12.121
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
अयं पितामहेनोक्तो राजधर्मः सनातनः। ईश्वरश्च महादण्डो दण्डे सर्वं प्रतिष्ठितम् ॥१२-१२१-१॥
This is the eternal king's duty spoken by the grandsire. The Lord is the great chastiser; in punishment, everything is established.
देवतानामृषीणां च पितॄणां च महात्मनाम्। यक्षरक्षःपिशाचानां मर्त्यानां च विशेषतः ॥१२-१२१-२॥
Especially of the deities, sages, ancestors, great souls, yakṣas, rākṣasas, piśācas, and mortals.
सर्वेषां प्राणिनां लोके तिर्यक्ष्वपि निवासिनाम्। सर्वव्यापी महातेजा दण्डः श्रेयानिति प्रभो ॥१२-१२१-३॥
O Lord, it is said that among all living beings in the world, even among animals, the all-pervading and greatly powerful punishment is superior.
इत्येतदुक्तं भवता सर्वं दण्ड्यं चराचरम्। दृश्यते लोकमासक्तं ससुरासुरमानुषम् ॥१२-१२१-४॥
Thus, as you have said, all moving and unmoving beings are punishable. The world, consisting of gods, demons, and humans, is seen to be attached.
एतदिच्छाम्यहं ज्ञातुं तत्त्वेन भरतर्षभ। को दण्डः कीदृशो दण्डः किंरूपः किम्परायणः ॥१२-१२१-५॥
O best of the Bharatas, I wish to know this in reality: What is punishment, of what kind is punishment, of what form, and what is its ultimate aim?
किमात्मकः कथम्भूतः कतिमूर्तिः कथम्प्रभुः। जागर्ति स कथं दण्डः प्रजास्ववहितात्मकः ॥१२-१२१-६॥
Of what nature is he, of what kind, in how many forms, and how is he the lord? How does that rod of punishment, being of attentive nature, remain awake among the subjects?
कश्च पूर्वापरमिदं जागर्ति परिपालयन्। कश्च विज्ञायते पूर्वं कोऽपरो दण्डसञ्ज्ञितः ॥ किंसंस्थश्च भवेद्दण्डः का चास्य गतिरिष्यते ॥१२-१२१-७॥
Who is it that keeps watch over this former and later, protecting it? Who is known as the former, and who is the later called punishment? What is the state in which punishment should exist, and what is considered its course?
भीष्म उवाच॥
Bhīṣma said.
शृणु कौरव्य यो दण्डो व्यवहार्यो यथा च सः। यस्मिन्हि सर्वमायत्तं स दण्ड इह केवलः ॥१२-१२१-८॥
Listen, O descendant of Kuru, to what punishment is to be administered and how; for upon it alone, here, everything depends.
धर्मस्याख्या महाराज व्यवहार इतीष्यते। तस्य लोपः कथं न स्याल्लोकेष्ववहितात्मनः ॥ इत्यर्थं व्यवहारस्य व्यवहारत्वमिष्यते ॥१२-१२१-९॥
O great king, the term 'dharma' is designated as legal procedure. Its loss would not occur among those with attentive minds in the world. Therefore, the status of being a legal procedure is ascribed to legal procedure for this reason.
अपि चैतत्पुरा राजन्मनुना प्रोक्तमादितः। सुप्रणीतेन दण्डेन प्रियाप्रियसमात्मना ॥ प्रजा रक्षति यः सम्यग्धर्म एव स केवलः ॥१२-१२१-१०॥
O king, Manu also declared this from the beginning: Only he who, with impartiality towards those he likes or dislikes, protects his subjects properly with well-administered punishment, is truly righteous.
अथोक्तमेतद्वचनं प्रागेव मनुना पुरा। जन्म चोक्तं वसिष्ठेन ब्रह्मणो वचनं महत् ॥१२-१२१-११॥
Now, this statement was previously spoken by Manu in ancient times; and the birth was also declared by Vasiṣṭha as the great statement of Brahmā.
प्रागिदं वचनं प्रोक्तमतः प्राग्वचनं विदुः। व्यवहारस्य चाख्यानाद्व्यवहार इहोच्यते ॥१२-१२१-१२॥
This statement was spoken earlier; therefore, it is known as the prior statement. And because the transaction is narrated, it is called a transaction here.
दण्डात्त्रिवर्गः सततं सुप्रणीतात्प्रवर्तते। दैवं हि परमो दण्डो रूपतोऽग्निरिवोच्छिखः ॥१२-१२१-१३॥
The three aims of life—dharma, artha, and kāma—always proceed from proper administration of punishment. Indeed, fate is the supreme punishment, which in form is like fire with an upraised flame.
नीलोत्पलदलश्यामश्चतुर्दंष्ट्रश्चतुर्भुजः। अष्टपान्नैकनयनः शङ्कुकर्णोर्ध्वरोमवान् ॥१२-१२१-१४॥
He is dark like the petal of a blue lotus, has four fangs and four arms; eight feet, one eye, conical ears, and hair standing upwards.
जटी द्विजिह्वस्ताम्रास्यो मृगराजतनुच्छदः। एतद्रूपं बिभर्त्युग्रं दण्डो नित्यं दुरावरः ॥१२-१२१-१५॥
Daṇḍa, who is always difficult to resist, assumes this terrible form: matted hair, two tongues, copper mouth, and covered with a lion's skin.
असिर्गदा धनुः शक्तिस्त्रिशूलं मुद्गरः शरः। मुसलं परशुश्चक्रं प्रासो दण्डर्ष्टितोमराः ॥१२-१२१-१६॥
Sword, mace, bow, spear, trident, club, arrow, pestle, axe, discus, lance, staff, pike, and javelins.
सर्वप्रहरणीयानि सन्ति यानीह कानिचित्। दण्ड एव हि सर्वात्मा लोके चरति मूर्तिमान् ॥१२-१२१-१७॥
Whatever weapons exist here, it is punishment alone, the soul of all, that truly moves embodied in the world.
भिन्दंश्छिन्दन्रुजन्कृन्तन्दारयन्पाटयंस्तथा। घातयन्नभिधावंश्च दण्ड एव चरत्युत ॥१२-१२१-१८॥
The rod acts by breaking, cutting, hurting, severing, tearing, splitting, striking, and attacking.
असिर्विशसनो धर्मस्तीक्ष्णवर्त्मा दुरासदः। श्रीगर्भो विजयः शास्ता व्यवहारः प्रजागरः ॥१२-१२१-१९॥
He is the sword, the destroyer, the embodiment of righteousness, one with a sharp path, difficult to approach; he contains prosperity, is victorious, the ruler, the regulator of conduct, and ever wakeful.
शास्त्रं ब्राह्मणमन्त्रश्च शास्ता प्राग्वचनं गतः। धर्मपालोऽक्षरो देवः सत्यगो नित्यगो ग्रहः ॥१२-१२१-२०॥
The treatise, the Brāhmaṇa-mantra, and the teacher, having gone before the speech; the protector of dharma, the imperishable, the deity, the one who pursues truth, the one who pursues the eternal, and the planet.
असङ्गो रुद्रतनयो मनुज्येष्ठः शिवङ्करः। नामान्येतानि दण्डस्य कीर्तितानि युधिष्ठिर ॥१२-१२१-२१॥
O Yudhiṣṭhira, these are the names of Daṇḍa: Asaṅga (unattached), Rudratnaya (son of Rudra), Manujyeṣṭha (eldest among men), and Śivaṅkara (bestower of auspiciousness), as have been mentioned.
दण्डो हि भगवान्विष्णुर्यज्ञो नारायणः प्रभुः। शश्वद्रूपं महद्बिभ्रन्महापुरुष उच्यते ॥१२-१२१-२२॥
Indeed, punishment is none other than Lord Viṣṇu, and sacrifice is Nārāyaṇa, the supreme master; the great person who eternally bears the great form is called the Mahāpuruṣa.
यथोक्ता ब्रह्मकन्येति लक्ष्मीर्नीतिः सरस्वती। दण्डनीतिर्जगद्धात्री दण्डो हि बहुविग्रहः ॥१२-१२१-२३॥
As stated, Lakṣmī is called the daughter of Brahmā, policy is Sarasvatī; the science of punishment is the sustainer of the world, for punishment indeed takes many forms.
अर्थानर्थौ सुखं दुःखं धर्माधर्मौ बलाबले। दौर्भाग्यं भागधेयं च पुण्यापुण्ये गुणागुणौ ॥१२-१२१-२४॥
Both meaning and non-meaning, happiness and sorrow, righteousness and unrighteousness, strength and weakness, misfortune and fortune, merit and demerit, and qualities and faults exist together.
कामाकामावृतुर्मासः शर्वरी दिवसः क्षणः। अप्रसादः प्रसादश्च हर्षः क्रोधः शमो दमः ॥१२-१२१-२५॥
Desire and absence of desire, seasons and months, night and day, moments, displeasure and pleasure, joy and anger, tranquility and self-restraint — all these are part of life.
दैवं पुरुषकारश्च मोक्षामोक्षौ भयाभये। हिंसाहिंसे तपो यज्ञः संयमोऽथ विषाविषम् ॥१२-१२१-२६॥
Divine will and human effort, liberation and bondage, fear and fearlessness, violence and non-violence, austerity, sacrifice, restraint, and both poison and its opposite.
अन्तश्चादिश्च मध्यं च कृत्यानां च प्रपञ्चनम्। मदः प्रमादो दर्पश्च दम्भो धैर्यं नयानयौ ॥१२-१२१-२७॥
The end, beginning, and middle of actions, their elaboration; arrogance, negligence, pride, hypocrisy, fortitude, policy, and impropriety.
अशक्तिः शक्तिरित्येव मानस्तम्भौ व्ययाव्ययौ। विनयश्च विसर्गश्च कालाकालौ च भारत ॥१२-१२१-२८॥
O Bhārata, incapacity and capacity, pride and obstinacy, expenditure and non-expenditure, humility and liberality, time and untimely actions—these pairs are to be understood as opposites.
अनृतं ज्ञाज्ञता सत्यं श्रद्धाश्रद्धे तथैव च। क्लीबता व्यवसायश्च लाभालाभौ जयाजयौ ॥१२-१२१-२९॥
Untruth, knowledge and ignorance, truth, faith and lack of faith, impotence, effort, gain and loss, victory and defeat—these pairs are described here.
तीक्ष्णता मृदुता मृत्युरागमानागमौ तथा। विराद्धिश्चैव राद्धिश्च कार्याकार्ये बलाबले ॥१२-१२१-३०॥
Sharpness and softness, death, arrival and non-arrival, likewise failure and success, in what should and should not be done, in strength and weakness.
असूया चानसूया च धर्माधर्मौ तथैव च। अपत्रपानपत्रपे ह्रीश्च सम्पद्विपच्च ह ॥१२-१२१-३१॥
Envy and non-envy, righteousness and unrighteousness, shamelessness and absence of shamelessness, modesty, prosperity, and adversity all indeed exist together.
तेजः कर्मणि पाण्डित्यं वाक्षक्तिस्तत्त्वबुद्धिता। एवं दण्डस्य कौरव्य लोकेऽस्मिन्बहुरूपता ॥१२-१२१-३२॥
O Kauravya, in this world, the power of punishment manifests in many forms—such as brilliance in action, wisdom, eloquence, and discernment of reality.
न स्याद्यदीह दण्डो वै प्रमथेयुः परस्परम्। भयाद्दण्डस्य चान्योन्यं घ्नन्ति नैव युधिष्ठिर ॥१२-१२१-३३॥
If there were no punishment here, people would oppress each other. Out of fear of punishment, they do not strike one another, O Yudhiṣṭhira.
दण्डेन रक्ष्यमाणा हि राजन्नहरहः प्रजाः। राजानं वर्धयन्तीह तस्माद्दण्डः परायणम् ॥१२-१२१-३४॥
O king, when the people are protected by the rod (punishment) day after day, they make the king prosper in this world; therefore, punishment is the ultimate means.
व्यवस्थापयति क्षिप्रमिमं लोकं नरेश्वर। सत्ये व्यवस्थितो धर्मो ब्राह्मणेष्ववतिष्ठते ॥१२-१२१-३५॥
O lord of men, it is by truth that dharma is established and abides in the Brāhmaṇas, and thus the world is quickly set in order.
धर्मयुक्ता द्विजाः श्रेष्ठा वेदयुक्ता भवन्ति च। बभूव यज्ञो वेदेभ्यो यज्ञः प्रीणाति देवताः ॥१२-१२१-३६॥
Those twice-born who are endowed with dharma are excellent, and those endowed with the Veda become so; sacrifice arose from the Vedas, and sacrifice pleases the deities.
प्रीताश्च देवता नित्यमिन्द्रे परिददत्युत। अन्नं ददाति शक्रश्चाप्यनुगृह्णन्निमाः प्रजाः ॥१२-१२१-३७॥
The pleased deities always offer to Indra; Śakra (Indra) gives food, favoring these creatures.
प्राणाश्च सर्वभूतानां नित्यमन्ने प्रतिष्ठिताः। तस्मात्प्रजाः प्रतिष्ठन्ते दण्डो जागर्ति तासु च ॥१२-१२१-३८॥
The vital breaths of all beings are always established in food. Therefore, creatures are sustained. The rod of punishment remains vigilant among them as well.
एवम्प्रयोजनश्चैव दण्डः क्षत्रियतां गतः। रक्षन्प्रजाः प्रजागर्ति नित्यं सुविहितोऽक्षरः ॥१२-१२१-३९॥
Thus, the purpose and function of punishment has become the duty of the Kṣatriya; protecting the people, he always remains vigilant, being well-established and imperishable.
ईश्वरः पुरुषः प्राणः सत्त्वं वित्तं प्रजापतिः। भूतात्मा जीव इत्येव नामभिः प्रोच्यतेऽष्टभिः ॥१२-१२१-४०॥
He is called by eight names: 'Lord', 'Person', 'Life-breath', 'Essence', 'Wealth', 'Lord of Creatures', 'Soul of Beings', and 'Living Being'.
अददद्दण्ड एवास्मै ध्रुवमैश्वर्यमेव च। बले नयश्च संयुक्तः सदा पञ्चविधात्मकः ॥१२-१२१-४१॥
He who does not inflict punishment, to him sovereignty is certainly assured only when he is always endowed with strength and policy of fivefold nature.
कुलबाहुधनामात्याः प्रज्ञा चोक्ता बलानि च। आहार्यं चाष्टकैर्द्रव्यैर्बलमन्यद्युधिष्ठिर ॥१२-१२१-४२॥
Family, physical power, wealth, ministers, and wisdom are said to be strengths; and, O Yudhiṣṭhira, there is another strength that can be acquired by eight kinds of means.
हस्तिनोऽश्वा रथाः पत्तिर्नावो विष्टिस्तथैव च। दैशिकाश्चारकाश्चैव तदष्टाङ्गं बलं स्मृतम् ॥१२-१२१-४३॥
Elephants, horses, chariots, infantry, boats, auxiliary troops, guides, and spies—these eight are considered the components of an army.
अष्टाङ्गस्य तु युक्तस्य हस्तिनो हस्तियायिनः। अश्वारोहाः पदाताश्च मन्त्रिणो रसदाश्च ये ॥१२-१२१-४४॥
But those who are associated with the eight-limbed yoked chariots, elephants, elephant-riders, horse-riders, foot-soldiers, counselors, and suppliers of provisions;
भिक्षुकाः प्राड्विवाकाश्च मौहूर्ता दैवचिन्तकाः। कोशो मित्राणि धान्यं च सर्वोपकरणानि च ॥१२-१२१-४५॥
Mendicants, judges, astrologers, soothsayers, the treasury, friends, grain, and all implements.
सप्तप्रकृति चाष्टाङ्गं शरीरमिह यद्विदुः। राज्यस्य दण्ड एवाङ्गं दण्डः प्रभव एव च ॥१२-१२१-४६॥
The wise know that the body of the kingdom consists of seven constituents and eight limbs; among these, punishment is itself a limb of the kingdom, and punishment is indeed its origin as well.
ईश्वरेण प्रयत्नेन धारणे क्षत्रियस्य हि। दण्डो दत्तः समानात्मा दण्डो हीदं सनातनम् ॥ राज्ञां पूज्यतमो नान्यो यथाधर्मप्रदर्शनः ॥१२-१२१-४७॥
Punishment, established by the Lord and by effort for the upholding of the Kṣatriya, is of equal essence and is indeed eternal. Among kings, none is more worthy of worship than the upholder of dharma.
ब्रह्मणा लोकरक्षार्थं स्वधर्मस्थापनाय च। भर्तृप्रत्यय उत्पन्नो व्यवहारस्तथापरः ॥ तस्माद्यः सहितो दृष्टो भर्तृप्रत्ययलक्षणः ॥१२-१२१-४८॥
Brahman established, for the protection of the worlds and the establishment of one's own dharma, a conduct based on trust in the ruler; thus, another form of conduct arose. Therefore, whoever is seen to possess the characteristic of trust in the ruler is recognized as such.
व्यवहारस्तु वेदात्मा वेदप्रत्यय उच्यते। मौलश्च नरशार्दूल शास्त्रोक्तश्च तथापरः ॥१२-१२१-४९॥
But, O best of men, practical conduct is said to have the Veda as its essence and to be based on Vedic authority. There is the original (conduct), that prescribed by the śāstra, and also the other.
उक्तो यश्चापि दण्डोऽसौ भर्तृप्रत्ययलक्षणः। ज्ञेयो न स नरेन्द्रस्थो दण्डप्रत्यय एव च ॥१२-१२१-५०॥
That punishment which is declared as characterized by the authority's command should be understood not as being with the king, but only as that which is characterized by the certainty of punishment.
दण्डप्रत्ययदृष्टोऽपि व्यवहारात्मकः स्मृतः। व्यवहारः स्मृतो यश्च स वेदविषयात्मकः ॥१२-१२१-५१॥
Even what is recognized as based on punishment and certainty is regarded as conduct. And that conduct which is recognized is of the nature of the subject matter of the Veda.
यश्च वेदप्रसूतात्मा स धर्मो गुणदर्शकः। धर्मप्रत्यय उत्पन्नो यथाधर्मः कृतात्मभिः ॥१२-१२१-५२॥
He whose self is born of the Veda, who discerns qualities, is dharma. The conviction of dharma arises just as adharma arises among those whose selves are purified.
व्यवहारः प्रजागोप्ता ब्रह्मदिष्टो युधिष्ठिर। त्रीन्धारयति लोकान्वै सत्यात्मा भूतिवर्धनः ॥१२-१२१-५३॥
Yudhishthira, whose conduct is righteous, who protects his subjects, and is ordained by Brahman, truly supports the three worlds and is of true essence, increasing prosperity.
यश्च दण्डः स दृष्टो नो व्यवहारः सनातनः। व्यवहारश्च यो दृष्टः स धर्म इति नः श्रुतः ॥ यश्च वेदः स वै धर्मो यश्च धर्मः स सत्पथः ॥१२-१२१-५४॥
That which is called punishment is not considered eternal conduct by us. The conduct that is observed is what we have heard to be dharma. The Veda itself is indeed dharma, and dharma is the true path.
ब्रह्मा प्रजापतिः पूर्वं बभूवाथ पितामहः। लोकानां स हि सर्वेषां ससुरासुररक्षसाम् ॥ समनुष्योरगवतां कर्ता चैव स भूतकृत् ॥१२-१२१-५५॥
Brahmā, the lord of creatures, was formerly the grandfather of all. He is the lord of all worlds, including gods, asuras, rākṣasas, men, and serpents; he is the creator and the maker of all beings.
ततो नो व्यवहारोऽयं भर्तृप्रत्ययलक्षणः। तस्मादिदमवोचाम व्यवहारनिदर्शनम् ॥१२-१२१-५६॥
Therefore, our conduct is characterized by faith in the master. Hence, we have stated this as an example of conduct.
माता पिता च भ्राता च भार्या चाथ पुरोहितः। नादण्ड्यो विद्यते राज्ञां यः स्वधर्मे न तिष्ठति ॥१२-१२१-५७॥
Mother, father, brother, wife, and even the family priest—among kings, no one is exempt from punishment who does not adhere to their own duty.
