12.103
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
जैत्र्या वा कानि रूपाणि भवन्ति पुरुषर्षभ। पृतनायाः प्रशस्तानि तानीहेच्छामि वेदितुम् ॥१२-१०३-१॥
jaitryā vā kāni rūpāṇi bhavanti puruṣarṣabha। pṛtanāyāḥ praśastāni tāni ihecchāmi veditum ॥12-103-1॥
[जैत्र्या (jaitryā) - by the victorious (chariot); वा (vā) - or; कानि (kāni) - which (plural, neuter); रूपाणि (rūpāṇi) - forms; भवन्ति (bhavanti) - are; पुरुषर्षभ (puruṣarṣabha) - O best of men; पृतनायाः (pṛtanāyāḥ) - of the army; प्रशस्तानि (praśastāni) - auspicious; तानि (tāni) - those; इह (iha) - here; इच्छामि (icchāmi) - I wish; वेदितुम् (veditum) - to know;]
(By the victorious (chariot) or which forms are, O best of men? Of the army, auspicious those here I wish to know.)
O best of men, I wish to know here which are the auspicious forms of the victorious (chariot) for the army.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
जैत्र्या वा यानि रूपाणि भवन्ति पुरुषर्षभ। पृतनायाः प्रशस्तानि तानि वक्ष्यामि सर्वशः ॥१२-१०३-२॥
jaitryā vā yāni rūpāṇi bhavanti puruṣarṣabha। pṛtanāyāḥ praśastāni tāni vakṣyāmi sarvaśaḥ ॥12-103-2॥
[जैत्र्या (jaitryā) - of victory; by the victorious (one); वा (vā) - or; यानि (yāni) - which; those which; रूपाणि (rūpāṇi) - forms; manifestations; भवन्ति (bhavanti) - are; become; पुरुषर्षभ (puruṣarṣabha) - O best of men; bull among men; पृतनायाः (pṛtanāyāḥ) - of the army; of battle; प्रशस्तानि (praśastāni) - excellent; praiseworthy; तानि (tāni) - those; वक्ष्यामि (vakṣyāmi) - I shall speak; I will tell; सर्वशः (sarvaśaḥ) - entirely; in all ways;]
(Of victory or which forms are, O best of men, of the army the excellent those I shall speak entirely.)
O best of men, I shall now describe in full all those excellent forms of victory or those which are praiseworthy in battle.
दैवं पूर्वं विकुरुते मानुषे कालचोदिते। तद्विद्वांसोऽनुपश्यन्ति ज्ञानदीर्घेण चक्षुषा ॥१२-१०३-३॥
daivaṃ pūrvaṃ vikurute mānuṣe kālacodite। tadvidvāṃso'nupaśyanti jñānadīrgheṇa cakṣuṣā ॥12-103-3॥
[दैवं (daivam) - divine influence; पूर्वं (pūrvam) - first; विकुरुते (vikurute) - acts; मानुषे (mānuṣe) - in human; कालचोदिते (kālacodite) - impelled by time; तत् (tat) - that; विद्वांसः (vidvāṃsaḥ) - the wise; अनुपश्यन्ति (anupaśyanti) - perceive; ज्ञानदीर्घेण (jñānadīrgheṇa) - with the long (far-reaching) knowledge; चक्षुषा (cakṣuṣā) - with the eye;]
(Divine influence first acts in the human impelled by time; that the wise perceive with the eye of far-reaching knowledge.)
The wise, with the eye of far-reaching knowledge, perceive that divine influence acts first in humans impelled by time.
प्रायश्चित्तविधिं चात्र जपहोमांश्च तद्विदः। मङ्गलानि च कुर्वन्तः शमयन्त्यहितान्यपि ॥१२-१०३-४॥
prāyaścittavidhiṃ cātra japahomāṃśca tadvidaḥ। maṅgalāni ca kurvantaḥ śamayantyahitānyapi ॥12-103-4॥
[प्रायश्चित्तविधिं (prāyaścittavidhiṃ) - the procedure of expiation; च (ca) - and; अत्र (atra) - here; जपहोमांश्च (japahomāṃśca) - recitations and offerings and; तद्विदः (tadvidaḥ) - those who know that; मङ्गलानि (maṅgalāni) - auspicious acts; च (ca) - and; कुर्वन्तः (kurvantaḥ) - performing; शमयन्ति (śamayanti) - pacify; अहितानि (ahitāni) - inauspicious things; अपि (api) - even;]
(The procedure of expiation and here recitations and offerings and those who know that, auspicious acts and performing, pacify even inauspicious things.)
Those who know the procedure of expiation, by performing recitations, offerings, and auspicious acts here, pacify even inauspicious things.
उदीर्णमनसो योधा वाहनानि च भारत। यस्यां भवन्ति सेनायां ध्रुवं तस्यां जयं वदेत् ॥१२-१०३-५॥
udīrṇamanaso yodhā vāhanāni ca bhārata। yasyāṃ bhavanti senāyāṃ dhruvaṃ tasyāṃ jayaṃ vadet ॥12-103-5॥
[उदीर्ण (udīrṇa) - arisen; मनसः (manasaḥ) - of mind; योधाः (yodhāḥ) - warriors; वाहनानि (vāhanāni) - vehicles; च (ca) - and; भारत (bhārata) - O Bhārata; यस्याम् (yasyām) - in which; भवन्ति (bhavanti) - are; सेनायाम् (senāyām) - in the army; ध्रुवम् (dhruvam) - certainly; तस्याम् (tasyām) - in that; जयम् (jayaṃ) - victory; वदेत् (vadet) - one should declare;]
(Where the warriors of arisen mind and vehicles are, O Bhārata, in which army these are present, certainly in that (army) one should declare victory.)
O Bhārata, in whichever army the warriors are high-spirited and there are vehicles, one should surely declare victory for that army.
अन्वेनां वायवो वान्ति तथैवेन्द्रधनूंषि च। अनुप्लवन्ते मेघाश्च तथादित्यस्य रश्मयः ॥१२-१०३-६॥
anvenāṃ vāyavo vānti tathaivendradhanuṃṣi ca। anuplavante meghāś ca tathādityasya raśmayaḥ ॥12-103-6॥
[अनु (anu) - after; along; following; एनाम् (enām) - this (feminine accusative singular); वायवः (vāyavaḥ) - winds; वान्ति (vānti) - blow; तथा (tathā) - so; thus; in the same way; एव (eva) - indeed; just; only; इन्द्रधनूंषि (indradhanuṃṣi) - rainbows; च (ca) - and; अनुप्लवन्ते (anuplavante) - float after; follow; मेघाः (meghāḥ) - clouds; च (ca) - and; तथा (tathā) - so; thus; in the same way; आदित्यस्य (ādityasya) - of the sun; रश्मयः (raśmayaḥ) - rays;]
(After this, the winds blow; just so, the rainbows too; the clouds float after, and likewise the rays of the sun.)
After this, the winds blow; in the same way, rainbows appear; the clouds float along, and so do the rays of the sun.
गोमायवश्चानुलोमा वडा गृध्राश्च सर्वशः। आचरेयुर्यदा सेनां तदा सिद्धिरनुत्तमा ॥१२-१०३-७॥
gomāyavaś cānulomā vaḍā gṛdhrāś ca sarvaśaḥ। ācareyur yadā senāṃ tadā siddhir anuttamā ॥12-103-7॥
[गोमायवः (gomāyavaḥ) - jackals; च (ca) - and; अनुलोमाः (anulomāḥ) - creatures with smooth hair; वडा (vaḍā) - crows; गृध्राः (gṛdhrāḥ) - vultures; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely; आचरेयुः (ācareyuḥ) - would move about; यदा (yadā) - when; सेनाम् (senām) - army; तदा (tadā) - then; सिद्धिः (siddhiḥ) - success; अनुत्तमा (anuttamā) - unsurpassed;]
(Jackals and creatures with smooth hair, crows, vultures, and entirely, when would move about the army, then success unsurpassed.)
When jackals, smooth-haired creatures, crows, and vultures are seen moving about the army in all directions, then unsurpassed success is assured.
प्रसन्नभाः पावक ऊर्ध्वरश्मिः; प्रदक्षिणावर्तशिखो विधूमः। पुण्या गन्धाश्चाहुतीनां प्रवान्ति; जयस्यैतद्भाविनो रूपमाहुः ॥१२-१०३-८॥
prasannabhāḥ pāvaka ūrdhvaraśmiḥ; pradakṣiṇāvartaśikho vidhūmaḥ। puṇyā gandhāścāhutīnāṃ pravānti; jayasyaitadbhāvino rūpamāhuḥ ॥12-103-8॥
[प्रसन्नभाः (prasannabhāḥ) - clear-rayed; पावकः (pāvakaḥ) - fire; ऊर्ध्व-रश्मिः (ūrdhva-raśmiḥ) - upward-rayed; प्रदक्षिण-अवर्त-शिखः (pradakṣiṇa-avarta-śikhaḥ) - with rightward-turning flame; विधूमः (vidhūmaḥ) - smokeless; पुण्याः (puṇyāḥ) - auspicious; गन्धाः (gandhāḥ) - fragrances; च (ca) - and; आहुतीनाम् (āhutīnām) - of offerings; प्रवान्ति (pravānti) - waft; जयस्य (jayasya) - of victory; एतत् (etat) - this; भाविनः (bhāvinaḥ) - about to happen; रूपम् (rūpam) - form; आहुः (āhuḥ) - they say;]
(Clear-rayed is the fire, with upward rays, with a rightward-turning flame, smokeless; auspicious fragrances of the offerings waft; this is said to be the form of impending victory.)
They say that when the fire is clear-rayed, with upward rays, a rightward-turning, smokeless flame, and auspicious fragrances of the offerings waft, this is the sign of impending victory.
गम्भीरशब्दाश्च महास्वनाश्च; शङ्खाश्च भेर्यश्च नदन्ति यत्र। युयुत्सवश्चाप्रतीपा भवन्ति; जयस्यैतद्भाविनो रूपमाहुः ॥१२-१०३-९॥
gambhīraśabdāś ca mahāsvanāś ca; śaṅkhāś ca bheryaś ca nadanti yatra। yuyutsavaś cāpratīpā bhavanti; jayasyaitad bhāvino rūpam āhuḥ ॥12-103-9॥
[गम्भीरशब्दाः (gambhīraśabdāḥ) - deep-sounding ones; च (ca) - and; महास्वनाः (mahāsvanāḥ) - greatly resounding ones; च (ca) - and; शङ्खाः (śaṅkhāḥ) - conch-shells; च (ca) - and; भेर्यः (bheryaḥ) - drums; च (ca) - and; नदन्ति (nadanti) - sound; यत्र (yatra) - where; युयुत्सवः (yuyutsavaḥ) - desirous of fighting; च (ca) - and; अप्रतीपाः (apratīpāḥ) - undaunted; भवन्ति (bhavanti) - become; जयस्य (jayasya) - of victory; एतत् (etat) - this; भाविनः (bhāvinaḥ) - about to happen; रूपम् (rūpam) - sign; आहुः (āhuḥ) - they say;]
(Deep-sounding ones and greatly resounding ones; conch-shells and drums sound where desirous of fighting and undaunted become; of victory this about to happen sign they say.)
Where deep and great sounds, conch-shells and drums resound, and those desirous of battle become undaunted, this is said to be a sign of impending victory.
इष्टा मृगाः पृष्ठतो वामतश्च; सम्प्रस्थितानां च गमिष्यतां च। जिघांसतां दक्षिणाः सिद्धिमाहु; र्ये त्वग्रतस्ते प्रतिषेधयन्ति ॥१२-१०३-१०॥
iṣṭā mṛgāḥ pṛṣṭhato vāmatash ca; samprasthitānāṃ ca gamiṣyatāṃ ca. jighāṃsatāṃ dakṣiṇāḥ siddhim āhuḥ; ye tv agratas te pratiṣedhayanti ॥12-103-10॥
[इष्टाः (iṣṭāḥ) - desired; मृगाः (mṛgāḥ) - animals; पृष्ठतः (pṛṣṭhataḥ) - from behind; वामतः (vāmataḥ) - from the left; च (ca) - and; सम्प्रस्थितानाम् (samprasthitānām) - of those who have set out; च (ca) - and; गमिष्यताम् (gamiṣyatām) - of those who are about to go; च (ca) - and; जिघांसताम् (jighāṃsatām) - of those who intend to kill; दक्षिणाः (dakṣiṇāḥ) - from the right; सिद्धिम् (siddhim) - success; आहु: (āhuḥ) - they say; ये (ye) - who; तु (tu) - but; अग्रतः (agrataḥ) - from the front; ते (te) - they; प्रतिषेधयन्ति (pratiṣedhayanti) - they obstruct;]
(Desired animals from behind and from the left; of those who have set out and of those who are about to go. For those who intend to kill, those on the right are said to bring success; but those in front, they obstruct.)
Desired animals appearing from behind and from the left are auspicious for those setting out or about to go. For those intending to kill, those on the right are said to bring success; but those in front are considered obstructive.
मङ्गल्यशब्दाः शकुना वदन्ति; हंसाः क्रौञ्चाः शतपत्राश्च चाषाः। हृष्टा योधाः सत्त्ववन्तो भवन्ति; जयस्यैतद्भाविनो रूपमाहुः ॥१२-१०३-११॥
maṅgalyaśabdāḥ śakunā vadanti; haṃsāḥ krauñcāḥ śatapatrāś ca cāṣāḥ। hṛṣṭā yodhāḥ sattvavanto bhavanti; jayasyaitadbhāvino rūpam āhuḥ ॥12-103-11॥
[मङ्गल्यशब्दाः (maṅgalyaśabdāḥ) - auspicious-sounds; शकुना (śakunā) - birds; वदन्ति (vadanti) - speak; हंसाः (haṃsāḥ) - swans; क्रौञ्चाः (krauñcāḥ) - cranes; शतपत्राः (śatapatrāḥ) - lotus-birds; च (ca) - and; चाषाः (cāṣāḥ) - lapwings; हृष्टाः (hṛṣṭāḥ) - joyful; योधाः (yodhāḥ) - warriors; सत्त्ववन्तः (sattvavantaḥ) - possessing-courage; भवन्ति (bhavanti) - become; जयस्य (jayasya) - of victory; एतत् (etat) - this; भाविनः (bhāvinaḥ) - about-to-happen; रूपम् (rūpam) - sign; आहुः (āhuḥ) - they say;]
(Auspicious-sounds birds speak; swans, cranes, lotus-birds and lapwings. Joyful warriors possessing-courage become; of victory this about-to-happen sign they say.)
Birds uttering auspicious sounds, such as swans, cranes, lotus-birds, and lapwings, are heard. Warriors become joyful and courageous; this is said to be a sign of impending victory.
शस्त्रैः पत्रैः कवचैः केतुभिश्च; सुभानुभिर्मुखवर्णैश्च यूनाम्। भ्राजिष्मती दुष्प्रतिप्रेक्षणीया; येषां चमूस्तेऽभिभवन्ति शत्रून् ॥१२-१०३-१२॥
śastraiḥ patraiḥ kavacaiḥ ketubhiśca; subhānubhirmukhavarṇaiśca yūnām. bhrājiṣmatī duṣpratiprekṣaṇīyā; yeṣāṃ camūste'bhibhavanti śatrūn ॥12-103-12॥
[शस्त्रैः (śastraiḥ) - by weapons; पत्रैः (patraiḥ) - by shields; कवचैः (kavacaiḥ) - by armors; केतुभिः (ketubhiḥ) - by banners; च (ca) - and; सुभानुभिः (subhānubhiḥ) - by splendid rays; मुखवर्णैः (mukhavarṇaiḥ) - by facial colors; च (ca) - and; यूनाम् (yūnām) - of the youths; भ्राजिष्मती (bhrājiṣmatī) - shining; दुष्प्रतिप्रेक्षणीया (duṣpratiprekṣaṇīyā) - difficult to look at; येषाम् (yeṣām) - whose; चमूः (camūḥ) - army; ते (te) - they; अभिभवन्ति (abhibhavanti) - overcome; शत्रून् (śatrūn) - enemies;]
(By weapons, by shields, by armors, by banners, and by splendid rays, and by facial colors of the youths, shining, difficult to look at, whose army, they overcome enemies.)
The army, adorned with weapons, shields, armors, banners, the splendid rays and facial colors of the youths, shines brilliantly and is difficult to face; such an army overcomes its enemies.
शुश्रूषवश्चानभिमानिनश्च; परस्परं सौहृदमास्थिताश्च। येषां योधाः शौचमनुष्ठिताश्च; जयस्यैतद्भाविनो रूपमाहुः ॥१२-१०३-१३॥
śuśrūṣavaś cānabhimāninaś ca; parasparaṃ sauhṛdam āsthitāś ca। yeṣāṃ yodhāḥ śaucam anuṣṭhitāś ca; jayasya etad bhāvino rūpam āhuḥ॥12-103-13॥
[शुश्रूषवः (śuśrūṣavaḥ) - desirous of service; च (ca) - and; अनभिमानिनः (anabhimāninaḥ) - without pride; च (ca) - and; परस्परम् (parasparam) - mutually; सौहृदम् (sauhṛdam) - friendship; आस्थिताः (āsthitāḥ) - established; च (ca) - and; येषाम् (yeṣām) - of whom; योधाः (yodhāḥ) - warriors; शौचम् (śaucam) - purity; अनुष्ठिताः (anuṣṭhitāḥ) - practiced; च (ca) - and; जयस्य (jayasya) - of victory; एतत् (etat) - this; भाविनः (bhāvinaḥ) - future; रूपम् (rūpam) - form; आहुः (āhuḥ) - they say;]
(Desirous of service and without pride, mutually established in friendship, whose warriors have practiced purity; this is said to be the form of future victory.)
They say that those whose warriors are desirous of service, without pride, mutually established in friendship, and who practice purity, possess the qualities that lead to future victory.
शब्दाः स्पर्शास्तथा गन्धा विचरन्ति मनःप्रियाः। धैर्यं चाविशते योधान्विजयस्य मुखं तु तत् ॥१२-१०३-१४॥
śabdāḥ sparśās tathā gandhā vicaranti manaḥ-priyāḥ। dhairyaṃ ca aviśate yodhān vijayasya mukhaṃ tu tat ॥12-103-14॥
[शब्दाः (śabdāḥ) - sounds; स्पर्शाः (sparśāḥ) - touches; तथा (tathā) - and also; गन्धाः (gandhāḥ) - scents; विचरन्ति (vicaranti) - move about; मनःप्रियाः (manaḥ-priyāḥ) - pleasing to the mind; धैर्यं (dhairyaṃ) - fortitude; च (ca) - and; आविशते (āviśate) - enters; योधन (yodhān) - warriors; विजयस्य (vijayasya) - of victory; मुखं (mukhaṃ) - the face; तु (tu) - but; तत् (tat) - that;]
(Sounds, touches, and also scents, pleasing to the mind, move about. Fortitude also enters the warriors, but that is the face of victory.)
Sounds, touches, and scents pleasing to the mind move about. Fortitude also enters the warriors; but that is the very face of victory.
इष्टो वामः प्रविष्टस्य दक्षिणः प्रविविक्षतः। पश्चात्संसाधयत्यर्थं पुरस्तात्प्रतिषेधति ॥१२-१०३-१५॥
iṣṭo vāmaḥ praviṣṭasya dakṣiṇaḥ pravivikṣataḥ। paścātsansādhayatyarthaṃ purastātpratiṣedhati ॥12-103-15॥
[इष्टः (iṣṭaḥ) - desired; वामः (vāmaḥ) - left; प्रविष्टस्य (praviṣṭasya) - of the one who has entered; दक्षिणः (dakṣiṇaḥ) - right; प्रविविक्षतः (pravivikṣataḥ) - of the one who wishes to enter; पश्चात् (paścāt) - behind; संसाधयति (saṃsādhayati) - accomplishes; अर्थम् (artham) - purpose; पुरस्तात् (purastāt) - in front; प्रतिषेधति (pratiṣedhati) - prevents;]
(Desired is the left of the one who has entered, the right of the one who wishes to enter. Behind accomplishes the purpose, in front prevents.)
The left side is preferred for one who has entered, the right for one who wishes to enter. The rear accomplishes the purpose, while the front prevents it.
सम्भृत्य महतीं सेनां चतुरङ्गां युधिष्ठिर। साम्नैवावर्तने पूर्वं प्रयतेथास्तथो युधि ॥१२-१०३-१६॥
sambhṛtya mahatīṃ senāṃ caturaṅgāṃ yudhiṣṭhira। sāmnaivāvartane pūrvaṃ prayatethāstatho yudhi ॥12-103-16॥
[सम्भृत्य (sambhṛtya) - having assembled; (sam- + bhṛ + ktvā) महतीं (mahatīm) - great; (feminine accusative singular of mahān) सेनां (senām) - army; (accusative singular of senā) चतुरङ्गां (caturaṅgām) - fourfold; (accusative singular of caturaṅgā) युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira; (vocative singular) साम्नैव (sāmnaiva) - by conciliation alone; (instrumental singular of sāman + eva) आवर्तने (āvartane) - in turning back; (locative singular of āvartana) पूर्वं (pūrvam) - first; (adverb) प्रयतेथाः (prayatethāḥ) - you should strive; (2nd person singular optative of pra- + yat) तथो (tatho) - then; (tathā + u, sandhi form) युधि (yudhi) - in battle; (locative singular of yudh) ॥१२-१०३-१६॥ (॥12-103-16॥) - ;]
(Having assembled a great fourfold army, O Yudhishthira, by conciliation alone you should first strive for turning back, then (strive) in battle.)
O Yudhishthira, after assembling a great fourfold army, you should first attempt reconciliation; only then, if necessary, strive in battle.
जघन्य एष विजयो यद्युद्धं नाम भारत। यादृच्छिको युधि जयो दैवो वेति विचारणम् ॥१२-१०३-१७॥
jaghanya eṣa vijayo yadyuddhaṃ nāma bhārata। yādṛcchiko yudhi jayo daivo veti vicāraṇam ॥12-103-17॥
[जघन्य (jaghanya) - most inferior; एष (eṣa) - this; विजयः (vijayaḥ) - victory; यत् (yat) - which; युद्धम् (yuddham) - battle; नाम (nāma) - called; भारत (bhārata) - O Bhārata; यादृच्छिकः (yādṛcchikaḥ) - by chance; युधि (yudhi) - in battle; जयः (jayaḥ) - victory; दैवः (daivaḥ) - by fate; वेति (veti) - is considered; विचारणम् (vicāraṇam) - judgment;]
(Most inferior is this victory, which is called battle, O Bhārata. Victory in battle by chance is considered to be by fate, this is the judgment.)
O Bhārata, this victory which is called battle is the most inferior. Victory in battle that occurs by chance is considered to be due to fate—such is the judgment.
अपामिव महावेगस्त्रस्ता मृगगणा इव। दुर्निवार्यतमा चैव प्रभग्ना महती चमूः ॥१२-१०३-१८॥
apām iva mahā-vegāḥ trastā mṛga-gaṇā iva। durnivārya-tamā ca eva prabhagnā mahatī camūḥ ॥12-103-18॥
[अपाम् (apām) - of waters; इव (iva) - like; महावेगाः (mahā-vegāḥ) - of great speed; त्रस्ताः (trastāḥ) - frightened; मृगगणाः (mṛga-gaṇāḥ) - herds of deer; इव (iva) - like; दुर्निवार्यतमाः (durnivārya-tamāḥ) - most difficult to restrain; च (ca) - and; एव (eva) - indeed; प्रभग्ना (prabhagnā) - broken; महती (mahatī) - great; चमूः (camūḥ) - army;]
(Like waters of great speed, like frightened herds of deer, the great army, most difficult to restrain and indeed broken, (was scattered).)
The great army, most difficult to restrain, was broken and scattered like waters rushing swiftly or like frightened herds of deer.
भग्ना इत्येव भज्यन्ते विद्वांसोऽपि नकारणम्। उदारसारा महती रुरुसङ्घोपमा चमूः ॥१२-१०३-१९॥
bhagnā ityeva bhajyante vidvāṃso'pi nakāraṇam। udārasārā mahatī rurusanghopamā camūḥ ॥12-103-19॥
[भग्ना (bhagnā) - broken; इति (iti) - thus; एव (eva) - indeed; भज्यन्ते (bhajyante) - are shattered; विद्वांसः (vidvāṃsaḥ) - the learned; अपि (api) - even; न (na) - not; कारणम् (kāraṇam) - reason; उदारसारा (udārasārā) - of noble essence; महती (mahatī) - great; रुरुसङ्घोपमा (rurusanghopamā) - like a herd of deer; चमूः (camūḥ) - army;]
(Broken thus indeed are shattered the learned even without reason. Of noble essence, great, like a herd of deer, the army.)
Even the learned are shattered without reason, just as a great army of noble essence, like a herd of deer, is broken.
परस्परज्ञाः संहृष्टास्त्यक्तप्राणाः सुनिश्चिताः। अपि पञ्चाशतिः शूरा मृद्नन्ति परवाहिनीम् ॥१२-१०३-२०॥
parasparajñāḥ saṁhṛṣṭāstyaktaprāṇāḥ suniścitāḥ। api pañcāśatiḥ śūrā mṛdnanti paravāhinīm ॥12-103-20॥
[परस्परज्ञाः (parasparajñāḥ) - knowing each other; संहृष्टाः (saṁhṛṣṭāḥ) - delighted; त्यक्तप्राणाः (tyaktaprāṇāḥ) - having abandoned life; सुनिश्चिताः (suniścitāḥ) - firmly resolved; अपि (api) - even; पञ्चाशतिः (pañcāśatiḥ) - fifty; शूराः (śūrāḥ) - heroes; मृद्नन्ति (mṛdnanti) - crush; परवाहिनीम् (paravāhinīm) - enemy's army (stream);]
(Knowing each other, delighted, having abandoned life, firmly resolved, even fifty heroes crush the enemy's army.)
Even fifty heroes, who know each other, are delighted, have abandoned concern for their lives, and are firmly resolved, can crush the enemy's army.
अथ वा पञ्च षट्सप्त सहिताः कृतनिश्चयाः। कुलीनाः पूजिताः सम्यग्विजयन्तीह शात्रवान् ॥१२-१०३-२१॥
atha vā pañca ṣaṭsapt sahitāḥ kṛtaniścayāḥ। kulīnāḥ pūjitāḥ samyag vijayantīha śātravān ॥12-103-21॥
[अथ (atha) - now; then; वा (vā) - or; पञ्च (pañca) - five; षट् (ṣaṭ) - six; सप्त (sapta) - seven; सहिताः (sahitāḥ) - accompanied; united; कृतनिश्चयाः (kṛtaniścayāḥ) - having made a resolve; कुलीनाः (kulīnāḥ) - noble-born; of good family; पूजिताः (pūjitāḥ) - honored; सम्यक् (samyak) - properly; rightly; विजयन्ति (vijayanti) - conquer; win; इह (iha) - here; in this world; शात्रवान् (śātravān) - enemies; foes;]
(Now or five, six, seven united, having made a resolve, noble-born, honored, properly conquer here enemies.)
Alternatively, five, six, or seven noble and honored persons, united and resolute, can properly conquer their enemies here.
संनिपातो न गन्तव्यः शक्ये सति कथञ्चन। सान्त्वभेदप्रदानानां युद्धमुत्तरमुच्यते ॥१२-१०३-२२॥
saṃnipāto na gantavyaḥ śakye sati kathaṃcana। sāntvabhedapradānānāṃ yuddham uttaram ucyate ॥12-103-22॥
[संनिपातः (saṃnipātaḥ) - assembly; न (na) - not; गन्तव्यः (gantavyaḥ) - to be gone; शक्ये (śakye) - when possible; सति (sati) - being; कथञ्चन (kathaṃcana) - in any way; सान्त्व (sāntva) - conciliation; भेद (bheda) - division; प्रदानानाम् (pradānānām) - of giving; युद्धम् (yuddham) - war; उत्तरम् (uttaram) - subsequent; उच्यते (ucyate) - is said;]
(Assembly is not to be gone to, when possible being in any way; after conciliation, division, and giving, war is said to be subsequent.)
One should not resort to assembly (battle) by any means if it is possible; after attempts at conciliation, division, and gifts, war is said to be the last resort.
संसर्पणाद्धि सेनाया भयं भीरून्प्रबाधते। वज्रादिव प्रज्वलितादियं क्व नु पतिष्यति ॥१२-१०३-२३॥
saṁsarpaṇāddhi senāyā bhayaṁ bhīrūnprabādhate। vajrādiva prajvalitādiyaṁ kva nu patiṣyati ॥12-103-23॥
[संसर्पणात् (saṁsarpaṇāt) - from the movement; हि (hi) - indeed; सेनायाः (senāyāḥ) - of the army; भयम् (bhayam) - fear; भीरून् (bhīrūn) - the fearful ones; प्रबाधते (prabādhate) - distresses; वज्रात् (vajrāt) - from a thunderbolt; इव (iva) - like; प्रज्वलितात् (prajvalitāt) - from the blazing; इयम् (iyam) - this; क्व (kva) - where; नु (nu) - indeed; पतिष्यति (patiṣyati) - will fall;]
(Indeed, from the movement of the army, fear distresses the fearful ones; like from a blazing thunderbolt, where indeed will this fall?)
The movement of the army truly terrifies the fearful, just as a blazing thunderbolt does—where will this strike?
अभिप्रयातां समितिं ज्ञात्वा ये प्रतियान्त्यथ। तेषां स्पन्दन्ति गात्राणि योधानां विषयस्य च ॥१२-१०३-२४॥
abhiprayātāṃ samitiṃ jñātvā ye pratiyāntyatha। teṣāṃ spandanti gātrāṇi yodhānāṃ viṣayasya ca ॥12-103-24॥
[अभिप्रयाताम् (abhiprayātām) - having advanced towards; समितिम् (samitim) - the battle; ज्ञात्वा (jñātvā) - having known; ये (ye) - who; प्रतियान्ति (pratiyānti) - return; अथ (atha) - then; तेषाम् (teṣām) - of them; स्पन्दन्ति (spandanti) - quiver; गात्राणि (gātrāṇi) - limbs; योधानाम् (yodhānām) - of the warriors; विषयस्य (viṣayasya) - of the territory; च (ca) - and;]
(Having known the battle to which they have advanced, those who then return—the limbs of those warriors and of the territory quiver.)
When those who have advanced to the battle realize it and then turn back, the limbs of those warriors and even the territory itself tremble.
विषयो व्यथते राजन्सर्वः सस्थाणुजङ्गमः। शस्त्रप्रतापतप्तानां मज्जा सीदति देहिनाम् ॥१२-१०३-२५॥
viṣayo vyathate rājan sarvaḥ sasthāṇujaṅgamaḥ। śastrapratāpataptānāṃ majjā sīdati dehinām ॥12-103-25॥
[विषयः (viṣayaḥ) - object; व्यथते (vyathate) - is afflicted; राजन् (rājan) - O king; सर्वः (sarvaḥ) - all; सस्थाणुजङ्गमः (sasthāṇujaṅgamaḥ) - together with stationary and moving beings; शस्त्रप्रतापतप्तानाम् (śastrapratāpataptānām) - of those scorched by the heat of weapons; मज्जा (majjā) - marrow; सीदति (sīdati) - sinks; देहिनाम् (dehinām) - of embodied beings;]
(The object is afflicted, O king, all together with stationary and moving beings; the marrow of those scorched by the heat of weapons sinks, of embodied beings.)
O king, all beings, both stationary and moving, are afflicted; for those scorched by the heat of weapons, even the marrow of their bodies sinks.
तेषां सान्त्वं क्रूरमिश्रं प्रणेतव्यं पुनः पुनः। सम्पीड्यमाना हि परे योगमायान्ति सर्वशः ॥१२-१०३-२६॥
teṣāṃ sāntvaṃ krūramiśraṃ praṇetavyaṃ punaḥ punaḥ। sampīḍyamānā hi pare yogamāyānti sarvaśaḥ ॥12-103-26॥
[तेषां (teṣām) - of them; सान्त्वं (sāntvam) - conciliation; क्रूरमिश्रं (krūramiśram) - mixed with harshness; प्रणेतव्यं (praṇetavyam) - should be administered; पुनः (punaḥ) - again; पुनः (punaḥ) - again; सम्पीड्यमाना (sampīḍyamānā) - being oppressed; हि (hi) - indeed; परे (pare) - others; योगमायान्ति (yogamāyānti) - come together; सर्वशः (sarvaśaḥ) - entirely;]
(Of them, conciliation mixed with harshness should be administered again and again. Being oppressed, indeed, others come together entirely.)
For them, a conciliation mixed with harshness should be repeatedly applied. When oppressed, others indeed unite completely.
अन्तराणां च भेदार्थं चारानभ्यवचारयेत्। यश्च तस्मात्परो राजा तेन सन्धिः प्रशस्यते ॥१२-१०३-२७॥
antarāṇāṃ ca bhedārthaṃ cārān abhyavacārayet। yaś ca tasmāt paro rājā tena sandhiḥ praśasyate ॥12-103-27॥
[अन्तराणां (antarāṇām) - of the differences; of the distinctions; च (ca) - and; भेदार्थं (bhedārtham) - for the purpose of division; for the sake of separation; चारान् (cārān) - spies; agents; अभ्यवचारयेत् (abhyavacārayet) - should cause to be investigated; should have examined; यः (yaḥ) - who; च (ca) - and; तस्मात् (tasmāt) - than him; from that; परः (paraḥ) - superior; higher; राजा (rājā) - king; तेन (tena) - with him; by him; सन्धिः (sandhiḥ) - alliance; treaty; प्रशस्यते (praśasyate) - is praised; is recommended;]
(And for the purpose of distinguishing the differences, he should have spies investigated. And the king who is superior to him, with him an alliance is recommended.)
For distinguishing differences, spies should be employed for investigation. An alliance is recommended with the king who is superior to him.
न हि तस्यान्यथा पीडा शक्या कर्तुं तथाविधा। यथा सार्धममित्रेण सर्वतः प्रतिबाधनम् ॥१२-१०३-२८॥
na hi tasyānyathā pīḍā śakyā kartuṃ tathāvidhā। yathā sārdhamamitreṇa sarvataḥ pratibādhanam ॥12-103-28॥
[न (na) - not; हि (hi) - indeed; तस्य (tasya) - of him; अन्यथा (anyathā) - otherwise; पीडा (pīḍā) - affliction; शक्या (śakyā) - possible; कर्तुं (kartuṃ) - to do; तथाविधा (tathāvidhā) - of such kind; यथा (yathā) - as; सार्धम् (sārdham) - together with; अमित्रेण (amitreṇa) - with an enemy; सर्वतः (sarvataḥ) - from all sides; प्रतिबाधनम् (pratibādhanam) - obstruction;]
(Not indeed of him otherwise affliction is possible to do of such kind, as together with an enemy from all sides obstruction.)
Such affliction cannot otherwise be inflicted upon him, except by obstructing him from all sides together with an enemy.
क्षमा वै साधुमाया हि न हि साध्वक्षमा सदा। क्षमायाश्चाक्षमायाश्च विद्धि पार्थ प्रयोजनम् ॥१२-१०३-२९॥
kṣamā vai sādhumāyā hi na hi sādhvakṣamā sadā। kṣamāyāścākṣamāyāśca viddhi pārtha prayojanam ॥12-103-29॥
[क्षमा (kṣamā) - forbearance; वै (vai) - indeed; साधुमाया (sādhumāyā) - the true nature of the good; हि (hi) - for; न (na) - not; हि (hi) - indeed; साधु (sādhu) - good; अक्षमा (akṣamā) - lack of forbearance; सदा (sadā) - always; क्षमायाः (kṣamāyāḥ) - of forbearance; च (ca) - and; अक्षमायाः (akṣamāyāḥ) - of lack of forbearance; च (ca) - and; विद्धि (viddhi) - know; पार्थ (pārtha) - O Pārtha; प्रयोजनम् (prayojanam) - purpose;]
(Forbearance indeed is the true nature of the good; not indeed is lack of forbearance always good. Of forbearance and of lack of forbearance, know, O Pārtha, the purpose.)
Forbearance is truly the mark of the virtuous; lack of forbearance is never virtuous. O Pārtha, understand the purpose of both forbearance and lack of forbearance.
विजित्य क्षममाणस्य यशो राज्ञोऽभिवर्धते। महापराधा ह्यप्यस्मिन्विश्वसन्ति हि शत्रवः ॥१२-१०३-३०॥
vijitya kṣamamāṇasya yaśo rājño’bhivardhate। mahāparādhā hyapyasmin viśvasanti hi śatravaḥ ॥12-103-30॥
[विजित्य (vijitya) - having conquered; क्षममाणस्य (kṣamamāṇasya) - of the one who is patient; यशः (yaśaḥ) - fame; राज्ञः (rājñaḥ) - of the king; अभिवर्धते (abhivardhate) - increases; महापराधाः (mahāparādhāḥ) - great offenders; हि (hi) - indeed; अपि (api) - even; अस्मिन् (asmin) - in this (king); विश्वसन्ति (viśvasanti) - trust; शत्रवः (śatravaḥ) - enemies;]
(Having conquered, the fame of the patient king increases. Even great offenders indeed trust in this (king), O enemies.)
When a king is patient after conquering, his fame grows; even great offenders come to trust such a king, and even his enemies do so.
मन्यते कर्शयित्वा तु क्षमा साध्विति शम्बरः। असन्तप्तं तु यद्दारु प्रत्येति प्रकृतिं पुनः ॥१२-१०३-३१॥
manyate karśayitvā tu kṣamā sādhviti śambaraḥ। asantaptaṃ tu yaddāru pratyeti prakṛtiṃ punaḥ ॥12-103-31॥
[मन्यते (manyate) - thinks; कर्शयित्वा (karśayitvā) - having emaciated; तु (tu) - but; क्षमा (kṣamā) - earth; साधु (sādhu) - good; इति (iti) - thus; शम्बरः (śambaraḥ) - Śambara; असन्तप्तम् (asantaptam) - unburnt; तु (tu) - but; यत् (yat) - which; दारु (dāru) - wood; प्रत्येति (pratyeti) - returns; प्रकृतिम् (prakṛtim) - to its nature; पुनः (punaḥ) - again;]
(Śambara thinks, having emaciated the earth, 'Good!' But unburnt wood returns again to its nature.)
Śambara, having exhausted the earth, thinks 'Good!' But wood that is not burnt returns to its original nature again.
नैतत्प्रशंसन्त्याचार्या न च साधु निदर्शनम्। अक्लेशेनाविनाशेन नियन्तव्याः स्वपुत्रवत् ॥१२-१०३-३२॥
naitatpraśaṁsantyācāryā na ca sādhu nidarśanam। akleśenāvināśena niyantavyāḥ svaputravat ॥12-103-32॥
[न (na) - not; एतत् (etat) - this; प्रशंसन्ति (praśaṁsanti) - praise; आचार्याः (ācāryāḥ) - teachers; न (na) - not; च (ca) - and; साधु (sādhu) - proper; निदर्शनम् (nidarśanam) - example; अक्लेशेन (akleśena) - without hardship; अविनाशेन (avināśena) - without destruction; नियन्तव्याः (niyantavyāḥ) - should be controlled; स्वपुत्रवत् (svaputravat) - like one's own son;]
(Not this praise teachers, nor indeed proper example. Without hardship, without destruction, should be controlled like one's own son.)
Teachers do not praise this, nor is it a proper example. One should control (them) without hardship and without destruction, as one would one's own son.
द्वेष्यो भवति भूतानामुग्रो राजा युधिष्ठिर। मृदुमप्यवमन्यन्ते तस्मादुभयभाग्भवेत् ॥१२-१०३-३३॥
dveṣyo bhavati bhūtānām ugro rājā yudhiṣṭhira। mṛdum api avamanyante tasmāt ubhayabhāk bhavet ॥12-103-33॥
[द्वेष्यः (dveṣyaḥ) - one who is hated; भवति (bhavati) - becomes; भूतानाम् (bhūtānām) - of beings; उग्रः (ugraḥ) - harsh; राजा (rājā) - king; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; मृदुम् (mṛdum) - gentle; अपि (api) - even; अवमन्यन्ते (avamanyante) - they disregard; तस्मात् (tasmāt) - therefore; उभयभाग् (ubhayabhāk) - one who partakes of both; भवेत् (bhavet) - should be;]
(A harsh king, O Yudhiṣṭhira, becomes hated by beings; even a gentle one is disregarded; therefore, one should partake of both.)
O Yudhiṣṭhira, a harsh king is hated by his subjects, while a gentle one is disregarded; therefore, a king should possess both qualities.
प्रहरिष्यन्प्रियं ब्रूयात्प्रहरन्नपि भारत। प्रहृत्य च कृपायेत शोचन्निव रुदन्निव ॥१२-१०३-३४॥
prahariṣyanpriyaṃ brūyātpraharannapi bhārata। prahṛtya ca kṛpāyeta śocanniva rudanniva ॥12-103-34॥
[प्रहरिष्यन् (prahariṣyan) - about to strike; प्रियं (priyaṃ) - kind (words); ब्रूयात् (brūyāt) - should say; प्रहरन् (praharan) - striking; अपि (api) - even; भारत (bhārata) - O Bhārata; प्रहृत्य (prahṛtya) - having struck; च (ca) - and; कृपायेत (kṛpāyeta) - should show compassion; शोचन् (śocan) - grieving; इव (iva) - as if; रुदन् (rudan) - weeping; इव (iva) - as if;]
(About to strike, he should say kind (words); even while striking, O Bhārata, and having struck, he should show compassion, as if grieving, as if weeping.)
O Bhārata, one who is about to strike should speak kindly; even while striking, and after striking, he should show compassion, as if grieving and as if weeping.
न मे प्रियं यत्स हतः सम्प्राहैवं पुरो वचः। न चकर्थ च मे वाक्यमुच्यमानः पुनः पुनः ॥१२-१०३-३५॥
na me priyaṃ yat sa hataḥ samprāhaivaṃ puro vacaḥ। na cakartha ca me vākyamucyamānaḥ punaḥ punaḥ ॥12-103-35॥
[न (na) - not; मे (me) - to me; प्रियं (priyaṃ) - dear; यत् (yat) - which; सः (saḥ) - he; हतः (hataḥ) - killed; सम्प्राह (samprāha) - spoke; एवम् (evam) - thus; पुरः (puraḥ) - before; वचः (vacaḥ) - word; न (na) - not; चकर्थ (cakartha) - did you do; च (ca) - and; मे (me) - to me; वाक्यम् (vākyam) - statement; उच्यमानः (ucyamānaḥ) - being spoken; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(Not to me dear which he killed spoke thus before word. Not did you do and to me statement being spoken again again.)
What he, who is now slain, spoke before was not dear to me. Nor did you carry out the statement I repeatedly made to you.
अहो जीवितमाकाङ्क्षे नेदृशो वधमर्हति। सुदुर्लभाः सुपुरुषाः सङ्ग्रामेष्वपलायिनः ॥१२-१०३-३६॥
aho jīvitam-ākāṅkṣe nedṛśo vadham-arhati। sudurlabhāḥ supuruṣāḥ saṅgrāmeṣv-apalāyinaḥ ॥12-103-36॥
[अहो (aho) - indeed; जीवितम् (jīvitam) - life; आकाङ्क्षे (ākāṅkṣe) - I desire; न (na) - not; इदृशः (idṛśaḥ) - such; वधम् (vadham) - killing; अर्हति (arhati) - deserves; सुदुर्लभाः (sudurlabhāḥ) - very rare; सुपुरुषाः (supuruṣāḥ) - noble men; सङ्ग्रामेषु (saṅgrāmeṣu) - in battles; अपलायिनः (apalāyinaḥ) - not fleeing;]
(Indeed, I desire life; such (a one) does not deserve killing. Very rare are noble men not fleeing in battles.)
Indeed, I wish to live; one such as this does not deserve to be killed. Noble men who do not flee in battle are very rare.
कृतं ममाप्रियं तेन येनायं निहतो मृधे। इति वाचा वदन्हन्तॄन्पूजयेत रहोगतः ॥१२-१०३-३७॥
kṛtaṃ mamāpriyaṃ tena yenāyaṃ nihato mṛdhe। iti vācā vadan hantṝn pūjayet rahogataḥ ॥12-103-37॥
[कृतम् (kṛtam) - done; accomplished; मम (mama) - my; अप्रियं (apriyam) - unpleasant; disagreeable; तेन (tena) - by him; येन (yena) - by whom; अयम् (ayam) - this; निहतः (nihataḥ) - slain; killed; मृधे (mṛdhe) - in battle; इति (iti) - thus; so; वाचा (vācā) - with speech; with words; वदन् (vadan) - speaking; saying; हन्तॄन् (hantṝn) - the slayers; killers; पूजयेत् (pūjayet) - should honor; should worship; रहोगतः (rahogataḥ) - having gone to a secluded place; being in private;]
(Done my unpleasant (thing) by him by whom this (one) was slain in battle—thus, with speech, speaking, the slayers should be honored, having gone to a secluded place.)
Having gone to a secluded place, one should honor the slayers, saying with words: "By him by whom this one was slain in battle, my unpleasant (thing) has been done."
हन्तॄणां चाहतानां च यत्कुर्युरपराधिनः। क्रोशेद्बाहुं प्रगृह्यापि चिकीर्षञ्जनसङ्ग्रहम् ॥१२-१०३-३८॥
hantr̥ṇāṃ cāhatānāṃ ca yat kuryur aparādhinaḥ। krośed bāhuṃ pragṛhyāpi cikīrṣañ janasaṅgraham ॥12-103-38॥
[हन्तॄणाम् (hantr̥ṇām) - of killers; च (ca) - and; अहतानाम् (ahatānām) - of the unharmed; च (ca) - and; यत् (yat) - whatever; कुर्युः (kuryuḥ) - they might do; अपराधिनः (aparādhinaḥ) - the offenders; क्रोशेत् (krośet) - should shout; बाहुम् (bāhum) - the arm; प्रगृह्य (pragṛhya) - having raised; अपि (api) - even; चिकीर्षन् (cikīrṣan) - desiring to do; जनसङ्ग्रहम् (janasaṅgraham) - the gathering of people;]
(Of killers and of the unharmed, whatever the offenders might do, one should shout, having raised the arm, even desiring to accomplish the gathering of people.)
Whether the offenders are killers or unharmed, whatever they do, one should raise the arm and shout, even if wishing to gather people.
एवं सर्वास्ववस्थासु सान्त्वपूर्वं समाचरन्। प्रियो भवति भूतानां धर्मज्ञो वीतभीर्नृपः ॥१२-१०३-३९॥
evaṃ sarvāsva-avasthāsu sāntva-pūrvaṃ samācaran। priyaḥ bhavati bhūtānāṃ dharma-jñaḥ vīta-bhīḥ nṛpaḥ ॥12-103-39॥
[एवं (evaṃ) - thus; सर्वासु (sarvāsu) - in all; अवस्थासु (avasthāsu) - conditions; सान्त्वपूर्वं (sāntva-pūrvam) - with conciliation first; समाचरन् (samācaran) - acting; प्रियः (priyaḥ) - dear; भवति (bhavati) - becomes; भूतानाम् (bhūtānām) - of beings; धर्मज्ञः (dharma-jñaḥ) - knower of dharma; वीतभीः (vīta-bhīḥ) - free from fear; नृपः (nṛpaḥ) - king;]
(Thus, acting in all conditions with conciliation first, the king who is a knower of dharma and free from fear becomes dear to beings.)
Thus, a king who acts in all situations with conciliation first, who knows dharma and is free from fear, becomes dear to all beings.
विश्वासं चात्र गच्छन्ति सर्वभूतानि भारत। विश्वस्तः शक्यते भोक्तुं यथाकाममुपस्थितः ॥१२-१०३-४०॥
viśvāsaṃ cātra gacchanti sarvabhūtāni bhārata। viśvastaḥ śakyate bhoktuṃ yathākāmamupasthitaḥ ॥12-103-40॥
[विश्वासं (viśvāsaṃ) - trust; च (ca) - and; अत्र (atra) - here; गच्छन्ति (gacchanti) - go; सर्वभूतानि (sarvabhūtāni) - all beings; भारत (bhārata) - O Bhārata; विश्वस्तः (viśvastaḥ) - trusted; शक्यते (śakyate) - is able; भोक्तुं (bhoktuṃ) - to enjoy; यथाकामम् (yathākāmam) - as desired; उपस्थितः (upasthitaḥ) - being present;]
(Trust and here go all beings, O Bhārata. The trusted is able to enjoy as desired, being present.)
O Bhārata, all beings come here with trust. One who is trusted, being present, is able to enjoy as he wishes.
तस्माद्विश्वासयेद्राजा सर्वभूतान्यमायया। सर्वतः परिरक्षेच्च यो महीं भोक्तुमिच्छति ॥१२-१०३-४१॥
tasmād viśvāsayed rājā sarvabhūtāny amāyayā। sarvataḥ parirakṣec ca yo mahīṃ bhoktum icchati ॥12-103-41॥
[तस्मात् (tasmāt) - therefore; विश्वासयेत् (viśvāsayet) - should cause to trust; राजा (rājā) - king; सर्वभूतानि (sarvabhūtāni) - all beings; अमायया (amāyayā) - without deceit; सर्वतः (sarvataḥ) - from all sides; परिरक्षेत् (parirakṣet) - should protect; च (ca) - and; यः (yaḥ) - who; महीम् (mahīm) - earth; भोक्तुम् (bhoktum) - to enjoy; इच्छति (icchati) - desires;]
(Therefore, the king should cause all beings to trust (him) without deceit; and from all sides, he should protect (them), who desires to enjoy the earth.)
Therefore, a king who wishes to enjoy the earth must win the trust of all beings without deceit and protect them from all sides.
