युधिष्ठिर उवाच के लोका युध्यमानानां शूराणामनिवर्तिनाम्। भवन्ति निधनं प्राप्य तन्मे ब्रूहि पितामह॥
Yudhishthira said Tell me, O grandfather, what regions are earned by unretreating heroes by meeting with death in battle! Bhishma said
भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। अम्बरीषस्य संवादमिन्द्रस्य च युधिष्ठिर॥
'Regarding it, O Yudhishthira, is cited the old story of the discourse between Ambarisha and Indra.
अम्बरीषो हि नाभागिः स्वर्गं गत्वा सुदुर्लभम्। ददर्श सुरलोकस्थं शक्रेण सचिवं सह॥
Having gone to heaven that is so difficult of acquisition, Ambarisha, the son of Nabhaga, saw his own commander in chief in those celestial regions in the company of Indra.
सर्वतेजोमयं दिव्यं विमानवरमास्थितम्। उपर्युपरि गच्छन्तं स्वं वै सेनापतिं प्रभुम्॥
The king saw his powerful general shining with every kind of energy, gifted with celestial forin, seated on a very beautiful car, and going up and up towards still higher regions.
स दृष्ट्वोपरि गच्छन्तं सेनापतिमुदारधीः। ऋद्धिं दृष्ट्वा सुदेवस्य विस्मितः प्राह वासवम्॥
Witnessing the prosperity of his general Sudeva, and observing how he passed through regions that were still higher, the great Ambarisha, stricken with wonder addressed Vasava, in the following manner.
अम्बरीष उवाच सागरान्तां महीं कृत्स्नामनुशास्य यथाविधि। चातुर्वण्र्ये यथाशास्त्रं प्रवृत्तौ धर्मकाम्यया॥ ब्रह्मचर्येण घोरेण गुर्वाचारेण सेवया। वेदानधीत्य धर्मेण राजशास्त्रं च केवलम्॥ अतिथीनन्नपानेन पितृ॑श्च स्वधया तथा। ऋषीन् स्वाध्यायदीक्षाभिर्देवान् यज्ञैरनुत्तमैः॥ क्षत्रधर्मे स्थितो भूत्वा यथाशास्त्रं यथाविधि। उदीक्षमाणः पृतनां जयामि युधि वासव॥
Ambarisha said Having properly governed the entire Earth bounded by the oceans, having from desire of acquiring religious merit practised all those duties which are common to the four orders as sanctioned by the scriptures, having practised with rigid austerity all the duties of the Brahmacharya mode, having waited with obedience upon the preceptors and other reverend elders, having studied properly the Vedas and the scriptures treating on royal duties, having pleased the guests with food and drink, the Pitris with offerings in Shraddhas, the Rishis with attentive study of the scriptures and with initiation and the gods with many good and high sacrifices, having duly followed Kshatriya duties according to the injunctions of the scriptures, having looked fearlessly at hostile troops, I acquired many victories in battle, O Vasava.
देवराज सुदेवोऽयं मम सेनापतिः पुरा। आसीद् योधः प्रशान्तात्मा सोऽयं कस्मादतीव माम्।।१०
This Sudeva, O king of the deities, was formerly the commander-in-chief of my army. It is true, he was a warrior of a controlled soul. For what reason, however, has he succeeded in superseding me?
अनेन क्रतुभिर्मुख्यैर्नेष्टं नापि द्विजातयः। तर्पिता विधिवच्छक सोऽयं कस्मादतीव माम्॥
He never adored the gods in high and great sacrifices. He never pleased the Brahmanas according to the ordinance. Why then, has he succeeded in superseding me?
इन्द्र उवाच एतस्य विततस्तात सुदेवस्य बभूव ह। संग्रामयज्ञः सुमहान् यश्चान्यो युद्ध्यते नरः॥
Indra said About this Sudeva, Osire, the great sacrifice of battle had often been performed by him. And such becomes the case with every other man who engages himself in battle.
संनद्धो दीक्षितः सर्वो योधः प्राप्त चमूमुखम्। युद्धयज्ञाधिकारस्थो भवतीति विनिश्चयः॥
Every warrior clad a in coat of mail by advancing against enemies in battle, becomes installed in that sacrifice. Indeed, it is settled that such a person, by acting in this wise is regarded as the performer of the sacrifice of battle.
अम्बरीष उवाच कानि यज्ञे हवींष्यस्मिन् किमाज्यं का च दक्षिणा। ऋत्विजश्चात्र के प्रोक्तास्तन्मे ब्रूहि शतक्रतो॥
Ambarisha said What are the libations in that sacrifice? What are its liquid offerings? What is its Dakshina? Who, again, are its Ritwijas? Tell me all this, Operformer of a hundred sacrifices.
इन्द्र उवाच इत्विजः कुञ्जरास्तत्र वाजिनोऽध्वर्यवस्तथा! हवींषि परमांसानि रुधिरं त्वाज्यमुच्यते॥
Elephants are the Ritwijas of that sacrifice, and horses are its Adhyaryus. The flesh of foes are its libations, and blood is its liquid offering.
शृगालगृध्रकाकोला: सदस्यास्तत्र पत्रिणः। आज्यशेषं पिबन्त्येते हविः प्रा श्नन्ति चाध्वरे॥
Jackals, vultures, and ravens, winged arrows are its Sadasyas. These drink the residue of the liquid offering in this sacrifice and eat the remnants of its libations. as also
प्रासतोमरसंघाताः खड्गशक्तिपरश्वधाः। ज्वलन्तो निशिताः पीताः स्त्रुचस्तस्याथ सत्रिणः॥
Masses of blazing, sharp, and welltempered, lances and spears, of swords and darts and axes from the ladles of the sacrificer.
चापवेगायतस्तीक्ष्णः परकायावभेदनः। ऋजुः सुनिशितः पीतः सायकश्च स्रुवो महान्॥
Straight, sharp, and well-tempered shafts, with keen points and capable of piercing the bodies of enemies, shot off well-stretched bows, from its large double mouthed ladles.
द्वीपीचर्मावनद्धश्च नागदन्तकृतत्सरुः। हस्तिहस्तहरः खड्गः सूयो भवेत् तस्य संयुगे॥
Sheathed in scabbard made of tiger-skin and equip with in ivory handle, and capable of cutting off the elephant's trunk, the sword forms the wooden-stick of this sacrifice.
ज्वलितैर्निशितैः प्रासशक्त्यृष्टिसपरश्वधैः। शैक्यायसमयैस्तीक्ष्णैरभिघातो भवेद् वसु॥ संख्यासमयविस्तीर्णमभिजातोद्भवं बहु।
The strokes inflicted with shining and keen lances and darts and swords and axes, all made of hard iron, from its profuse wealth collected from the respectable people by agreement regarding the amount and period.
आवेगाद् यच्च रुधिरं संग्रामे स्रवते भुवि॥ सास्य पूर्णाहुति)मे समृद्धा सर्वकामधुक्।
The blood that runs over the field for the fury of that attack, forms the final libation, which yields great merit and is capable of granting every wish in the Homa of this sacrifice.
छिन्धि भिन्धीति यः शब्दः श्रुयते वाहिनीमुखे॥ सामानि सामगास्तस्य गायन्ति यमसादने।
'Cut, Pierce,' and such other sounds, that are heard in the front ranks of the army, are the Samans sung by its Vedic chanters in the abode of Yama.
परेषां वाहिनीमुखम्॥ कुञ्जराणां हयानां च वर्मिणां च समुच्चयः। हविर्धानं तु तस्याहुः अग्निः श्येनचितो नाम स च यज्ञे विधीयते॥
The front ranks of the enemy's army form the vessel for keeping libations. The number of elephant and horses and men equipt with shields form the Shyenachit fire of that sacrifice.
उत्तिष्ठते कबन्धोऽत्र सहस्र निहते तु यः। स यूपस्तस्य शूरस्य खादिरोऽशस्त्रिरुच्यते॥
The headless trunks that rise up after thousands have been killed from the octagonal stake, made of Khadira wood, for the hero who celebrates that sacrifice.
इडोपहूताः क्रोशन्ति कुञ्जरास्त्वंकुशेरिताः। व्याघुश्तलनादेव वषट्कारेण पार्थिव॥ उद्गाता तत्र सग्रामे त्रिसामा दुन्दुभिर्नृप।
The cries of the elephant when urged on with hooks, form its Ida Mantras. The kettledrums, with the striking of palms forming the Vashats, O king, are its Trisaman Udgatri.
ब्रह्मस्व ह्रियमाणे तु त्यक्त्वा युद्धे प्रियां तनुम्॥ आत्मानं यूपमुत्सृज्य स यज्ञोऽनन्तदक्षिणः।
When the property of a Brahmana is being taken away, he who renounces his dear body for protecting that property, does, by that act of self-devotion, acquire the merit of a sacrifice accompanied with numberless presents.
भर्तुरर्थे च यः शूरो विक्रमेद् वाहिनीमुखे॥ न भयाद् विनिवर्तेत तस्य लोका यथा मम।
That hero, who, for sake of his master, shows prowess at the van of the array and does not retreat through fear, acquires those re of happiness that are mine.
नीलचर्मावृतैः खड्नैर्बाहुभिः परिघोपमैः॥ यस्य वेदिरुपस्तीर्णा तस्य लोका यथा मम।
He, who covers the altar of the sacrifice formed by battle, with swords cased in bluescabbards and severed arms resembling heavy bludgeons, acquires the happy regions like mine.
यस्तु नापेक्षते कंचित् सहायं विजये स्थितः॥ विगाह्य वाहिनीमध्यं तस्य लोका यथा मम।
That warrior, who determined upon gaining victory, enters into the midst of the enemy's ranks without waiting for any help, acquires happy regions like mine.
यस्य शोणितसंघाता भेरीमण्डूककच्छपा।॥ वीरास्थिशर्करा दुर्गा मांसशोणितकर्दमा। असिचर्मप्लवा घोरा केशशैवलशाद्वला॥ अश्वनागरथैश्चैव संच्छिन्नैः कृतसंक्रमा। पताकाध्वजवानीरा हतवारणवाहिनी॥ शोणितोदा सुसम्पूर्णा दुस्तरा पारगैर्नरैः। हतनागमहानका परलोकवहाशिवा॥ ऋश्खिड्गमहानौका गृध्रकङ्कबलप्लवा। पुरुषादानुचरिता भीरूणां कश्मलावहा॥ नदी योधस्य संग्रामे तदस्यावभृथं स्मृतम्।
That warrior, who in battle makes a river of blood to flow, dreadful and difficult to cross, having kettle,-drums for its frogs and tortoises, the bones of heroes for its sands, blood and flesh for its mire, swords and shields for its rafts, the hair of killed warriors for its floating weeds and moss, the number of horses and elephants and cars for its bridges, standards and banners for its bushes of cane, the bodies of killed elephants for its boats and huge alligators, swords and scimitars for its larger vessels, vultures and Kankas and ravens for the rafts that float upon it,—that warrior, who causes such a river, which can with difficulty be crossed by even those who are courageous and powerful and which terrorises all timid men, is said to complete the sacrifice by performing the final ablutions.
वेदिर्यस्य त्वमित्राणां शिरोभ्यश्च प्रकीर्यते॥ अश्वस्कन्धैर्गजस्कन्धेस्तस्य लोका यथा मम।
That hero, whose altar is covered with the heads of foes, of horses, and of elephants, acquires regions of felicity like mine.
पत्नीशाला कृता यस्य परेषां वाहिनीमुखम्॥ हविर्धानं स्ववाहिन्यास्तदस्याहुर्मनीषिणः। सदस्या दक्षिणा योधा आग्नीध्रश्चोत्तरां दिशम्॥ शत्रुसेनाकलत्रस्य सर्वलोका न दूरतः।
The sages have said that warrior, who considers the van of the hostile army as the quarters of his wives, who regards the van of his own army as the vessel for the preservation of sacrificial offerings, who takes the warriors standing to his south for his courtiers and those to this north as his holders of fire, and who regards the hostile army as his married wife, succeeds in acquiring all regions of felicity.
यदा तूभयतो व्यूहे भवत्याकाशमग्रतः॥ सास्य वेदिस्तदा यज्ञैर्नित्यं वेदास्त्रयोऽग्नयः।
The open space, lying between two armies drawn up for fight, forms the altar of such as sacrificer, and the three Vedas are his three sacrificial fires. Upon that altar, helped by the recitation of the Vedas, he celebrates his sacrifice.
यस्तु योधः परावृत्तः संत्रस्तो हन्यते परैः॥ अप्रतिष्ठः स नरकं याति नास्त्यत्र संशयः।
That infamous warrior, who retreating from the fight in fear, is killed by foes, sinks into hell. There is no doubt in this.
यस्य शोणितवेगेन वेदिः स्यात् सम्परिप्लुता॥ केशमांसास्थिसम्पूर्णा स गच्छेत् परमां गतिम्।
That warrior, on the other hand, whose blood drenches the sacrificial altar already covered with hair and flesh and bones, forsooth, succeeds in acquiring a glorious end.
यस्तु सेनापतिं हत्वा तद्यानमधिरोहति॥ स विष्णुविक्रमकामी बृहस्पतिसमः प्रभुः।
That powerful warrior, who, having killed the commander of the hostile army, gets upon the car of his fallen antagonist, is considered as powerful as Vishnu himself and as intelligent as Brihaspati, the preceptor of the gods.
नायकं तत्कुमारं वा यो वा स्याद् यत्र पूजितः॥ जीवग्राहं प्रगृह्णाति तस्य लोका यथा मम।
That warrior, who can capture alive the commander of the hostile army or his son or some other respected leader, acquires regions of felicity like mine.
आहवे तु हतं शूरं न शोचेत कथंचन॥ अशोच्यो हि हतः शूरः स्वर्गलोके महीयते।
One should never lament for a hero killed in battle. A killed hero, if nobody grieves for him, goes to heaven and acquires the respect of its residents.
न ह्यनं नोदकं तस्य न स्नानं नाप्यशौचकम्॥ हतस्य कर्तुमिच्छन्ति तस्य लोकाशृणुष्व मे।
Men do not wish to give food and drink. Nor do they bathe nor enter into mourning for him. Listen to me as I describe the happiness that is in store for such a person.
वराप्सरः सहस्राणि शूरमायोधने हतम्॥ त्वरमाणाभिधावन्ति मम भर्ता भवेदिति। एतत् तपश्च पुण्यं च धर्मश्चैव सनातनः॥ चत्वारश्चाश्रमास्तस्य यो युद्धमनुपालयेत्।
Thousands of leading nymphs, go out speedily coveting him for their lord. That Kshatriya, who duly observes his duty in battle, wins by that act the merits of penances and of righteousness. Indeed, such conduct on his part is quite of a piece with the eternal path of duty. Such a man acquires the merits of all the four modes of life.
वृद्धबालौ न हन्तव्यौ न च स्त्री नैव पृष्ठतः॥ तृणपूर्णमुखश्चैव तवास्मीति च यो वदेत्।
The aged and the children should not be killed; nor a woman nor one who is flying away; nor one that holds a straw in his lips (sign of unconditional surrender); nor one who says—I am yours.
जम्भं वृत्रं बलं पाकं शतमायं विरोचनम्॥ दुर्वार्यं चैव नमुचिं नैकमायं च शम्बरम्। विप्रचित्तिं च दैतेयं दनोः पुत्रांश्च सर्वशः। प्रह्लादं च निहत्याजौ ततो देवाधिपोऽभवम्॥
Having killed in battle Jambha, Vritra, Vala, Paka, Shatamaya, Virochana, the irresistible Namuchi, Shamvara of numberless illusions, Viprachitti.—all these sons of Diti and Danu,-as also Prahlada, I myself have become the king of the gods.
भीष्म उवाच इत्येतच्छक्रवचनं निशम्य प्रतिगृह्य च। योधानामात्मनः सिद्धिमम्बरीषोऽभिपन्नवान्॥
Bhishma continued Hearing these words of Shakra and approving of them, king Ambarisha understood how warriors succeed in achieving success for themselves.