Shloka 106
Dasyu-maryādā and Buddhi-guided Rāja-nīti (दस्युमर्यादा तथा बुद्धिप्रधान-राजनीति)
राजा दीन-दुःखियोंकी भी सुधि लेता और सबका पालन करता है, इसलिये वह माताके समान है। अपने और प्रजाके अप्रियजनोंको वह जलाता रहता है; अतः अग्निके समान है और दुष्टोंका दमन करके उन्हें संयममें रखता है; इसलिये यम कहा गया है ।।
rājā dīna-duḥkhiyōṃ kī bhī sudhi lētā aura sabkā pālana karatā hai, isaliye vaha mātā ke samāna hai. apane aura prajā ke apriyajanōṃ ko vaha jalātā rahatā hai; ataḥ agni ke samāna hai aura duṣṭōṃ kā damana karake unheṃ saṃyama meṃ rakhatā hai; isaliye yama kahā gayā hai. iṣṭeṣu visṛjann arthān kubera iva kāmadaḥ. gurur dharmopadeśena goptā ca paripālayan.
राजा दीनान् दुःखितांश्च स्मरन् सर्वान् परिपालयन् । तस्मान्मातृसमो ज्ञेयः ॥ स्वेषु प्रजासु चानिष्टान् दहत्यग्निरिव प्रभुः । तस्मादग्निसमो ज्ञेयः ॥ दुष्टान् निगृह्य दण्डेन संयमयति यमोपमः । तस्माद्यम इति स्मृतः ॥ इष्टेषु विसृजन्नर्थान् कुबेर इव कामदः । तस्मात्कुबेरसदृशः ॥ गुरुर्धर्मोपदेशेन गोप्ता च परिपालयन् । तस्माद्गुरुश्च गोप्ता च ॥
ब्रह्मदत्त उवाच
Educational Q&A
The verse defines ideal kingship through layered metaphors: the ruler must nurture like a mother, purify and deter harm like fire, enforce justice like Yama, provide prosperity like Kubera, teach dharma like a guru, and protect all as a guardian. Rajadharma is presented as a balance of compassion, discipline, generosity, and moral instruction.
In the Shanti Parva’s discourse on governance and dharma, Brahmadatta describes the king’s public role by comparing him to divine and elemental archetypes (Agni, Yama, Kubera). The passage is didactic, outlining how a ruler should relate to subjects—supporting the vulnerable, restraining wrongdoers, rewarding the worthy, and upholding dharma.