Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

महाभारतः       mahābhārataḥ - book-12, chapter-70

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
युधिष्ठिर उवाच ।
दण्डनीतिश्च राजा च समस्तौ तावुभावपि ।
कस्य किं कुर्वतः सिद्ध्यै तन्मे ब्रूहि पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
daṇḍanītiśca rājā ca samastau tāvubhāvapi ,
kasya kiṁ kurvataḥ siddhyai tanme brūhi pitāmaha.
1. yudhiṣṭhiraḥ uvāca daṇḍanītiḥ ca rājā ca samastau tau
ubhau api kasya kim kurvataḥ siddhyai tat me brūhi pitāmaha
1. yudhiṣṭhiraḥ uvāca pitāmaha daṇḍanītiḥ ca rājā ca tau
ubhau api samastau kasya siddhyai kim kurvataḥ tat me brūhi
1. Yudhiṣṭhira said: The science of governance (daṇḍanīti) and the king - these two are completely connected. For whose success do they act, and what do they accomplish? Please explain that to me, O grandfather.
भीष्म उवाच ।
महाभाग्यं दण्डनीत्याः सिद्धैः शब्दैः सहेतुकैः ।
शृणु मे शंसतो राजन्यथावदिह भारत ॥२॥
2. bhīṣma uvāca ,
mahābhāgyaṁ daṇḍanītyāḥ siddhaiḥ śabdaiḥ sahetukaiḥ ,
śṛṇu me śaṁsato rājanyathāvadiha bhārata.
2. bhīṣmaḥ uvāca mahābhāgyam daṇḍanītyāḥ siddhaiḥ śabdaiḥ
sahetukaiḥ śṛṇu me śaṃsataḥ rājan yathāvat iha bhārata
2. bhīṣmaḥ uvāca rājan bhārata iha daṇḍanītyāḥ mahābhāgyam
siddhaiḥ śabdaiḥ sahetukaiḥ me śaṃsataḥ yathāvat śṛṇu
2. Bhīṣma said: O King, O Bhārata, listen to me as I correctly explain the great significance of the science of governance (daṇḍanīti) with clear and reasoned words.
दण्डनीतिः स्वधर्मेभ्यश्चातुर्वर्ण्यं नियच्छति ।
प्रयुक्ता स्वामिना सम्यगधर्मेभ्यश्च यच्छति ॥३॥
3. daṇḍanītiḥ svadharmebhyaścāturvarṇyaṁ niyacchati ,
prayuktā svāminā samyagadharmebhyaśca yacchati.
3. daṇḍanītiḥ svadharmebhyaḥ ca cāturvarṇyam niyacchati
prayuktā svāminā samyak adharmebhyaḥ ca yacchati
3. daṇḍanītiḥ cāturvarṇyam svadharmebhyaḥ niyacchati
ca svāminā samyak prayuktā adharmebhyaḥ ca yacchati
3. The science of governance (daṇḍanīti) directs the four social classes (cāturvarṇya) towards their respective natural laws (dharma). When correctly employed by the ruler, it also restrains them from unrighteous actions.
चातुर्वर्ण्ये स्वधर्मस्थे मर्यादानामसंकरे ।
दण्डनीतिकृते क्षेमे प्रजानामकुतोभये ॥४॥
4. cāturvarṇye svadharmasthe maryādānāmasaṁkare ,
daṇḍanītikṛte kṣeme prajānāmakutobhaye.
4. cāturvarṇye svadharmasthe maryādānām asaṃkare
daṇḍanītikṛte kṣeme prajānām akutobhaye
4. cāturvarṇye svadharmasthe maryādānām asaṃkare
daṇḍanītikṛte kṣeme prajānām akutobhaye
4. When the four social classes (varṇas) remain firmly in their own intrinsic nature (dharma), with no confusion of their boundaries, and when the science of governance (Daṇḍanīti) is applied, the subjects live in safety and are free from all fear.
सोमे प्रयत्नं कुर्वन्ति त्रयो वर्णा यथाविधि ।
तस्माद्देवमनुष्याणां सुखं विद्धि समाहितम् ॥५॥
5. some prayatnaṁ kurvanti trayo varṇā yathāvidhi ,
tasmāddevamanuṣyāṇāṁ sukhaṁ viddhi samāhitam.
5. some prayatnam kurvanti trayaḥ varṇāḥ yathāvidhi
tasmāt devamanuṣyāṇām sukham viddhi samāhitam
5. trayaḥ varṇāḥ some prayatnam yathāvidhi kurvanti
tasmāt devamanuṣyāṇām sukham samāhitam viddhi
5. The three social classes (varṇas) perform the Soma (yajña) according to the prescribed rites. Therefore, understand that the happiness of both gods and humans is firmly established (in this).
कालो वा कारणं राज्ञो राजा वा कालकारणम् ।
इति ते संशयो मा भूद्राजा कालस्य कारणम् ॥६॥
6. kālo vā kāraṇaṁ rājño rājā vā kālakāraṇam ,
iti te saṁśayo mā bhūdrājā kālasya kāraṇam.
6. kālaḥ vā kāraṇam rājñaḥ rājā vā kālakāraṇam
iti te saṃśayaḥ mā bhūt rājā kālasya kāraṇam
6. rājñaḥ kāraṇam kālaḥ vā,
vā rājā kālakāraṇam? iti te saṃśayaḥ mā bhūt.
rājā kālasya kāraṇam.
6. Is Time (kāla) the cause for the king, or is the king the cause for Time (kāla)? Let this not be your doubt; the king himself is the cause of Time (kāla).
दण्डनीत्या यदा राजा सम्यक्कार्त्स्न्येन वर्तते ।
तदा कृतयुगं नाम कालः श्रेष्ठः प्रवर्तते ॥७॥
7. daṇḍanītyā yadā rājā samyakkārtsnyena vartate ,
tadā kṛtayugaṁ nāma kālaḥ śreṣṭhaḥ pravartate.
7. daṇḍanītyā yadā rājā samyak kārtsnyena vartate
tadā kṛtayugam nāma kālaḥ śreṣṭhaḥ pravartate
7. yadā rājā daṇḍanītyā samyak kārtsnyena vartate,
tadā nāma kṛtayugam śreṣṭhaḥ kālaḥ pravartate.
7. When the king fully and properly conducts himself according to the science of governance (Daṇḍanīti), then the supreme era called Kṛtayuga (the golden age) manifests.
भवेत्कृतयुगे धर्मो नाधर्मो विद्यते क्वचित् ।
सर्वेषामेव वर्णानां नाधर्मे रमते मनः ॥८॥
8. bhavetkṛtayuge dharmo nādharmo vidyate kvacit ,
sarveṣāmeva varṇānāṁ nādharme ramate manaḥ.
8. bhavet kṛtayuge dharmaḥ na adharmaḥ vidyate kvacit
sarveṣām eva varṇānām na adharme ramate manaḥ
8. kṛtayuge dharmaḥ bhavet,
adharmaḥ kvacit na vidyate.
sarveṣām eva varṇānām manaḥ adharme na ramate.
8. In the Kṛtayuga, natural law (dharma) exists, and unrighteousness (adharma) does not appear anywhere. The minds of all social classes (varṇa) certainly do not delight in unrighteousness (adharma).
योगक्षेमाः प्रवर्तन्ते प्रजानां नात्र संशयः ।
वैदिकानि च कर्माणि भवन्त्यविगुणान्युत ॥९॥
9. yogakṣemāḥ pravartante prajānāṁ nātra saṁśayaḥ ,
vaidikāni ca karmāṇi bhavantyaviguṇānyuta.
9. yogakṣemāḥ pravartante prajānām na atra saṃśayaḥ
vaidikāni ca karmāṇi bhavanti aviguṇāni uta
9. prajānām yogakṣemāḥ pravartante,
atra saṃśayaḥ na.
ca vaidikāni karmāṇi aviguṇāni uta bhavanti.
9. Prosperity and welfare (yogakṣema) prevail among the people; there is no doubt about this. And Vedic actions (karma) are moreover performed without flaw.
ऋतवश्च सुखाः सर्वे भवन्त्युत निरामयाः ।
प्रसीदन्ति नराणां च स्वरवर्णमनांसि च ॥१०॥
10. ṛtavaśca sukhāḥ sarve bhavantyuta nirāmayāḥ ,
prasīdanti narāṇāṁ ca svaravarṇamanāṁsi ca.
10. ṛtavaḥ ca sukhāḥ sarve bhavanti uta nirāmayāḥ
prasīdanti narāṇām ca svaravarṇamanāṃsi ca
10. ca sarve ṛtavaḥ sukhāḥ uta nirāmayāḥ bhavanti.
ca narāṇām svaravarṇamanāṃsi ca prasīdanti.
10. And all seasons are pleasant and free from illness. Moreover, the voices, complexions, and minds of people are serene.
व्याधयो न भवन्त्यत्र नाल्पायुर्दृश्यते नरः ।
विधवा न भवन्त्यत्र नृशंसो नाभिजायते ॥११॥
11. vyādhayo na bhavantyatra nālpāyurdṛśyate naraḥ ,
vidhavā na bhavantyatra nṛśaṁso nābhijāyate.
11. vyādhayaḥ na bhavanti atra na alpāyuḥ dṛśyate naraḥ
vidhavāḥ na bhavanti atra na nṛśaṃsaḥ na abhijāyate
11. atra vyādhayaḥ na bhavanti,
alpāyuḥ naraḥ na dṛśyate.
atra vidhavāḥ na bhavanti,
nṛśaṃsaḥ na abhijāyate.
11. Diseases do not occur here, and no short-lived person is seen. Widows do not exist here, and no cruel person is born.
अकृष्टपच्या पृथिवी भवन्त्योषधयस्तथा ।
त्वक्पत्रफलमूलानि वीर्यवन्ति भवन्ति च ॥१२॥
12. akṛṣṭapacyā pṛthivī bhavantyoṣadhayastathā ,
tvakpatraphalamūlāni vīryavanti bhavanti ca.
12. akṛṣṭapacyā pṛthivī bhavanti oṣadhayaḥ tathā
tvakpatraphalamūlāni vīryavanti bhavanti ca
12. pṛthivī akṛṣṭapacyā tathā oṣadhayaḥ bhavanti
ca tvakpatraphalamūlāni vīryavanti bhavanti
12. The earth yields its produce without cultivation, and the herbs become potent. Similarly, bark, leaves, fruits, and roots also become efficacious.
नाधर्मो विद्यते तत्र धर्म एव तु केवलः ।
इति कार्तयुगानेतान्गुणान्विद्धि युधिष्ठिर ॥१३॥
13. nādharmo vidyate tatra dharma eva tu kevalaḥ ,
iti kārtayugānetānguṇānviddhi yudhiṣṭhira.
13. na adharmaḥ vidyate tatra dharmaḥ eva tu kevalaḥ
iti kārtayugān etān guṇān viddhi yudhiṣṭhira
13. tatra adharmaḥ na vidyate tu dharmaḥ eva kevalaḥ
yudhiṣṭhira iti etān kārtayugān guṇān viddhi
13. There, unrighteousness (adharma) does not exist; only natural law (dharma) truly prevails. Thus, O Yudhiṣṭhira, know these qualities as belonging to the Kṛta Yuga.
दण्डनीत्या यदा राजा त्रीनंशाननुवर्तते ।
चतुर्थमंशमुत्सृज्य तदा त्रेता प्रवर्तते ॥१४॥
14. daṇḍanītyā yadā rājā trīnaṁśānanuvartate ,
caturthamaṁśamutsṛjya tadā tretā pravartate.
14. daṇḍanītyā yadā rājā trīn aṃśān anuvartate
caturtham aṃśam utsṛjya tadā tretā pravartate
14. yadā rājā daṇḍanītyā trīn aṃśān anuvartate
caturtham aṃśam utsṛjya tadā tretā pravartate
14. When the king follows three parts of the science of governance (daṇḍanīti), abandoning the fourth part, then the Tretā Yuga commences.
अशुभस्य चतुर्थांशस्त्रीनंशाननुवर्तते ।
कृष्टपच्यैव पृथिवी भवन्त्योषधयस्तथा ॥१५॥
15. aśubhasya caturthāṁśastrīnaṁśānanuvartate ,
kṛṣṭapacyaiva pṛthivī bhavantyoṣadhayastathā.
15. aśubhasya caturthāṃśaḥ trīn aṃśān anuvartate
kṛṣṭapacyā eva pṛthivī bhavanti oṣadhayaḥ tathā
15. aśubhasya caturthāṃśaḥ trīn aṃśān anuvartate
pṛthivī eva kṛṣṭapacyā tathā oṣadhayaḥ bhavanti
15. A fourth part of inauspiciousness (adharma) accompanies three parts (of dharma). The earth yields its produce only through cultivation, and similarly, the herbs are (present).
अर्धं त्यक्त्वा यदा राजा नीत्यर्धमनुवर्तते ।
ततस्तु द्वापरं नाम स कालः संप्रवर्तते ॥१६॥
16. ardhaṁ tyaktvā yadā rājā nītyardhamanuvartate ,
tatastu dvāparaṁ nāma sa kālaḥ saṁpravartate.
16. ardham tyaktvā yadā rājā nītyardham anuvartate
tataḥ tu dvāparam nāma saḥ kālaḥ sampravartate
16. yadā rājā ardham tyaktvā nītyardham anuvartate
tataḥ tu saḥ kālaḥ dvāparam nāma sampravartate
16. When a king abandons half (of the natural law) and adheres only to the other half of the natural law (dharma), then that era named Dvāpara Yuga commences.
अशुभस्य तदा अर्धं द्वावंशावनुवर्तते ।
कृष्टपच्यैव पृथिवी भवत्यल्पफला तथा ॥१७॥
17. aśubhasya tadā ardhaṁ dvāvaṁśāvanuvartate ,
kṛṣṭapacyaiva pṛthivī bhavatyalpaphalā tathā.
17. aśubhasya tadā ardham dvāvaṃśau anuvartate
kṛṣṭapacyā eva pṛthivī bhavati alpaphala tathā
17. tadā aśubhasya ardham dvāvaṃśau anuvartate
tathā pṛthivī kṛṣṭapacyā eva alpaphala bhavati
17. Then, half (two parts) of unrighteousness (adharma) prevails. The earth, even when cultivated, yields little fruit.
दण्डनीतिं परित्यज्य यदा कार्त्स्न्येन भूमिपः ।
प्रजाः क्लिश्नात्ययोगेन प्रविश्यति तदा कलिः ॥१८॥
18. daṇḍanītiṁ parityajya yadā kārtsnyena bhūmipaḥ ,
prajāḥ kliśnātyayogena praviśyati tadā kaliḥ.
18. daṇḍanītim parityajya yadā kārtsnyena bhūmipaḥ
prajāḥ kliśnāti ayogena praviśyati tadā kaliḥ
18. yadā bhūmipaḥ daṇḍanītim kārtsnyena parityajya
ayogena prajāḥ kliśnāti tadā kaliḥ praviśyati
18. When a king completely abandons the principles of justice (daṇḍanīti) and oppresses his subjects through unrighteous means, then the Kali Yuga begins.
कलावधर्मो भूयिष्ठं धर्मो भवति तु क्वचित् ।
सर्वेषामेव वर्णानां स्वधर्माच्च्यवते मनः ॥१९॥
19. kalāvadharmo bhūyiṣṭhaṁ dharmo bhavati tu kvacit ,
sarveṣāmeva varṇānāṁ svadharmāccyavate manaḥ.
19. kalau adharmaḥ bhūyiṣṭham dharmaḥ bhavati tu kvacit
sarveṣām eva varṇānām svadharmāt cyavate manaḥ
19. kalau adharmaḥ bhūyiṣṭham bhavati tu dharmaḥ kvacit
sarveṣām eva varṇānām manaḥ svadharmāt cyavate
19. In the Kali Yuga, unrighteousness (adharma) is predominant, while righteousness (dharma) exists only rarely. The minds of all social classes (varṇas) deviate from their own intrinsic nature (svadharma).
शूद्रा भैक्षेण जीवन्ति ब्राह्मणाः परिचर्यया ।
योगक्षेमस्य नाशश्च वर्तते वर्णसंकरः ॥२०॥
20. śūdrā bhaikṣeṇa jīvanti brāhmaṇāḥ paricaryayā ,
yogakṣemasya nāśaśca vartate varṇasaṁkaraḥ.
20. śūdrāḥ bhaikṣeṇa jīvanti brāhmaṇāḥ paricaryayā
yogakṣemasya nāśaḥ ca vartate varṇasaṃkaraḥ
20. śūdrāḥ bhaikṣeṇa jīvanti brāhmaṇāḥ paricaryayā
(jīvanti) ca yogakṣemasya nāśaḥ varṇasaṃkaraḥ ca vartate
20. Śūdras survive by begging, while Brahmins live by rendering service. There is a destruction of well-being (yogakṣema), and an intermixture of social classes (varṇasaṃkara) takes place.
वैदिकानि च कर्माणि भवन्ति विगुणान्युत ।
ऋतवो नसुखाः सर्वे भवन्त्यामयिनस्तथा ॥२१॥
21. vaidikāni ca karmāṇi bhavanti viguṇānyuta ,
ṛtavo nasukhāḥ sarve bhavantyāmayinastathā.
21. vaidikāni ca karmāṇi bhavanti viguṇāni uta
ṛtavaḥ na-sukhāḥ sarve bhavanti āmayinaḥ tathā
21. ca vaidikāni karmāṇi viguṇāni bhavanti uta
sarve ṛtavaḥ na-sukhāḥ tathā āmayinaḥ bhavanti
21. Furthermore, Vedic rituals (karma) become flawed. Likewise, all seasons become unpleasant and diseased.
ह्रसन्ति च मनुष्याणां स्वरवर्णमनांस्युत ।
व्याधयश्च भवन्त्यत्र म्रियन्ते चागतायुषः ॥२२॥
22. hrasanti ca manuṣyāṇāṁ svaravarṇamanāṁsyuta ,
vyādhayaśca bhavantyatra mriyante cāgatāyuṣaḥ.
22. hrasanti ca manuṣyāṇām svara-varṇa-manāṃsi uta
vyādhayaḥ ca bhavanti atra mriyante ca āgata-āyuṣaḥ
22. ca manuṣyāṇām svara-varṇa-manāṃsi uta hrasanti atra
vyādhayaḥ ca bhavanti ca āgata-āyuṣaḥ mriyante
22. Also, the voices, complexions, and minds of human beings diminish. Diseases appear, and those whose lifespan has expired (āgatāyuṣa) die.
विधवाश्च भवन्त्यत्र नृशंसा जायते प्रजा ।
क्वचिद्वर्षति पर्जन्यः क्वचित्सस्यं प्ररोहति ॥२३॥
23. vidhavāśca bhavantyatra nṛśaṁsā jāyate prajā ,
kvacidvarṣati parjanyaḥ kvacitsasyaṁ prarohati.
23. vidhavāḥ ca bhavanti atra nṛśaṃsā jāyate prajā
kvacit varṣati parjanyaḥ kvacit sasyam prarohati
23. atra vidhavāḥ ca bhavanti nṛśaṃsā prajā jāyate
kvacit parjanyaḥ varṣati kvacit sasyam prarohati
23. Furthermore, there are many widows here, and cruel progeny are born. In some regions, rain falls, while in others, crops grow.
रसाः सर्वे क्षयं यान्ति यदा नेच्छति भूमिपः ।
प्रजाः संरक्षितुं सम्यग्दण्डनीतिसमाहितः ॥२४॥
24. rasāḥ sarve kṣayaṁ yānti yadā necchati bhūmipaḥ ,
prajāḥ saṁrakṣituṁ samyagdaṇḍanītisamāhitaḥ.
24. rasāḥ sarve kṣayaṃ yānti yadā na icchati bhūmipaḥ
prajāḥ saṃrakṣituṃ samyak daṇḍanītisamāhitaḥ
24. bhūmipaḥ daṇḍanītisamāhitaḥ yadā prajāḥ samyak saṃrakṣituṃ na icchati,
sarve rasāḥ kṣayaṃ yānti
24. All revenues (rasa) diminish when the king, even though committed to the science of governance (daṇḍanīti), does not properly desire to protect his subjects.
राजा कृतयुगस्रष्टा त्रेताया द्वापरस्य च ।
युगस्य च चतुर्थस्य राजा भवति कारणम् ॥२५॥
25. rājā kṛtayugasraṣṭā tretāyā dvāparasya ca ,
yugasya ca caturthasya rājā bhavati kāraṇam.
25. rājā kṛtayugasraṣṭā tretāyāḥ dvāparasya ca
yugasya ca caturthasya rājā bhavati kāraṇam
25. rājā kṛtayugasraṣṭā (bhavati).
tretāyāḥ,
dvāparasya ca,
caturthasya yugasya ca rājā kāraṇam bhavati.
25. The king is the creator of the Kṛtayuga. He is also the cause of the Tretāyuga, and the Dvāparayuga, and the fourth age (yuga).
कृतस्य करणाद्राजा स्वर्गमत्यन्तमश्नुते ।
त्रेतायाः करणाद्राजा स्वर्गं नात्यन्तमश्नुते ॥२६॥
26. kṛtasya karaṇādrājā svargamatyantamaśnute ,
tretāyāḥ karaṇādrājā svargaṁ nātyantamaśnute.
26. kṛtasya karaṇāt rājā svargam atyantam aśnute
tretāyāḥ karaṇāt rājā svargam na atyantam aśnute
26. kṛtasya karaṇāt rājā atyantam svargam aśnute.
tretāyāḥ karaṇāt rājā atyantam svargam na aśnute.
26. By creating the Kṛtayuga, the king attains heaven (svarga) eternally. By creating the Tretāyuga, the king does not attain heaven (svarga) eternally.
प्रवर्तनाद्द्वापरस्य यथाभागमुपाश्नुते ।
कलेः प्रवर्तनाद्राजा पापमत्यन्तमश्नुते ॥२७॥
27. pravartanāddvāparasya yathābhāgamupāśnute ,
kaleḥ pravartanādrājā pāpamatyantamaśnute.
27. pravartanāt dvāparasya yathābhāgam upāśnute
kaleḥ pravartanāt rājā pāpam atyantam aśnute
27. dvāparasya pravartanāt (rājā) yathābhāgam upāśnute.
kaleḥ pravartanāt rājā अत्यन्तम् pāpam aśnute.
27. From causing the Dvāparayuga, he enjoys (rewards) partially. From causing the Kaliyuga, the king incurs extreme sin (pāpa).
ततो वसति दुष्कर्मा नरके शाश्वतीः समाः ।
प्रजानां कल्मषे मग्नोऽकीर्तिं पापं च विन्दति ॥२८॥
28. tato vasati duṣkarmā narake śāśvatīḥ samāḥ ,
prajānāṁ kalmaṣe magno'kīrtiṁ pāpaṁ ca vindati.
28. tataḥ vasati duṣkarmā narake śāśvatīḥ samāḥ
prajānām kalmaṣe magnaḥ akīrtim pāpam ca vindati
28. tataḥ duṣkarmā prajānām kalmaṣe magnaḥ śāśvatīḥ
samāḥ narake vasati ca akīrtim pāpam vindati
28. Thereafter, the evildoer (karma) dwells in hell for eternal years. Plunged into the defilement of the subjects, he incurs disgrace and evil.
दण्डनीतिं पुरस्कृत्य विजानन्क्षत्रियः सदा ।
अनवाप्तं च लिप्सेत लब्धं च परिपालयेत् ॥२९॥
29. daṇḍanītiṁ puraskṛtya vijānankṣatriyaḥ sadā ,
anavāptaṁ ca lipseta labdhaṁ ca paripālayet.
29. daṇḍanītim puraskṛtya vijānan kṣatriyaḥ sadā
anavāptam ca lipseta labdham ca paripālayet
29. kṣatriyaḥ sadā daṇḍanītim puraskṛtya vijānan
ca anavāptam lipseta ca labdham paripālayet
29. Always, a kshatriya, understanding and upholding the science of governance (daṇḍanīti), should strive to acquire what is not yet obtained and should protect what has been acquired.
लोकस्य सीमन्तकरी मर्यादा लोकभावनी ।
सम्यङ्नीता दण्डनीतिर्यथा माता यथा पिता ॥३०॥
30. lokasya sīmantakarī maryādā lokabhāvanī ,
samyaṅnītā daṇḍanītiryathā mātā yathā pitā.
30. lokasya sīmantakarī maryādā lokabhāvanī
samyak nītā daṇḍanītiḥ yathā mātā yathā pitā
30. samyak nītā daṇḍanītiḥ lokasya sīmantakarī
maryādā lokabhāvanī yathā mātā yathā pitā
30. Properly executed, the science of governance (daṇḍanīti) establishes limits and sustains the people of the world, just like a mother and just like a father.
यस्यां भवन्ति भूतानि तद्विद्धि भरतर्षभ ।
एष एव परो धर्मो यद्राजा दण्डनीतिमान् ॥३१॥
31. yasyāṁ bhavanti bhūtāni tadviddhi bharatarṣabha ,
eṣa eva paro dharmo yadrājā daṇḍanītimān.
31. yasyām bhavanti bhūtāni tat viddhi bharatarṣabha
eṣaḥ eva paraḥ dharmaḥ yat rājā daṇḍanītimān
31. bharatarṣabha,
yasyām bhūtāni bhavanti,
tat viddhi.
eṣaḥ eva paraḥ dharmaḥ yat rājā daṇḍanītimān
31. Know this, O best of Bharatas, that (state) in which all beings flourish. This indeed is the supreme natural law (dharma): that the king possesses and upholds the science of governance (daṇḍanīti).
तस्मात्कौरव्य धर्मेण प्रजाः पालय नीतिमान् ।
एवंवृत्तः प्रजा रक्षन्स्वर्गं जेतासि दुर्जयम् ॥३२॥
32. tasmātkauravya dharmeṇa prajāḥ pālaya nītimān ,
evaṁvṛttaḥ prajā rakṣansvargaṁ jetāsi durjayam.
32. tasmāt kauravya dharmeṇa prajāḥ pālaya nītimān
evamvṛttaḥ prajāḥ rakṣan svargam jetā asi durjayam
32. tasmāt he kauravya he nītimān dharmeṇa prajāḥ pālaya
evamvṛttaḥ prajāḥ rakṣan durjayam svargam jetā asi
32. Therefore, O descendant of Kuru, O wise one, protect your subjects in accordance with natural law (dharma). By conducting yourself in this way and protecting your subjects, you will conquer even the unconquerable heaven.