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युधिष्ठिर उवाच॥
Yudhiṣṭhira said:
दण्डनीतिश्च राजा च समस्तौ तावुभावपि। कस्य किं कुर्वतः सिद्ध्यै तन्मे ब्रूहि पितामह ॥१२-७०-१॥
O grandsire, tell me, for whose success and by doing what, do both the science of punishment and the king together achieve success?
भीष्म उवाच॥
Bhīṣma said:
महाभाग्यं दण्डनीत्याः सिद्धैः शब्दैः सहेतुकैः। शृणु मे शंसतो राजन्यथावदिह भारत ॥१२-७०-२॥
O Bhārata, O king, listen to me as I properly speak here about the great fortune of the science of punishment, explained by accomplished words with reasons.
दण्डनीतिः स्वधर्मेभ्यश्चातुर्वर्ण्यं नियच्छति। प्रयुक्ता स्वामिना सम्यगधर्मेभ्यश्च यच्छति ॥१२-७०-३॥
The policy of punishment keeps the four social classes to their own duties; when properly enforced by the ruler, it also prevents them from engaging in unrighteous acts.
चातुर्वर्ण्ये स्वधर्मस्थे मर्यादानामसङ्करे। दण्डनीतिकृते क्षेमे प्रजानामकुतोभये ॥१२-७०-४॥
When the fourfold social order is established in its own duties and the boundaries are not confused, and when the policy of punishment is properly maintained, the subjects live in security and are free from all fear.
सोमे प्रयत्नं कुर्वन्ति त्रयो वर्णा यथाविधि। तस्माद्देवमनुष्याणां सुखं विद्धि समाहितम् ॥१२-७०-५॥
The three classes make effort in Soma according to proper rule; therefore, know that the happiness of gods and humans is firmly established.
कालो वा कारणं राज्ञो राजा वा कालकारणम्। इति ते संशयो मा भूद्राजा कालस्य कारणम् ॥१२-७०-६॥
Whether time is the cause of the king, or the king is the cause of time—let there be no doubt about this: the king is the cause of time.
दण्डनीत्या यदा राजा सम्यक्कार्त्स्न्येन वर्तते। तदा कृतयुगं नाम कालः श्रेष्ठः प्रवर्तते ॥१२-७०-७॥
When the king governs entirely in accordance with the science of punishment, then the excellent age known as Kṛta Yuga prevails.
भवेत्कृतयुगे धर्मो नाधर्मो विद्यते क्वचित्। सर्वेषामेव वर्णानां नाधर्मे रमते मनः ॥१२-७०-८॥
In the Kṛta Yuga, only righteousness prevails; unrighteousness is found nowhere. The minds of all castes do not take pleasure in unrighteousness.
योगक्षेमाः प्रवर्तन्ते प्रजानां नात्र संशयः। वैदिकानि च कर्माणि भवन्त्यविगुणान्युत ॥१२-७०-९॥
Union and welfare are established for beings; there is no doubt about this. Vedic actions too indeed become flawless.
ऋतवश्च सुखाः सर्वे भवन्त्युत निरामयाः। प्रसीदन्ति नराणां च स्वरवर्णमनांसि च ॥१२-७०-१०॥
All the seasons become pleasant and free from disease; the voices, complexions, and minds of men are also gladdened.
व्याधयो न भवन्त्यत्र नाल्पायुर्दृश्यते नरः। विधवा न भवन्त्यत्र नृशंसो नाभिजायते ॥१२-७०-११॥
Here, there are no diseases, no one is seen with a short life, there are no widows, and no cruel person is born.
अकृष्टपच्या पृथिवी भवन्त्योषधयस्तथा। त्वक्पत्रफलमूलानि वीर्यवन्ति भवन्ति च ॥१२-७०-१२॥
The earth that is not ploughed produces herbs; likewise, bark, leaves, fruits, and roots also become potent.
नाधर्मो विद्यते तत्र धर्म एव तु केवलः। इति कार्तयुगानेतान्गुणान्विद्धि युधिष्ठिर ॥१२-७०-१३॥
O Yudhiṣṭhira, know that in the Kṛta Yuga, there is no unrighteousness; only righteousness exists. These are the qualities.
दण्डनीत्या यदा राजा त्रीनंशाननुवर्तते। चतुर्थमंशमुत्सृज्य तदा त्रेता प्रवर्तते ॥१२-७०-१४॥
When, by the policy of punishment, the king follows three parts and abandons the fourth, then the Tretā age begins.
अशुभस्य चतुर्थांशस्त्रीनंशाननुवर्तते। कृष्टपच्यैव पृथिवी भवन्त्योषधयस्तथा ॥१२-७०-१५॥
One fourth of the inauspicious follows the three parts; thus, for both cultivated and uncultivated earth, the plants also become so.
अर्धं त्यक्त्वा यदा राजा नीत्यर्धमनुवर्तते। ततस्तु द्वापरं नाम स कालः सम्प्रवर्तते ॥१२-७०-१६॥
When the king abandons half and follows only half of righteousness, then the period called Dvāpara begins.
अशुभस्य तदा अर्धं द्वावंशावनुवर्तते। कृष्टपच्यैव पृथिवी भवत्यल्पफला तथा ॥१२-७०-१७॥
At that time, half and then two parts of inauspiciousness prevail. The earth, whether cultivated or uncultivated, thus yields little fruit.
दण्डनीतिं परित्यज्य यदा कार्त्स्न्येन भूमिपः। प्रजाः क्लिश्नात्ययोगेन प्रविश्यति तदा कलिः ॥१२-७०-१८॥
When the king completely abandons the policy of punishment and afflicts his subjects improperly, then the age of Kali begins.
कलावधर्मो भूयिष्ठं धर्मो भवति तु क्वचित्। सर्वेषामेव वर्णानां स्वधर्माच्च्यवते मनः ॥१२-७०-१९॥
In the Kali age, unrighteousness prevails and righteousness is only occasionally found. The minds of people of all castes stray from their own duties.
शूद्रा भैक्षेण जीवन्ति ब्राह्मणाः परिचर्यया। योगक्षेमस्य नाशश्च वर्तते वर्णसङ्करः ॥१२-७०-२०॥
Śūdras live by alms, Brāhmaṇas by service. The destruction of sustenance and security, and the intermixture of castes, occurs.
वैदिकानि च कर्माणि भवन्ति विगुणान्युत। ऋतवो नसुखाः सर्वे भवन्त्यामयिनस्तथा ॥१२-७०-२१॥
Even Vedic actions become devoid of merit; likewise, all the seasons become unpleasant and afflicted with disease.
ह्रसन्ति च मनुष्याणां स्वरवर्णमनांस्युत। व्याधयश्च भवन्त्यत्र म्रियन्ते चागतायुषः ॥१२-७०-२२॥
The voices, complexions, and minds of men diminish; diseases arise here, and those whose life-span has ended die.
विधवाश्च भवन्त्यत्र नृशंसा जायते प्रजा। क्वचिद्वर्षति पर्जन्यः क्वचित्सस्यं प्ररोहति ॥१२-७०-२३॥
Here, widows are found, cruelty arises among people. Sometimes the cloud rains, sometimes the crop sprouts.
रसाः सर्वे क्षयं यान्ति यदा नेच्छति भूमिपः। प्रजाः संरक्षितुं सम्यग्दण्डनीतिसमाहितः ॥१२-७०-२४॥
When the king, engaged in the policy of punishment, does not wish to properly protect his subjects, all essences are destroyed.
राजा कृतयुगस्रष्टा त्रेताया द्वापरस्य च। युगस्य च चतुर्थस्य राजा भवति कारणम् ॥१२-७०-२५॥
The king is the creator of the Kṛta, Tretā, and Dvāpara Yugas; and in the fourth Yuga, the king is the cause of its nature.
कृतस्य करणाद्राजा स्वर्गमत्यन्तमश्नुते। त्रेतायाः करणाद्राजा स्वर्गं नात्यन्तमश्नुते ॥१२-७०-२६॥
In the Kṛta age, by performing his duties, the king attains complete access to heaven; in the Tretā age, by performing his duties, the king does not attain complete access to heaven.
प्रवर्तनाद्द्वापरस्य यथाभागमुपाश्नुते। कलेः प्रवर्तनाद्राजा पापमत्यन्तमश्नुते ॥१२-७०-२७॥
As Dvāpara begins, one receives his due share; but with the onset of Kali, the king accrues the greatest sin.
ततो वसति दुष्कर्मा नरके शाश्वतीः समाः। प्रजानां कल्मषे मग्नोऽकीर्तिं पापं च विन्दति ॥१२-७०-२८॥
Then the evil-doer resides in hell for countless years, submerged in the sins of beings, and attains both infamy and sin.
दण्डनीतिं पुरस्कृत्य विजानन्क्षत्रियः सदा। अनवाप्तं च लिप्सेत लब्धं च परिपालयेत् ॥१२-७०-२९॥
A kṣatriya, always aware and guided by the science of punishment, should seek what has not yet been attained and protect what has already been acquired.
लोकस्य सीमन्तकरी मर्यादा लोकभावनी। सम्यङ्नीता दण्डनीतिर्यथा माता यथा पिता ॥१२-७०-३०॥
The law that establishes the boundaries of society and nurtures its people is like a well-guided science of punishment, just as a mother and a father care for their children.
यस्यां भवन्ति भूतानि तद्विद्धि भरतर्षभ। एष एव परो धर्मो यद्राजा दण्डनीतिमान् ॥१२-७०-३१॥
O best of the Bharatas, know that wherever beings exist, that is the supreme dharma, where the king upholds the science of punishment (law and order).
तस्मात्कौरव्य धर्मेण प्रजाः पालय नीतिमान्। एवंवृत्तः प्रजा रक्षन्स्वर्गं जेतासि दुर्जयम् ॥१२-७०-३२॥
Therefore, O Kauravya, protect your subjects with righteousness and wisdom in conduct. By acting in this way and safeguarding your people, you will attain even the unconquerable heaven.
