇāya ca। maryādā sthāpitā loke daṇḍasañjñā viśāṁ pate॥12-15-10॥
[असंमोहाय (asaṁmohāya) - for non-delusion; मर्त्यानाम् (martyānām) - of mortals; अर्थसंरक्षणाय (artha-saṁrakṣaṇāya) - for the protection of wealth; च (ca) - and; मर्यादा (maryādā) - boundary; स्थापिता (sthāpitā) - established; लोके (loke) - in the world; दण्डसञ्ज्ञा (daṇḍasañjñā) - the concept of punishment; विशां (viśām) - of people; पते (pate) - O lord;]
(For the non-delusion of mortals and for the protection of wealth, O lord of people, the boundary called punishment was established in the world.)
O lord of people, the concept of punishment was established in the world as a boundary for the non-delusion of mortals and for the protection of wealth.
यत्र श्यामो लोहिताक्षो दण्डश्चरति सूनृतः। प्रजास्तत्र न मुह्यन्ति नेता चेत्साधु पश्यति ॥१२-१५-११॥
yatra śyāmo lohitākṣo daṇḍaś carati sūnṛtaḥ। prajās tatra na muhyanti netā cet sādhu paśyati॥12-15-11॥
[यत्र (yatra) - where; श्यामः (śyāmaḥ) - dark-complexioned; (here: Yama, the god of death); लोहिताक्षः (lohitākṣaḥ) - red-eyed; दण्डः (daṇḍaḥ) - the staff (of punishment); चरति (carati) - moves; सूनृतः (sūnṛtaḥ) - truthful; प्रजाः (prajāḥ) - subjects; तत्र (tatra) - there; न (na) - not; मुह्यन्ति (muhyanti) - are deluded; नेता (netā) - leader; चेत् (cet) - if; साधु (sādhu) - righteously; पश्यति (paśyati) - observes;]
(Where the dark-complexioned, red-eyed staff (of punishment) moves truthfully, there the subjects are not deluded, if the leader observes righteously.)
Where the dark-complexioned, red-eyed Yama's staff of justice is wielded truthfully, the people are not led astray, provided the leader acts righteously.
ब्रह्मचारी गृहस्थश्च वानप्रस्थोऽथ भिक्षुकः। दण्डस्यैव भयादेते मनुष्या वर्त्मनि स्थिताः ॥१२-१५-१२॥
brahmacārī gṛhasthaś ca vānaprastho 'tha bhikṣukaḥ। daṇḍasyaiva bhayād ete manuṣyā vartmani sthitāḥ ॥12-15-12॥
[ब्रह्मचारी (brahmacārī) - one who observes celibacy; ascetic student; गृहस्थः (gṛhasthaḥ) - householder; one who lives in a house; च (ca) - and; वानप्रस्थः (vānaprasthaḥ) - forest-dweller; one in the third stage of life; अथ (atha) - then; next; भिक्षुकः (bhikṣukaḥ) - mendicant; beggar monk; दण्डस्य (daṇḍasya) - of punishment; of the rod; एव (eva) - indeed; only; भयात् (bhayāt) - from fear; एते (ete) - these; मनुष्याः (manuṣyāḥ) - humans; men; वर्त्मनि (vartmani) - on the path; स्थिताः (sthitāḥ) - stand; remain;]
(The celibate student, the householder, the forest-dweller, and then the mendicant—these humans remain on the path only out of fear of punishment.)
The celibate student, the householder, the forest-dweller, and the mendicant—these people follow the path only because they fear punishment.
नाभीतो यजते राजन्नाभीतो दातुमिच्छति। नाभीतः पुरुषः कश्चित्समये स्थातुमिच्छति ॥१२-१५-१३॥
nābhīto yajate rājannābhīto dātumicchati। nābhītaḥ puruṣaḥ kaścit samaye sthātumicchati ॥12-15-13॥
[न (na) - not; अभीतः (abhītaḥ) - fearless; यजते (yajate) - sacrifices; राजन् (rājan) - O king; न (na) - not; अभीतः (abhītaḥ) - fearless; दातुम् (dātum) - to give; इच्छति (icchati) - desires; न (na) - not; अभीतः (abhītaḥ) - fearless; पुरुषः (puruṣaḥ) - man; कश्चित् (kaścit) - any; समये (samaye) - at the time; स्थातुम् (sthātum) - to stand; इच्छति (icchati) - desires;]
(Not fearless sacrifices, O king; not fearless desires to give; not fearless man any at the time to stand desires.)
O king, a man who is not fearless does not perform sacrifices, does not wish to give, and at no time does he wish to stand firm.
नाच्छित्त्वा परमर्माणि नाकृत्वा कर्म दारुणम्। नाहत्वा मत्स्यघातीव प्राप्नोति महतीं श्रियम् ॥१२-१५-१४॥
nācchittvā paramarmāṇi nākṛtvā karma dāruṇam। nāhatvā matsyaghātīva prāpnoti mahatīṃ śriyam ॥12-15-14॥
[न (na) - not; अच्छित्त्वा (acchittvā) - without cutting; परमर्माणि (paramarmāṇi) - vital organs; न (na) - not; अकृत्वा (akṛtvā) - without doing; कर्म (karma) - action; दारुणम् (dāruṇam) - cruel; न (na) - not; अहत्वा (ahatvā) - without killing; मत्स्यघाति (matsyaghāti) - fish-killer; इव (iva) - like; प्राप्नोति (prāpnoti) - attains; महतीम् (mahatīm) - great; श्रियम् (śriyam) - prosperity;]
(Not without cutting the vital organs, not without doing cruel action, not without killing like a fish-killer, does one attain great prosperity.)
One does not attain great prosperity without cutting the vital organs, performing cruel deeds, or killing like a fish-killer.
नाघ्नतः कीर्तिरस्तीह न वित्तं न पुनः प्रजाः। इन्द्रो वृत्रवधेनैव महेन्द्रः समपद्यत ॥१२-१५-१५॥
nāghnataḥ kīrtir astīha na vittaṃ na punaḥ prajāḥ। indro vṛtravadhenaiva mahendraḥ samapadyata ॥12-15-15॥
[न (na) - not; अघ्नतः (aghnataḥ) - of the non-slayer; कीर्तिः (kīrtiḥ) - fame; अस्ति (asti) - exists; इह (iha) - here; न (na) - not; वित्तम् (vittam) - wealth; न (na) - not; पुनः (punaḥ) - again; प्रजाः (prajāḥ) - offspring; इन्द्रः (indraḥ) - Indra; वृत्रवधेन (vṛtravadhena) - by the slaying of Vṛtra; एव (eva) - indeed; महेन्द्रः (mahendraḥ) - the great Indra; समपद्यत (samapadyata) - became;]
(For the non-slayer, there is no fame here, nor wealth, nor again offspring. Indra indeed became the great Indra only by the slaying of Vṛtra.)
One who does not slay attains neither fame, nor wealth, nor progeny here. Indra became the great Indra only by slaying Vṛtra.
य एव देवा हन्तारस्ताँल्लोकोऽर्चयते भृशम्। हन्ता रुद्रस्तथा स्कन्दः शक्रोऽग्निर्वरुणो यमः ॥१२-१५-१६॥
ya eva devā hantāras tāṃl loko'rcayate bhṛśam। hantā rudras tathā skandaḥ śakro'gnir varuṇo yamaḥ ॥12-15-16॥
[य (ya) - who; एव (eva) - indeed; देवाः (devāḥ) - gods; हन्तारः (hantāraḥ) - slayers; ताँन् (tān) - them; लोकः (lokaḥ) - the world; अर्चयते (arcayate) - worships; भृशम् (bhṛśam) - intensely; हन्ता (hantā) - slayer; रुद्रः (rudraḥ) - Rudra; तथा (tathā) - also; स्कन्दः (skandaḥ) - Skanda; शक्रः (śakraḥ) - Śakra; अग्निः (agniḥ) - Agni; वरुणः (varuṇaḥ) - Varuṇa; यमः (yamaḥ) - Yama;]
(Who indeed the gods are slayers, them the world worships intensely. The slayer is Rudra, also Skanda, Śakra, Agni, Varuṇa, Yama.)
Those gods who are slayers are intensely worshipped by the world. The slayers are Rudra, Skanda, Śakra, Agni, Varuṇa, and Yama.
हन्ता कालस्तथा वायुर्मृत्युर्वैश्रवणो रविः। वसवो मरुतः साध्या विश्वेदेवाश्च भारत ॥१२-१५-१७॥
hantā kālas tathā vāyur mṛtyur vaiśravaṇo raviḥ। vasavo marutaḥ sādhyā viśvedevāś ca bhārata ॥12-15-17॥
[हन्ता (hantā) - destroyer; कालः (kālaḥ) - time; तथा (tathā) - also; वायुः (vāyuḥ) - wind; मृत्युः (mṛtyuḥ) - death; वैश्रवणः (vaiśravaṇaḥ) - Vaiśravaṇa (Kubera); रविः (raviḥ) - sun; वसवः (vasavaḥ) - Vasus (a class of deities); मरुतः (marutaḥ) - Maruts (storm gods); साध्याः (sādhyāḥ) - Sādhyas (a class of deities); विश्वेदेवाः (viśvedevāḥ) - Viśvedevas (all-gods); च (ca) - and; भारत (bhārata) - O Bhārata (descendant of Bharata);]
(Destroyer, time, also wind, death, Vaiśravaṇa (Kubera), sun, Vasus, Maruts, Sādhyas, Viśvedevas, and O Bhārata.)
O Bhārata, the destroyer, time, wind, death, Vaiśravaṇa (Kubera), the sun, the Vasus, Maruts, Sādhyas, and Viśvedevas (all-gods) are present.
एतान्देवान्नमस्यन्ति प्रतापप्रणता जनाः। न ब्रह्माणं न धातारं न पूषाणं कथञ्चन ॥१२-१५-१८॥
etān devān namasyanti pratāpa-praṇatā janāḥ। na brahmāṇam na dhātāram na pūṣāṇam kathaṃcana ॥12-15-18॥
[एतान् (etān) - these; (accusative plural masculine) देवान् (devān) - gods; (accusative plural masculine) नमस्यन्ति (namasyanti) - bow to; (they salute) प्रताप (pratāpa) - splendour; power; प्रणता (praṇatā) - bowed; submitted; जनाः (janāḥ) - people; (nominative plural masculine) न (na) - not; ब्रह्माणं (brahmāṇam) - Brahmā; (accusative singular masculine) न (na) - not; धातारं (dhātāram) - Dhātā; (the Creator; accusative singular masculine) न (na) - not; पूषाणं (pūṣāṇam) - Pūṣan; (accusative singular masculine) कथञ्चन (kathaṃcana) - in any way; ever;]
(These gods are bowed to by people submitted to splendour; not Brahmā, not Dhātā, not Pūṣan, in any way.)
People who are humbled by power bow to these gods, but never to Brahmā, Dhātā, or Pūṣan in any way.
मध्यस्थान्सर्वभूतेषु दान्ताञ्शमपरायणान्। यजन्ते मानवाः केचित्प्रशान्ताः सर्वकर्मसु ॥१२-१५-१९॥
madhyasthān sarvabhūteṣu dāntāñ śamaparāyaṇān। yajante mānavāḥ kecit praśāntāḥ sarvakarmasu ॥12-15-19॥
[मध्यस्थान् (madhyasthān) - those who are neutral; सर्वभूतेषु (sarvabhūteṣu) - among all beings; दान्तान् (dāntān) - self-restrained; शमपरायणान् (śamaparāyaṇān) - devoted to tranquility; यजन्ते (yajante) - worship; मानवाः (mānavāḥ) - humans; केचित् (kecit) - some; प्रशान्ताः (praśāntāḥ) - completely peaceful; सर्वकर्मसु (sarvakarmasu) - in all actions;]
(Those who are neutral among all beings, self-restrained, devoted to tranquility, some humans worship, completely peaceful in all actions.)
Some humans, who are neutral among all beings, self-restrained, devoted to tranquility, and completely peaceful in all actions, worship.
न हि पश्यामि जीवन्तं लोके कञ्चिदहिंसया। सत्त्वैः सत्त्वानि जीवन्ति दुर्बलैर्बलवत्तराः ॥१२-१५-२०॥
na hi paśyāmi jīvantaṃ loke kañcid ahiṃsayā। sattvaiḥ sattvāni jīvanti durbalair balavattarāḥ ॥12-15-20॥
[न (na) - not; हि (hi) - indeed; पश्यामि (paśyāmi) - I see; जीवन्तं (jīvantaṃ) - living; लोके (loke) - in the world; कञ्चित् (kañcit) - anyone; अहिंसया (ahiṃsayā) - by non-injury; सत्त्वैः (sattvaiḥ) - by beings; सत्त्वानि (sattvāni) - beings; जीवन्ति (jīvanti) - live; दुर्बलैः (durbalaiḥ) - by the weak; बलवत्तराः (balavattarāḥ) - the stronger; ॥१२-१५-२०॥ (॥12-15-20॥) - ;]
(Not indeed do I see anyone living in the world by non-injury. By beings, beings live; the stronger by the weak.)
Truly, I do not see anyone in the world living by non-injury. Beings live by consuming other beings; the stronger live off the weak.
नकुलो मूषकानत्ति बिडालो नकुलं तथा। बिडालमत्ति श्वा राजञ्श्वानं व्यालमृगस्तथा ॥१२-१५-२१॥
nakulo mūṣakānatti biḍālo nakulaṃ tathā। biḍālamatti śvā rājañśvānaṃ vyālamṛgastathā ॥12-15-21॥
[नकुलः (nakulaḥ) - mongoose; मूषकान् (mūṣakān) - mice; अत्ति (atti) - eats; बिडालः (biḍālaḥ) - cat; नकुलम् (nakulam) - mongoose; तथा (tathā) - likewise; बिडालम् (biḍālam) - cat; अत्ति (atti) - eats; श्वा (śvā) - dog; राजन् (rājan) - O king; श्वानम् (śvānam) - dog; व्यालमृगः (vyālamṛgaḥ) - wild beast; तथा (tathā) - likewise;]
(The mongoose eats mice, the cat likewise eats the mongoose; the dog eats the cat, O king, the wild beast likewise eats the dog.)
The mongoose eats mice, the cat eats the mongoose, the dog eats the cat, O king, and the wild beast eats the dog.
तानत्ति पुरुषः सर्वान्पश्य धर्मो यथागतः। प्राणस्यान्नमिदं सर्वं जङ्गमं स्थावरं च यत् ॥१२-१५-२२॥
tānatti puruṣaḥ sarvānpaśya dharmo yathāgataḥ। prāṇasyānnamidaṃ sarvaṃ jaṅgamaṃ sthāvaraṃ ca yat ॥12-15-22॥
[तानत्ति (tānatti) - extends; spreads; पुरुषः (puruṣaḥ) - person; soul; सर्वान् (sarvān) - all; everyone; पश्य (paśya) - see; behold; धर्मः (dharmaḥ) - dharma; law; righteousness; यथागतः (yathāgataḥ) - as has come; as arrived; प्राणस्य (prāṇasya) - of life; of the vital principle; अन्नम् (annam) - food; इदं (idaṃ) - this; सर्वं (sarvaṃ) - all; जङ्गमम् (jaṅgamam) - moving; animate; स्थावरम् (sthāvaram) - stationary; inanimate; च (ca) - and; यत् (yat) - which;]
(The person extends to all; see, dharma as has come. Of life, food is this—all that is moving and stationary, and whatever (there is).)
The soul pervades all; see, dharma as it has come. All food of life—everything that moves and is still, and whatever else there is—belongs to it.
विधानं देवविहितं तत्र विद्वान्न मुह्यति। यथा सृष्टोऽसि राजेन्द्र तथा भवितुमर्हसि ॥१२-१५-२३॥
vidhānaṃ devavihitaṃ tatra vidvān na muhyati। yathā sṛṣṭo'si rājendra tathā bhavitum arhasi ॥12-15-23॥
[विधानं (vidhānam) - arrangement; देवविहितं (devavihitam) - ordained by the gods; तत्र (tatra) - there; विद्वान् (vidvān) - the wise one; न (na) - not; मुह्यति (muhyati) - is deluded; यथा (yathā) - as; सृष्टः (sṛṣṭaḥ) - created; असि (asi) - you are; राजेन्द्र (rājendra) - O king; तथा (tathā) - so; भवितुम् (bhavitum) - to become; अर्हसि (arhasi) - you ought; १२-१५-२३ (12-15-23) - 12-15-23;]
(Arrangement ordained by the gods there the wise one is not deluded. As you are created, O king, so you ought to become. 12-15-23.)
The arrangement ordained by the gods does not delude the wise there. O king, as you have been created, so you ought to become. 12-15-23.
विनीतक्रोधहर्षा हि मन्दा वनमुपाश्रिताः। विना वधं न कुर्वन्ति तापसाः प्राणयापनम् ॥१२-१५-२४॥
vinītakrodhaharṣā hi mandā vanam-upāśritāḥ। vinā vadhaṃ na kurvanti tāpasāḥ prāṇayāpanam ॥12-15-24॥
[विनीत (vinīta) - restrained; क्रोध (krodha) - anger; हर्षा (harṣā) - joys; हि (hi) - indeed; मन्दा (mandā) - gentle; वनम् (vanam) - forest; उपाश्रिताः (upāśritāḥ) - resorted to; विना (vinā) - without; वधम् (vadham) - killing; न (na) - not; कुर्वन्ति (kurvanti) - do; तापसाः (tāpasāḥ) - ascetics; प्राणयापनम् (prāṇayāpanam) - sustaining life;]
(Restrained in anger and joy, indeed gentle, those who have resorted to the forest do not perform the act of sustaining life without killing, ascetics.)
Ascetics, who are restrained in anger and joy and are gentle, having resorted to the forest, do not sustain their lives by killing.
उदके बहवः प्राणाः पृथिव्यां च फलेषु च। न च कश्चिन्न तान्हन्ति किमन्यत्प्राणयापनात् ॥१२-१५-२५॥
udake bahavaḥ prāṇāḥ pṛthivyāṃ ca phaleṣu ca। na ca kaścin na tān hanti kim anyat prāṇayāpanāt ॥12-15-25॥
[उदके (udake) - in water; बहवः (bahavaḥ) - many; प्राणाः (prāṇāḥ) - living beings; पृथिव्यां (pṛthivyāṃ) - on earth; च (ca) - and; फलेषु (phaleṣu) - in fruits; च (ca) - and; न (na) - not; च (ca) - and; कश्चित् (kaścit) - anyone; न (na) - not; तान् (tān) - them; हन्ति (hanti) - kills; किम् (kim) - what; अन्यत् (anyat) - else; प्राणयापनात् (prāṇayāpanāt) - than sustaining life;]
(In water, many living beings; on earth and in fruits and. And not anyone kills them; what else (is there) than sustaining life?)
There are many living beings in water, on earth, and in fruits. No one kills them; what else is there except for the act of sustaining life?
सूक्ष्मयोनीनि भूतानि तर्कगम्यानि कानिचित्। पक्ष्मणोऽपि निपातेन येषां स्यात्स्कन्धपर्ययः ॥१२-१५-२६॥
sūkṣmayōnīni bhūtāni tarkagamyāni kānicit। pakṣmaṇō'pi nipātena yēṣāṃ syātskandhaparyayaḥ ॥12-15-26॥
[सूक्ष्म (sūkṣma) - subtle; योनीनि (yōnīni) - origins; भूतानि (bhūtāni) - beings; तर्कगम्यानि (tarkagamyāni) - ascertainable by reasoning; कानिचित् (kānicit) - some; पक्ष्मणः (pakṣmaṇaḥ) - of an eyelash; अपि (api) - even; निपातेन (nipātena) - by falling; येषाम् (yeṣām) - of which; स्यात् (syāt) - there is; स्कन्धपर्ययः (skandhaparyayaḥ) - change of aggregate;]
(Some beings with subtle origins, ascertainable by reasoning, even by the fall of an eyelash, for which there is a change of aggregate.)
Some beings have subtle origins and are only ascertainable by reasoning; for some, even the fall of an eyelash brings about a change in their aggregate state.
ग्रामान्निष्क्रम्य मुनयो विगतक्रोधमत्सराः। वने कुटुम्बधर्माणो दृश्यन्ते परिमोहिताः ॥१२-१५-२७॥
grāmān niṣkramya munayo vigatakrodhamatsarāḥ। vane kuṭumbadharmāṇo dṛśyante parimohitāḥ॥12-15-27॥
[ग्रामात् (grāmāt) - from the village; निष्क्रम्य (niṣkramya) - having gone out; मुनयः (munayaḥ) - sages; विगत (vigata) - departed; क्रोध (krodha) - anger; मत्सराः (matsarāḥ) - envy; वने (vane) - in the forest; कुटुम्ब (kuṭumba) - family; धर्माणः (dharmāṇaḥ) - practicing duties; दृश्यन्ते (dṛśyante) - are seen; परि (pari) - completely; मोहिताः (mohitāḥ) - deluded;]
(Having gone out from the village, the sages, with anger and envy departed, are seen in the forest practicing family duties, completely deluded.)
Having left the village, the sages, free from anger and envy, are seen in the forest performing family duties, but are completely deluded.
भूमिं भित्त्वौषधीश्छित्त्वा वृक्षादीनण्डजान्पशून्। मनुष्यास्तन्वते यज्ञांस्ते स्वर्गं प्राप्नुवन्ति च ॥१२-१५-२८॥
bhūmiṃ bhittvā auṣadhīḥ chittvā vṛkṣa-ādīn aṇḍa-jān paśūn। manuṣyāḥ tanvate yajñān te svargam prāpnuvanti ca ॥12-15-28॥
[भूमिं (bhūmim) - earth (accusative); भित्त्वा (bhittvā) - having pierced; औषधीः (auṣadhīḥ) - herbs (accusative); छित्त्वा (chittvā) - having cut; वृक्षादीन् (vṛkṣa-ādīn) - trees and others (accusative); अण्डजान् (aṇḍa-jān) - egg-born beings (accusative); पशून् (paśūn) - animals (accusative); मनुष्याः (manuṣyāḥ) - humans; तन्वते (tanvate) - perform; यज्ञान् (yajñān) - sacrifices (accusative); ते (te) - they; स्वर्गम् (svargam) - heaven (accusative); प्राप्नुवन्ति (prāpnuvanti) - attain; च (ca) - and;]
(Having pierced the earth, having cut herbs, trees and others, egg-born beings, and animals, humans perform sacrifices; they attain heaven also.)
Humans, after piercing the earth, cutting herbs, trees, egg-born beings, and animals, perform sacrifices; by these, they also attain heaven.
दण्डनीत्यां प्रणीतायां सर्वे सिध्यन्त्युपक्रमाः। कौन्तेय सर्वभूतानां तत्र मे नास्ति संशयः ॥१२-१५-२९॥
daṇḍanītyāṃ praṇītāyāṃ sarve sidhyantyupakramāḥ। kaunteya sarvabhūtānāṃ tatra me nāsti saṃśayaḥ ॥12-15-29॥
[दण्डनीत्याम् (daṇḍanītyām) - in the science of punishment; प्रणीतायाम् (praṇītāyām) - well-established; सर्वे (sarve) - all; सिध्यन्ति (sidhyanti) - are accomplished; उपक्रमाः (upakramāḥ) - undertakings; कौन्तेय (kaunteya) - O son of Kunti; सर्वभूतानाम् (sarvabhūtānām) - of all beings; तत्र (tatra) - there; मे (me) - to me; नास्ति (nāsti) - there is not; संशयः (saṃśayaḥ) - doubt;]
(In the science of punishment, when well-established, all undertakings are accomplished; O son of Kunti, of all beings, there, to me, there is no doubt.)
O son of Kunti, when the science of punishment is well-established, all undertakings of all beings succeed there; of this, I have no doubt.
दण्डश्चेन्न भवेल्लोके व्यनशिष्यन्निमाः प्रजाः। शूले मत्स्यानिवापक्ष्यन्दुर्बलान्बलवत्तराः ॥१२-१५-३०॥
daṇḍaś cen na bhavel loke vyanaśiṣyan nimāḥ prajāḥ | śūle matsyān ivāpakṣyan durbalān balavattarāḥ ||12-15-30||
[दण्डः (daṇḍaḥ) - punishment; चेत् (cet) - if; न (na) - not; भवेत् (bhavet) - were; लोके (loke) - in the world; विनशिष्यन् (vinaśiṣyan) - would perish; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - creatures; शूले (śūle) - on a spit; मत्स्यान् (matsyān) - fishes; इव (iva) - like; अपक्ष्यन् (apakṣyan) - would devour; दुर्बलान् (durbalān) - the weak; बलवत्तराः (balavattarāḥ) - the stronger;]
(If punishment were not in the world, these creatures would perish; like fishes on a spit, the stronger would devour the weak.)
If there were no punishment in the world, these beings would perish; just as stronger fish devour the weaker on a spit, so too would the strong consume the weak.
सत्यं चेदं ब्रह्मणा पूर्वमुक्तं; दण्डः प्रजा रक्षति साधु नीतः। पश्याग्नयश्च प्रतिशाम्यन्त्यभीताः; सन्तर्जिता दण्डभयाज्ज्वलन्ति ॥१२-१५-३१॥
satyaṃ cedaṃ brahmaṇā pūrvamuktaṃ; daṇḍaḥ prajā rakṣati sādhu nītaḥ. paśyāgnayaś ca pratiśāmyanty abhītāḥ; santarjitā daṇḍabhayāj jvalanti ॥12-15-31॥
[सत्यं (satyaṃ) - truth; च (ca) - and; इदं (idaṃ) - this; ब्रह्मणा (brahmaṇā) - by Brahman; पूर्वम् (pūrvam) - formerly; उक्तं (uktaṃ) - spoken; दण्डः (daṇḍaḥ) - rod (of punishment); प्रजाः (prajāḥ) - subjects; रक्षति (rakṣati) - protects; साधु (sādhu) - well; नीतः (nītaḥ) - administered; पश्य (paśya) - see; अग्नयः (agnayaḥ) - fires; च (ca) - and; प्रतिशाम्यन्ति (pratiśāmyanti) - are extinguished; अभीताः (abhītāḥ) - unafraid; सन्तर्जिताः (santarjitāḥ) - threatened; दण्डभयात् (daṇḍabhayāt) - from fear of punishment; ज्वलन्ति (jvalanti) - blaze;]
(This indeed is truth, formerly spoken by Brahman: the rod (of punishment), when well administered, protects the subjects. See, fires, when unafraid, are extinguished; when threatened by fear of punishment, they blaze.)
This is indeed the truth, as declared by Brahman in ancient times: the rod of punishment, when properly administered, protects the people. Observe, even fires die down when unafraid, but blaze forth when threatened by fear of punishment.
अन्धं तम इवेदं स्यान्न प्रज्ञायेत किञ्चन। दण्डश्चेन्न भवेल्लोके विभजन्साध्वसाधुनी ॥१२-१५-३२॥
andhaṃ tama ivedaṃ syān na prajñāyeta kiñcana। daṇḍaś cen na bhavel loke vibhajan sādhv asādhunī॥12-15-32॥
[अन्धम् (andham) - blindness; तमः (tamaḥ) - darkness; इव (iva) - like; इदं (idaṃ) - this; स्यात् (syāt) - would be; न (na) - not; प्रज्ञायेत (prajñāyeta) - would be known; किञ्चन (kiñcana) - anything; दण्डः (daṇḍaḥ) - punishment; चेत् (cet) - if; न (na) - not; भवेत् (bhavet) - were; लोके (loke) - in the world; विभजन् (vibhajan) - discriminating; साधु (sādhu) - the good; असाधुनी (asādhunī) - the wicked;]
(This would be like blind darkness; nothing would be known if punishment, discriminating the good and the wicked, were not in the world.)
If punishment, which discriminates between the good and the wicked, did not exist in the world, this world would be like blind darkness, and nothing at all would be known.
येऽपि सम्भिन्नमर्यादा नास्तिका वेदनिन्दकाः। तेऽपि भोगाय कल्पन्ते दण्डेनोपनिपीडिताः ॥१२-१५-३३॥
ye'pi sambhinnamaryādā nāstikā vedanindakāḥ। te'pi bhogāya kalpante daṇḍenopanipīḍitāḥ ॥12-15-33॥
[ये (ye) - those; अपि (api) - also; सम्भिन्न (sambhinna) - transgressed; मर्यादा (maryādā) - limits; नास्तिकाः (nāstikāḥ) - atheists; वेदनिन्दकाः (vedanindakāḥ) - Veda-blasphemers; ते (te) - they; अपि (api) - also; भोगाय (bhogāya) - for enjoyment; कल्पन्ते (kalpante) - are destined; दण्डेन (daṇḍena) - by punishment; उपनिपीडिताः (upanipīḍitāḥ) - oppressed;]
(Those who also have transgressed limits, atheists, Veda-blasphemers, they also are destined for enjoyment, oppressed by punishment.)
Even those who have transgressed boundaries, are atheists, and blaspheme the Vedas, they too are destined for enjoyment, but are oppressed by punishment.
सर्वो दण्डजितो लोको दुर्लभो हि शुचिर्नरः। दण्डस्य हि भयाद्भीतो भोगायेह प्रकल्पते ॥१२-१५-३४॥
sarvo daṇḍajito loko durlabho hi śucirnaraḥ। daṇḍasya hi bhayādbhīto bhogāyeha prakalpate ॥12-15-34॥
[सर्वः (sarvaḥ) - all; दण्डजितः (daṇḍajitaḥ) - conquered by punishment; लोकः (lokaḥ) - world; दुर्लभः (durlabhaḥ) - rare; हि (hi) - indeed; शुचिः (śuciḥ) - pure; नरः (naraḥ) - man; दण्डस्य (daṇḍasya) - of punishment; हि (hi) - indeed; भयात् (bhayāt) - from fear; भीतः (bhītaḥ) - frightened; भोगाय (bhogāya) - for enjoyment; इह (iha) - here; प्रकल्पते (prakalpate) - engages;]
(All the world is conquered by punishment; indeed, a pure man is rare. Indeed, from fear of punishment, a frightened man here engages in enjoyment.)
All people are kept in check by punishment; a truly pure man is rare. Out of fear of punishment, people act for the sake of enjoyment in this world.
चातुर्वर्ण्याप्रमोहाय सुनीतनयनाय च। दण्डो विधात्रा विहितो धर्मार्थावभिरक्षितुम् ॥१२-१५-३५॥
cāturvarṇyāpramohāya sunītanayanāya ca। daṇḍo vidhātrā vihito dharmārthāvabhirakṣitum ॥12-15-35॥
[चातुर्वर्ण्य (cāturvarṇya) - of the four varṇas; अप्रमोहाय (apramohāya) - for non-bewilderment; सुनीत (sunīta) - of good conduct; नयनाय (nayanāya) - for leading; च (ca) - and; दण्डः (daṇḍaḥ) - punishment; विधात्रा (vidhātrā) - by the Creator; विहितः (vihitaḥ) - established; धर्मार्थ (dharmārtha) - dharma and artha; अवभिरक्षितुम् (avabhirakṣitum) - for the complete protection;]
(For the non-bewilderment of the four varṇas, for leading with good conduct, and for the complete protection of dharma and artha, punishment was established by the Creator.)
Punishment was instituted by the Creator for the non-bewilderment of the four varṇas, for guiding with good conduct, and for the complete protection of dharma and artha.
यदि दण्डान्न बिभ्येयुर्वयांसि श्वापदानि च। अद्युः पशून्मनुष्यांश्च यज्ञार्थानि हवींषि च ॥१२-१५-३६॥
yadi daṇḍān na bibhyeyur vayāṃsi śvāpadāni ca | adyuḥ paśūn manuṣyāṃś ca yajñārthāni havīṃṣi ca ||12-15-36||
[यदि (yadi) - if; दण्डात् (daṇḍāt) - from punishment; न (na) - not; बिभ्येयुः (bibhyeyuḥ) - would fear; वयांसि (vayāṃsi) - birds; श्वापदानि (śvāpadāni) - beasts of prey; च (ca) - and; अद्युः (adyuḥ) - would eat; पशून् (paśūn) - animals; मनुष्यांश् (manuṣyāṃś) - men; च (ca) - and; यज्ञार्थानि (yajñārthāni) - meant for sacrifice; हवींषि (havīṃṣi) - oblations; च (ca) - and;]
(If from punishment they would not fear, birds and beasts of prey, they would eat animals, men, and also the oblations meant for sacrifice.)
If there were no fear of punishment, birds and beasts of prey would consume animals, humans, and even the offerings intended for sacrifice.
न ब्रह्मचार्यधीयीत कल्याणी गौर्न दुह्यते। न कन्योद्वहनं गच्छेद्यदि दण्डो न पालयेत् ॥१२-१५-३७॥
na brahmacāryadhīyīta kalyāṇī gaurna duhyate। na kanyodvahanaṃ gacchedyadi daṇḍo na pālayet ॥12-15-37॥
[न (na) - not; ब्रह्मचार्य (brahmacārya) - celibacy; अधीयीत (adhīyīta) - should study; कल्याणी (kalyāṇī) - auspicious woman; गौर् (gaur) - cow; न (na) - not; दुह्यते (duhyate) - is milked; न (na) - not; कन्या (kanyā) - maiden; उद्वहनम् (udvahanam) - marriage; गच्छेत् (gacchet) - should go; यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; न (na) - not; पालयेत् (pālayet) - is enforced;]
(An auspicious woman should not study celibacy; a cow is not milked; a maiden should not go to marriage if punishment is not enforced.)
An auspicious woman should not study celibacy; a cow is not milked; a maiden should not be given in marriage if discipline is not enforced.
विश्वलोपः प्रवर्तेत भिद्येरन्सर्वसेतवः। ममत्वं न प्रजानीयुर्यदि दण्डो न पालयेत् ॥१२-१५-३८॥
viśvalopaḥ pravarteta bhidyeraṁsarvasetavaḥ। mamatvaṁ na prajānīyuryadi daṇḍo na pālayet ॥12-15-38॥
[विश्वलोपः (viśvalopaḥ) - destruction of the world; प्रवर्तेत (pravarteta) - would occur; भिद्येरन् (bhidyeraṇ) - would be broken; सर्वसेतवः (sarvasetavaḥ) - all boundaries; ममत्वं (mamatvaṁ) - sense of possession; न (na) - not; प्रजानीयुः (prajānīyuḥ) - would recognize; यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; न (na) - not; पालयेत् (pālayet) - were not maintained;]
(Destruction of the world would occur, all boundaries would be broken; the sense of possession would not be recognized if punishment were not maintained.)
If punishment were not maintained, there would be destruction of the world, all boundaries would be broken, and the sense of possession would not be recognized.
न संवत्सरसत्राणि तिष्ठेयुरकुतोभयाः। विधिवद्दक्षिणावन्ति यदि दण्डो न पालयेत् ॥१२-१५-३९॥
na saṃvatsarasatrāṇi tiṣṭheyurakutobhayāḥ। vidhivad dakṣiṇāvanti yadi daṇḍo na pālayet ॥12-15-39॥
[न (na) - not; संवत्सर (saṃvatsara) - year; सत्राणि (satrāṇi) - sacrificial sessions; तिष्ठेयुः (tiṣṭheyuḥ) - would remain; अकुतोभयाः (akutobhayāḥ) - free from all fear; विधिवत् (vidhivat) - according to rule; दक्षिणा (dakṣiṇā) - gifts; वन्ति (vanti) - possess; यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; न (na) - not; पालयेत् (pālayet) - were maintained;]
(Not would the annual sacrificial sessions remain free from all fear, nor would they possess gifts according to rule, if punishment were not maintained.)
If punishment were not maintained, the annual sacrificial sessions would not remain free from all fear, nor would they receive gifts according to rule.
चरेयुर्नाश्रमे धर्मं यथोक्तं विधिमाश्रिताः। न विद्यां प्राप्नुयात्कश्चिद्यदि दण्डो न पालयेत् ॥१२-१५-४०॥
careyur nāśrame dharmaṃ yathoktaṃ vidhim āśritāḥ। na vidyāṃ prāpnuyāt kaścid yadi daṇḍo na pālayet ॥12-15-40॥
[चरेयुः (careyuḥ) - they should practice; नाश्रमे (nāśrame) - not in the āśrama; धर्मं (dharmaṃ) - duty; यथोक्तं (yathoktam) - as stated; विधिम् (vidhim) - procedure; आश्रिताः (āśritāḥ) - having resorted to; न (na) - not; विद्याम् (vidyām) - knowledge; प्राप्नुयात् (prāpnuyāt) - should attain; कश्चित् (kaścit) - anyone; यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; न (na) - not; पालयेत् (pālayet) - should enforce;]
(They should practice duty not in the āśrama as stated, having resorted to the procedure. No one should attain knowledge if punishment is not enforced.)
They should practice the prescribed duties outside the āśrama as stated in the procedure. If punishment is not enforced, no one should attain knowledge.
न चोष्ट्रा न बलीवर्दा नाश्वाश्वतरगर्दभाः। युक्ता वहेयुर्यानानि यदि दण्डो न पालयेत् ॥१२-१५-४१॥
na coṣṭrā na balīvardā nāśvāśvataragardabhāḥ। yuktā vaheyuryānāni yadi daṇḍo na pālayet ॥12-15-41॥
[न (na) - not; चोष्ट्राः (coṣṭrāḥ) - camels; न (na) - not; बलीवर्दाः (balīvardāḥ) - bullocks; न (na) - not; अश्व-अश्वतर-गर्दभाः (aśva-aśvatara-gardabhāḥ) - horses, mules, donkeys; युक्ताः (yuktāḥ) - yoked; वहेयुः (vaheyuḥ) - would carry; यानानि (yānāni) - vehicles; यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; rod; authority; न (na) - not; पालयेत् (pālayet) - were maintained; were enforced;]
(Not camels, not bullocks, not horses, mules, donkeys yoked would carry vehicles if authority were not maintained.)
If authority were not enforced, yoked camels, bullocks, horses, mules, and donkeys would not draw vehicles.
न प्रेष्या वचनं कुर्युर्न बालो जातु कर्हिचित्। तिष्ठेत्पितृमते धर्मे यदि दण्डो न पालयेत् ॥१२-१५-४२॥
na preṣyā vacanaṃ kuryur na bālo jātu karhicit। tiṣṭhet pitṛ-mate dharme yadi daṇḍo na pālayet ॥12-15-42॥
[न (na) - not; प्रेष्या (preṣyā) - servants; वचनं (vacanam) - command; कुर्युः (kuryuḥ) - should do; न (na) - not; बालः (bālaḥ) - child; जातु (jātu) - ever; कर्हिचित् (karhicit) - at any time; तिष्ठेत् (tiṣṭhet) - should remain; पितृमते (pitṛ-mate) - in the father's will; धर्मे (dharme) - in righteousness; यदि (yadi) - if; दण्डः (daṇḍaḥ) - punishment; न (na) - not; पालयेत् (pālayet) - should enforce;]
(Servants should not carry out a command, nor should a child ever at any time; one should remain in the father's will and in righteousness, if punishment is not enforced.)
Servants and children should never act on a command on their own; one should remain obedient to the father's will and to righteousness, especially if discipline is not enforced.
दण्डे स्थिताः प्रजाः सर्वा भयं दण्डं विदुर्बुधाः। दण्डे स्वर्गो मनुष्याणां लोकोऽयं च प्रतिष्ठितः ॥१२-१५-४३॥
daṇḍe sthitāḥ prajāḥ sarvā bhayaṃ daṇḍaṃ vidur budhāḥ। daṇḍe svargo manuṣyāṇāṃ loko'yaṃ ca pratiṣṭhitaḥ ॥12-15-43॥
[दण्डे (daṇḍe) - in punishment; स्थिताः (sthitāḥ) - are established; प्रजाः (prajāḥ) - creatures; सर्वा (sarvā) - all; भयं (bhayam) - fear; दण्डं (daṇḍam) - punishment; विदुः (viduḥ) - know; बुधाः (budhāḥ) - the wise; दण्डे (daṇḍe) - in punishment; स्वर्गः (svargaḥ) - heaven; मनुष्याणाम् (manuṣyāṇām) - of men; लोकः (lokaḥ) - world; अयम् (ayam) - this; च (ca) - and; प्रतिष्ठितः (pratiṣṭhitaḥ) - is established;]
(In punishment are established all creatures; fear, punishment, the wise know; in punishment, heaven, the world of men, and this world are established.)
All beings are established in punishment; the wise know fear and punishment; in punishment are established heaven, the world of men, and this world.
न तत्र कूटं पापं वा वञ्चना वापि दृष्यते। यत्र दण्डः सुविहितश्चरत्यरिविनाशनः ॥१२-१५-४४॥
na tatra kūṭaṃ pāpaṃ vā vañcanā vāpi dṛśyate। yatra daṇḍaḥ suvihitaś caraty ari-vināśanaḥ ॥12-15-44॥
[न (na) - not; तत्र (tatra) - there; कूटम् (kūṭam) - deceit; पापम् (pāpam) - sin; वा (vā) - or; वञ्चना (vañcanā) - cheating; वा (vā) - or; अपि (api) - even; दृष्यते (dṛśyate) - is seen; यत्र (yatra) - where; दण्डः (daṇḍaḥ) - punishment; सुविहितः (suvihitaḥ) - well-established; चरति (carati) - moves; अरि-विनाशनः (ari-vināśanaḥ) - destroyer of enemies;]
(Not there deceit, sin or cheating even is seen; where punishment well-established moves, destroyer of enemies.)
Where punishment is properly enforced, there is no deceit, sin, or cheating to be seen; for punishment acts as the destroyer of enemies.
हविः श्वा प्रपिबेद्धृष्टो दण्डश्चेन्नोद्यतो भवेत्। हरेत्काकः पुरोडाशं यदि दण्डो न पालयेत् ॥१२-१५-४५॥
haviḥ śvā prapibed dhṛṣṭo daṇḍaś cen nodyato bhavet| haret kākaḥ puroḍāśaṃ yadi daṇḍo na pālayet ||12-15-45||
[हविः (haviḥ) - offering (sacrificial); श्वा (śvā) - dog; प्रपिबेत् (prapibet) - might drink; धृष्टः (dhṛṣṭaḥ) - bold; दण्डः (daṇḍaḥ) - rod (punishment); चेत् (cet) - if; न (na) - not; उद्यतः (udyataḥ) - raised; भवेत् (bhavet) - would be; हरेत् (haret) - might take away; काकः (kākaḥ) - crow; पुरोडाशम् (puroḍāśam) - sacrificial cake; यदि (yadi) - if; दण्डः (daṇḍaḥ) - rod (punishment); न (na) - not; पालयेत् (pālayet) - would protect;]
(If the bold dog might drink the offering, if the rod (punishment) is not raised; the crow might take away the sacrificial cake, if the rod does not protect.)
If the bold dog drinks the offering because the rod is not raised, the crow will take away the sacrificial cake if the rod does not protect it.
यदिदं धर्मतो राज्यं विहितं यद्यधर्मतः। कार्यस्तत्र न शोको वै भुङ्क्ष्व भोगान्यजस्व च ॥१२-१५-४६॥
yad idaṃ dharmato rājyaṃ vihitaṃ yady adharmataḥ। kāryas tatra na śoko vai bhuṅkṣva bhogān yajasva ca ॥12-15-46॥
[यत् (yat) - which; इदं (idaṃ) - this; धर्मतः (dharmataḥ) - according to dharma; राज्यम् (rājyaṃ) - kingdom; विहितम् (vihitam) - ordained; यत् (yat) - which; अधर्मतः (adharmataḥ) - according to adharma; कार्यः (kāryaḥ) - to be done; तत्र (tatra) - there; न (na) - not; शोकः (śokaḥ) - grief; वै (vai) - indeed; भुङ्क्ष्व (bhuṅkṣva) - enjoy; भोगान् (bhogān) - pleasures; यजस्व (yajasva) - perform sacrifices; च (ca) - and;]
(Which this according to dharma kingdom ordained, which according to adharma; to be done there not grief indeed, enjoy pleasures, perform sacrifices and.)
Whether this kingdom is ordained by dharma or adharma, do what is to be done there; do not grieve, indeed. Enjoy the pleasures and perform sacrifices.
सुखेन धर्मं श्रीमन्तश्चरन्ति शुचिवाससः। संवसन्तः प्रियैर्दारैर्भुञ्जानाश्चान्नमुत्तमम् ॥१२-१५-४७॥
sukhena dharmaṃ śrīmantaś caranti śucivāsasaḥ। saṃvasantaḥ priyair dārair bhuñjānāś cānnam uttamam ॥12-15-47॥
[सुखेन (sukhena) - with happiness; धर्मम् (dharmaṃ) - dharma; (righteousness; श्रीमन्तः (śrīmantaḥ) - prosperous ones; चरन्ति (caranti) - live; शुचिवाससः (śucivāsasaḥ) - wearing clean garments; संवसन्तः (saṃvasantaḥ) - dwelling together; प्रियैः (priyaiḥ) - with beloved; दारैः (dāraiḥ) - with wives; भुञ्जानाः (bhuñjānāḥ) - enjoying; च (ca) - and; अन्नम् (annam) - food; उत्तमम् (uttamam) - excellent;]
(With happiness, the prosperous ones live righteously, wearing clean garments, dwelling together with beloved wives, and enjoying excellent food.)
The prosperous live happily, following dharma, clad in clean garments, dwelling with their beloved wives, and enjoying the best food.
अर्थे सर्वे समारम्भाः समायत्ता न संशयः। स च दण्डे समायत्तः पश्य दण्डस्य गौरवम् ॥१२-१५-४८॥
arthe sarve samārambhāḥ samāyattā na saṃśayaḥ। sa ca daṇḍe samāyattaḥ paśya daṇḍasya gauravam ॥12-15-48॥
[अर्थे (arthe) - in wealth; in purpose; सर्वे (sarve) - all; समारम्भाः (samārambhāḥ) - undertakings; beginnings; समायत्ताः (samāyattāḥ) - dependent; resting upon; न (na) - not; संशयः (saṃśayaḥ) - doubt; स (sa) - he; that; च (ca) - and; दण्डे (daṇḍe) - in punishment; in authority; समायत्तः (samāyattaḥ) - dependent; resting upon; पश्य (paśya) - see; behold; दण्डस्य (daṇḍasya) - of punishment; of authority; गौरवम् (gauravam) - greatness; importance;]
(In wealth all undertakings are dependent, no doubt; and that is dependent on punishment, see the greatness of punishment.)
All undertakings depend on wealth, without a doubt; and that (wealth) depends on authority—see the greatness of authority.
लोकयात्रार्थमेवेह धर्मप्रवचनं कृतम्। अहिंसा साधुहिंसेति श्रेयान्धर्मपरिग्रहः ॥१२-१५-४९॥
lokayātrārthameveha dharmapravacanaṃ kṛtam। ahiṃsā sādhuhimseti śreyāndharmaparigrahaḥ ॥12-15-49॥
[लोकयात्रा (lokayātrā) - worldly conduct; अर्थम् (artham) - for the sake of; एव (eva) - indeed; इह (iha) - here; धर्मप्रवचनम् (dharmapravacanam) - teaching of dharma; कृतम् (kṛtam) - has been done; अहिंसा (ahiṃsā) - non-violence; साधुहिंसा (sādhuhimsā) - righteous violence; इति (iti) - thus; श्रेयान् (śreyān) - better; धर्मपरिग्रहः (dharmaparigrahaḥ) - embrace of dharma;]
(The teaching of dharma has indeed been done here only for the sake of worldly conduct. Non-violence and righteous violence—thus, the embrace of dharma is better.)
The teaching of dharma here is intended solely for the sake of worldly conduct. Between non-violence and righteous violence, the embrace of dharma is superior.
नात्यन्तगुणवान्कश्चिन्न चाप्यत्यन्तनिर्गुणः। उभयं सर्वकार्येषु दृश्यते साध्वसाधु च ॥१२-१५-५०॥
nātyantaguṇavān kaścin na cāpy atyantanirguṇaḥ। ubhayaṃ sarvakāryeṣu dṛśyate sādhvasādhu ca ॥12-15-50॥
[न (na) - not; अत्यन्त (atyanta) - absolutely; गुणवान् (guṇavān) - possessing qualities; कश्चित् (kaścit) - anyone; न (na) - not; च (ca) - and; अपि (api) - also; अत्यन्त (atyanta) - absolutely; निर्गुणः (nirguṇaḥ) - devoid of qualities; उभयं (ubhayam) - both; सर्व (sarva) - all; कार्येषु (kāryeṣu) - in actions; दृश्यते (dṛśyate) - is seen; साधु (sādhu) - good; असाधु (asādhu) - bad; च (ca) - and;]
(Not absolutely possessing qualities anyone, nor also absolutely devoid of qualities; both in all actions are seen, good and bad and.)
No one is absolutely virtuous, nor is anyone absolutely devoid of virtues; in all actions, both good and bad are seen.
पशूनां वृषणं छित्त्वा ततो भिन्दन्ति नस्तकान्। कृषन्ति बहवो भारान्बध्नन्ति दमयन्ति च ॥१२-१५-५१॥
paśūnāṃ vṛṣaṇaṃ chittvā tato bhindanti nastakān। kṛṣanti bahavo bhārān badhnanti damayanti ca ॥12-15-51॥
[पशूनाम् (paśūnām) - of animals; वृषणम् (vṛṣaṇam) - testicles; छित्त्वा (chittvā) - having cut; ततः (tataḥ) - then; भिन्दन्ति (bhindanti) - they split; नस्तकान् (nastakān) - nostrils; कृषन्ति (kṛṣanti) - they pull; बहवः (bahavaḥ) - many; भारान् (bhārān) - loads; बध्नन्ति (badhnanti) - they bind; दमयन्ति (damayanti) - they subdue; च (ca) - and;]
(Having cut the testicles of animals, then they split the nostrils, many pull loads, bind (them), and subdue (them).)
After cutting off the testicles of animals, they split their nostrils, then many people make them pull loads, tie them up, and subdue them.
एवं पर्याकुले लोके विपथे जर्जरीकृते। तैस्तैर्न्यायैर्महाराज पुराणं धर्ममाचर ॥१२-१५-५२॥
evaṃ paryākule loke vipathe jarjarīkṛte। taistairnyāyairmahārāja purāṇaṃ dharmamācara ॥12-15-52॥
[एवं (evaṃ) - thus; पर्याकुले (paryākule) - disturbed all around; लोके (loke) - in the world; विपथे (vipathe) - on the wrong path; जर्जरीकृते (jarjarīkṛte) - made shattered; तैः (taiḥ) - by those; तैः (taiḥ) - by those; न्यायैः (nyāyaiḥ) - by means; महाराज (mahārāja) - O great king; पुराणम् (purāṇam) - the Purāṇa; धर्मम् (dharmam) - dharma; आचर (ācara) - practice;]
(Thus, in the world disturbed all around, on the wrong path, made shattered, O great king, by those means, practice the dharma of the Purāṇa.)
O great king, in this world, which is disturbed and shattered, and has gone astray, practice the dharma of the Purāṇa by those means.
यज देहि प्रजा रक्ष धर्मं समनुपालय। अमित्राञ्जहि कौन्तेय मित्राणि परिपालय ॥१२-१५-५३॥
yaja dehi prajā rakṣa dharmaṃ samanupālaya। amitrāñjahi kaunteya mitrāṇi paripālaya ॥12-15-53॥
[यज (yaja) - sacrifice; (imperative) देहि (dehi) - give; (imperative) प्रजा (prajā) - subjects; रक्ष (rakṣa) - protect; (imperative) धर्मं (dharmaṃ) - dharma; समनुपालय (samanupālaya) - duly observe; (imperative) अमित्रान् (amitrān) - enemies; जहि (jahi) - destroy; (imperative) कौन्तेय (kaunteya) - O son of Kunti; मित्राणि (mitrāṇi) - friends; परिपालय (paripālaya) - protect; (imperative);]
(Sacrifice, give, protect the subjects, observe dharma duly. Destroy the enemies, O son of Kunti, protect the friends.)
Perform sacrifices, give, protect your subjects, uphold dharma. Destroy your enemies, O son of Kunti, and protect your friends.
मा च ते निघ्नतः शत्रून्मन्युर्भवतु भारत। न तत्र किल्बिषं किञ्चित्कर्तुर्भवति भारत ॥१२-१५-५४॥
mā ca te nighnataḥ śatrūn manyur bhavatu bhārata। na tatra kilbiṣaṃ kiñcit kartur bhavati bhārata ॥12-15-54॥
[मा (mā) - do not; च (ca) - and; ते (te) - your; निघ्नतः (nighnataḥ) - slaying; शत्रून् (śatrūn) - enemies; मन्युः (manyuḥ) - anger; भवतु (bhavatu) - may be; भारत (bhārata) - O Bhārata; न (na) - not; तत्र (tatra) - there; किल्बिषं (kilbiṣaṃ) - sin; किञ्चित् (kiñcit) - any; कर्तुः (kartur) - of the doer; भवति (bhavati) - is; भारत (bhārata) - O Bhārata;]
(Do not, and for you, while slaying enemies, may anger be, O Bhārata. There is not any sin for the doer there, O Bhārata.)
O Bhārata, do not let anger arise in you while slaying enemies. There is no sin for the doer in that situation, O Bhārata.
आततायी हि यो हन्यादाततायिनमागतम्। न तेन भ्रूणहा स स्यान्मन्युस्तं मन्युमृच्छति ॥१२-१५-५५॥
ātatāyī hi yo hanyād ātatāyinam āgatam। na tena bhrūṇahā sa syān manyuḥ taṃ manyum ṛcchati ॥12-15-55॥
[आततायी (ātatāyī) - aggressor; हि (hi) - indeed; यः (yaḥ) - who; हन्यात् (hanyāt) - would slay; आततायिनम् (ātatāyinam) - aggressor; आगतम् (āgatam) - arrived; न (na) - not; तेन (tena) - by him; भ्रूणहा (bhrūṇahā) - killer of embryo; सः (saḥ) - he; स्यात् (syāt) - would be; मन्युः (manyuḥ) - anger; तम् (tam) - that; मन्युम् (manyum) - anger; ऋच्छति (ṛcchati) - attains;]
(If indeed an aggressor would slay an aggressor who has arrived, by him he would not be a killer of embryo; anger attains that anger.)
If an aggressor kills another aggressor who has come, he is not considered a killer of the unborn; anger meets anger.
अवध्यः सर्वभूतानामन्तरात्मा न संशयः। अवध्ये चात्मनि कथं वध्यो भवति केनचित् ॥१२-१५-५६॥
avadhyaḥ sarvabhūtānām antarātmā na saṃśayaḥ। avadhye cātmani kathaṃ vadhyo bhavati kenacit ॥12-15-56॥
[अवध्यः (avadhyaḥ) - not to be slain; सर्वभूतानाम् (sarvabhūtānām) - of all beings; अन्तरात्मा (antarātmā) - inner self; न (na) - not; संशयः (saṃśayaḥ) - doubt; अवध्ये (avadhye) - in the one not to be slain; च (ca) - and; आत्मनि (ātmani) - in the self; कथम् (katham) - how; वध्यः (vadhyaḥ) - to be slain; भवति (bhavati) - becomes; केनचित् (kenacit) - by anyone;]
(The inner self of all beings is not to be slain, there is no doubt. And in the self that is not to be slain, how can it be slain by anyone?)
There is no doubt that the inner self of all beings cannot be slain. How can anyone slay the self that is indestructible?
यथा हि पुरुषः शालां पुनः सम्प्रविशेन्नवाम्। एवं जीवः शरीराणि तानि तानि प्रपद्यते ॥१२-१५-५७॥
yathā hi puruṣaḥ śālāṃ punaḥ sampraviśennavām। evaṃ jīvaḥ śarīrāṇi tāni tāni prapadyate ॥12-15-57॥
[यथा (yathā) - just as; हि (hi) - indeed; पुरुषः (puruṣaḥ) - man; शालां (śālāṃ) - house; पुनः (punaḥ) - again; सम्प्रविशेत् (sampraviśet) - would enter; नवाम् (navām) - new; एवं (evaṃ) - so; जीवः (jīvaḥ) - the living being; शरीराणि (śarīrāṇi) - bodies; तानि तानि (tāni tāni) - those various; प्रपद्यते (prapadyate) - enters;]
(Just as indeed a man would again enter a new house, so the living being enters those various bodies.)
Just as a man enters a new house again, so the soul enters various bodies.
देहान्पुराणानुत्सृज्य नवान्सम्प्रतिपद्यते। एवं मृत्युमुखं प्राहुर्ये जनास्तत्त्वदर्शिनः ॥१२-१५-५८॥
dehān purāṇān utsṛjya navān sampratipadyate। evaṃ mṛtyumukhaṃ prāhur ye janās tattvadarśinaḥ ॥12-15-58॥
[देहान् (dehān) - bodies; (accusative plural of deha) पुराणान् (purāṇān) - old; (accusative plural of purāṇa) उत्सृज्य (utsṛjya) - having abandoned; (absolutive of utsṛj) नवान् (navān) - new; (accusative plural of nava) सम्प्रतिपद्यते (sampratipadyate) - he/she/it attains; (3rd person singular, present, of sampratipad) एवं (evaṃ) - thus; मृत्युमुखम् (mṛtyumukham) - mouth of death; प्राहुः (prāhuḥ) - they say; (3rd person plural, perfect, of pra-ah) ये (ye) - those who; जनाः (janāḥ) - people; तत्त्वदर्शिनः (tattvadarśinaḥ) - knowers of the truth; (nominative plural);]
(Having abandoned old bodies, he attains new ones. Thus, the knowers of the truth say, is the mouth of death.)
The knowers of the truth say that, just as one abandons old bodies and attains new ones, so is the process called the mouth of death.
