12.121
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
अयं पितामहेनोक्तो राजधर्मः सनातनः। ईश्वरश्च महादण्डो दण्डे सर्वं प्रतिष्ठितम् ॥१२-१२१-१॥
ayaṃ pitāmahenokto rājadharmaḥ sanātanaḥ। īśvaraśca mahādaṇḍo daṇḍe sarvaṃ pratiṣṭhitam ॥12-121-1॥
[अयम् (ayam) - this; पितामहेन (pitāmahena) - by the grandsire; उक्तः (uktaḥ) - spoken; राजधर्मः (rājadharmaḥ) - king's duty; सनातनः (sanātanaḥ) - eternal; ईश्वरः (īśvaraḥ) - the Lord; च (ca) - and; महादण्डः (mahādaṇḍaḥ) - great punishment; दण्डे (daṇḍe) - in punishment; सर्वम् (sarvam) - all; प्रतिष्ठितम् (pratiṣṭhitam) - is established;]
(This king's duty, eternal, spoken by the grandsire. The Lord and the great punishment—in punishment, all is established.)
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॥
devatānām ṛṣīṇāṃ ca pitṝṇāṃ ca mahātmanām। yakṣarakṣaḥpiśācānāṃ martyānāṃ ca viśeṣataḥ ॥12-121-2॥
[देवतानाम् (devatānām) - of the deities; ऋषीणाम् (ṛṣīṇām) - of the sages; च (ca) - and; पितॄणाम् (pitṝṇām) - of the ancestors; च (ca) - and; महात्मनाम् (mahātmanām) - of the great souls; यक्ष (yakṣa) - of the yakṣas; रक्षः (rakṣaḥ) - of the rākṣasas; पिशाचानाम् (piśācānām) - of the piśācas; मर्त्यानाम् (martyānām) - of mortals; च (ca) - and; विशेषतः (viśeṣataḥ) - especially;]
(Of the deities, of the sages, and of the ancestors, and of the great souls; of the yakṣas, of the rākṣasas, of the piśācas, of mortals, and especially;)
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॥
sarveṣāṃ prāṇināṃ loke tiryakṣv api nivāsinām। sarvavyāpī mahātejā daṇḍaḥ śreyān iti prabho ॥12-121-3॥
[सर्वेषाम् (sarveṣām) - of all; प्राणिनाम् (prāṇinām) - of living beings; लोके (loke) - in the world; तिर्यक् (tiryak) - among animals; अपि (api) - even; निवासिनाम् (nivāsinām) - of those dwelling; सर्वव्यापी (sarvavyāpī) - all-pervading; महातेजा (mahātejā) - of great brilliance; दण्डः (daṇḍaḥ) - punishment; श्रेयान् (śreyān) - better; इति (iti) - thus; प्रभो (prabho) - O Lord;]
(Of all living beings in the world, even among animals, of those dwelling, the all-pervading, of great brilliance, punishment is better, thus, O Lord.)
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॥
ity etad uktaṃ bhavatā sarvaṃ daṇḍyaṃ carācaram। dṛśyate lokam āsaktaṃ sa-surāsura-mānuṣam ॥12-121-4॥
[इति (iti) - thus; एतत् (etat) - this; उक्तं (uktaṃ) - spoken; भवता (bhavatā) - by you; सर्वं (sarvaṃ) - all; दण्ड्यं (daṇḍyam) - punishable; चराचरम् (carācaram) - moving and unmoving; दृश्यते (dṛśyate) - is seen; लोकम् (lokam) - world; आसक्तं (āsaktaṃ) - attached; सुरासुरमानुषम् (surāsuramānuṣam) - with gods, demons, and humans;]
(Thus this spoken by you: all moving and unmoving is punishable. The world, attached with gods, demons, and humans, is seen.)
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॥
etadicchāmyahaṃ jñātuṃ tattvena bharatarṣabha। ko daṇḍaḥ kīdr̥śo daṇḍaḥ kiṃrūpaḥ kimparāyaṇaḥ ॥12-121-5॥
[एतत् (etat) - this; इच्छामि (icchāmi) - I desire; अहम् (aham) - I; ज्ञातुम् (jñātum) - to know; तत्त्वेन (tattvena) - in reality; भरतर्षभ (bharatarṣabha) - O best of the Bharatas; कः (kaḥ) - what; दण्डः (daṇḍaḥ) - punishment; कीदृशः (kīdr̥śaḥ) - of what kind; दण्डः (daṇḍaḥ) - punishment; किंरूपः (kiṃrūpaḥ) - of what form; किम् (kim) - what; परायणः (parāyaṇaḥ) - ultimate aim;]
(This I desire I to know in reality, O best of the Bharatas. What is punishment, of what kind is punishment, of what form, what is the ultimate aim?)
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॥
kimātmakaḥ kathambhūtaḥ katimūrtiḥ kathamprabhuḥ। jāgarti sa kathaṃ daṇḍaḥ prajāsvavahitātmakaḥ ॥12-121-6॥
[किम्-आत्मकः (kim-ātmakaḥ) - of what nature; कथम्-भूतः (katham-bhūtaḥ) - of what kind; कति-मूर्तिः (kati-mūrtiḥ) - how many forms; कथम्-प्रभुः (katham-prabhuḥ) - how is he the lord; जागर्ति (jāgarti) - does he remain awake; सः (saḥ) - he; कथम् (katham) - how; दण्डः (daṇḍaḥ) - the rod (of punishment); प्रजासु (prajāsu) - among the subjects; अवहित-आत्मकः (avahita-ātmakaḥ) - of attentive nature;]
(Of what nature, of what kind, how many forms, how is he the lord? How does that rod (of punishment) of attentive nature remain awake among the subjects?)
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॥
kaśca pūrvāparamidaṃ jāgarti paripālayan। kaśca vijñāyate pūrvaṃ ko'paro daṇḍasañjñitaḥ ॥ kiṃsaṃsthaśca bhaveddanḍaḥ kā cāsya gatiriṣyate ॥12-121-7॥
[कः (kaḥ) - who; च (ca) - and; पूर्वापरम् (pūrvāparam) - former and later; इदं (idaṃ) - this; जागर्ति (jāgarti) - keeps awake; परिपालयन् (paripālayan) - protecting; कः (kaḥ) - who; च (ca) - and; विज्ञायते (vijñāyate) - is known; पूर्वम् (pūrvam) - former; कः (kaḥ) - who; अपरो (aparaḥ) - later; दण्डसञ्ज्ञितः (daṇḍasañjñitaḥ) - called punishment; किं (kiṃ) - what; संस्थः (saṃsthaḥ) - state; च (ca) - and; भवेत् (bhavet) - should be; दण्डः (daṇḍaḥ) - punishment; का (kā) - what; च (ca) - and; अस्य (asya) - of this; गतिः (gatiḥ) - course; इष्यते (iṣyate) - is considered;]
(Who and what former and later, this keeps awake, protecting? Who and what is known as former, who is the later called punishment? What state and should be punishment, and what is its course considered?)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
शृणु कौरव्य यो दण्डो व्यवहार्यो यथा च सः। यस्मिन्हि सर्वमायत्तं स दण्ड इह केवलः ॥१२-१२१-८॥
śṛṇu kauravya yo daṇḍo vyavahāryo yathā ca saḥ। yasmin hi sarvam āyattaṃ sa daṇḍa iha kevalaḥ॥12-121-8॥
[शृणु (śṛṇu) - hear; listen; कौरव्य (kauravya) - O descendant of Kuru; यः (yaḥ) - which; who; दण्डः (daṇḍaḥ) - punishment; rod; व्यवहार्यः (vyavahāryaḥ) - to be administered; to be used in practice; यथा (yathā) - as; in what manner; च (ca) - and; सः (saḥ) - he; that; यस्मिन् (yasmin) - in which; wherein; हि (hi) - indeed; surely; सर्वम् (sarvam) - all; everything; आयत्तम् (āyattam) - dependent; rests upon; सः (saḥ) - he; that; दण्डः (daṇḍaḥ) - punishment; rod; इह (iha) - here; in this world; केवलः (kevalaḥ) - alone; only;]
(Hear, O Kauravya, which punishment is to be administered and how it is; in which indeed all is dependent, that punishment here alone.)
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॥
dharmasyākhyā mahārāja vyavahāra itīṣyate। tasya lopaḥ kathaṃ na syāllokeṣvavahitātmanaḥ ॥ ityarthaṃ vyavahārasya vyavahāratvamiṣyate ॥12-121-9॥
[धर्मस्य (dharmasya) - of dharma; आख्या (ākhyā) - designation; महाराज (mahārāja) - O great king; व्यवहारः (vyavahāraḥ) - legal procedure; इति (iti) - thus; इष्यते (iṣyate) - is considered; तस्य (tasya) - of it; लोपः (lopaḥ) - loss; कथम् (katham) - how; न (na) - not; स्यात् (syāt) - would occur; लोकेषु (lokeṣu) - in the worlds; अवहितात्मनः (avahitātmanaḥ) - of those with attentive minds; इति (iti) - thus; अर्थम् (artham) - for the purpose; व्यवहारस्य (vyavahārasya) - of legal procedure; व्यवहारत्वम् (vyavahāratvam) - the state of being a legal procedure; इष्यते (iṣyate) - is considered;]
(The designation of dharma, O great king, is considered to be legal procedure. How would its loss not occur among those with attentive minds in the worlds? Thus, for this purpose, the state of being a legal procedure is considered for legal procedure.)
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॥
api caitat purā rājan manunā proktam āditaḥ। supranītena daṇḍena priyāpriyasamātmanā ॥ prajā rakṣati yaḥ samyag dharma eva sa kevalaḥ ॥12-121-10॥
[अपि (api) - indeed; च (ca) - and; एतत् (etat) - this; पुरा (purā) - formerly; राजन् (rājan) - O king; मनुना (manunā) - by Manu; प्रोक्तम् (proktam) - spoken; आदितः (āditaḥ) - from the beginning; सुप्रणीतेन (supranītena) - well-administered; दण्डेन (daṇḍena) - by punishment; प्रिय (priya) - dear; अप्रिय (apriya) - not dear; समात्मना (samātmanā) - with impartial mind; प्रजा (prajā) - subjects; रक्षति (rakṣati) - protects; यः (yaḥ) - who; सम्यक् (samyak) - properly; धर्म (dharma) - righteousness; एव (eva) - indeed; स (sa) - he; केवलः (kevalaḥ) - alone;]
(Indeed, this also formerly, O king, was spoken by Manu from the beginning: by well-administered punishment, with an impartial mind towards dear and not dear, he who properly protects the subjects, he alone is righteousness.)
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॥
athoktam etad vacanaṃ prāg eva manunā purā। janma coktaṃ vasiṣṭhena brahmaṇo vacanaṃ mahat ॥12-121-11॥
[अथ (atha) - now; then; उक्तम् (uktam) - spoken; said; एतत् (etat) - this; वचनम् (vacanam) - statement; speech; प्राक् (prāk) - before; previously; एव (eva) - indeed; only; मनुना (manunā) - by Manu; पुरा (purā) - formerly; in ancient times; जन्म (janma) - birth; च (ca) - and; उक्तम् (uktam) - spoken; said; वसिष्ठेन (vasiṣṭhena) - by Vasiṣṭha; ब्रह्मणः (brahmaṇaḥ) - of Brahmā; वचनम् (vacanam) - statement; speech; महत् (mahat) - great;]
(Now, this statement was indeed spoken before by Manu in ancient times; and the birth was spoken by Vasiṣṭha, the great statement of Brahmā.)
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॥
prāg idaṃ vacanaṃ proktam ataḥ prāg-vacanaṃ viduḥ। vyavahārasya ca ākhyānāt vyavahāra iha ucyate॥12-121-12॥
[प्राक् (prāk) - before; earlier; इदं (idaṃ) - this; वचनम् (vacanam) - statement; speech; प्रोक्तम् (proktam) - spoken; uttered; अतः (ataḥ) - therefore; hence; प्राक्-वचनम् (prāk-vacanam) - prior statement; विदुः (viduḥ) - they know; व्यवहारस्य (vyavahārasya) - of transaction; of conduct; च (ca) - and; आख्यानात् (ākhyānāt) - from narration; from declaration; व्यवहारः (vyavahāraḥ) - transaction; conduct; इह (iha) - here; in this context; उच्यते (ucyate) - is called; is said;]
(Before, this statement was spoken; therefore, the prior statement is known. And from the narration of the transaction, the transaction is called here.)
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॥
daṇḍāt trivargaḥ satataṃ supraṇītāt pravartate। daivaṃ hi paramo daṇḍo rūpato'gnirivocchikhaḥ ॥12-121-13॥
[दण्डात् (daṇḍāt) - from punishment; त्रिवर्गः (trivargaḥ) - the three aims (dharma, artha, kāma); सततम् (satatam) - always; सुप्रणीतात् (supraṇītāt) - from proper administration; प्रवर्तते (pravartate) - proceeds; दैवम् (daivam) - fate; हि (hi) - indeed; परमः (paramaḥ) - supreme; दण्डः (daṇḍaḥ) - punishment; रूपतः (rūpataḥ) - in form; अग्निः (agniḥ) - fire; इव (iva) - like; उच्छिखः (ucchikhaḥ) - with upraised flame;]
(From punishment, the three aims (dharma, artha, kāma) always proceed from proper administration. Fate indeed, the supreme punishment, in form is like fire with upraised flame.)
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॥
nīlotpaladalaśyāmaś caturdaṃṣṭraś caturbhujaḥ। aṣṭapānnaikanayanaḥ śaṅkukarṇordhvaromavān ॥12-121-14॥
[नीलोत्पल (nīlotpala) - blue lotus; दल (dala) - petal; श्याम (śyāma) - dark; श् (ś) - and; चतुर्दंष्ट्र (caturdaṃṣṭra) - four-fanged; श् (ś) - and; चतुर्भुजः (caturbhujaḥ) - four-armed; अष्टपान् (aṣṭapān) - eight-footed; एकनयनः (ekanayanaḥ) - one-eyed; शङ्कुकर्ण (śaṅkukarṇa) - conical-eared; ऊर्ध्वरोमवान् (ūrdhvaromavān) - having upward hair;]
(Blue-lotus-petal-dark and four-fanged and four-armed; eight-footed, one-eyed, conical-eared, having upward hair.)
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॥
jaṭī dvijihvastāmrāsyō mṛgarājatanuccḥadaḥ। etadrūpaṃ bibhartyugraṃ daṇḍō nityaṃ durāvaraḥ॥12-121-15॥
[जटी (jaṭī) - matted-haired; द्विजिह्व (dvijihva) - having two tongues; ताम्रास्यः (tāmrāsyaḥ) - copper-mouthed; मृगराज (mṛgarāja) - lion; तनुच्छदः (tanu-cchadaḥ) - having the skin as covering; एतद्रूपं (etad-rūpam) - this form; बिभर्ति (bibharti) - bears; उग्रं (ugram) - terrible; दण्डः (daṇḍaḥ) - Daṇḍa (the rod of punishment); नित्यं (nityam) - always; दुरावरः (durāvaraḥ) - difficult to resist;]
(The matted-haired, two-tongued, copper-mouthed, lion-skinned one bears this terrible form; Daṇḍa, always difficult to resist.)
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॥
asir-gadā dhanuḥ śakti-triśūlaṃ mudgaraḥ śaraḥ। musalaṃ paraśuś-cakraṃ prāso daṇḍa-rṣṭi-tomarāḥ ॥12-121-16॥
[असिः (asiḥ) - sword; गदा (gadā) - mace; धनुः (dhanuḥ) - bow; शक्ति (śakti) - spear; त्रिशूलम् (triśūlam) - trident; मुद्गरः (mudgaraḥ) - club; शरः (śaraḥ) - arrow; मुसलम् (musalam) - pestle; परशुः (paraśuḥ) - axe; चक्रम् (cakram) - discus; प्रासः (prāsaḥ) - lance; दण्डः (daṇḍaḥ) - staff; ऋष्टिः (ṛṣṭiḥ) - pike; तोमराः (tomarāḥ) - javelins;]
(Sword, mace, bow, spear, trident, club, arrow, pestle, axe, discus, lance, staff, pike, javelins.)
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॥
sarvapraharaṇīyāni santi yāni iha kānicit। daṇḍa eva hi sarvātmā loke carati mūrtimān ॥12-121-17॥
[सर्वप्रहरणीयानि (sarvapraharaṇīyāni) - all-weapons; सन्ति (santi) - are; यानि (yāni) - which; इह (iha) - here; कानिचित् (kānicit) - whatever; दण्डः (daṇḍaḥ) - punishment; एव (eva) - indeed; हि (hi) - for; सर्वात्मा (sarvātmā) - the soul of all; लोके (loke) - in the world; चरति (carati) - moves; मूर्तिमान् (mūrtimān) - embodied;]
(All weapons which are here, whatever they are, exist; punishment indeed, the soul of all, moves in the world embodied.)
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॥
bhindaṃś chindan rujan kṛntan dārayan pāṭayan tathā। ghātayan abhidāvaṃś ca daṇḍa eva caraty uta ॥12-121-18॥
[भिन्दन् (bhindan) - breaking; छिन्दन् (chindan) - cutting; रुजन् (rujan) - hurting; कृन्तन् (kṛntan) - severing; दारयन् (dārayan) - tearing; पाटयन् (pāṭayan) - splitting; तथा (tathā) - thus; घातयन् (ghātayan) - striking; अभिधावन् (abhidhāvan) - attacking; च (ca) - and; दण्डः (daṇḍaḥ) - the rod; एव (eva) - indeed; चरति (carati) - acts; उत (uta) - indeed;]
(Breaking, cutting, hurting, severing, tearing, splitting, thus; striking, attacking, and the rod indeed acts indeed.)
The rod acts by breaking, cutting, hurting, severing, tearing, splitting, striking, and attacking.
असिर्विशसनो धर्मस्तीक्ष्णवर्त्मा दुरासदः। श्रीगर्भो विजयः शास्ता व्यवहारः प्रजागरः ॥१२-१२१-१९॥
asir-viśasano dharmas-tīkṣṇa-vartmā durāsadaḥ। śrī-garbho vijayaḥ śāstā vyavahāraḥ prajāgaraḥ ॥12-121-19॥
[असि (asi) - sword; विशस्न (viśasana) - destroyer; धर्म (dharma) - righteousness; तीक्ष्णवर्त्मा (tīkṣṇa-vartmā) - having a sharp path; दुरासदः (durāsadaḥ) - difficult to approach; श्रीगर्भः (śrī-garbhaḥ) - containing prosperity; विजयः (vijayaḥ) - victory; शास्ता (śāstā) - ruler; व्यवहारः (vyavahāraḥ) - conduct; प्रजागरः (prajāgaraḥ) - wakefulness;]
(Sword, destroyer, righteousness, having a sharp path, difficult to approach; containing prosperity, victory, ruler, conduct, wakefulness.)
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॥
śāstraṃ brāhmaṇamantraś ca śāstā prāgvacanaṃ gataḥ। dharmapālo'kṣaro devaḥ satyago nityago grahaḥ ॥12-121-20॥
[शास्त्रं (śāstram) - treatise; ब्राह्मणमन्त्रः (brāhmaṇamantraḥ) - Brāhmaṇa-mantra; च (ca) - and; शास्ता (śāstā) - teacher; प्राक् (prāk) - before; वचनं (vacanam) - speech; गतः (gataḥ) - gone; धर्मपालः (dharmapālaḥ) - protector of dharma; अक्षरः (akṣaraḥ) - imperishable; देवः (devaḥ) - deity; सत्यगः (satyagaḥ) - one who goes to truth; नित्यगः (nityagaḥ) - one who goes to the eternal; ग्रहः (grahaḥ) - planet;]
(Treatise, Brāhmaṇa-mantra and teacher, before speech gone; protector of dharma, imperishable, deity, one who goes to truth, one who goes to the eternal, planet.)
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॥
asaṅgo rudratanayo manujyeṣṭhaḥ śivaṅkaraḥ। nāmānyetāni daṇḍasya kīrtitāni yudhiṣṭhira ॥12-121-21॥
[असङ्गः (asaṅgaḥ) - unattached; रुद्रतनयः (rudratnayaḥ) - son of Rudra; मनुज्येष्ठः (manujyeṣṭhaḥ) - eldest among men; शिवङ्करः (śivaṅkaraḥ) - bestower of auspiciousness; नामानि (nāmāni) - names; एतानि (etāni) - these; दण्डस्य (daṇḍasya) - of Daṇḍa; कीर्तितानि (kīrtitāni) - have been mentioned; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira;]
(Unattached, son of Rudra, eldest among men, bestower of auspiciousness—these names of Daṇḍa have been mentioned, O Yudhiṣṭhira.)
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॥
daṇḍo hi bhagavān viṣṇur yajño nārāyaṇaḥ prabhuḥ। śaśvad rūpaṃ mahat bibhran mahāpuruṣa ucyate॥12-121-22॥
[दण्डः (daṇḍaḥ) - punishment; (also: staff, authority;) हि (hi) - indeed; भगवान् (bhagavān) - the Lord; विष्णुः (viṣṇuḥ) - Viṣṇu; यज्ञः (yajñaḥ) - sacrifice; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; प्रभुः (prabhuḥ) - the master; शश्वत् (śaśvat) - eternal; रूपम् (rūpam) - form; महत् (mahat) - great; बिभ्रन् (bibhran) - bearing; महापुरुषः (mahāpuruṣaḥ) - the great person; उच्यते (ucyate) - is called;]
(Punishment indeed is the Lord Viṣṇu, sacrifice is Nārāyaṇa the master; bearing the eternal great form, the great person is called.)
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॥
yathoktā brahmakanyeti lakṣmīrnītiḥ sarasvatī। daṇḍanītirjagaddhātrī daṇḍo hi bahuvigrahaḥ ॥12-121-23॥
[यथा (yathā) - as; in the manner; as stated; as mentioned; उक्ता (uktā) - spoken; said; declared; ब्रह्मकन्या (brahmakanyā) - daughter of Brahmā; इति (iti) - thus; so; in this way; लक्ष्मीः (lakṣmīḥ) - Lakṣmī; goddess of wealth; नीतिः (nītiḥ) - policy; conduct; ethics; सरस्वती (sarasvatī) - Sarasvatī; goddess of knowledge; दण्डनीति (daṇḍanīti) - science of punishment; discipline; law enforcement; जगद्धात्री (jagaddhātrī) - supporter of the world; sustainer of the universe; दण्डः (daṇḍaḥ) - punishment; rod; authority; हि (hi) - indeed; surely; बहुविग्रहः (bahuvigrahaḥ) - having many forms; manifold;]
(As stated, 'the daughter of Brahmā' is Lakṣmī, policy is Sarasvatī; the science of punishment is the supporter of the world; punishment indeed has many forms.)
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॥
arthānarthau sukhaṃ duḥkhaṃ dharmādharmau balābale। daurbhāgyaṃ bhāgadheyaṃ ca puṇyāpuṇye guṇāguṇau ॥12-121-24॥
[अर्थ (artha) - meaning; purpose; wealth; अनर्थौ (anarthau) - non-meaning; misfortune; सुखं (sukham) - happiness; दुःखं (duḥkham) - sorrow; धर्म (dharma) - righteousness; law; अधर्मौ (adharmau) - unrighteousness; lawlessness; बल (bala) - strength; अबले (abale) - weakness; दौर्भाग्यं (daur-bhāgyaṃ) - misfortune; भागधेयं (bhāgadheyaṃ) - fortune; destiny; च (ca) - and; पुण्य (puṇya) - merit; virtue; अपुण्ये (apuṇye) - demerit; sin; गुण (guṇa) - quality; virtue; अगुणौ (aguṇau) - fault; defect;]
(Meaning and non-meaning, happiness and sorrow, righteousness and unrighteousness, strength and weakness, misfortune and fortune, and merit and demerit, quality and fault.)
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॥
kāmākāmāvṛturmāsaḥ śarvarī divasaḥ kṣaṇaḥ। aprasādaḥ prasādaśca harṣaḥ krodhaḥ śamo damaḥ ॥12-121-25॥
[काम (kāma) - desire; अकाम (akāma) - absence of desire; आवृतुः (āvṛtuḥ) - season; मासः (māsaḥ) - month; शर्वरी (śarvarī) - night; दिवसः (divasaḥ) - day; क्षणः (kṣaṇaḥ) - moment; अप्रसादः (aprasādaḥ) - displeasure; प्रसादः (prasādaḥ) - pleasure; च (ca) - and; हर्षः (harṣaḥ) - joy; क्रोधः (krodhaḥ) - anger; शमः (śamaḥ) - tranquility; दमः (damaḥ) - self-restraint;]
(Desire, absence of desire, season, month, night, day, moment, displeasure, pleasure and joy, anger, tranquility, self-restraint.)
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॥
daivaṃ puruṣakāraś ca mokṣāmokṣau bhayābhaye। hiṃsāhiṃse tapo yajñaḥ saṃyamo'tha viṣāviṣam ॥12-121-26॥
[दैवं (daivam) - divine influence; पुरुषकारः (puruṣakāraḥ) - human effort; च (ca) - and; मोक्षामोक्षौ (mokṣāmokṣau) - liberation and non-liberation; भयाभये (bhayābhaye) - fear and absence of fear; हिंसा (hiṃsā) - violence; अहिंसे (ahiṃse) - non-violence; तपः (tapaḥ) - austerity; यज्ञः (yajñaḥ) - sacrifice; संयमः (saṃyamaḥ) - restraint; अथ (atha) - and; विषाविषम् (viṣāviṣam) - poison and non-poison;]
(Divine influence, human effort and, liberation and non-liberation, fear and absence of fear, violence, non-violence, austerity, sacrifice, restraint and poison and non-poison.)
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॥
antaś cādiś ca madhyaṃ ca kṛtyānāṃ ca prapañcanam। madaḥ pramādo darpaś ca dambho dhairyaṃ nayānayau ॥12-121-27॥
[अन्तः (antaḥ) - end; च (ca) - and; आदि (ādi) - beginning; च (ca) - and; मध्यम् (madhyam) - middle; च (ca) - and; कृत्यानाम् (kṛtyānām) - of actions; च (ca) - and; प्रपञ्चनम् (prapañcanam) - elaboration; मदः (madaḥ) - arrogance; प्रमादः (pramādaḥ) - negligence; दर्पः (darpaḥ) - pride; च (ca) - and; दम्भः (dambhaḥ) - hypocrisy; धैर्यम् (dhairyam) - fortitude; नयः (nayaḥ) - policy; अनयौ (anayau) - and impropriety;]
(End and beginning and middle and of actions and elaboration; arrogance; negligence; pride and hypocrisy; fortitude; policy and impropriety.)
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॥
aśaktiḥ śaktirityeva mānastambhau vyayāvyayau। vinayaśca visargaśca kālākālāu ca bhārata ॥12-121-28॥
[अशक्तिः (aśaktiḥ) - incapacity; शक्तिः (śaktiḥ) - capacity; इति (iti) - thus; एव (eva) - indeed; मान (māna) - pride; स्तम्भौ (stambhau) - and obstinacy; व्यय (vyaya) - expenditure; अव्ययौ (avyayau) - and non-expenditure; विनयः (vinayaḥ) - humility; च (ca) - and; विसर्गः (visargaḥ) - liberality; च (ca) - and; काल (kāla) - time; अकालौ (akālau) - and untimely; च (ca) - and; भारत (bhārata) - O Bhārata;]
(Incapacity, capacity, thus indeed; pride and obstinacy; expenditure and non-expenditure; humility and liberality; time and untimely, and, O Bhārata.)
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॥
anṛtaṃ jñājñatā satyaṃ śraddhāśraddhe tathaiva ca। klībatā vyavasāyaśca lābhālābhau jayājayau ॥12-121-29॥
[अनृतम् (anṛtam) - untruth; ज्ञाज्ञता (jñājñatā) - knowledge and ignorance; सत्यम् (satyam) - truth; श्रद्धा-अश्रद्धे (śraddhā-aśraddhe) - faith and lack of faith; तथैव (tathaiva) - just so; च (ca) - and; क्लीबता (klībatā) - impotence; व्यवसायः (vyavasāyaḥ) - effort; च (ca) - and; लाभ-अलाभौ (lābha-alābhau) - gain and loss; जय-अजयौ (jaya-ajayau) - victory and defeat;]
(Untruth, knowledge and ignorance, truth, faith and lack of faith, just so, and, impotence, effort, and, gain and loss, victory and defeat.)
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॥
tīkṣṇatā mṛdutā mṛtyur āgamānāgamau tathā। virāddhiś caiva rāddhiś ca kāryākārye balābale ॥12-121-30॥
[तीक्ष्णता (tīkṣṇatā) - sharpness; मृदुता (mṛdutā) - softness; मृत्युः (mṛtyuḥ) - death; आगम-अनागमौ (āgama-anāgamau) - arrival and non-arrival; तथा (tathā) - likewise; विराद्धिः (virāddhiḥ) - failure; च (ca) - and; एव (eva) - indeed; राद्धिः (rāddhiḥ) - success; च (ca) - and; कार्य-अकार्ये (kārya-akārye) - in what should be done and not done; बल-अबले (bala-abale) - in strength and weakness;]
(Sharpness, softness, death, arrival and non-arrival likewise; failure and indeed success, in what should be done and not done, in strength and weakness.)
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॥
asūyā cān asūyā ca dharmādharmau tathaiva ca। apatrāpānapatrape hrīś ca sampad vipac ca ha ॥12-121-31॥
[असूया (asūyā) - envy; च (ca) - and; अनसूया (anasūyā) - non-envy; च (ca) - and; धर्म (dharma) - righteousness; अधर्मौ (adharmau) - and unrighteousness (dual); तथैव (tathaiva) - just so; च (ca) - and; अपत्रपा (apatrapā) - shamelessness; अनपत्रपे (anapatrape) - and absence of shamelessness; ह्रीः (hrīḥ) - modesty; च (ca) - and; सम्पत् (sampad) - prosperity; विपत् (vipad) - adversity; च (ca) - and; ह (ha) - indeed;]
(Envy and non-envy, righteousness and unrighteousness just so, and shamelessness and absence of shamelessness, modesty and prosperity and adversity indeed.)
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॥
tejaḥ karmaṇi pāṇḍityaṃ vākśaktis tattvabuddhitā। evaṃ daṇḍasya kauravya loke 'smin bahurūpatā ॥12-121-32॥
[तेजः (tejaḥ) - brilliance; कर्मणि (karmaṇi) - in action; पाण्डित्यं (pāṇḍityam) - wisdom; वाक्षक्तिः (vākśaktiḥ) - power of speech; तत्त्वबुद्धिता (tattvabuddhitā) - discernment of reality; एवं (evaṃ) - thus; दण्डस्य (daṇḍasya) - of punishment; कौरव्य (kauravya) - O Kauravya; लोके (loke) - in the world; अस्मिन् (asmin) - in this; बहुरूपता (bahurūpatā) - manifoldness;]
(Brilliance in action, wisdom, power of speech, discernment of reality—thus, O Kauravya, in this world, the manifoldness of punishment.)
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॥
na syād yadīha daṇḍo vai pramatheyuḥ parasparam। bhayād daṇḍasya ca anyonyaṃ ghnanti naiva yudhiṣṭhira॥12-121-33॥
[न (na) - not; स्यात् (syāt) - would be; यदि (yadi) - if; इह (iha) - here; दण्डः (daṇḍaḥ) - punishment; वै (vai) - indeed; प्रमथेयुः (pramatheyuḥ) - would oppress; परस्परम् (parasparam) - each other; भयात् (bhayāt) - from fear; दण्डस्य (daṇḍasya) - of punishment; च (ca) - and; अन्योन्यम् (anyonyam) - one another; घ्नन्ति (ghnanti) - strike; न (na) - not; एव (eva) - indeed; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira;]
(Not would be if here punishment indeed, would oppress each other. From fear of punishment and one another strike not indeed, O Yudhiṣṭhira.)
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॥
daṇḍena rakṣyamāṇā hi rājan naharahaḥ prajāḥ। rājānaṃ vardhayantīha tasmāddaṇḍaḥ parāyaṇam ॥12-121-34॥
[दण्डेन (daṇḍena) - by the rod; (by punishment); रक्ष्यमाणा (rakṣyamāṇā) - being protected; (those who are protected); हि (hi) - indeed; राजन् (rājan) - O king; (addressing the king); अहरहः (aharahaḥ) - day by day; प्रजाः (prajāḥ) - subjects; (people); राजानम् (rājānam) - the king; वर्धयन्ति (vardhayanti) - cause to prosper; (make grow); इह (iha) - here; (in this world); तस्मात् (tasmāt) - therefore; दण्डः (daṇḍaḥ) - the rod; (punishment); परायणम् (parāyaṇam) - the supreme means; (ultimate refuge);]
(Indeed, O king, the subjects who are protected by the rod day by day cause the king to prosper here; therefore, the rod is the supreme means.)
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॥
vyavasthāpayati kṣipram imaṃ lokaṃ nareśvara। satye vyavasthito dharmo brāhmaṇeṣv avatiṣṭhate ॥12-121-35॥
[व्यवस्थापयति (vyavasthāpayati) - causes to be established; क्षिप्रम् (kṣipram) - quickly; इमम् (imam) - this; लोकम् (lokam) - world; नरेश्वर (nareśvara) - O lord of men; सत्ये (satye) - in truth; व्यवस्थितः (vyavasthitaḥ) - established; धर्मः (dharmaḥ) - dharma; ब्राह्मणेषु (brāhmaṇeṣu) - in the Brāhmaṇas; अवतिष्ठते (avatiṣṭhate) - abides;]
(Causes to be established quickly this world, O lord of men. In truth, established dharma abides in the Brāhmaṇas.)
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॥
dharmayuktā dvijāḥ śreṣṭhā vedayuktā bhavanti ca। babhūva yajño vedebhyo yajñaḥ prīṇāti devatāḥ ॥12-121-36॥
[धर्मयुक्ता (dharmayuktā) - endowed with dharma; द्विजाः (dvijāḥ) - twice-born ones; श्रेष्ठा (śreṣṭhā) - excellent; वेदयुक्ता (vedayuktā) - endowed with Veda; भवन्ति (bhavanti) - become; च (ca) - and; बभूव (babhūva) - arose; यज्ञः (yajñaḥ) - sacrifice; वेदेभ्यः (vedebhyaḥ) - from the Vedas; यज्ञः (yajñaḥ) - sacrifice; प्रीणाति (prīṇāti) - pleases; देवताः (devatāḥ) - the deities;]
(Endowed with dharma, the twice-born are excellent, and endowed with Veda they become so; sacrifice arose from the Vedas; sacrifice pleases the deities.)
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॥
prītāś ca devatā nityam indre paridadaty uta। annaṃ dadāti śakraś cāpy anugṛhṇann imāḥ prajāḥ॥12-121-37॥
[प्रीताः (prītāḥ) - pleased; च (ca) - and; देवता (devatāḥ) - the deities; नित्यम् (nityam) - always; इन्द्रे (indre) - to Indra; परिददति (paridadati) - give around; उत (uta) - indeed; अन्नम् (annam) - food; ददाति (dadāti) - gives; शक्रः (śakraḥ) - Śakra (Indra); च (ca) - and; अपि (api) - also; अनुगृह्णन् (anugṛhṇan) - favoring; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - creatures;]
(Pleased and the deities always to Indra indeed give around. Food gives Śakra and also favoring these creatures.)
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॥
prāṇāś ca sarvabhūtānāṃ nityam anne pratiṣṭhitāḥ। tasmāt prajāḥ pratiṣṭhante daṇḍo jāgarti tāsu ca ॥12-121-38॥
[प्राणाः (prāṇāḥ) - vital breaths; च (ca) - and; सर्वभूतानां (sarvabhūtānām) - of all beings; नित्यम् (nityam) - always; अन्ने (anne) - in food; प्रतिष्ठिताः (pratiṣṭhitāḥ) - established; तस्मात् (tasmāt) - therefore; प्रजाः (prajāḥ) - creatures; प्रतिष्ठन्ते (pratiṣṭhante) - are established; दण्डः (daṇḍaḥ) - the rod (of punishment); जागर्ति (jāgarti) - remains awake; तासु (tāsu) - among them; च (ca) - and;]
(Vital breaths and of all beings always in food are established. Therefore, creatures are established. The rod (of punishment) remains awake among them and.)
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॥
evamprayojanaścaiva daṇḍaḥ kṣatriyatāṃ gataḥ। rakṣanprajāḥ prajāgarti nityaṃ suvihito'kṣaraḥ ॥12-121-39॥
[एवम् (evam) - thus; प्रयोजनः (prayojanaḥ) - purpose; च (ca) - and; एव (eva) - indeed; दण्डः (daṇḍaḥ) - punishment; क्षत्रियताम् (kṣatriyatām) - the state of a Kṣatriya; गतः (gataḥ) - has attained; रक्षन् (rakṣan) - protecting; प्रजाः (prajāḥ) - subjects; प्रजागर्ति (prajāgarti) - remains awake for the people; नित्यं (nityaṃ) - always; सुविहितः (suvihitaḥ) - well-established; अक्षरः (akṣaraḥ) - imperishable;]
(Thus, indeed, the purpose and punishment has attained the state of a Kṣatriya. Protecting the subjects, he always remains awake for the people, well-established and imperishable.)
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॥
īśvaraḥ puruṣaḥ prāṇaḥ sattvaṃ vittaṃ prajāpatiḥ। bhūtātmā jīva ityeva nāmabhiḥ procyate'ṣṭabhiḥ ॥12-121-40॥
[ईश्वरः (īśvaraḥ) - lord; पुरुषः (puruṣaḥ) - person; प्राणः (prāṇaḥ) - life-breath; सत्त्वं (sattvaṃ) - essence; वित्तं (vittaṃ) - wealth; प्रजापतिः (prajāpatiḥ) - lord of creatures; भूतात्मा (bhūtātmā) - soul of beings; जीवः (jīvaḥ) - living being; इति (iti) - thus; एव (eva) - indeed; नामभिः (nāmabhiḥ) - by names; प्रोच्यते (procyate) - is called; अष्टभिः (aṣṭabhiḥ) - by eight;]
(Lord, person, life-breath, essence, wealth, lord of creatures, soul of beings, living being—thus indeed by names is called by eight.)
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॥
adadaddaṇḍa evāsmài dhruvamaiśvaryameva ca। bale nayaśca saṃyuktaḥ sadā pañcavidhātmakaḥ ॥12-121-41॥
[अददत् (adadat) - not giving; (from 'a-' not + 'dadat' giving;) दण्ड (daṇḍa) - punishment; (rod, authority;) एव (eva) - indeed; अस्मै (asmai) - to him; ध्रुवम् (dhruvam) - certain; (fixed, constant;) ऐश्वर्यम् (aiśvaryam) - sovereignty; (lordship, power;) एव (eva) - indeed; च (ca) - and; बले (bale) - in strength; (in power;) नयः (nayaḥ) - policy; (guidance, conduct;) च (ca) - and; संयुक्तः (saṃyuktaḥ) - endowed; (joined, united;) सदा (sadā) - always; पञ्चविधात्मकः (pañcavidhātmakaḥ) - of fivefold nature; (consisting of five kinds;]
(Not giving punishment indeed to him, certain sovereignty indeed and, in strength, policy and endowed, always of fivefold nature.)
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॥
kulabāhudhānāmātyāḥ prajñā coktā balāni ca। āhāryaṃ cāṣṭakairdhravyairbalamanyadyudhiṣṭhira ॥12-121-42॥
[कुल (kula) - family; बाहु (bāhu) - arm; धन (dhana) - wealth; अमात्याः (amātyāḥ) - ministers; प्रज्ञा (prajñā) - wisdom; च (ca) - and; उक्ता (uktā) - said; बलानि (balāni) - strengths; च (ca) - and; आहार्यं (āhāryam) - acquirable; च (ca) - and; अष्टकैः (aṣṭakaiḥ) - by eight; द्रव्यैः (dravyaiḥ) - by means; बलम् (balam) - strength; अन्यत् (anyat) - other; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira;]
(Family, arm, wealth, ministers, wisdom are said to be strengths; and another strength, O Yudhiṣṭhira, is acquirable by eight means.)
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॥
hastino'śvā rathāḥ pattirnāvo viṣṭistathaiva ca। daiśikāścārakāścaiva tadaṣṭāṅgaṃ balaṃ smṛtam ॥12-121-43॥
[हस्तिनः (hastinaḥ) - elephants; अश्वाः (aśvāḥ) - horses; रथाः (rathāḥ) - chariots; पत्तिः (pattiḥ) - infantry; नावः (nāvaḥ) - boats; विष्टिः (viṣṭiḥ) - auxiliary troops; तथैव (tathaiva) - likewise; च (ca) - and; दैशिकाः (daiśikāḥ) - guides; चारकाः (cārakāḥ) - spies; च (ca) - and; एव (eva) - indeed; तत् (tat) - that; अष्टाङ्गम् (aṣṭāṅgam) - eightfold; बलम् (balam) - army; स्मृतम् (smṛtam) - is considered;]
(Elephants, horses, chariots, infantry, boats, auxiliary troops likewise and; guides and spies indeed; that eightfold army is considered.)
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॥
aṣṭāṅgasya tu yuktasya hastino hastiyāyinaḥ। aśvārohāḥ padātāś ca mantriṇo rasadāś ca ye ॥12-121-44॥
[अष्टाङ्गस्य (aṣṭāṅgasya) - of the eight-limbed; (i.e., chariot) तु (tu) - but; युक्तस्य (yuktasya) - of the yoked; (i.e., harnessed) हस्तिनः (hastinaḥ) - of elephants; हस्तियायिनः (hastiyāyinaḥ) - of elephant-riders; अश्वारोहाः (aśvārohāḥ) - horse-riders; पदाताः (padātāḥ) - foot-soldiers; च (ca) - and; मन्त्रिणः (mantriṇaḥ) - counselors; रसदाः (rasadāḥ) - suppliers of provisions; च (ca) - and; ये (ye) - who;]
(Of the eight-limbed but yoked (chariot), of elephants, of elephant-riders, horse-riders, foot-soldiers and counselors, suppliers of provisions and those who;)
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॥
bhikṣukāḥ prāḍvivākāś ca mauhūrtā daivacintakāḥ। kośo mitrāṇi dhānyaṃ ca sarvopakaraṇāni ca ॥12-121-45॥
[भिक्षुकाः (bhikṣukāḥ) - mendicants; प्राड्विवाकाः (prāḍvivākāḥ) - judges; च (ca) - and; मौहूर्ताः (mauhūrtāḥ) - astrologers; दैवचिन्तकाः (daivacintakāḥ) - soothsayers; कोशः (kośaḥ) - treasury; मित्राणि (mitrāṇi) - friends; धान्यम् (dhānyam) - grain; च (ca) - and; सर्वोपकरणानि (sarvopakaraṇāni) - all implements; च (ca) - and;]
(Mendicants, judges, and astrologers, soothsayers, the treasury, friends, grain, and all implements.)
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॥
sapta-prakṛti ca aṣṭāṅgaṃ śarīram iha yad viduḥ। rājyasya daṇḍa eva aṅgaṃ daṇḍaḥ prabhava eva ca ॥12-121-46॥
[सप्त (sapta) - seven; प्रकृति (prakṛti) - constituents; च (ca) - and; अष्टाङ्गम् (aṣṭāṅgam) - eight-limbed; शरीरम् (śarīram) - body; इह (iha) - here; यत् (yat) - which; विदुः (viduḥ) - know; राज्यस्य (rājyasya) - of the kingdom; दण्डः (daṇḍaḥ) - punishment; एव (eva) - indeed; अङ्गम् (aṅgam) - limb; दण्डः (daṇḍaḥ) - punishment; प्रभवः (prabhavaḥ) - origin; एव (eva) - indeed; च (ca) - and;]
(Seven constituents and the eight-limbed body here which they know; of the kingdom, punishment indeed is a limb; punishment is indeed the origin and also.)
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॥
īśvareṇa prayatnena dhāraṇe kṣatriyasya hi। daṇḍo dattaḥ samānātmā daṇḍo hīdaṃ sanātanam ॥ rājñāṃ pūjyatamo nānyo yathādharmapradarśanaḥ ॥12-121-47॥
[ईश्वरेण (īśvareṇa) - by the Lord; by the ruler; प्रयत्नेन (prayatnena) - by effort; by exertion; धारणे (dhāraṇe) - in upholding; in sustaining; क्षत्रियस्य (kṣatriyasya) - of the Kṣatriya; of the warrior; हि (hi) - indeed; surely; दण्डः (daṇḍaḥ) - punishment; rod of authority; दत्तः (dattaḥ) - given; established; समानात्मा (samānātmā) - of equal essence; impartial; दण्डः (daṇḍaḥ) - punishment; rod of authority; हि (hi) - indeed; surely; इदं (idaṃ) - this; सनातनम् (sanātanam) - eternal; राज्ञाम् (rājñām) - of kings; पूज्यतमः (pūjyatamaḥ) - most worthy of worship; most venerable; न (na) - not; अन्यः (anyaḥ) - other; another; यथा (yathā) - as; like; धर्मप्रदर्शनः (dharmapradarśanaḥ) - showing of dharma; demonstration of righteousness;]
(By the Lord, by effort, in upholding of the Kṣatriya indeed, punishment is given, of equal essence, punishment indeed this is eternal. Of kings, most worthy of worship, not another as the showing of dharma.)
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॥
brahmaṇā lokarakṣārthaṃ svadharmasthāpanāya ca। bhartṛpratyaya utpanno vyavahāras tathāparaḥ॥ tasmād yaḥ sahito dṛṣṭo bhartṛpratyayalakṣaṇaḥ॥12-121-48॥
[ब्रह्मणा (brahmaṇā) - by Brahman; लोकरक्षार्थं (lokarakṣārtham) - for the purpose of protecting the worlds; स्वधर्मस्थापनाय (svadharmasthāpanāya) - for the establishment of one's own dharma; च (ca) - and; भर्तृप्रत्यय (bhartṛpratyaya) - the trust in the ruler; उत्पन्नः (utpannaḥ) - arisen; व्यवहारः (vyavahāraḥ) - conduct; तथा (tathā) - thus; अपरः (aparaḥ) - another; तस्मात् (tasmāt) - therefore; यः (yaḥ) - who; सहितः (sahitaḥ) - accompanied; दृष्टः (dṛṣṭaḥ) - seen; भर्तृप्रत्ययलक्षणः (bhartṛpratyayalakṣaṇaḥ) - characterized by trust in the ruler;]
(By Brahman, for the purpose of protecting the worlds and for the establishment of one's own dharma, the conduct characterized by trust in the ruler has arisen, and thus another (type of conduct). Therefore, he who is seen accompanied by the characteristic of trust in the ruler.)
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॥
vyavahāras tu vedātmā vedapratyaya ucyate। maulaś ca naraśārdūla śāstroktas ca tathāparaḥ ॥12-121-49॥
[व्यवहारः (vyavahāraḥ) - practical conduct; तु (tu) - but; वेदात्मा (vedātmā) - having the Veda as its essence; वेदप्रत्ययः (vedapratyayaḥ) - based on the authority of the Veda; उच्यते (ucyate) - is said; मौलः (maulaḥ) - original; च (ca) - and; नरशार्दूल (naraśārdūla) - O best of men; शास्त्रोक्तः (śāstroktaḥ) - prescribed by the śāstra; च (ca) - and; तथा (tathā) - also; परः (paraḥ) - other;]
(But practical conduct, having the Veda as its essence, is said to be based on the authority of the Veda. The original, O best of men, and that prescribed by the śāstra, and also the other.)
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॥
ukto yaścāpi daṇḍo'sau bhartṛpratyayalakṣaṇaḥ। jñeyo na sa narendrastho daṇḍapratyaya eva ca ॥12-121-50॥
[उक्तः (uktaḥ) - declared; said; यः (yaḥ) - who; च (ca) - and; अपि (api) - also; दण्डः (daṇḍaḥ) - punishment; rod; असौ (asau) - this; भर्तृप्रत्ययलक्षणः (bhartṛpratyayalakṣaṇaḥ) - characterized by the authority's command; ज्ञेयः (jñeyaḥ) - to be understood; न (na) - not; सः (saḥ) - he; it; नरेन्द्रस्थः (narendrasthaḥ) - situated with the king; दण्डप्रत्ययः (daṇḍapratyayaḥ) - characterized by the certainty of punishment; एव (eva) - indeed; only; च (ca) - and;]
(Declared is that punishment also which is characterized by the authority's command; that is to be understood not as situated with the king, but only as characterized by the certainty of punishment and also.)
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॥
daṇḍapratyayadṛṣṭo'pi vyavahārātmakaḥ smṛtaḥ। vyavahāraḥ smṛto yaśca sa vedaviṣayātmakaḥ ॥12-121-51॥
[दण्ड (daṇḍa) - punishment; प्रत्यय (pratyaya) - certainty; दृष्टः (dṛṣṭaḥ) - seen; अपि (api) - even; व्यवहारात्मकः (vyavahārātmakaḥ) - of the nature of conduct; स्मृतः (smṛtaḥ) - is considered; व्यवहारः (vyavahāraḥ) - conduct; स्मृतः (smṛtaḥ) - is considered; यः (yaḥ) - which; च (ca) - and; सः (saḥ) - that; वेदविषयात्मकः (vedaviṣayātmakaḥ) - of the nature of the subject of the Veda;]
(Even that which is seen as based on punishment and certainty is considered to be of the nature of conduct. And that conduct which is considered is of the nature of the subject of the Veda.)
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॥
yaś ca vedaprasūtātmā sa dharmo guṇadarśakaḥ। dharmapratyaya utpanno yathādharmāḥ kṛtātmabhiḥ ॥12-121-52॥
[यः (yaḥ) - who; च (ca) - and; वेदप्रसूतात्मा (vedaprasūtātmā) - whose self is born of the Veda; सः (saḥ) - he; धर्मः (dharmaḥ) - dharma; गुणदर्शकः (guṇadarśakaḥ) - one who discerns qualities; धर्मप्रत्ययः (dharmapratyayaḥ) - having the conviction of dharma; उत्पन्नः (utpannaḥ) - arisen; यथा (yathā) - just as; अधर्मः (adharmaḥ) - adharma; कृतात्मभिः (kṛtātmabhiḥ) - by those whose selves are purified;]
(Who, whose self is born of the Veda, he is dharma, the discerner of qualities. The conviction of dharma arises just as adharma (arises) by those whose selves are purified.)
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॥
vyavahāraḥ prajāgoptā brahmadiṣṭo yudhiṣṭhira। trīndhārayati lokānvai satyātmā bhūtivardhanaḥ ॥12-121-53॥
[व्यवहारः (vyavahāraḥ) - conduct; प्रजागोप्ता (prajāgoptā) - protector of subjects; ब्रह्मदिष्टः (brahmadiṣṭaḥ) - ordained by Brahman; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; त्रीन् (trīn) - three; धारयति (dhārayati) - supports; लोकान् (lokān) - worlds; वै (vai) - indeed; सत्यात्मा (satyātmā) - of true essence; भूतिवर्धनः (bhūtivardhanaḥ) - one who increases prosperity;]
(Conduct, protector of subjects, ordained by Brahman, Yudhishthira, supports the three worlds indeed, of true essence, one who increases prosperity.)
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॥
yaś ca daṇḍaḥ sa dṛṣṭo no vyavahāraḥ sanātanaḥ। vyavahāraś ca yo dṛṣṭaḥ sa dharma iti naḥ śrutaḥ॥ yaś ca vedaḥ sa vai dharmo yaś ca dharmaḥ sa satpathaḥ॥12-121-54॥
[यः (yaḥ) - who; च (ca) - and; दण्डः (daṇḍaḥ) - punishment; सः (saḥ) - that; दृष्टः (dṛṣṭaḥ) - is seen; नः (naḥ) - by us; व्यवहारः (vyavahāraḥ) - conduct; सनातनः (sanātanaḥ) - eternal; व्यवहारः (vyavahāraḥ) - conduct; च (ca) - and; यः (yaḥ) - which; दृष्टः (dṛṣṭaḥ) - is seen; सः (saḥ) - that; धर्मः (dharmaḥ) - dharma; इति (iti) - thus; नः (naḥ) - by us; श्रुतः (śrutaḥ) - is heard; यः (yaḥ) - who; च (ca) - and; वेदः (vedaḥ) - Veda; सः (saḥ) - that; वै (vai) - indeed; धर्मः (dharmaḥ) - dharma; यः (yaḥ) - who; च (ca) - and; धर्मः (dharmaḥ) - dharma; सः (saḥ) - that; सत्पथः (satpathaḥ) - right path;]
(Whoever is the punishment, that is seen by us as not conduct, eternal. And the conduct which is seen, that is dharma, thus is heard by us. And whoever is the Veda, that indeed is dharma; and whoever is dharma, that is the right path.)
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 prajāpatiḥ pūrvaṃ babhūvātha pitāmahaḥ। lokānāṃ sa hi sarveṣāṃ sasurāsurarakṣasām ॥ samanūṣyoragavatāṃ kartā caiva sa bhūtakṛt ॥12-121-55॥
[ब्रह्मा (brahmā) - Brahmā; (the creator) प्रजापतिः (prajāpatiḥ) - lord of creatures; पूर्वं (pūrvaṃ) - formerly; बभूव (babhūva) - became; अथ (atha) - then; पितामहः (pitāmahaḥ) - grandfather; (of all) लोकानां (lokānāṃ) - of worlds; सः (saḥ) - he; हि (hi) - indeed; सर्वेषां (sarveṣāṃ) - of all; ससुरासुररक्षसाम् (sasurāsurarakṣasām) - with gods, asuras, and rākṣasas; समनुष्योरगवतां (samanūṣyoragavatāṃ) - with men and serpents; कर्ता (kartā) - creator; च (ca) - and; एव (eva) - indeed; सः (saḥ) - he; भूतकृत् (bhūtakṛt) - maker of beings;]
(Brahmā, the lord of creatures, formerly became (known as) the grandfather. He indeed (is) of all the worlds, with gods, asuras, and rākṣasas, with men and serpents, the creator and indeed he (is) the maker of beings.)
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॥
tato no vyavahāro'yaṃ bhartṛpratyayalakṣaṇaḥ। tasmādidamavocāma vyavahāranidarśanam ॥12-121-56॥
[ततः (tataḥ) - from that; नः (naḥ) - our; व्यवहारः (vyavahāraḥ) - conduct; अयम् (ayam) - this; भर्तृप्रत्ययलक्षणः (bhartṛpratyayalakṣaṇaḥ) - characterized by the belief in the master; तस्मात् (tasmāt) - therefore; इदम् (idam) - this; अवोचाम (avocāma) - we have spoken; व्यवहारनिदर्शनम् (vyavahāranidarśanam) - example of conduct;]
(From that, our conduct is this, characterized by the belief in the master. Therefore, we have spoken this as an example of conduct.)
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॥
mātā pitā ca bhrātā ca bhāryā cātha purohitaḥ। nādaṇḍyo vidyate rājñāṃ yaḥ svadharme na tiṣṭhati॥12-121-57॥
[माता (mātā) - mother; पिता (pitā) - father; च (ca) - and; भ्राता (bhrātā) - brother; च (ca) - and; भार्या (bhāryā) - wife; च (ca) - and; अथ (atha) - and also; पुरोहितः (purohitaḥ) - family priest; न (na) - not; अदण्ड्यः (adaṇḍyaḥ) - not punishable; विद्यते (vidyate) - exists; राज्ञाम् (rājñām) - of kings; यः (yaḥ) - who; स्वधर्मे (svadharme) - in one's own duty; न (na) - not; तिष्ठति (tiṣṭhati) - stands;]
(Mother, father, and brother, and wife, and also the family priest—there is not one not punishable by kings, who does not stand in one's own duty.)
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.
