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महाभारतः       mahābhārataḥ - book-6, chapter-4

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वैशंपायन उवाच ।
एवमुक्तो मुनिस्तत्त्वं कवीन्द्रो राजसत्तम ।
पुत्रेण धृतराष्ट्रेण ध्यानमन्वगमत्परम् ॥१॥
1. vaiśaṁpāyana uvāca ,
evamukto munistattvaṁ kavīndro rājasattama ,
putreṇa dhṛtarāṣṭreṇa dhyānamanvagamatparam.
1. vaiśaṃpāyana uvāca evam uktaḥ muniḥ tattvam kavīndraḥ
rājasattama putreṇa dhṛtarāṣṭreṇa dhyānam anvagamat param
1. vaiśaṃpāyana uvāca rājasattama putreṇa dhṛtarāṣṭreṇa evam
uktaḥ kavīndraḥ muniḥ param dhyānam tattvam anvagamat
1. Vaiśampaāyana said: O best of kings, when thus addressed by Dhṛtarāṣṭra, the son, the sage, chief among poets, entered into profound meditation (dhyāna).
पुनरेवाब्रवीद्वाक्यं कालवादी महातपाः ।
असंशयं पार्थिवेन्द्र कालः संक्षिपते जगत् ॥२॥
2. punarevābravīdvākyaṁ kālavādī mahātapāḥ ,
asaṁśayaṁ pārthivendra kālaḥ saṁkṣipate jagat.
2. punar eva abravīt vākyam kālavādī mahātapaḥ
asaṃśayam pārthivendra kālaḥ saṃkṣipate jagat
2. mahātapaḥ kālavādī punar eva vākyam abravīt
pārthivendra asaṃśayam kālaḥ jagat saṃkṣipate
2. Again, the great ascetic (tapasvin), who spoke about the power of time, uttered these words: 'O chief of kings, undoubtedly, Time consumes the universe.'
सृजते च पुनर्लोकान्नेह विद्यति शाश्वतम् ।
ज्ञातीनां च कुरूणां च संबन्धिसुहृदां तथा ॥३॥
3. sṛjate ca punarlokānneha vidyati śāśvatam ,
jñātīnāṁ ca kurūṇāṁ ca saṁbandhisuhṛdāṁ tathā.
3. sṛjate ca punar lokān na iha vidyati śāśvatam
jñātīnām ca kurūṇām ca sambandhisuhṛdām tathā
3. ca punar lokān sṛjate iha na śāśvatam vidyati
ca jñātīnām ca kurūṇām tathā sambandhisuhṛdām
3. And again, (Time) creates worlds. Nothing eternal exists here in this world. This is true for kinsmen, for the Kurus, and also for relations and friends.
धर्म्यं देशय पन्थानं समर्थो ह्यसि वारणे ।
क्षुद्रं ज्ञातिवधं प्राहुर्मा कुरुष्व ममाप्रियम् ॥४॥
4. dharmyaṁ deśaya panthānaṁ samartho hyasi vāraṇe ,
kṣudraṁ jñātivadhaṁ prāhurmā kuruṣva mamāpriyam.
4. dharmyam deśaya panthānam samarthaḥ hi asi vāraṇe
kṣudram jñātivadham prāhuḥ mā kuruṣva mama apriyam
4. dharmyam panthānam deśaya hi vāraṇe samarthaḥ asi
kṣudram jñātivadham prāhuḥ mama apriyam mā kuruṣva
4. Please point out the path of righteousness (dharma), for you are certainly capable of preventing this calamity. They call the slaughter of kinsmen a petty act; do not do what is displeasing to me.
कालोऽयं पुत्ररूपेण तव जातो विशां पते ।
न वधः पूज्यते वेदे हितं नैतत्कथंचन ॥५॥
5. kālo'yaṁ putrarūpeṇa tava jāto viśāṁ pate ,
na vadhaḥ pūjyate vede hitaṁ naitatkathaṁcana.
5. kālaḥ ayam putrarūpeṇa tava jātaḥ viśām pate na
vadhaḥ pūjyate vede hitam na etat kathaṃcana
5. viśām pate ayam kālaḥ putrarūpeṇa tava jātaḥ
vadhaḥ vede na pūjyate etat kathaṃcana na hitam
5. This very time (or destiny) has been born in the form of your son, O lord of the people. Killing is not revered in the Veda, nor is this beneficial in any way.
हन्यात्स एव यो हन्यात्कुलधर्मं स्वकां तनुम् ।
कालेनोत्पथगन्तासि शक्ये सति यथापथि ॥६॥
6. hanyātsa eva yo hanyātkuladharmaṁ svakāṁ tanum ,
kālenotpathagantāsi śakye sati yathāpathi.
6. hanyāt saḥ eva yaḥ hanyāt kuladharmam svakām tanum
kālena utpathagantā asi śakye sati yathāpathi
6. yaḥ kuladharmam svakām tanum hanyāt saḥ eva hanyāt
kālena tvam utpathagantā asi śakye sati yathāpathi
6. Indeed, only that person should be killed who destroys his family's natural law (dharma) or his own self. You will, over time, stray from the right path, even when it is possible to remain on it.
कुलस्यास्य विनाशाय तथैव च महीक्षिताम् ।
अनर्थो राज्यरूपेण त्यज्यतामसुखावहः ॥७॥
7. kulasyāsya vināśāya tathaiva ca mahīkṣitām ,
anartho rājyarūpeṇa tyajyatāmasukhāvahaḥ.
7. kulasya asya vināśāya tathā eva ca mahīkṣitām
anarthaḥ rājyarūpeṇa tyajyatām asukhāvahaḥ
7. asya kulasya mahīkṣitām ca vināśāya tathā eva
asukhāvahaḥ rājyarūpeṇa anarthaḥ tyajyatām
7. This misfortune, which takes the form of a kingdom and brings unhappiness, is for the destruction of this family and likewise of other kings. Therefore, let it be abandoned.
लुप्तप्रज्ञः परेणासि धर्मं दर्शय वै सुतान् ।
किं ते राज्येन दुर्धर्ष येन प्राप्तोऽसि किल्बिषम् ॥८॥
8. luptaprajñaḥ pareṇāsi dharmaṁ darśaya vai sutān ,
kiṁ te rājyena durdharṣa yena prāpto'si kilbiṣam.
8. luptaprajñaḥ pareṇa asi dharmam darśaya vai sutān
kim te rājyena durdharṣa yena prāptaḥ asi kilbiṣam
8. tvam pareṇa luptaprajñaḥ asi vai dharmam sutān darśaya
durdharṣa te rājyena kim yena kilbiṣam prāptaḥ asi
8. Your wisdom has been lost by another; indeed, show your sons the natural law (dharma). O unconquerable one, what use is this kingdom to you, by which you have incurred sin?
यशो धर्मं च कीर्तिं च पालयन्स्वर्गमाप्स्यसि ।
लभन्तां पाण्डवा राज्यं शमं गच्छन्तु कौरवाः ॥९॥
9. yaśo dharmaṁ ca kīrtiṁ ca pālayansvargamāpsyasi ,
labhantāṁ pāṇḍavā rājyaṁ śamaṁ gacchantu kauravāḥ.
9. yaśaḥ dharmam ca kīrtim ca pālayan svargam āpsyasi
labhantām pāṇḍavāḥ rājyam śamam gacchantu kauravāḥ
9. pālayan yaśaḥ dharmam ca kīrtim ca svargam āpsyasi
pāṇḍavāḥ rājyam labhantām kauravāḥ śamam gacchantu
9. By upholding fame, righteousness (dharma), and honor, you will attain heaven. Let the Pāṇḍavas obtain their kingdom, and let the Kauravas find peace.
एवं ब्रुवति विप्रेन्द्रे धृतराष्ट्रोऽम्बिकासुतः ।
आक्षिप्य वाक्यं वाक्यज्ञो वाक्पथेनाप्ययात्पुनः ॥१०॥
10. evaṁ bruvati viprendre dhṛtarāṣṭro'mbikāsutaḥ ,
ākṣipya vākyaṁ vākyajño vākpathenāpyayātpunaḥ.
10. evam bruvati viprendre dhṛtarāṣṭraḥ ambikāsutaḥ
ākṣipya vākyam vākyajñaḥ vākpathena apyayāt punaḥ
10. evam bruvati viprendre dhṛtarāṣṭraḥ ambikāsutaḥ
vākyajñaḥ vākyam ākṣipya vākpathena punaḥ apyayāt
10. When the chief of Brahmins (Vipra) was speaking in this manner, Dhṛtarāṣṭra, Ambikā's son, who was skilled in speech, interrupted his statement and then, using his own words, replied again.
धृतराष्ट्र उवाच ।
यथा भवान्वेद तथास्मि वेत्ता भावाभावौ विदितौ मे यथावत् ।
स्वार्थे हि संमुह्यति तात लोको मां चापि लोकात्मकमेव विद्धि ॥११॥
11. dhṛtarāṣṭra uvāca ,
yathā bhavānveda tathāsmi vettā; bhāvābhāvau viditau me yathāvat ,
svārthe hi saṁmuhyati tāta loko; māṁ cāpi lokātmakameva viddhi.
11. dhṛtarāṣṭraḥ uvāca | yathā bhavān veda
tathā asmi vettā bhāvābhāvau viditau
me yathāvat | svārthe hi sammuhyati tāta
lokaḥ mām ca api lokātmakam eva viddhi
11. dhṛtarāṣṭraḥ uvāca yathā bhavān veda
tathā asmi vettā bhāvābhāvau me yathāvat
viditau tāta hi lokaḥ svārthe
sammuhyati mām ca api lokātmakam eva viddhi
11. Dhṛtarāṣṭra said: 'Just as your honor knows, so too am I a knower. Both existence and non-existence are properly understood by me. Indeed, my dear (tāta), people become deluded by their self-interest. And you should know me also as possessing a worldly nature.'
प्रसादये त्वामतुलप्रभावं त्वं नो गतिर्दर्शयिता च धीरः ।
न चापि ते वशगा मे महर्षे न कल्मषं कर्तुमिहार्हसे माम् ॥१२॥
12. prasādaye tvāmatulaprabhāvaṁ; tvaṁ no gatirdarśayitā ca dhīraḥ ,
na cāpi te vaśagā me maharṣe; na kalmaṣaṁ kartumihārhase mām.
12. prasādaye tvām atulaprabhāvam tvam
naḥ gatiḥ darśayitā ca dhīraḥ |
na ca api te vaśagāḥ me maharṣe
na kalmaṣam kartum iha arhase mām
12. atulaprabhāvam tvām prasādaye tvam
naḥ gatiḥ ca darśayitā ca dhīraḥ
maharṣe ca api me vaśagāḥ te na
iha mām kalmaṣam kartum na arhase
12. I implore you, who possesses incomparable power. You are our refuge, our guide, and a wise one. And, O great sage (maharṣi), my faculties are not subservient to you, so you ought not to cause me to commit a sin in this matter.
त्वं हि धर्मः पवित्रं च यशः कीर्तिर्धृतिः स्मृतिः ।
कुरूणां पाण्डवानां च मान्यश्चासि पितामहः ॥१३॥
13. tvaṁ hi dharmaḥ pavitraṁ ca yaśaḥ kīrtirdhṛtiḥ smṛtiḥ ,
kurūṇāṁ pāṇḍavānāṁ ca mānyaścāsi pitāmahaḥ.
13. tvaṃ hi dharmaḥ pavitraṃ ca yaśaḥ kīrtiḥ dhṛtiḥ
smṛtiḥ kurūṇām pāṇḍavānām ca mānyaḥ ca asi pitāmahaḥ
13. tvaṃ hi dharmaḥ pavitraṃ ca yaśaḥ kīrtiḥ dhṛtiḥ
smṛtiḥ kurūṇām pāṇḍavānām ca mānyaḥ pitāmahaḥ ca asi
13. Indeed, you are the very embodiment of natural law (dharma), sacredness, fame, glory, fortitude, and memory. You are also revered by both the Kurus and the Pandavas, O Grandfather.
व्यास उवाच ।
वैचित्रवीर्य नृपते यत्ते मनसि वर्तते ।
अभिधत्स्व यथाकामं छेत्तास्मि तव संशयम् ॥१४॥
14. vyāsa uvāca ,
vaicitravīrya nṛpate yatte manasi vartate ,
abhidhatsva yathākāmaṁ chettāsmi tava saṁśayam.
14. vyāsaḥ uvāca vaicitravīrya nṛpate yat te manasi vartate
abhidhatsva yathākāmam chettā asmi tava saṃśayam
14. vyāsaḥ uvāca vaicitravīrya nṛpate te manasi yat vartate
yathākāmam abhidhatsva tava saṃśayam chettā asmi
14. Vyasa said: O King, son of Vichitravirya, tell me whatever is on your mind as you wish; I shall dispel your doubt.
धृतराष्ट्र उवाच ।
यानि लिङ्गानि संग्रामे भवन्ति विजयिष्यताम् ।
तानि सर्वाणि भगवञ्श्रोतुमिच्छामि तत्त्वतः ॥१५॥
15. dhṛtarāṣṭra uvāca ,
yāni liṅgāni saṁgrāme bhavanti vijayiṣyatām ,
tāni sarvāṇi bhagavañśrotumicchāmi tattvataḥ.
15. dhṛtarāṣṭraḥ uvāca yāni liṅgāni saṃgrāme bhavanti
vijayiṣyatām tāni sarvāṇi bhagavan śrotum icchāmi tattvataḥ
15. dhṛtarāṣṭraḥ uvāca bhagavan saṃgrāme vijayiṣyatām yāni
liṅgāni bhavanti tāni sarvāṇi tattvataḥ śrotum icchāmi
15. Dhritarashtra said: O Venerable One (Bhagavan), I wish to hear accurately all the signs that appear in battle for those who are about to be victorious.
व्यास उवाच ।
प्रसन्नभाः पावक ऊर्ध्वरश्मिः प्रदक्षिणावर्तशिखो विधूमः ।
पुण्या गन्धाश्चाहुतीनां प्रवान्ति जयस्यैतद्भाविनो रूपमाहुः ॥१६॥
16. vyāsa uvāca ,
prasannabhāḥ pāvaka ūrdhvaraśmiḥ; pradakṣiṇāvartaśikho vidhūmaḥ ,
puṇyā gandhāścāhutīnāṁ pravānti; jayasyaitadbhāvino rūpamāhuḥ.
16. vyāsaḥ uvāca prasannabhāḥ pāvakaḥ
ūrdhvaraśmiḥ pradakṣiṇāvartaśikhaḥ
vidhūmaḥ puṇyāḥ gandhāḥ ca āhutīnām
pravānti jayasya etat bhāvinaḥ rūpam āhuḥ
16. vyāsaḥ uvāca pāvakaḥ prasannabhāḥ
ūrdhvaraśmiḥ pradakṣiṇāvartaśikhaḥ
vidhūmaḥ ca āhutīnām puṇyāḥ gandhāḥ
pravānti etat bhāvinaḥ jayasya rūpam āhuḥ
16. Vyasa said: When the fire burns with clear splendor, its flames rising upwards, swirling clockwise, and without smoke, and when auspicious fragrances from the offerings spread forth, they declare this to be the sign of impending victory.
गम्भीरघोषाश्च महास्वनाश्च शङ्खा मृदङ्गाश्च नदन्ति यत्र ।
विशुद्धरश्मिस्तपनः शशी च जयस्यैतद्भाविनो रूपमाहुः ॥१७॥
17. gambhīraghoṣāśca mahāsvanāśca; śaṅkhā mṛdaṅgāśca nadanti yatra ,
viśuddharaśmistapanaḥ śaśī ca; jayasyaitadbhāvino rūpamāhuḥ.
17. gambhīraghoṣāḥ ca mahāsvanāḥ ca
śaṅkhāḥ mṛdaṅgāḥ ca nadanti yatra
viśuddharaśmiḥ tapanaḥ śaśī ca
jayasya etat bhāvinaḥ rūpam āhuḥ
17. yatra gambhīraghoṣāḥ ca mahāsvanāḥ
ca śaṅkhāḥ ca mṛdaṅgāḥ ca nadanti
ca viśuddharaśmiḥ tapanaḥ ca śaśī
ca etat bhāvinaḥ jayasya rūpam āhuḥ
17. Where conches and drums roar with deep and mighty sounds, and the sun and moon shine with pure rays, they declare this to be the sign of impending victory.
इष्टा वाचः पृष्ठतो वायसानां संप्रस्थितानां च गमिष्यतां च ।
ये पृष्ठतस्ते त्वरयन्ति राजन्ये त्वग्रतस्ते प्रतिषेधयन्ति ॥१८॥
18. iṣṭā vācaḥ pṛṣṭhato vāyasānāṁ; saṁprasthitānāṁ ca gamiṣyatāṁ ca ,
ye pṛṣṭhataste tvarayanti rāja;nye tvagrataste pratiṣedhayanti.
18. iṣṭāḥ vācaḥ pṛṣṭataḥ vāyasānām
samprasthitānām ca gamiṣyatām ca
ye pṛṣṭataḥ te tvarayanti rājan
ye tu agrataḥ te pratiṣedhayanti
18. rājan iṣṭāḥ vācaḥ pṛṣṭataḥ vāyasānām
samprasthitānām ca gamiṣyatām
ca ye pṛṣṭataḥ te tvarayanti
ye tu agrataḥ te pratiṣedhayanti
18. The auspicious cries are those of crows originating from behind, whether they are already flying or about to fly. O King, those crows positioned behind urge one forward, while those in front obstruct the path.
कल्याणवाचः शकुना राजहंसाः शुकाः क्रौञ्चाः शतपत्राश्च यत्र ।
प्रदक्षिणाश्चैव भवन्ति संख्ये ध्रुवं जयं तत्र वदन्ति विप्राः ॥१९॥
19. kalyāṇavācaḥ śakunā rājahaṁsāḥ; śukāḥ krauñcāḥ śatapatrāśca yatra ,
pradakṣiṇāścaiva bhavanti saṁkhye; dhruvaṁ jayaṁ tatra vadanti viprāḥ.
19. kalyāṇavācaḥ śakunāḥ rājahamsāḥ
śukāḥ krauñcāḥ śatapatrāḥ ca yatra
pradakṣiṇāḥ ca eva bhavanti saṃkhye
dhruvam jayam tatra vadanti viprāḥ
19. yatra kalyāṇavācaḥ śakunāḥ rājahamsāḥ
śukāḥ krauñcāḥ ca śatapatrāḥ ca
saṃkhye pradakṣiṇāḥ ca eva bhavanti
tatra viprāḥ dhruvam jayam vadanti
19. Where auspicious-voiced birds like royal swans, parrots, cranes, and cuckoos fly in an auspicious clockwise direction in battle, there the wise Brahmins (viprāḥ) declare certain victory.
अलंकारैः कवचैः केतुभिश्च मुखप्रसादैर्हेमवर्णैश्च नॄणाम् ।
भ्राजिष्मती दुष्प्रतिप्रेक्षणीया येषां चमूस्ते विजयन्ति शत्रून् ॥२०॥
20. alaṁkāraiḥ kavacaiḥ ketubhiśca; mukhaprasādairhemavarṇaiśca nṝṇām ,
bhrājiṣmatī duṣpratiprekṣaṇīyā; yeṣāṁ camūste vijayanti śatrūn.
20. alaṅkāraiḥ kavacaiḥ ketubhiḥ ca
mukhaprasādaiḥ hemavarṇaiḥ ca
nṝṇām bhrājiṣmatī duṣpratiprekṣaṇīyā
yeṣām camūḥ te vijayanti śatrūn
20. yeṣām camūḥ alaṅkāraiḥ kavacaiḥ ca
ketubhiḥ ca nṝṇām mukhaprasādaiḥ
ca hemavarṇaiḥ ca bhrājiṣmatī
duṣpratiprekṣaṇīyā te śatrūn vijayanti
20. When an army is adorned with ornaments, armors, and banners, and the faces of its men glow with a golden hue, such a dazzling and formidable host, difficult to behold, indeed conquers its enemies.
हृष्टा वाचस्तथा सत्त्वं योधानां यत्र भारत ।
न म्लायन्ते स्रजश्चैव ते तरन्ति रणे रिपून् ॥२१॥
21. hṛṣṭā vācastathā sattvaṁ yodhānāṁ yatra bhārata ,
na mlāyante srajaścaiva te taranti raṇe ripūn.
21. hṛṣṭāḥ vācaḥ tathā sattvam yodhānām yatra bhārata
na mlāyante srajaḥ ca eva te taranti raṇe ripūn
21. bhārata yatra yodhānām vācaḥ hṛṣṭāḥ tathā sattvam (hṛṣṭam) ca eva srajaḥ na mlāyante,
te raṇe ripūn taranti
21. O Bhārata, where the warriors' words are joyful and their spirit (sattva) is strong, and their garlands do not wither, they certainly overcome their enemies in battle.
इष्टो वातः प्रविष्टस्य दक्षिणा प्रविविक्षतः ।
पश्चात्संसाधयत्यर्थं पुरस्तात्प्रतिषेधते ॥२२॥
22. iṣṭo vātaḥ praviṣṭasya dakṣiṇā pravivikṣataḥ ,
paścātsaṁsādhayatyarthaṁ purastātpratiṣedhate.
22. iṣṭaḥ vātaḥ praviṣṭasya dakṣiṇā pravivikṣataḥ
paścāt saṃsādhayati artham purastāt pratiṣedhate
22. praviṣṭasya vātaḥ iṣṭaḥ,
pravivikṣataḥ dakṣiṇā (vāyuḥ) (iṣṭā) paścāt (vāyuḥ) artham saṃsādhayati,
purastāt pratiṣedhate
22. A favorable wind (is auspicious) for one who has entered, and a southern wind for one wishing to enter. However, a wind from behind accomplishes the objective, while one from the front hinders it.
शब्दरूपरसस्पर्शगन्धाश्चाविष्कृताः शुभाः ।
सदा योधाश्च हृष्टाश्च येषां तेषां ध्रुवं जयः ॥२३॥
23. śabdarūparasasparśagandhāścāviṣkṛtāḥ śubhāḥ ,
sadā yodhāśca hṛṣṭāśca yeṣāṁ teṣāṁ dhruvaṁ jayaḥ.
23. śabdarūparasasparśagandhāḥ ca āviṣkṛtāḥ śubhāḥ
sadā yodhāḥ ca hṛṣṭāḥ ca yeṣām teṣām dhruvam jayaḥ
23. yeṣām (pakṣe) śabdarūparasasparśagandhāḥ ca śubhāḥ āviṣkṛtāḥ (bhavanti),
ca yodhāḥ sadā hṛṣṭāḥ (bhavanti),
teṣām dhruvam jayaḥ (bhavati)
23. Where auspicious sounds, forms, tastes, touches, and smells are manifested, and the warriors are always joyful, for them, victory is certain.
अन्वेव वायवो वान्ति तथाभ्राणि वयांसि च ।
अनुप्लवन्ते मेघाश्च तथैवेन्द्रधनूंषि च ॥२४॥
24. anveva vāyavo vānti tathābhrāṇi vayāṁsi ca ,
anuplavante meghāśca tathaivendradhanūṁṣi ca.
24. anu eva vāyavaḥ vānti tathā abhrāṇi vayāṃsi ca
anuplavante meghāḥ ca tathā eva indradhanūṃṣi ca
24. vāyavaḥ anu eva vānti,
tathā abhrāṇi ca vayāṃsi (api anuvanti) ca meghāḥ tathā eva indradhanūṃṣi ca anuplavante
24. Indeed, the winds blow along, and similarly, clouds and birds also move along. And clouds and rainbows likewise follow along.
एतानि जयमानानां लक्षणानि विशां पते ।
भवन्ति विपरीतानि मुमूर्षूणां जनाधिप ॥२५॥
25. etāni jayamānānāṁ lakṣaṇāni viśāṁ pate ,
bhavanti viparītāni mumūrṣūṇāṁ janādhipa.
25. etāni jayamānānām lakṣaṇāni viśām pate
bhavanti viparītāni mumūrṣūṇām janādhipa
25. viśām pate janādhipa etāni jayamānānām
lakṣaṇāni bhavanti mumūrṣūṇām viparītāni
25. O lord of the people (viśāṃ pate)! These are the signs of those who are victorious, but for those who are about to die, these very signs become their opposites, O king of men (janādhipa).
अल्पायां वा महत्यां वा सेनायामिति निश्चितम् ।
हर्षो योधगणस्यैकं जयलक्षणमुच्यते ॥२६॥
26. alpāyāṁ vā mahatyāṁ vā senāyāmiti niścitam ,
harṣo yodhagaṇasyaikaṁ jayalakṣaṇamucyate.
26. alpāyām vā mahatyām vā senāyām iti niścitam
harṣaḥ yodhagaṇasya ekam jayalakṣaṇam ucyate
26. iti niścitam harṣaḥ alpāyām vā mahatyām vā
senāyām yodhagaṇasya ekam jayalakṣaṇam ucyate
26. It is certainly declared that joy is a singular sign of victory for the assembly of warriors (yodhagaṇasya), whether the army is small or large.
एको दीर्णो दारयति सेनां सुमहतीमपि ।
तं दीर्णमनुदीर्यन्ते योधाः शूरतमा अपि ॥२७॥
27. eko dīrṇo dārayati senāṁ sumahatīmapi ,
taṁ dīrṇamanudīryante yodhāḥ śūratamā api.
27. ekaḥ dīrṇaḥ dārayati senām sumahatīm api
tam dīrṇam anudīryante yodhāḥ śūratamāḥ api
27. ekaḥ dīrṇaḥ sumahatīm senām api dārayati tam
dīrṇam anu śūratamāḥ yodhāḥ api anudīryante
27. Even a single shattered (dīrṇa) warrior can break a very great army. When that one is shattered, even the bravest (śūratamā) warriors are scattered after him.
दुर्निवारतमा चैव प्रभग्ना महती चमूः ।
अपामिव महावेगस्त्रस्ता मृगगणा इव ॥२८॥
28. durnivāratamā caiva prabhagnā mahatī camūḥ ,
apāmiva mahāvegastrastā mṛgagaṇā iva.
28. durnivāratamā ca eva prabhagnā mahatī camūḥ
apām iva mahāvegaḥ trastāḥ mṛgagaṇāḥ iva
28. ca eva prabhagnā mahatī camūḥ apām mahāvegaḥ iva
trastāḥ mṛgagaṇāḥ iva durnivāratamā (bhavati)
28. Indeed, a great shattered (prabhagnā) army is most difficult to restrain, like a great rush of waters (mahāvega), or like frightened herds of deer.
नैव शक्या समाधातुं संनिपाते महाचमूः ।
दीर्णा इत्येव दीर्यन्ते योधाः शूरतमा अपि ।
भीतान्भग्नांश्च संप्रेक्ष्य भयं भूयो विवर्धते ॥२९॥
29. naiva śakyā samādhātuṁ saṁnipāte mahācamūḥ ,
dīrṇā ityeva dīryante yodhāḥ śūratamā api ,
bhītānbhagnāṁśca saṁprekṣya bhayaṁ bhūyo vivardhate.
29. na eva śakyā samādhātuṃ saṃnipāte
mahācamūḥ dīrṇāḥ iti eva dīryante
yodhāḥ śūratamāḥ api bhītān bhagnān ca
samprekṣya bhayam bhūyaḥ vivardhate
29. saṃnipāte mahācamūḥ na eva samādhātuṃ
śakyā dīrṇāḥ iti eva śūratamāḥ
api yodhāḥ dīryante bhītān bhagnān ca
samprekṣya bhayam bhūyaḥ vivardhate
29. When a great army is routed (saṃnipāta), it cannot be rallied. Even the bravest warriors abandon their positions simply because others have broken formation. Seeing those who are afraid and defeated, fear increases even further.
प्रभग्ना सहसा राजन्दिशो विभ्रामिता परैः ।
नैव स्थापयितुं शक्या शूरैरपि महाचमूः ॥३०॥
30. prabhagnā sahasā rājandiśo vibhrāmitā paraiḥ ,
naiva sthāpayituṁ śakyā śūrairapi mahācamūḥ.
30. prabhagnā sahasā rājan diśaḥ vibhrāmitāḥ paraiḥ
na eva sthāpayituṃ śakyā śūraiḥ api mahācamūḥ
30. rājan sahasā prabhagnā paraiḥ vibhrāmitāḥ diśaḥ
mahācamūḥ na eva śūraiḥ api sthāpayituṃ śakyā
30. O king, when a great army is suddenly routed and its men are dispersed by enemies, it cannot be stabilized even by brave warriors.
संभृत्य महतीं सेनां चतुरङ्गां महीपतिः ।
उपायपूर्वं मेधावी यतेत सततोत्थितः ॥३१॥
31. saṁbhṛtya mahatīṁ senāṁ caturaṅgāṁ mahīpatiḥ ,
upāyapūrvaṁ medhāvī yateta satatotthitaḥ.
31. saṃbhṛtya mahatīm senām caturangām mahīpatiḥ
upāyapūrvam medhāvī yateta satatotthitaḥ
31. medhāvī satatotthitaḥ mahīpatiḥ mahatīm
caturangām senām saṃbhṛtya upāyapūrvam yateta
31. An intelligent and constantly vigilant ruler, after assembling a great four-component (caturanga) army, should always exert effort primarily through strategic means.
उपायविजयं श्रेष्ठमाहुर्भेदेन मध्यमम् ।
जघन्य एष विजयो यो युद्धेन विशां पते ।
महादोषः संनिपातस्ततो व्यङ्गः स उच्यते ॥३२॥
32. upāyavijayaṁ śreṣṭhamāhurbhedena madhyamam ,
jaghanya eṣa vijayo yo yuddhena viśāṁ pate ,
mahādoṣaḥ saṁnipātastato vyaṅgaḥ sa ucyate.
32. upāyavijayam śreṣṭham āhuḥ bhedena
madhyamam jaghanyaḥ eṣaḥ vijayaḥ
yaḥ yuddhena viśām pate mahādoṣaḥ
saṃnipātaḥ tataḥ vyaṅgaḥ saḥ ucyate
32. upāyavijayam śreṣṭham bhedena madhyamam
(iti) āhuḥ viśām pate yaḥ yuddhena
(vijayaḥ) eṣaḥ vijayaḥ jaghanyaḥ saṃnipātaḥ
mahādoṣaḥ tataḥ saḥ vyaṅgaḥ ucyate
32. They declare that victory achieved through strategic means (upāya) is the best, while victory through internal division (bheda) is considered middling. O lord of the people, the victory achieved through war (yuddha) is the worst. A military rout (saṃnipāta) is a major fault, and thus it is called a disadvantageous (vyaṅga) approach.
परस्परज्ञाः संहृष्टा व्यवधूताः सुनिश्चिताः ।
पञ्चाशदपि ये शूरा मथ्नन्ति महतीं चमूम् ।
अथ वा पञ्च षट्सप्त विजयन्त्यनिवर्तिनः ॥३३॥
33. parasparajñāḥ saṁhṛṣṭā vyavadhūtāḥ suniścitāḥ ,
pañcāśadapi ye śūrā mathnanti mahatīṁ camūm ,
atha vā pañca ṣaṭsapta vijayantyanivartinaḥ.
33. parasparajñāḥ saṃhṛṣṭāḥ vyavadhūtāḥ
suniścitāḥ pañcāśat api ye śūrāḥ
mathnanti mahatīm camūm atha vā
pañca ṣaṭ sapta vijayanti anivartinaḥ
33. ye parasparajñāḥ saṃhṛṣṭāḥ vyavadhūtāḥ
suniścitāḥ śūrāḥ pañcāśat api
mahatīm camūm mathnanti atha vā
pañca ṣaṭ sapta anivartinaḥ vijayanti
33. Mutually acquainted, courageous, resolute, and very firm in their resolve, even fifty heroes can destroy a great army. Alternatively, even five, six, or seven unyielding warriors can achieve victory.
न वैनतेयो गरुडः प्रशंसति महाजनम् ।
दृष्ट्वा सुपर्णोपचितिं महतीमपि भारत ॥३४॥
34. na vainateyo garuḍaḥ praśaṁsati mahājanam ,
dṛṣṭvā suparṇopacitiṁ mahatīmapi bhārata.
34. na vainateyaḥ garuḍaḥ praśaṃsati mahājanam
dṛṣṭvā suparṇopacitim mahatīm api bhārata
34. bhārata vainateyaḥ garuḍaḥ mahatīm api
suparṇopacitim dṛṣṭvā mahājanam na praśaṃsati
34. O Bhārata, Garuḍa, the son of Vinatā, does not praise a great multitude, even after seeing a vast assemblage of winged creatures.
न बाहुल्येन सेनाया जयो भवति भारत ।
अध्रुवो हि जयो नाम दैवं चात्र परायणम् ।
जयन्तो ह्यपि संग्रामे क्षयवन्तो भवन्त्युत ॥३५॥
35. na bāhulyena senāyā jayo bhavati bhārata ,
adhruvo hi jayo nāma daivaṁ cātra parāyaṇam ,
jayanto hyapi saṁgrāme kṣayavanto bhavantyuta.
35. na bāhulyena senāyāḥ jayaḥ bhavati
bhārata adhruvaḥ hi jayaḥ nāma daivam
ca atra parāyaṇam jayantaḥ hi api
saṃgrāme kṣayavantaḥ bhavanti uta
35. bhārata,
senāyāḥ jayaḥ bāhulyena na bhavati.
hi jayaḥ nāma adhruvaḥ,
ca atra daivam parāyaṇam.
hi api saṃgrāme jayantaḥ uta kṣayavantaḥ bhavanti.
35. Victory for an army, O Bhārata, does not come from sheer numbers (bāhulya). Indeed, victory (jaya) is uncertain, and divine will (daiva) is the ultimate resort here. Moreover, even those who are victorious in battle can become subject to destruction.