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Shloka 89

Nāradasya Rājadharma-praśnāḥ

Nārada’s Examination of Royal Ethics

कच्चिद्‌ दण्ड्येषु यमवत्पूज्येषु च विशाम्पते । परीक्ष्य वर्तसे सम्यगप्रियेषु प्रियेषु च,महाराज! क्‍या तुम दण्डनीय अपराधियोंके प्रति यमराज और पूजनीय पुरुषोंके प्रति धर्मराजका-सा बर्ताव करते हो? प्रिय एवं अप्रिय व्यक्तियोंकी भलीभाँति परीक्षा करके ही व्यवहार करते हो न?

kaccid daṇḍyeṣu yamavat pūjyeṣu ca viśāmpate | parīkṣya vartase samyak apriyeṣu priyeṣu ca ||

Nārada said: “O lord of the people, do you deal with those who deserve punishment as Yama would, and with those worthy of honor as Dharmarāja would? And do you conduct yourself rightly only after due examination—toward both the dear and the disliked?”

कच्चित्whether (indeed)?
कच्चित्:
TypeIndeclinable
Rootकच्चित्
दण्ड्येषुamong/with those who are punishable
दण्ड्येषु:
Adhikarana
TypeAdjective
Rootदण्ड्य
FormMasculine, Locative, Plural
यमवत्like Yama
यमवत्:
TypeIndeclinable
Rootयमवत्
पूज्येषुamong/with those who are worthy of honor
पूज्येषु:
Adhikarana
TypeAdjective
Rootपूज्य
FormMasculine, Locative, Plural
and
:
TypeIndeclinable
Root
विशाम्of the people/subjects
विशाम्:
TypeNoun
Rootविश्
FormFeminine, Genitive, Plural
पतेO lord
पते:
TypeNoun
Rootपति
FormMasculine, Vocative, Singular
परीक्ष्यhaving examined
परीक्ष्य:
TypeVerb
Rootपरीक्ष्
Formल्यप् (absolutive/gerund), Parasmaipada (usage-neutral here)
वर्तसेyou conduct yourself / you behave
वर्तसे:
TypeVerb
Rootवृत्
FormPresent, Second, Singular, Atmanepada
सम्यक्properly, rightly
सम्यक्:
TypeIndeclinable
Rootसम्यक्
अप्रियेषुamong/with the disliked (persons)
अप्रियेषु:
Adhikarana
TypeAdjective
Rootअप्रिय
FormMasculine, Locative, Plural
प्रियेषुamong/with the liked (persons)
प्रियेषु:
Adhikarana
TypeAdjective
Rootप्रिय
FormMasculine, Locative, Plural
and
:
TypeIndeclinable
Root
महाराजO great king
महाराज:
TypeNoun
Rootमहाराज
FormMasculine, Vocative, Singular

नारद उवाच

N
Nārada
Y
Yama
D
Dharmarāja

Educational Q&A

A ruler must be impartial: punish the punishable with Yama-like firmness, honor the worthy with Dharmarāja-like righteousness, and act only after careful examination—without bias toward favorites or against disliked persons.

Nārada addresses the king with a series of ‘kaccit’ questions typical of counsel literature, probing whether the king’s administration of justice and distribution of honor are grounded in dharma rather than personal likes and dislikes.