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Shloka 14

Daṇḍa as the Foundation of Social Order (दण्डप्रतिष्ठा)

इस प्रकार श्रीमह्ाभारत शान्तिपर्वके अन्तर्गत राजधर्मानुशासनपर्वमें द्रौपदीवाक्यविषयक चौदहवाँ अध्याय पूरा हुआ

na cchittvā paramarmāṇi nākṛtvā karma duṣkaram | nāhatvā matsyaghātīva prāpnoti mahatīṃ śriyam ||

Vaiśampāyana berkata: Tanpa menyerang titik-titik genting orang lain, tanpa melakukan pekerjaan yang keras dan sukar, dan tanpa membunuh banyak makhluk hidup—seperti pembunuh ikan—tiada siapa mencapai kemakmuran yang besar. Rangkap ini menggambarkan bahawa kejayaan duniawi sering terjerat dengan keganasan dan tindakan tanpa belas, lalu menimbulkan ketegangan etika yang getir dalam wacana tentang pemerintahan dan dharma raja.

nanot
na:
TypeIndeclinable
Rootna
acchittvāhaving cut off / without cutting off
acchittvā:
TypeVerb
Rootchid
Formktvā (absolutive/gerund), parasmaipada (usage)
paramarmāṇivital points (most vital spots)
paramarmāṇi:
Karma
TypeNoun
Rootparama-marman
Formneuter, accusative, plural
nanot
na:
TypeIndeclinable
Rootna
akṛtvāhaving done / without doing
akṛtvā:
TypeVerb
Rootkṛ
Formktvā (absolutive/gerund), parasmaipada (usage)
karmadeed, act
karma:
Karma
TypeNoun
Rootkarman
Formneuter, accusative, singular
duṣkaramdifficult, hard-to-do
duṣkaram:
TypeAdjective
Rootduṣkara
Formneuter, accusative, singular
nanot
na:
TypeIndeclinable
Rootna
āhatvāhaving struck/killed / without killing
āhatvā:
TypeVerb
Roothan
Formktvā (absolutive/gerund), parasmaipada (usage)
matsyaghātīfish-killer (fisherman)
matsyaghātī:
Karta
TypeNoun
Rootmatsya-ghātin
Formmasculine, nominative, singular
ivalike, as
iva:
TypeIndeclinable
Rootiva
prāpnotiattains, obtains
prāpnoti:
TypeVerb
Rootāp (with pra-)
Formlaṭ (present), parasmaipada, third, singular
mahatīmgreat
mahatīm:
TypeAdjective
Rootmahat
Formfeminine, accusative, singular
śriyamprosperity, fortune
śriyam:
Karma
TypeNoun
Rootśrī
Formfeminine, accusative, singular

वैशम्पायन उवाच

V
Vaiśampāyana
M
matsyaghātī (fish-slayer/fisherman)

Educational Q&A

The verse asserts a hard-edged observation about worldly prosperity: great wealth is commonly gained through ruthless measures—hurting others at their vulnerable points, performing harsh deeds, and causing widespread harm—thereby highlighting the ethical cost that often accompanies political and material success.

In the Shanti Parva’s discussion of rajadharma (the duties and realities of rulership), Vaiśampāyana reports a maxim that reflects the pragmatic, sometimes grim logic of power and acquisition, using the analogy of fish-slayers to underscore the violence implicit in certain forms of gain.