Shloka 41
Daṇḍotpatti-kathana (Origin and Function of Daṇḍa) — वसुहोम–मान्धातृ संवाद
ईश्वर: पुरुष: प्राण: सत्त्वं चित्तं प्रजापति: । भूतात्मा जीव इत्येवं नामश्रि: प्रोच्यतेडष्टभि:,ईश्वर, पुरुष, प्राण, सत्त्व, चित्त, प्रजापति, भूतात्मा तथा जीव--इन आठ नामोंसे दण्डका ही प्रतिपादन किया जाता है
īśvaraḥ puruṣaḥ prāṇaḥ sattvaṁ cittaṁ prajāpatiḥ | bhūtātmā jīva ityevaṁ nāmaśriḥ procyate ’ṣṭabhiḥ ||
قال بهيشما: إن مبدأ العقاب والحكم الملكي (داṇḍا) يُذكر بثمانية ألقاب: Īśvara (الربّ)، Puruṣa (الشخص/الإنسان الكلي)، Prāṇa (القوة الحيوية)، Sattva (الصفة المُقيمة الداعمة)، Citta (الذهن)، Prajāpati (سيّد الخلائق)، Bhūtātman (الذات الكامنة في الكائنات)، وJīva (الفرد الحي). وبذكره على هذا النحو تُصوِّر التعاليم الداṇḍا لا كعنفٍ مجرد، بل كقوةٍ تُقيم النظام وتُسند الحياة وتنهض بالدَّهَرما متى استُعملت بحقّ.
भीष्म उवाच
Educational Q&A
Daṇḍa (the coercive power of rule and punishment) is presented as a dharmic, life-sustaining principle with cosmic and psychological dimensions. By giving it eight exalted names, the text teaches that punishment is not merely retribution but a force meant to preserve order, protect beings, and support righteous conduct when exercised with restraint and discernment.
In the Shanti Parva’s instruction on governance and dharma after the war, Bhishma continues advising Yudhiṣṭhira on statecraft and moral rule. Here he explains the nature of daṇḍa by listing its eight traditional appellations, elevating the concept from a political tool to a principle tied to life, mind, and cosmic order.