12.103
Yudhiṣṭhira said.
O best of men, I wish to know here which are the auspicious forms of the victorious (chariot) for the army.
Bhīṣma said.
O best of men, I shall now describe in full all those excellent forms of victory or those which are praiseworthy in battle.
The wise, with the eye of far-reaching knowledge, perceive that divine influence acts first in humans impelled by time.
Those who know the procedure of expiation, by performing recitations, offerings, and auspicious acts here, pacify even inauspicious things.
O Bhārata, in whichever army the warriors are high-spirited and there are vehicles, one should surely declare victory for that army.
After this, the winds blow; in the same way, rainbows appear; the clouds float along, and so do the rays of the sun.
When jackals, smooth-haired creatures, crows, and vultures are seen moving about the army in all directions, then unsurpassed success is assured.
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.
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.
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.
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.
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.
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.
Sounds, touches, and scents pleasing to the mind move about. Fortitude also enters the warriors; but that is the very face of victory.
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.
O Yudhishthira, after assembling a great fourfold army, you should first attempt reconciliation; only then, if necessary, strive in battle.
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.
The great army, most difficult to restrain, was broken and scattered like waters rushing swiftly or like frightened herds of deer.
Even the learned are shattered without reason, just as a great army of noble essence, like a herd of deer, is broken.
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.
Alternatively, five, six, or seven noble and honored persons, united and resolute, can properly conquer their enemies here.
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.
The movement of the army truly terrifies the fearful, just as a blazing thunderbolt does—where will this strike?
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.
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.
For them, a conciliation mixed with harshness should be repeatedly applied. When oppressed, others indeed unite completely.
For distinguishing differences, spies should be employed for investigation. An alliance is recommended with the king who is superior to him.
Such affliction cannot otherwise be inflicted upon him, except by obstructing him from all sides together with an enemy.
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.
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.
Śambara, having exhausted the earth, thinks 'Good!' But wood that is not burnt returns to its original nature again.
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.
O Yudhiṣṭhira, a harsh king is hated by his subjects, while a gentle one is disregarded; therefore, a king should possess both qualities.
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.
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.
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.
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."
Whether the offenders are killers or unharmed, whatever they do, one should raise the arm and shout, even if wishing to gather people.
Thus, a king who acts in all situations with conciliation first, who knows dharma and is free from fear, becomes dear to all beings.
O Bhārata, all beings come here with trust. One who is trusted, being present, is able to enjoy as he wishes.
Therefore, a king who wishes to enjoy the earth must win the trust of all beings without deceit and protect them from all sides.
