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yudhiṣṭhira uvāca॥
Yudhishthira said.
ke lokā yudhyamānānāṃ śūrāṇāmanivartinām। bhavanti nidhanaṃ prāpya tanme brūhi pitāmaha ॥12-99-1॥
O grandsire, tell me: which worlds do those heroic warriors who do not turn back in battle attain after meeting death?
bhīṣma uvāca॥
Bhīṣma said.
atrāpy udāharantīmam itihāsaṃ purātanam। ambarīṣasya saṃvādam indrasya ca yudhiṣṭhira ॥12-99-2॥
Here too, O Yudhiṣṭhira, they recount this ancient story: the conversation between Ambarīṣa and Indra.
ambarīṣo hi nābhāgaḥ svargaṃ gatvā sudurlabham। dadarśa suralokasthaṃ śakreṇa sacivaṃ saha ॥12-99-3॥
Ambarīṣa, indeed Nābhāga, after reaching the heaven which is very difficult to attain, saw the minister together with Śakra (Indra) residing in the world of the gods.
sarvatejomayaṃ divyaṃ vimānavaramāsthitam। uparyupari gacchantaṃ svaṃ vai senāpatiṃ prabhum ॥12-99-4॥
He saw the divine, all-radiant, excellent chariot occupied by his own commander and lord, ascending higher and higher.
sa dṛṣṭvopari gacchantaṃ senāpatimudāradhīḥ। ṛddhiṃ dṛṣṭvā sudevasya vismitaḥ prāha vāsavam ॥12-99-5॥
He saw the general ascending above; seeing Sudeva's prosperity, the noble-minded man, astonished, spoke to Indra.
sāgarāntāṃ mahīṃ kṛtsnām anuśiṣya yathāvidhi। cāturvarṇye yathāśāstraṃ pravṛtto dharmakāmyayā ॥12-99-6॥
He instructed the entire earth, bounded by the ocean, in accordance with the prescribed rules; then, being engaged in the fourfold order of society as per the śāstra, he acted with the desire for righteousness.
brahmacaryeṇa ghoreṇa ācāryakulasevayā। vedānadhītya dharmeṇa rājaśāstraṃ ca kevalam ॥12-99-7॥
Through strict celibacy, devoted service to the teacher's household, diligent study of the Vedas, and adherence to righteousness, one should study only the science of polity.
atithīn annapānena pitṝṁś ca svadhayā tathā। ṛṣīn svādhyāyadīkṣābhir devān yajñair anuttamaiḥ ॥12-99-8॥
Guests are to be honored with food and drink, ancestors with oblations, sages through study and vows, and gods with the best sacrifices.
kṣatradharme sthito bhūtvā yathāśāstraṃ yathāvidhi। udīkṣamāṇaḥ pṛtanāṃ jayāmi yudhi vāsava ॥12-99-9॥
O Indra, having established myself in the warrior's duty according to the scriptures and rules, and observing the army, I am victorious in battle.
devarāja sudevo'yaṃ mama senāpatiḥ purā। āsīdyodhaḥ praśāntātmā so'yaṃ kasmādatīva mām ॥12-99-10॥
Sudeva, the lord of the gods, who was formerly my army commander and a warrior of tranquil mind, why is he now so exceedingly (hostile) towards me?
nānena kratubhir mukhyair iṣṭaṃ naiva dvijātayaḥ। tarpītā vidhivac chakra so'yaṃ kasmād atīva mām ॥12-99-11॥
O Indra, by these principal sacrifices, the twice-born have not indeed been satisfied according to rule; so why is he exceedingly angry with me?
indra uvāca॥
Indra said.
etasya vitatastāta sudevasya babhūva ha। saṅgrāmayajñaḥ sumahānyaścānyo yudhyate naraḥ ॥12-99-12॥
O dear, the battle-sacrifice of Sudeva became widespread indeed. Another very great man also fights.
saṁnaddho dīkṣitaḥ sarvo yodhaḥ prāpya camūmukham। yuddhayajñādhikārastho bhavatīti viniścayaḥ ॥12-99-13॥
It is determined that every warrior, once armed and consecrated and having reached the front of the army, becomes entitled to participate in the battle-sacrifice.
ambarīṣa uvāca॥
Ambarīṣa said.
kāni yajñe havīṃṣy atra kim ājyaṃ kā ca dakṣiṇā। ṛtvijaś cātra ke proktās tan me brūhi śatakrato ॥12-99-14॥
O Indra, tell me which things are considered the oblations in the sacrifice here, what is the clarified butter, which is the sacrificial fee, and who are said to be the priests here.
indra uvāca॥
Indra said.
ṛtvijaḥ kuñjarās tatra vājino'dhvaryavas tathā। havīṃṣi paramāṃsāni rudhiraṃ tv ājyam eva ca॥12-99-15॥
There were sacrificial priests, elephants, horses, and performers of sacrifice; there were also oblations, excellent meats, blood, clarified butter, and more.
sṛgālagṛdhrakākolāḥ sadasyās tatra satriṇaḥ। ājyaśeṣaṃ pibanty ete haviḥ prāśnanti cādhvare ॥12-99-16॥
Jackals, vultures, and crows are the participants there at the sacrifice; they drink the leftover ghee and consume the offerings during the ritual.
prāsatomarasaṅghātāḥ khaḍgaśaktiparaśvadhāḥ। jvalanto niśitāḥ pītāḥ srucas tasyātha satriṇaḥ ॥12-99-17॥
Then, the blazing, sharp, and drunk ladles of the sacrificer became like masses of spears, javelins, swords, lances, and battle-axes.
cāpavegāyatastīkṣṇaḥ parakāyāvadāraṇaḥ। ṛjuḥ suniśitaḥ pītaḥ sāyako'sya sruvo mahān ॥12-99-18॥
His arrow, driven by the force of the bow, sharp and straight, pierces the enemy's body; it is well-sharpened and, having struck, becomes like a great ladle.
dvīpicarma-avanaddhaś ca nāgadanta-kṛta-tsaruḥ | hasti-hasta-gataḥ khaḍgaḥ sphyo bhavet tasya saṃyuge ||12-99-19||
In battle, he would have a sword bound with tiger skin, with a handle made of elephant's tusk, and a shaft in the hand of the elephant.
jvalitair niśitaiḥ pītaiḥ prāśa-śakti-paraśvadhaiḥ। śaikya-āyasamayaiḥ tīkṣṇaiḥ abhighāto bhavet vasu ॥12-99-20॥
O Vasu, a blow may be dealt by blazing, sharp, golden spears, missiles, battle-axes, and by sharp weapons made of iron and steel.
āvegādyattu rudhiraṃ saṅgrāme syandate bhuvi. sāsya pūrṇāhutirhotre samṛddhā sarvakāmadhuk ॥12-99-21॥
But the blood that, from the force of battle, flows upon the earth is regarded as his complete offering to the fire, bringing prosperity and fulfilling all desires.
chindhi bhindhīti yasyaitacchrūyate vāhinīmukhe। sāmāni sāmagāstasya gāyanti yamasādane ॥12-99-22॥
He, of whom the words "Cut! Split!" are heard at the front of the army, for him the singers of Sāman chant Sāman hymns in the abode of Yama.
havirdhānaṃ tu tasyāhuḥ pareṣāṃ vāhinīmukham। kuñjarāṇāṃ hayānāṃ ca varmiṇāṃ ca samuccayaḥ ॥ agniḥ śyenacito nāma tasya yajñe vidhīyate ॥12-99-23॥
They say that the offering-hall of him is the front of the army of the others; it is the gathering of elephants, horses, and armored ones. In that sacrifice, the fire called 'arranged like a hawk' is prescribed.
uttiṣṭhati kabandho'tra sahasre nihate tu yaḥ। sa yūpastasya śūrasya khādirorṣṭāśrirucyate ॥12-99-24॥
Here, the trunk rises; but when a thousand are slain, that which is the eight-sided sacrificial post of the hero, made of khadira wood, is so called.
iḍopahūtaṃ krośanti kuñjarā aṅkuśeritāḥ। vyāghuṣṭatalanādena vaṣaṭkāreṇa pārthiva॥ udgātā tatra saṅgrāme trisāmā dundubhiḥ smṛtaḥ॥12-99-25॥
O king, the elephants, driven by the goad and invoked by the iḍā, cry out with the sound of drums and the exclamation 'vaṣaṭ'. There, in the battle, the drum is regarded as the chanter of the threefold Sāman.
brahmasve hriyamāṇe yaḥ priyāṃ yuddhe tanuṃ tyajet| ātmānaṃ yūpam ucchritya sa yajño'nantadakṣiṇaḥ ||12-99-26||
If, when the property of a Brāhmaṇa is being seized, a person gives up his dear life in battle, offering himself as the sacrificial post, that act is a sacrifice of infinite merit.
bharturarthe tu yaḥ śūro vikramedvāhinīmukhe। bhayānna ca nivarteta tasya lokā yathā mama ॥12-99-27॥
But the hero who, for his master's sake, advances to the front of the army and does not turn back out of fear, attains worlds like mine.
nīlacandrākṛtaiḥ khaḍgairbāhubhiḥ parighopamaiḥ। yasya vedirupastīrṇā tasya lokā yathā mama॥12-99-28॥
He whose altar is spread with swords shaped like blue moons and arms like iron clubs, his worlds are like mine.
yastu nāvekṣate kañcit sahāyaṃ vijaye sthitaḥ। vigāhya vāhinīmadhyaṃ tasya lokā yathā mama॥12-99-29॥
But the one who, standing victorious and without seeking any assistance, penetrates the midst of the army—his realms are like mine.
yasya tomarasaṅghāṭā bherīmaṇḍūkakacchapā। vīrāsthiśarkarā durgā māṃsaśoṇitakardamā ॥12-99-30॥
Its fortress is such that its ramparts are made of spears, its drums are frogs and tortoises, its gravel is the bones of heroes, and its moats are mud of flesh and blood.
asicarmaplavā sindhuḥ keśaśaivalashādvalā। aśvanāgarathaiścaiva sambhinnair kṛtasaṅkramā ॥12-99-31॥
The river was filled with rafts made of swords and hides, with hair, waterweed, and grassy patches; and crossings were made with the broken remains of horses, elephants, and chariots.
patākādhvajavānīrā hatavāhanavāhinī। śoṇitodā susampūrṇā dustarā pāragairnaraiḥ ॥12-99-32॥
The river, filled with banners and flags and the wreckage of destroyed vehicles, its waters turned to blood, was so full that it was difficult for even the bravest men to cross.
hatanāgamahānakrā paralokavahāśivā। ṛṣṭikhaḍgadhvajānūkā gṛdhrakaṅkavaḍaplavā ॥12-99-33॥
The auspicious river, filled with slain serpents and great crocodiles, carries the dead to the other world; spears, swords, and banners serve as boats, while vultures, herons, and banyan trees float as rafts.
puruṣādānucaritā bhīrūṇāṃ kaśmalāvahā। nadī yodhamahāyajñe tadasyāvabhṛthaṃ smṛtam ॥12-99-34॥
The river, which is followed by men and brings impurity to the fearful, is regarded as the purificatory bath in this great battle-sacrifice.
vedī yasya tvamitrāṇāṃ śirobhir avakīryate। aśvaskandhair gajaskandhais tasya lokā yathā mama ॥12-99-35॥
He whose altar is covered with the heads of your enemies, with the shoulders of horses and elephants—his worlds are like mine.
patnīśālā kṛtā yasya pareṣāṃ vāhinīmukham। havirdhānaṃ svavāhinyastadasyāhurmanīṣiṇaḥ ॥12-99-36॥
The wise say that for one whose wife's hall is made the front of the enemy's army, the storehouse of oblations in his own army is his true front.
sadaś cāntarayodhāgnir āgnīdhraś cottarāṃ diśam। śatrusenākalatrasya sarvalokānadūrataḥ ॥12-99-37॥
The assembly, inner warriors, fire, the priest tending the fire, and the northern direction are all not far from the enemy's army, his wife, and all the worlds.
yadā tūbhayato vyūho bhavatyākāśamagrataḥ। sāsya vedī tathā yajñe nityaṃ vedāstrayo'gnayaḥ ॥12-99-38॥
When the array is formed on both sides and the sky is in front, that is its altar; so too in the sacrifice, always, the three Vedas are the three fires.
yastu yodhaḥ parāvṛttaḥ santrasto hanyate paraiḥ। apratiṣṭhaṃ sa narakaṃ yāti nāstyatra saṃśayaḥ ॥12-99-39॥
But if a warrior turns away in fear and is killed by the enemy, he, having lost his standing, goes to hell; of this there is no doubt.
yasya śoṇitavegena nadī syātsamabhiplutā। keśamāṃsāsthi-saṅkīrṇā sa gacchet paramāṃ gatim ॥12-99-40॥
He whose river is completely flooded by the force of blood, mixed with hair, flesh, and bone, may attain the supreme state.
yastu senāpatiṃ hatvā tadyānam adhirohati। sa viṣṇuvikramakramī bṛhaspatisamaḥ kratuḥ ॥12-99-41॥
But he who, having slain the army-chief, ascends that vehicle, is one who follows the stride of Viṣṇu, equal to Bṛhaspati, and is like a sacrifice.
nāyakaṃ vā pramāṇaṃ vā yo vā syāttatra pūjitaḥ। jīvagrāhaṃ nigṛhṇāti tasya lokā yathā mama॥12-99-42॥
Whoever is respected there, whether a leader or an authority, restrains the vital principle; his worlds are like mine.
āhave nihataṃ śūraṃ na śoceta kadācana। aśocyō hi hataḥ śūraḥ svargalōkē mahīyatē ॥12-99-43॥
One should never grieve for a hero slain in battle; for such a hero is not to be mourned, as he is honored in heaven.
na hy annaṃ nodakaṃ tasya na snānaṃ nāpy aśaucakam। hatasya kartum icchanti tasya lokāñ śṛṇuṣva me ॥12-99-44॥
Indeed, neither food nor water, nor bathing or purification are desired for the slain; hear from me what worlds are intended for him.
varāpsaraḥsahasrāṇi śūram āyodhane hatam। tvaramāṇā hi dhāvanti mama bhartā bhaved iti ॥12-99-45॥
Thousands of the best apsarases, eager, rush to the slain hero in battle, each hoping, "May he become my husband."
etat tapaś ca puṇyaṃ ca dharmaś caiva sanātanaḥ। catvāraś cāśramās tasya yo yuddhe na palāyate ॥12-99-46॥
This is eternal austerity, merit, and righteousness; and the four stages of life belong to him who does not flee in battle.
vṛddhaṃ balaṃ na hantavyaṃ naiva strī na ca vai dvijaḥ। tṛṇapūrṇamukhaścaiva tavāsmīti ca yo vadet॥12-99-47॥
Neither the aged, the strong, women, nor the twice-born should be killed; nor one with a mouth full of grass, nor one who says 'I am yours'—whoever says thus.
ahaṃ vṛtraṃ balaṃ pākaṃ śatamāyaṃ virocanam। durāvāryaṃ ca namuciṃ naikamāyaṃ ca śambaram ॥12-99-48॥
I have vanquished Vṛtra, Bala, Pāka, Śatamāya, Virocana, Durāvārya, Namuci, Naikamāya, and Śambara.
vipracittiṃ ca daiteyaṃ danoḥ putrāṃś ca sarvaśaḥ। prahrādaṃ ca nihatya ājau tato devādhipo'bhavam ॥12-99-49॥
Having slain Vipracitti, Daiteya, all the sons of Danu, and also Prahlāda in battle, then I became the lord of the gods.
bhīṣma uvāca॥
Bhīṣma said.
ity etac chakra-vacanaṃ niśamya pratigṛhya ca। yodhānām ātmanaḥ siddhim ambarīṣaḥ abhipannavān ॥12-99-50॥
Having listened to and accepted Indra's words, Ambarīṣa achieved success for himself and his warriors.
