12.103
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
jaitryā vā kāni rūpāṇi bhavanti puruṣarṣabha। pṛtanāyāḥ praśastāni tāni ihecchāmi veditum ॥12-103-1॥
O best of men, I wish to know here which are the auspicious forms of the victorious (chariot) for the army.
bhīṣma uvāca॥
Bhīṣma said.
jaitryā vā yāni rūpāṇi bhavanti puruṣarṣabha। pṛtanāyāḥ praśastāni tāni vakṣyāmi sarvaśaḥ ॥12-103-2॥
O best of men, I shall now describe in full all those excellent forms of victory or those which are praiseworthy in battle.
daivaṃ pūrvaṃ vikurute mānuṣe kālacodite। tadvidvāṃso'nupaśyanti jñānadīrgheṇa cakṣuṣā ॥12-103-3॥
The wise, with the eye of far-reaching knowledge, perceive that divine influence acts first in humans impelled by time.
prāyaścittavidhiṃ cātra japahomāṃśca tadvidaḥ। maṅgalāni ca kurvantaḥ śamayantyahitānyapi ॥12-103-4॥
Those who know the procedure of expiation, by performing recitations, offerings, and auspicious acts here, pacify even inauspicious things.
udīrṇamanaso yodhā vāhanāni ca bhārata। yasyāṃ bhavanti senāyāṃ dhruvaṃ tasyāṃ jayaṃ vadet ॥12-103-5॥
O Bhārata, in whichever army the warriors are high-spirited and there are vehicles, one should surely declare victory for that army.
anvenāṃ vāyavo vānti tathaivendradhanuṃṣi ca। anuplavante meghāś ca tathādityasya raśmayaḥ ॥12-103-6॥
After this, the winds blow; in the same way, rainbows appear; the clouds float along, and so do the rays of the sun.
gomāyavaś cānulomā vaḍā gṛdhrāś ca sarvaśaḥ। ācareyur yadā senāṃ tadā siddhir anuttamā ॥12-103-7॥
When jackals, smooth-haired creatures, crows, and vultures are seen moving about the army in all directions, then unsurpassed success is assured.
prasannabhāḥ pāvaka ūrdhvaraśmiḥ; pradakṣiṇāvartaśikho vidhūmaḥ। puṇyā gandhāścāhutīnāṃ pravānti; jayasyaitadbhāvino rūpamāhuḥ ॥12-103-8॥
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.
gambhīraśabdāś ca mahāsvanāś ca; śaṅkhāś ca bheryaś ca nadanti yatra। yuyutsavaś cāpratīpā bhavanti; jayasyaitad bhāvino rūpam āhuḥ ॥12-103-9॥
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.
iṣṭā mṛgāḥ pṛṣṭhato vāmatash ca; samprasthitānāṃ ca gamiṣyatāṃ ca. jighāṃsatāṃ dakṣiṇāḥ siddhim āhuḥ; ye tv agratas te pratiṣedhayanti ॥12-103-10॥
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.
maṅgalyaśabdāḥ śakunā vadanti; haṃsāḥ krauñcāḥ śatapatrāś ca cāṣāḥ। hṛṣṭā yodhāḥ sattvavanto bhavanti; jayasyaitadbhāvino rūpam āhuḥ ॥12-103-11॥
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.
śastraiḥ patraiḥ kavacaiḥ ketubhiśca; subhānubhirmukhavarṇaiśca yūnām. bhrājiṣmatī duṣpratiprekṣaṇīyā; yeṣāṃ camūste'bhibhavanti śatrūn ॥12-103-12॥
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.
śuśrūṣavaś cānabhimāninaś ca; parasparaṃ sauhṛdam āsthitāś ca। yeṣāṃ yodhāḥ śaucam anuṣṭhitāś ca; jayasya etad bhāvino rūpam āhuḥ॥12-103-13॥
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.
śabdāḥ sparśās tathā gandhā vicaranti manaḥ-priyāḥ। dhairyaṃ ca aviśate yodhān vijayasya mukhaṃ tu tat ॥12-103-14॥
Sounds, touches, and scents pleasing to the mind move about. Fortitude also enters the warriors; but that is the very face of victory.
iṣṭo vāmaḥ praviṣṭasya dakṣiṇaḥ pravivikṣataḥ। paścātsansādhayatyarthaṃ purastātpratiṣedhati ॥12-103-15॥
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.
sambhṛtya mahatīṃ senāṃ caturaṅgāṃ yudhiṣṭhira। sāmnaivāvartane pūrvaṃ prayatethāstatho yudhi ॥12-103-16॥
O Yudhishthira, after assembling a great fourfold army, you should first attempt reconciliation; only then, if necessary, strive in battle.
jaghanya eṣa vijayo yadyuddhaṃ nāma bhārata। yādṛcchiko yudhi jayo daivo veti vicāraṇam ॥12-103-17॥
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.
apām iva mahā-vegāḥ trastā mṛga-gaṇā iva। durnivārya-tamā ca eva prabhagnā mahatī camūḥ ॥12-103-18॥
The great army, most difficult to restrain, was broken and scattered like waters rushing swiftly or like frightened herds of deer.
bhagnā ityeva bhajyante vidvāṃso'pi nakāraṇam। udārasārā mahatī rurusanghopamā camūḥ ॥12-103-19॥
Even the learned are shattered without reason, just as a great army of noble essence, like a herd of deer, is broken.
parasparajñāḥ saṁhṛṣṭāstyaktaprāṇāḥ suniścitāḥ। api pañcāśatiḥ śūrā mṛdnanti paravāhinīm ॥12-103-20॥
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.
atha vā pañca ṣaṭsapt sahitāḥ kṛtaniścayāḥ। kulīnāḥ pūjitāḥ samyag vijayantīha śātravān ॥12-103-21॥
Alternatively, five, six, or seven noble and honored persons, united and resolute, can properly conquer their enemies here.
saṃnipāto na gantavyaḥ śakye sati kathaṃcana। sāntvabhedapradānānāṃ yuddham uttaram ucyate ॥12-103-22॥
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.
saṁsarpaṇāddhi senāyā bhayaṁ bhīrūnprabādhate। vajrādiva prajvalitādiyaṁ kva nu patiṣyati ॥12-103-23॥
The movement of the army truly terrifies the fearful, just as a blazing thunderbolt does—where will this strike?
abhiprayātāṃ samitiṃ jñātvā ye pratiyāntyatha। teṣāṃ spandanti gātrāṇi yodhānāṃ viṣayasya ca ॥12-103-24॥
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.
viṣayo vyathate rājan sarvaḥ sasthāṇujaṅgamaḥ। śastrapratāpataptānāṃ majjā sīdati dehinām ॥12-103-25॥
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.
teṣāṃ sāntvaṃ krūramiśraṃ praṇetavyaṃ punaḥ punaḥ। sampīḍyamānā hi pare yogamāyānti sarvaśaḥ ॥12-103-26॥
For them, a conciliation mixed with harshness should be repeatedly applied. When oppressed, others indeed unite completely.
antarāṇāṃ ca bhedārthaṃ cārān abhyavacārayet। yaś ca tasmāt paro rājā tena sandhiḥ praśasyate ॥12-103-27॥
For distinguishing differences, spies should be employed for investigation. An alliance is recommended with the king who is superior to him.
na hi tasyānyathā pīḍā śakyā kartuṃ tathāvidhā। yathā sārdhamamitreṇa sarvataḥ pratibādhanam ॥12-103-28॥
Such affliction cannot otherwise be inflicted upon him, except by obstructing him from all sides together with an enemy.
kṣamā vai sādhumāyā hi na hi sādhvakṣamā sadā। kṣamāyāścākṣamāyāśca viddhi pārtha prayojanam ॥12-103-29॥
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.
vijitya kṣamamāṇasya yaśo rājño’bhivardhate। mahāparādhā hyapyasmin viśvasanti hi śatravaḥ ॥12-103-30॥
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.
manyate karśayitvā tu kṣamā sādhviti śambaraḥ। asantaptaṃ tu yaddāru pratyeti prakṛtiṃ punaḥ ॥12-103-31॥
Śambara, having exhausted the earth, thinks 'Good!' But wood that is not burnt returns to its original nature again.
naitatpraśaṁsantyācāryā na ca sādhu nidarśanam। akleśenāvināśena niyantavyāḥ svaputravat ॥12-103-32॥
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.
dveṣyo bhavati bhūtānām ugro rājā yudhiṣṭhira। mṛdum api avamanyante tasmāt ubhayabhāk bhavet ॥12-103-33॥
O Yudhiṣṭhira, a harsh king is hated by his subjects, while a gentle one is disregarded; therefore, a king should possess both qualities.
prahariṣyanpriyaṃ brūyātpraharannapi bhārata। prahṛtya ca kṛpāyeta śocanniva rudanniva ॥12-103-34॥
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.
na me priyaṃ yat sa hataḥ samprāhaivaṃ puro vacaḥ। na cakartha ca me vākyamucyamānaḥ punaḥ punaḥ ॥12-103-35॥
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.
aho jīvitam-ākāṅkṣe nedṛśo vadham-arhati। sudurlabhāḥ supuruṣāḥ saṅgrāmeṣv-apalāyinaḥ ॥12-103-36॥
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.
kṛtaṃ mamāpriyaṃ tena yenāyaṃ nihato mṛdhe। iti vācā vadan hantṝn pūjayet rahogataḥ ॥12-103-37॥
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."
hantr̥ṇāṃ cāhatānāṃ ca yat kuryur aparādhinaḥ। krośed bāhuṃ pragṛhyāpi cikīrṣañ janasaṅgraham ॥12-103-38॥
Whether the offenders are killers or unharmed, whatever they do, one should raise the arm and shout, even if wishing to gather people.
evaṃ sarvāsva-avasthāsu sāntva-pūrvaṃ samācaran। priyaḥ bhavati bhūtānāṃ dharma-jñaḥ vīta-bhīḥ nṛpaḥ ॥12-103-39॥
Thus, a king who acts in all situations with conciliation first, who knows dharma and is free from fear, becomes dear to all beings.
viśvāsaṃ cātra gacchanti sarvabhūtāni bhārata। viśvastaḥ śakyate bhoktuṃ yathākāmamupasthitaḥ ॥12-103-40॥
O Bhārata, all beings come here with trust. One who is trusted, being present, is able to enjoy as he wishes.
tasmād viśvāsayed rājā sarvabhūtāny amāyayā। sarvataḥ parirakṣec ca yo mahīṃ bhoktum icchati ॥12-103-41॥
Therefore, a king who wishes to enjoy the earth must win the trust of all beings without deceit and protect them from all sides.
