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महाभारतः       mahābhārataḥ - book-12, chapter-96

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युधिष्ठिर उवाच ।
अथ यो विजिगीषेत क्षत्रियः क्षत्रियं युधि ।
कस्तस्य धर्म्यो विजय एतत्पृष्टो ब्रवीहि मे ॥१॥
1. yudhiṣṭhira uvāca ,
atha yo vijigīṣeta kṣatriyaḥ kṣatriyaṁ yudhi ,
kastasya dharmyo vijaya etatpṛṣṭo bravīhi me.
1. yudhiṣṭhiraḥ uvāca | atha yaḥ vijigīṣeta kṣatriyaḥ kṣatriyam
yudhi | kaḥ tasya dharmyaḥ vijayaḥ etat pṛṣṭaḥ bravīhi me
1. yudhiṣṭhiraḥ uvāca atha yaḥ kṣatriyaḥ yudhi kṣatriyam vijigīṣeta,
tasya kaḥ dharmyaḥ vijayaḥ (syāt)? etat pṛṣṭaḥ me bravīhi.
1. Yudhishthira said: "Now, if a warrior (kṣatriya) wishes to conquer another warrior (kṣatriya) in battle, what kind of victory is righteous (dharma) for him? Having been asked this, please tell me."
भीष्म उवाच ।
ससहायोऽसहायो वा राष्ट्रमागम्य भूमिपः ।
ब्रूयादहं वो राजेति रक्षिष्यामि च वः सदा ॥२॥
2. bhīṣma uvāca ,
sasahāyo'sahāyo vā rāṣṭramāgamya bhūmipaḥ ,
brūyādahaṁ vo rājeti rakṣiṣyāmi ca vaḥ sadā.
2. bhīṣmaḥ uvāca | sa-sahāyaḥ asahāyaḥ vā rāṣṭram āgamya
bhūmipaḥ | brūyāt aham vaḥ rājā iti rakṣiṣyāmi ca vaḥ sadā
2. bhīṣmaḥ uvāca sa-sahāyaḥ vā asahāyaḥ bhūmipaḥ rāṣṭram āgamya (idam) brūyāt "aham vaḥ rājā (asmi),
ca vaḥ sadā rakṣiṣyāmi" iti.
2. Bhishma said: "A king (bhūmipa), whether accompanied by allies or alone, upon reaching a kingdom (rāṣṭra), should declare: 'I am your king, and I shall always protect you.'"
मम धर्म्यं बलिं दत्त किं वा मां प्रतिपत्स्यथ ।
ते चेत्तमागतं तत्र वृणुयुः कुशलं भवेत् ॥३॥
3. mama dharmyaṁ baliṁ datta kiṁ vā māṁ pratipatsyatha ,
te cettamāgataṁ tatra vṛṇuyuḥ kuśalaṁ bhavet.
3. mama dharmyam balim datta kim vā mām pratipatsyatha
| te cet tam āgatam tatra vṛṇuyuḥ kuśalam bhavet
3. (sa brūyāt) mama dharmyam balim datta kim vā mām pratipatsyatha? cet te tam āgatam tatra vṛṇuyuḥ,
(tarhi) kuśalam bhavet.
3. ("He might also say:) 'Render me the righteous (dharma) tribute. Otherwise, how will you treat me?' If those people choose the one who has arrived there, then it will be propitious (kuśala)."
ते चेदक्षत्रियाः सन्तो विरुध्येयुः कथंचन ।
सर्वोपायैर्नियन्तव्या विकर्मस्था नराधिप ॥४॥
4. te cedakṣatriyāḥ santo virudhyeyuḥ kathaṁcana ,
sarvopāyairniyantavyā vikarmasthā narādhipa.
4. te cet akṣatriyāḥ santaḥ virudhyeyuḥ kathaṃcana
sarvopāyaiḥ niyantavyāḥ vikarmasthāḥ narādhipa
4. narādhipa cet te akṣatriyāḥ santaḥ kathaṃcana
virudhyeyuḥ vikarmasthāḥ sarvopāyaiḥ niyantavyāḥ
4. O King, if those who are not Kshatriyas were to somehow offer resistance, then they, being engaged in unrighteous (karma) actions, must be restrained by all possible means.
अशक्तं क्षत्रियं मत्वा शस्त्रं गृह्णात्यथापरः ।
त्राणायाप्यसमर्थं तं मन्यमानमतीव च ॥५॥
5. aśaktaṁ kṣatriyaṁ matvā śastraṁ gṛhṇātyathāparaḥ ,
trāṇāyāpyasamarthaṁ taṁ manyamānamatīva ca.
5. aśaktam kṣatriyam matvā śastram gṛhṇāti atha aparaḥ
trāṇāya api asamartham tam manyamānam atīva ca
5. atha aparaḥ aśaktam kṣatriyam matvā tam trāṇāya
api atīva asamartham manyamānam ca śastram gṛhṇāti
5. Then, another person, considering the Kshatriya to be weak and utterly incapable even of providing protection, takes up a weapon.
युधिष्ठिर उवाच ।
अथ यः क्षत्रियो राजा क्षत्रियं प्रत्युपाव्रजेत् ।
कथं स प्रतियोद्धव्यस्तन्मे ब्रूहि पितामह ॥६॥
6. yudhiṣṭhira uvāca ,
atha yaḥ kṣatriyo rājā kṣatriyaṁ pratyupāvrajet ,
kathaṁ sa pratiyoddhavyastanme brūhi pitāmaha.
6. yudhiṣṭhiraḥ uvāca atha yaḥ kṣatriyaḥ rājā kṣatriyam prati
upāvrajet katham saḥ pratiyoddhavyaḥ tat me brūhi pitāmaha
6. yudhiṣṭhiraḥ uvāca pitāmaha atha yaḥ kṣatriyaḥ rājā kṣatriyam
prati upāvrajet saḥ katham pratiyoddhavyaḥ tat me brūhi
6. Yudhishthira said: "Now, O Grandfather, if a Kshatriya king advances against another Kshatriya, how should he be opposed? Please tell me that."
भीष्म उवाच ।
नासंनद्धो नाकवचो योद्धव्यः क्षत्रियो रणे ।
एक एकेन वाच्यश्च विसृजस्व क्षिपामि च ॥७॥
7. bhīṣma uvāca ,
nāsaṁnaddho nākavaco yoddhavyaḥ kṣatriyo raṇe ,
eka ekena vācyaśca visṛjasva kṣipāmi ca.
7. bhīṣmaḥ uvāca na asaṃnaddhaḥ na akavacaḥ yoddhavyaḥ
kṣatriyaḥ raṇe ekaḥ ekena vācyaḥ ca visṛjasva kṣipāmi ca
7. bhīṣmaḥ uvāca raṇe kṣatriyaḥ
asaṃnaddhaḥ na yoddhavyaḥ na akavacaḥ
(yoddhavyaḥ) ca ekaḥ ekena vācyaḥ
(iti) "visṛjasva" ca "kṣipāmi" (iti)
7. Bhishma said: "A Kshatriya in battle should not be fought if he is unarmed or without armor. Furthermore, one warrior should address another with [the challenge], 'Release your weapon!' and 'I am throwing (mine)!'"
स चेत्संनद्ध आगच्छेत्संनद्धव्यं ततो भवेत् ।
स चेत्ससैन्य आगच्छेत्ससैन्यस्तमथाह्वयेत् ॥८॥
8. sa cetsaṁnaddha āgacchetsaṁnaddhavyaṁ tato bhavet ,
sa cetsasainya āgacchetsasainyastamathāhvayet.
8. saḥ cet sannaddhaḥ āgacchet sannaddhavyaṃ tataḥ bhavet
| saḥ cet sasainyaḥ āgacchet sasainyaḥ tam atha āhvayet
8. saḥ cet sannaddhaḥ āgacchet tataḥ sannaddhavyaṃ bhavet
saḥ cet sasainyaḥ āgacchet atha tam sasainyaḥ āhvayet
8. If he approaches prepared for battle, then one should also be prepared. If he approaches with an army, then one should then challenge him with an army.
स चेन्निकृत्या युध्येत निकृत्या तं प्रयोधयेत् ।
अथ चेद्धर्मतो युध्येद्धर्मेणैव निवारयेत् ॥९॥
9. sa cennikṛtyā yudhyeta nikṛtyā taṁ prayodhayet ,
atha ceddharmato yudhyeddharmeṇaiva nivārayet.
9. saḥ cet nikṛtyā yudhyeta nikṛtyā tam prayodhayet |
atha cet dharmataḥ yudhyet dharmāṇa eva nivārayet
9. saḥ cet nikṛtyā yudhyeta nikṛtyā tam prayodhayet
atha cet dharmataḥ yudhyet dharmāṇa eva nivārayet
9. If he fights with deceit, one should counter-fight him with deceit. But if he fights according to what is right (dharma), one should stop him only by means of what is right (dharma).
नाश्वेन रथिनं यायादुदियाद्रथिनं रथी ।
व्यसने न प्रहर्तव्यं न भीताय जिताय च ॥१०॥
10. nāśvena rathinaṁ yāyādudiyādrathinaṁ rathī ,
vyasane na prahartavyaṁ na bhītāya jitāya ca.
10. na aśvena rathinam yāyāt udayāt rathinam rathī
| vyasane na prahartavyam na bhītāya jitāya ca
10. aśvena rathinam na yāyāt rathī rathinam udayāt
vyasane na prahartavyam na bhītāya ca jitāya
10. One should not attack a charioteer while riding a horse; rather, a charioteer should confront a charioteer. One should not strike someone in distress, nor one who is afraid, nor one who has been conquered.
नेषुर्लिप्तो न कर्णी स्यादसतामेतदायुधम् ।
जयार्थमेव योद्धव्यं न क्रुध्येदजिघांसतः ॥११॥
11. neṣurlipto na karṇī syādasatāmetadāyudham ,
jayārthameva yoddhavyaṁ na krudhyedajighāṁsataḥ.
11. na iṣuḥ liptaḥ na karṇī syāt asatām etat āyudham |
jayārtham eva yoddhavyaṃ na krudhyet ajighāṃsataḥ
11. iṣuḥ na liptaḥ na karṇī syāt etat asatām āyudham
jayārtham eva yoddhavyaṃ ajighāṃsataḥ na krudhyet
11. An arrow should not be poisoned nor barbed; this is a weapon of the ignoble. One should fight only for victory, and should not be angry at one who does not intend to kill.
साधूनां तु मिथोभेदात्साधुश्चेद्व्यसनी भवेत् ।
सव्रणो नाभिहन्तव्यो नानपत्यः कथंचन ॥१२॥
12. sādhūnāṁ tu mithobhedātsādhuścedvyasanī bhavet ,
savraṇo nābhihantavyo nānapatyaḥ kathaṁcana.
12. sādhūnām tu mithaḥ bhedāt sādhuḥ cet vyasanī bhavet
savraṇaḥ na abhihantavyaḥ na anapatyaḥ kathaṃcana
12. cet sādhūnām mithaḥ bhedāt tu sādhuḥ vyasanī bhavet,
savraṇaḥ na abhihantavyaḥ,
anapatyaḥ na kathaṃcana
12. If, due to internal conflict among virtuous individuals, a virtuous person becomes afflicted, then a wounded one should not be attacked, nor should a childless person ever be harmed.
भग्नशस्त्रो विपन्नाश्वश्छिन्नज्यो हतवाहनः ।
चिकित्स्यः स्यात्स्वविषये प्राप्यो वा स्वगृहान्भवेत् ।
निर्व्रणोऽपि च मोक्तव्य एष धर्मः सनातनः ॥१३॥
13. bhagnaśastro vipannāśvaśchinnajyo hatavāhanaḥ ,
cikitsyaḥ syātsvaviṣaye prāpyo vā svagṛhānbhavet ,
nirvraṇo'pi ca moktavya eṣa dharmaḥ sanātanaḥ.
13. bhagnaśastraḥ vipanna-aśvaḥ chinna-jyaḥ
hata-vāhanaḥ cikitsyaḥ syāt svaviṣaye
prāpyaḥ vā svagṛhān bhavet nirvraṇaḥ
api ca moktavyaḥ eṣaḥ dharmaḥ sanātanaḥ
13. bhagnaśastraḥ vipannāśvaḥ chinnajyaḥ hatavāhanaḥ (ca) svaviṣaye cikitsyaḥ syāt,
vā svagṛhān prāpyaḥ bhavet.
nirvraṇaḥ api ca moktavyaḥ.
eṣaḥ sanātanaḥ dharmaḥ.
13. A combatant whose weapon is broken, whose horses are dead, whose bowstring is cut, or whose vehicle is destroyed should be attended to (i.e., given medical care or spared) within one's own territory, or should be allowed to return to their own homes. Even an uninjured one should be released. This is the eternal natural law (dharma).
तस्माद्धर्मेण योद्धव्यं मनुः स्वायंभुवोऽब्रवीत् ।
सत्सु नित्यं सतां धर्मस्तमास्थाय न नाशयेत् ॥१४॥
14. tasmāddharmeṇa yoddhavyaṁ manuḥ svāyaṁbhuvo'bravīt ,
satsu nityaṁ satāṁ dharmastamāsthāya na nāśayet.
14. tasmāt dharmeṇa yoddhavyam manuḥ svāyaṃbhuvaḥ abravīt
satsu nityam satām dharmaḥ tam āsthāya na nāśayet
14. tasmāt svāyaṃbhuvaḥ manuḥ dharmeṇa yoddhavyam iti abravīt.
satsu nityam satām dharmaḥ (asti); tam āsthāya na nāśayet.
14. Therefore, Manu, the self-born (Svāyambhuva), declared that one should fight in accordance with natural law (dharma). The natural law (dharma) of the virtuous eternally exists among the good; by taking refuge in that (dharma), one should not bring about one's own ruin.
यो वै जयत्यधर्मेण क्षत्रियो वर्धमानकः ।
आत्मानमात्मना हन्ति पापो निकृतिजीवनः ॥१५॥
15. yo vai jayatyadharmeṇa kṣatriyo vardhamānakaḥ ,
ātmānamātmanā hanti pāpo nikṛtijīvanaḥ.
15. yaḥ vai jayati adharmeṇa kṣatriyaḥ vardhamānakaḥ
ātmānam ātmanā hanti pāpaḥ nikṛti-jīvanaḥ
15. yaḥ vardhamānakaḥ kṣatriyaḥ vai adharmeṇa jayati,
saḥ pāpaḥ nikṛtijīvanaḥ (san) ātmanā ātmānam hanti.
15. Indeed, any Kṣatriya who prospers and achieves victory through unrighteousness (adharma), that sinful individual, living by deceit, destroys his own self (ātman) by his own (actions).
कर्म चैतदसाधूनामसाधुं साधुना जयेत् ।
धर्मेण निधनं श्रेयो न जयः पापकर्मणा ॥१६॥
16. karma caitadasādhūnāmasādhuṁ sādhunā jayet ,
dharmeṇa nidhanaṁ śreyo na jayaḥ pāpakarmaṇā.
16. karma ca etat asādhūnām asādhuṃ sādhunā jayet
| dharmeṇa nidhanam śreyaḥ na jayaḥ pāpakarmaṇā
16. etat asādhūnām karma ca sādhunā asādhuṃ jayet
dharmeṇa nidhanam śreyaḥ pāpakarmaṇā jayaḥ na
16. One should conquer the wicked person (asādhu) with a righteous person (sādhu), and this applies to their actions (karma). It is better to die upholding one's natural law (dharma) than to achieve victory through evil actions (pāpakarmaṇā).
नाधर्मश्चरितो राजन्सद्यः फलति गौरिव ।
मूलान्यस्य प्रशाखाश्च दहन्समनुगच्छति ॥१७॥
17. nādharmaścarito rājansadyaḥ phalati gauriva ,
mūlānyasya praśākhāśca dahansamanugacchati.
17. na adharmaḥ caritaḥ rājan sadyaḥ phalati gauḥ iva
| mūlāni asya praśākhāḥ ca dahan samanugacchati
17. rājan,
caritaḥ adharmaḥ sadyaḥ gauḥ iva na phalati dahan asya mūlāni praśākhāḥ ca samanugacchati
17. O king, unrighteousness (adharma) practiced does not immediately bear fruit, like a cow (does not immediately give milk). Instead, it gradually consumes (burns) its roots and branches.
पापेन कर्मणा वित्तं लब्ध्वा पापः प्रहृष्यति ।
स वर्धमानः स्तेयेन पापः पापे प्रसज्जति ॥१८॥
18. pāpena karmaṇā vittaṁ labdhvā pāpaḥ prahṛṣyati ,
sa vardhamānaḥ steyena pāpaḥ pāpe prasajjati.
18. pāpena karmaṇā vittam labdhvā pāpaḥ prahṛṣyati
| saḥ vardhamānaḥ steyena pāpaḥ pāpe prasajjati
18. pāpena karmaṇā vittam labdhvā,
pāpaḥ prahṛṣyati saḥ pāpaḥ steyena vardhamānaḥ pāpe prasajjati
18. Having acquired wealth through evil actions (karma), the wicked person (pāpa) rejoices. That wicked person (pāpa), growing through theft, becomes increasingly entangled in sin (pāpa).
न धर्मोऽस्तीति मन्वानः शुचीनवहसन्निव ।
अश्रद्दधानभावाच्च विनाशमुपगच्छति ॥१९॥
19. na dharmo'stīti manvānaḥ śucīnavahasanniva ,
aśraddadhānabhāvācca vināśamupagacchati.
19. na dharmaḥ asti iti manvānaḥ śucīn avahasan iva
| aśraddadhāna-bhāvāt ca vināśam upagacchati
19. "dharmaḥ na asti" iti manvānaḥ,
śucīn avahasan iva ca aśraddadhāna-bhāvāt vināśam upagacchati
19. Thinking, "There is no natural law (dharma)," and as if ridiculing the pure, a person, due to a state of disbelief (aśraddadhāna), meets with destruction.
स बद्धो वारुणैः पाशैरमर्त्य इव मन्यते ।
महादृतिरिवाध्मातः स्वकृतेन विवर्धते ॥२०॥
20. sa baddho vāruṇaiḥ pāśairamartya iva manyate ,
mahādṛtirivādhmātaḥ svakṛtena vivardhate.
20. saḥ baddhaḥ vāruṇaiḥ pāśaiḥ amartyaḥ iva manyate
mahādṛtiḥ iva ādhmātaḥ svakṛtena vivardhate
20. saḥ vāruṇaiḥ pāśaiḥ baddhaḥ amartyaḥ iva manyate
svakṛtena ādhmātaḥ mahādṛtiḥ iva vivardhate
20. He, bound by Varuṇa's (Vāruṇa) snares, considers himself immortal. Like a large leather bag inflated, he grows due to his own actions (karma).
ततः समूलो ह्रियते नदीकूलादिव द्रुमः ।
अथैनमभिनिन्दन्ति भिन्नं कुम्भमिवाश्मनि ।
तस्माद्धर्मेण विजयं कामं लिप्सेत भूमिपः ॥२१॥
21. tataḥ samūlo hriyate nadīkūlādiva drumaḥ ,
athainamabhinindanti bhinnaṁ kumbhamivāśmani ,
tasmāddharmeṇa vijayaṁ kāmaṁ lipseta bhūmipaḥ.
21. tataḥ samūlaḥ hriyate nadīkūlāt iva
drumaḥ atha enam abhinindanti
bhinnam kumbham iva aśmani tasmāt
dharmeṇa vijayam kāmam lipseta bhūmipaḥ
21. tataḥ drumaḥ nadīkūlāt iva samūlaḥ
hriyate atha enam bhinnam kumbham
aśmani iva abhinindanti tasmāt
bhūmipaḥ dharmeṇa vijayam kāmam lipseta
21. Then he is uprooted, like a tree carried away with its roots from a river bank. After that, people blame him, like a pot broken on a stone. Therefore, a king should certainly desire to achieve victory through righteousness (dharma).