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Shloka 27

राज्ञोऽभिषेकः, अराजकदोषः, दण्डधारणस्य आवश्यकता

Royal Consecration, the Fault of Kinglessness, and the Necessity of Enforcement

यस्मिन्न नश्यन्ति गुणा: कौन्तेय पुरुषे सदा । आश्रमस्थ॑ं तमप्याहुर्नरश्रेष्ठ युधिष्ठिर

yasmin na naśyanti guṇāḥ kaunteya puruṣe sadā | āśramasthaṁ tam apy āhur naraśreṣṭha yudhiṣṭhira ||

Bhīṣma dit : « Ô fils de Kuntī, si, chez un homme, les qualités nobles ne périssent jamais, alors—ô Yudhiṣṭhira, le meilleur des hommes—on dit qu’il est établi dans l’observance de tous les āśramas. Sa vie, quelle que soit sa condition extérieure, incarne la discipline et les devoirs que les étapes de l’existence sont destinées à former. »

यस्मिन्in whom/wherein
यस्मिन्:
Adhikarana
TypePronoun
Rootयद्
FormMasculine/Neuter, Locative, Singular
not
:
TypeIndeclinable
Root
नश्यन्तिperish/are destroyed
नश्यन्ति:
TypeVerb
Rootनश्
FormPresent, Third, Plural, Parasmaipada
गुणाःvirtues/qualities
गुणाः:
Karta
TypeNoun
Rootगुण
FormMasculine, Nominative, Plural
कौन्तेयO son of Kunti
कौन्तेय:
TypeNoun
Rootकौन्तेय
FormMasculine, Vocative, Singular
पुरुषेin a man/person
पुरुषे:
Adhikarana
TypeNoun
Rootपुरुष
FormMasculine, Locative, Singular
सदाalways
सदा:
TypeIndeclinable
Rootसदा
आश्रमस्थम्abiding in (the duties of) an āśrama
आश्रमस्थम्:
Karma
TypeAdjective
Rootआश्रमस्थ
FormMasculine, Accusative, Singular
तम्him
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
आहुःthey say/call
आहुः:
TypeVerb
Rootअह्
FormPerfect, Third, Plural, Parasmaipada
नरश्रेष्ठO best of men
नरश्रेष्ठ:
TypeNoun
Rootनरश्रेष्ठ
FormMasculine, Vocative, Singular
युधिष्ठिरO Yudhiṣṭhira
युधिष्ठिर:
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Vocative, Singular

भीष्म उवाच

B
Bhishma
Y
Yudhishthira
K
Kunti

Educational Q&A

Enduring virtues are the true mark of dharma: a person whose good qualities do not deteriorate is regarded as fulfilling the intent of all four āśramas, because inner character outweighs mere external status or life-stage.

In Śānti Parva, Bhīṣma instructs Yudhiṣṭhira on righteous conduct after the war. Here he defines the ‘best person’ as one whose virtues remain constant, and he praises such steadiness as equivalent to properly observing every āśrama.