Shloka 15
राजा-दैवतत्वम् — The King as a Stabilizing ‘Daivata’ (Divine Function) in Social Order
अराजक देशमें पापी मनुष्य भी कभी कुशलपूर्वक नहीं रह सकते। एकका धन दो मिलकर उठा ले जाते हैं और उन दोनोंका धन दूसरे बहुसंख्यक लुटेरे लूट लेते हैं ।।
arājake deśe pāpī manuṣyā api kadācit kuśalapūrvakaṁ naiva vasanti | ekasya dhanaṁ dvābhyāṁ militvā hriyate, tayoś ca dhanaṁ anyaiḥ bahubhir luṇṭakaiḥ luṇṭhyate || adāsaḥ kriyate dāso hriyante ca balāt striyaḥ | etasmāt kāraṇād devāḥ prajā-pālān pracakrire ||
Sinabi ni Bhīṣma: Sa lupain na walang hari, kahit ang masasama ay hindi makapamumuhay nang ligtas at maayos. Ang yaman ng isa ay binubuhat ng dalawang magkakampi, at ang yaman ng dalawang iyon ay ninanakaw naman ng iba pang mas maraming tulisan. Sa gayong kawalang-batas, ang hindi alipin ay ginagawang alipin, at ang mga babae ay dinudukot sa pamamagitan ng dahas. Kaya’t ang mga diyos ay nagtatag ng mga pinunong tagapangalaga ng bayan—mga hari—upang mapanatili ang kaayusan at ang lipunan ay maging panatag.
भीष्म उवाच
Educational Q&A
Bhīṣma teaches that absence of legitimate rule leads to escalating insecurity—plunder, enslavement, and violence—so the institution of kingship (prajā-pālana) is justified as a dharmic necessity to protect society and restrain wrongdoing.
In the Śānti Parva’s instruction on rājadharma, Bhīṣma explains to Yudhiṣṭhira the social consequences of anarchy and uses them to argue why rulers were instituted: to safeguard people, property, and vulnerable members of society.