युधिष्ठिर उवाच अथ यो विजिगीषेत क्षत्रियः क्षत्रियं युधि। कस्तस्य विजये धर्मो ह्येतं पृष्टो वदस्व मे॥
Yudhishthira said If a Kshatriya wishes to subjugate another Kshatriya in battle, how should the former act there? Questioned by me, do you answer it.
भीष्म उवाच ससहायोऽसहायो वा राष्ट्रमागम्य भूमिपः। ब्रूयादहं वो राजेति रक्षिष्यामि च वः सदा॥
Bhishma said-That king, with or without an army to follow him, entering the territories of the king he would bring under subjection, should say to all people,-I am your king! I shall always protect you!
मम धर्मबलिं दत्त किं वा मां प्रतिपत्स्यथ। ते चेत् तमागतं तत्र वृणुयुः कुशलं भवेत्॥
Give me the just tribute or fight with me!-If the people accept him as their king, there need not be any fighting.
ते चेदक्षत्रियाः सन्तो विरुध्येरन् कथंचन। सर्वोपायैर्नियन्तव्या विकर्मस्था नराधिप॥
If, without being born Kshatriyas they show sings of hostility, they should then, because they follow practices not sanctioned for them be tried to be restrained by every means.
अशस्त्रं क्षत्रियं मत्वा शस्त्रं गृह्णाद् यथापरः। त्राणायाप्यसमर्थं तं मन्यमानमतीव च॥
People of the other castes do take up arms if they see the Kshatriya not ready for fight, incompetent to protect himself, and too much afraid of the enemy.'
युधिष्ठिर उवाच अथ यः क्षत्रियो राजा क्षत्रियं प्रत्युपाव्रजेत्। कथं सम्प्रति योद्धव्यस्तन्मे ब्रूहि पितामह॥
Yudhishthira said Tell me, O grandfather, how should that Kshatriya king fight who marches against another Kshatriya king!
भीष्म उवाच नैवासन्नद्धकवचो योद्धव्यः क्षत्रियो रणे। एक एकेन वाच्यश्च विसृजेति क्षिपामि च॥
Bhishma said A Kshatriya must not put on armour for fighting a Kshatriya who is not clad in coat of mail. One should fight one, and leave the opponent when the latter becomes disabled.
स चेत् सन्नद्ध आगच्छेत् सन्नद्धव्यं ततो भवेत्। स चेत् ससैन्य आगच्छेत् ससैन्यस्तमथाह्वयेत्॥
If the enemy comes clad in mail, his opponent also should put on armour. If the enemy advances with an army at his back, one should, calling into requisition, his own strength, give him the battle.
स चेन्निकृत्या युद्ध्येत निकृत्या प्रतियोधयेत्। अथ चेद् धर्मतो युद्ध्येद् धर्मेणैव निवारयेत्॥
If the enemy fights deceitfully, he should be paid in his own coin. If, however, he fights fairly, he should be resisted with fair means.
नाश्वेन रथिनं यायादुदियाद् रथिनं रथी। व्यसने न प्रहर्तव्यं न भीताय जिताय च॥ इषुर्लिप्तो न कर्णी स्यादसतामेतदायुधम्।
One should not on horse-back run against a car-warrior. A car-warrior should fight with a car-warrior. When an antagonist is in a bad plight, he should not be struck; nor should one who has been frightened, nor one who has been defeated.
यथार्थमेव योद्धव्यं न क्रुद्ध्येत जिघांसतः॥ साधूनां तु मिथो भेदात् साधुश्चेद व्यसनी भवेत्।
Poisoned or barbed arrows should not be used. These are the weapons used by the wicked. One should fight fairly, without giving way to anger or desiring to kill.
निष्प्राणो नाभिहन्तव्यो नानपत्यः कथंचन॥ भग्नशस्त्रो विपन्नश्च कृत्तज्यो हतवाहनः। चिकित्स्यः स्यात् स्वविषये प्राप्यो वा स्वगृहे भवेत्।। निव्रणश्च स मोक्तव्य एष धर्मः सनातनः।
A weak or wounded man should not be killed, nor one who is sonless; nor one whose Weapon has been broken; nor one who has fallen into distress; nor one whose bowstring has been cut; nor one who has lost his car. A wounded opponent should either be sent to his own home, or, if brought to the victor's house, should have his wounds dressed by skilful surgeons. When for a fair fight between two kings, a righteous warrior is reduced to straits, he should, when cured, be liberated, This is the eternal duty.
तस्माद् धर्मेण योद्धव्यमिति स्वायम्भुवोऽब्रवीत्॥ सत्सु नित्यः सतां धर्मस्तमास्थाय न नाशयेत्।
Manu himself, the son of the Self-create (Brahman), has said that battles should be fought fairly. The righteous should always treat the righteous fairly. They should follow righteousness without destroying it.
यो वै जयत्यधर्मेण क्षत्रियो धर्मसंगरः॥ आत्मानमात्मना हन्ति पापो निकृतिजीवनः।
If a Kshatriya, whose duty is to fight fairly, wins a victory by unfair means, he incurs sin thereby. Of deceitful conduct, such a person is said to destroy his ownself.
कर्म चैतदसाधूनापसाधून् साधुना जयेत्॥ धर्मेण निधनं श्रेयो न जयः पापकर्मणा।
The wicked follow this practice. Even the wlicked should be subdued by fair means. It is better to sacrifice life itself in the observance of righteousness than to acquire victory by unfair means.
नाधर्मश्चरितो राजन् सद्यः फलति गौरिव॥ मूलानि च प्रशाखाश्च दहन् समधिगच्छति।
Like a cow, O king, sin, when perpetrated, does not yield immediate fruits. That sin destroys the perpetrator after consuming his roots and branches.
पापेन कर्मणा वित्तं लब्वा पापः प्रहृष्यति॥ स वर्धमानः स्तेयेन पापः पापे प्रसज्जति।
Acquiring wealth by foul means, a sinful person becomes overjoyed. But gaining advancement by sinful ways, the miscreant becomes a confirmed sinner.
न धर्मोऽस्तीति मन्वानः शुचीनवहसन्निव॥ अश्रद्दधानश्च भवेद् विनाशमुपगच्छति। सम्बद्धो वारुणैः पाशैरमर्त्य इव मन्यते॥ महादृतिरिवाध्मातः सुकृते नैव वर्तते। ततः समूलो ह्रियते नदी कूलादिव द्रुमः॥
Thinking virtue as impotent, he scoffs at righteous men. Disbelieving in virtues, he at last is lost. Though bound in the noose of Varuna, he still considers himself immortal, Like a large leathern bag puffed up with wind, the sinner severs himself entirely from virtue. However, he soon disappears like a tree on the river side washed away with its very roots.
अथैनमभिनिन्दन्ति भिन्नं कुम्भमिवाश्मनि। तस्माद् धर्मेण विजयं कोशं लिप्सेत भूमिपः॥
Then seeing him look like an earthen pot broken on a stone surface, people describe him as he deserves. The king should, therefore, seek both victory and the increment of his resources, by fair means.