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Shloka 38

Daṇḍa as the Foundation of Social Order (दण्डप्रतिष्ठा)

विष्वग्लोप: प्रवर्तेत भिद्येरन्‌ सर्वसेतव: । ममत्वं न प्रजानीयुर्यदि दण्डो न पालयेत्‌

viśvag-lopaḥ pravarteta bhidyeran sarva-setavaḥ | mamatvaṃ na prajānīyur yadi daṇḍo na pālayet ||

Arjuna dit : «Si le bâton du châtiment ne maintenait pas l’ordre, il s’ensuivrait un effondrement universel : les œuvres du dharma disparaîtraient de toutes parts, toutes les limites et retenues seraient brisées, et les hommes ne reconnaîtraient même plus le sens de “mien” et “non mien”, ce qui appartient à qui.»

विष्वग्everywhere, on all sides
विष्वग्:
TypeIndeclinable
Rootविष्वक्
Formavyaya (adverb)
लोपःloss, disappearance, destruction
लोपः:
Karta
TypeNoun
Rootलोप
Formmasculine, nominative, singular
प्रवर्तेतwould arise / would occur
प्रवर्तेत:
TypeVerb
Rootप्र√वृत्
Formoptative (vidhiliṅ), parasmaipada, 3rd person, singular
भिद्येरन्would be broken / would split
भिद्येरन्:
TypeVerb
Root√भिद्
Formoptative (vidhiliṅ), 3rd person, plural, passive/ātmanepada usage
सर्वall
सर्व:
TypeAdjective
Rootसर्व
Formmasculine, nominative, plural (agreeing with सेतवः)
सेतवःboundaries, limits, restraints (lit. bridges/embankments)
सेतवः:
Karta
TypeNoun
Rootसेतु
Formmasculine, nominative, plural
ममत्वम्sense of 'mine', ownership
ममत्वम्:
Karma
TypeNoun
Rootममत्व
Formneuter, accusative, singular
not
:
TypeIndeclinable
Root
Formavyaya (negation)
प्रजानीयुःwould know / would recognize
प्रजानीयुः:
TypeVerb
Rootप्र√ज्ञा
Formoptative (vidhiliṅ), parasmaipada, 3rd person, plural
यदिif
यदि:
TypeIndeclinable
Rootयदि
Formavyaya (conditional)
दण्डःpunishment; royal authority; coercive power
दण्डः:
Karta
TypeNoun
Rootदण्ड
Formmasculine, nominative, singular
not
:
TypeIndeclinable
Root
Formavyaya (negation)
पालयेत्would protect / would enforce / would govern
पालयेत्:
TypeVerb
Root√पाल्
Formoptative (vidhiliṅ), parasmaipada, 3rd person, singular

अजुन उवाच

A
Arjuna
D
Daṇḍa (punitive authority/governance)

Educational Q&A

That daṇḍa—legitimate punitive authority and enforcement of norms—is necessary to preserve dharma and social boundaries; without it, moral and legal distinctions collapse, including basic recognition of ownership and restraint.

In the Śānti Parva’s discussion on rājadharma (the duties of kings), Arjuna raises a governance-based argument: if the ruler does not maintain daṇḍa, society falls into disorder, with broken ‘setus’ (limits/constraints) and confusion about rights and property.