The Fruit of Battle

Verse 1 (shiva.uma.21.1)

व्यास उवाच । ब्राह्मणत्वं हि दुष्प्राप्यं निसर्गाद् ब्राह्मणो भवेत् । ईश्वरस्य मुखात्क्षत्रं बाहुभ्यामूरुतो विशः

vyāsa uvāca brāhmaṇatvaṁ hi duṣprāpyaṁ nisargād brāhmaṇo bhavet īśvarasya mukhātkṣatraṁ bāhubhyāmūruto viśaḥ

Vyasa said: Brahminhood is indeed hard to attain; one becomes a Brahmin by nature. From the mouth of the Lord came the Kshatriya, from his arms the Vaishya --

Verse 2 (shiva.uma.21.2)

पद्भ्यां शूद्रः समुत्पन्न इति तस्य मुखात् श्रुतिः । किमु स्थितिमधःस्थानादाप्नुवन्ति ह्यतो वद

padbhyāṁ śūdraḥ samutpanna iti tasya mukhāt śrutiḥ kimu sthitimadhaḥsthānādāpnuvanti hyato vada

-- and from his feet the Shudra arose; so declares the scripture from his own mouth. Tell me, then, how do beings come to occupy a lower station than this?

Verse 3 (shiva.uma.21.3)

सनत्कुमार उवाच । दुष्कृतेन तु कालेय स्थानाद् भ्रश्यन्ति मानवाः । श्रेष्ठं स्थानं समासाद्य तस्माद्रक्षेत पण्डितः

sanatkumāra uvāca duṣkṛtena tu kāleya sthānād bhraśyanti mānavāḥ śreṣṭhaṁ sthānaṁ samāsādya tasmādrakṣeta paṇḍitaḥ

Sanatkumara said: O Kaleya, it is through evil deeds that men fall from their station; therefore, having attained a superior station, the wise man should guard it well.

Verse 4 (shiva.uma.21.4)

यस्तु विप्रत्वमुत्सृज्य क्षत्रयोन्यां प्रसूयते । ब्राह्मण्यात्स परिभ्रष्टः क्षत्रियत्वं निषेवते

yastu vipratvamutsṛjya kṣatrayonyāṁ prasūyate brāhmaṇyātsa paribhraṣṭaḥ kṣatriyatvaṁ niṣevate

Whoever, abandoning Brahminhood, is born in the womb of a Kshatriya, has fallen from Brahminhood and comes to occupy the state of a Kshatriya.

Verse 5 (shiva.uma.21.5)

अधर्मसेवनान्मूढस्तथैव परिवर्तते । जन्मान्तरसहस्राणि तमस्याविशते यतः

adharmasevanānmūḍhastathaiva parivartate janmāntarasahasrāṇi tamasyāviśate yataḥ

So too, the deluded man, through the practice of unrighteousness, keeps changing his state, since he enters into darkness for a thousand further births.

Verse 6 (shiva.uma.21.6)

तस्मात्प्राप्य परं स्थानं प्रमाद्येन्न तु नाशयेत् । स्वस्थानं सर्वदा रक्षेत्प्राप्यापि विपदो नरः

tasmātprāpya paraṁ sthānaṁ pramādyenna tu nāśayet svasthānaṁ sarvadā rakṣetprāpyāpi vipado naraḥ

Therefore, having attained a higher station, one should not become negligent and destroy it; a man should always guard his own station, even when misfortune comes upon him.

Verse 7 (shiva.uma.21.7)

ब्राह्मणत्वं शुभं प्राप्य ब्राह्मण्यं योऽवमन्यते । भोज्याभोज्यं न जानाति स पुमान् क्षत्रियो भवेत्

brāhmaṇatvaṁ śubhaṁ prāpya brāhmaṇyaṁ yo'vamanyate bhojyābhojyaṁ na jānāti sa pumān kṣatriyo bhavet

Whoever, having obtained the auspicious state of Brahminhood, disrespects that Brahminhood, and does not distinguish between what may and may not be eaten, that man becomes a Kshatriya.

Verse 8 (shiva.uma.21.8)

कर्मणा येन मेधावी शूद्रो वैश्यो हि जायते । तत्ते वक्ष्यामि निखिलं येन वर्णोत्तमो भवेत्

karmaṇā yena medhāvī śūdro vaiśyo hi jāyate tatte vakṣyāmi nikhilaṁ yena varṇottamo bhavet

I shall now tell you fully by what action an intelligent Shudra becomes a Vaishya, and by what means one attains the higher social orders.

Verse 9 (shiva.uma.21.9)

शूद्रकर्म यथोद्दिष्टं शूद्रो भूत्वा समाचरेत् । यथावत्परिचर्यां तु त्रिषु वर्णेषु नित्यदा

śūdrakarma yathoddiṣṭaṁ śūdro bhūtvā samācaret yathāvatparicaryāṁ tu triṣu varṇeṣu nityadā

Having become a Shudra, one who performs the duties of a Shudra as prescribed, and duly renders service to the three higher social orders continually --

Verse 10 (shiva.uma.21.10)

कुरुते कामयानस्तु शूद्रोऽपि वैश्यतां व्रजेत् । यो योजयेद्धनैर्वैश्यो जुह्वानश्च यथाविधि

kurute kāmayānastu śūdro'pi vaiśyatāṁ vrajet yo yojayeddhanairvaiśyo juhvānaśca yathāvidhi

-- doing so with sincere devotion, even a Shudra attains the state of a Vaishya. Whoever, as a Vaishya, employs his wealth well and duly offers oblations --

Verse 11 (shiva.uma.21.11)

अग्निहोत्रमुपादाय शेषान्नकृतभोजनः । स वैश्यः क्षत्रियकुले जायते नात्र संशयः

agnihotramupādāya śeṣānnakṛtabhojanaḥ sa vaiśyaḥ kṣatriyakule jāyate nātra saṁśayaḥ

-- taking up the Agnihotra fire-rite and eating only the food remaining after the offering, that Vaishya is born in a Kshatriya family -- there is no doubt of this.

Verse 12 (shiva.uma.21.12)

क्षत्रियो जायते यज्ञैः संस्कृतैरात्तदक्षिणैः । अधीते स्वर्गमन्विच्छंस्त्रेताग्निशरणं सदा

kṣatriyo jāyate yajñaiḥ saṁskṛtairāttadakṣiṇaiḥ adhīte svargamanvicchaṁstretāgniśaraṇaṁ sadā

He is born as a Kshatriya through duly consecrated sacrifices accompanied by gifts of dakshina; seeking heaven, he studies the scriptures and takes constant refuge in the three sacred fires.

Verse 13 (shiva.uma.21.13)

आर्द्रहस्तपदो नित्यं क्षितिं धर्मेण पालयेत् । ऋतुकालाभिगामी च स्वभार्यां धर्मतत्परः

ārdrahastapado nityaṁ kṣitiṁ dharmeṇa pālayet ṛtukālābhigāmī ca svabhāryāṁ dharmatatparaḥ

With hands and feet ever moist from ritual ablution, he protects the earth righteously; and, devoted to dharma, he approaches only his own wife during her fertile season.

Verse 14 (shiva.uma.21.14)

सर्वातिथ्यं त्रिवर्गस्य भूतेभ्यो दीयतामिति । गोब्राह्मणात्मनोऽर्थं हि सङ्ग्रामाभिहतो भवेत्

sarvātithyaṁ trivargasya bhūtebhyo dīyatāmiti gobrāhmaṇātmano'rthaṁ hi saṅgrāmābhihato bhavet

Let hospitality be extended by the three social orders to all beings; and, for the sake of cows, Brahmins, and himself, he becomes one struck down in battle.

Verse 15 (shiva.uma.21.15)

तेनाग्निमन्त्रपूतात्मा क्षत्रियो ब्राह्मणो भवेत् । विधितो ब्राह्मणो भूत्वा याजकस्तु प्रजायते

tenāgnimantrapūtātmā kṣatriyo brāhmaṇo bhavet vidhito brāhmaṇo bhūtvā yājakastu prajāyate

Thereby, his soul purified by fire and sacred mantras, the Kshatriya becomes a Brahmin; and having duly become a Brahmin, he is born again as a sacrificing priest.

Verse 16 (shiva.uma.21.16)

स्वकर्मनिरतो नित्यं सत्यवादी जितेन्द्रियः । प्राप्यते विपुलः स्वर्गो देवानामपि वल्लभः

svakarmanirato nityaṁ satyavādī jitendriyaḥ prāpyate vipulaḥ svargo devānāmapi vallabhaḥ

One who is ever devoted to his own duty, truthful, and self-controlled, attains a vast heaven, beloved even of the gods.

Verse 17 (shiva.uma.21.17)

ब्राह्मणत्वं हि दुष्प्राप्यं कृच्छ्रेण साध्यते नरैः । ब्राह्मण्यात्सकलं प्राप्य मोक्षं चापि मुनीश्वर

brāhmaṇatvaṁ hi duṣprāpyaṁ kṛcchreṇa sādhyate naraiḥ brāhmaṇyātsakalaṁ prāpya mokṣaṁ cāpi munīśvara

Brahminhood indeed is hard to attain; it is accomplished by men only with great difficulty. O lord of sages, through Brahminhood one obtains everything, and liberation as well.

Verse 18 (shiva.uma.21.18)

तस्मात्सर्वप्रयत्नेन ब्राह्मणो धर्मतत्परः । साधनं सर्ववर्गस्य रक्षेद् ब्राह्मण्यमुत्तमम्

tasmātsarvaprayatnena brāhmaṇo dharmatatparaḥ sādhanaṁ sarvavargasya rakṣed brāhmaṇyamuttamam

Therefore, with every effort, the Brahmin devoted to dharma should protect that supreme Brahminhood, which is the very means of attainment for every social order.

Verse 19 (shiva.uma.21.19)

व्यास उवाच । सङ्ग्रामस्येह माहात्म्यं त्वयोक्तं मुनिसत्तम । एतदिच्छाम्यहं श्रोतुं ब्रूहि त्वं वदतां वर

vyāsa uvāca saṅgrāmasyeha māhātmyaṁ tvayoktaṁ munisattama etadicchāmyahaṁ śrotuṁ brūhi tvaṁ vadatāṁ vara

Vyasa said: O best of sages, you have spoken here of the greatness of battle; I wish to hear more of this. Tell me, O best of speakers.

Verse 20 (shiva.uma.21.20)

सनत्कुमार उवाच । अग्निष्टोमादिभिर्यज्ञैरिष्ट्वा विपुलदक्षिणैः । न तत्फलमवाप्नोति सङ्ग्रामे यदवाप्नुयात्

sanatkumāra uvāca agniṣṭomādibhiryajñairiṣṭvā vipuladakṣiṇaiḥ na tatphalamavāpnoti saṅgrāme yadavāpnuyāt

Sanatkumara said: Even having performed sacrifices such as the Agnishtoma, with abundant gifts of dakshina, one does not obtain the fruit that one obtains in battle.

Verse 21 (shiva.uma.21.21)

इति तत्त्वविदः प्राहुर्यज्ञकर्मविदः सदा । तस्मात्तत्ते प्रवक्ष्यामि यत्फलं शस्त्रजीविनाम्

iti tattvavidaḥ prāhuryajñakarmavidaḥ sadā tasmāttatte pravakṣyāmi yatphalaṁ śastrajīvinām

So say those who know the truth, who are ever versed in the rites of sacrifice; therefore I shall now tell you what fruit belongs to those who live by the sword.

Verse 22 (shiva.uma.21.22)

धर्मलाभोऽर्थलाभश्च यशोलाभस्तथैव च । यः शूरो वाञ्छते युद्धं विमृदन् परवाहिनीम्

dharmalābho'rthalābhaśca yaśolābhastathaiva ca yaḥ śūro vāñchate yuddhaṁ vimṛdan paravāhinīm

Gain of dharma, gain of wealth, and likewise gain of fame -- the hero who desires battle, crushing the enemy's army, obtains all of these.

Verse 23 (shiva.uma.21.23)

तस्य धर्मार्थकामाश्च यज्ञश्चैव सदक्षिणः । परं ह्यभिमुखं दत्त्वा तद्यानं योऽधिरोहति

tasya dharmārthakāmāśca yajñaścaiva sadakṣiṇaḥ paraṁ hyabhimukhaṁ dattvā tadyānaṁ yo'dhirohati

For him, dharma, artha, and kama, and sacrifice complete with dakshina, are all fulfilled; whoever, facing the enemy directly, mounts that final chariot --

Verse 24 (shiva.uma.21.24)

विष्णुलोके स जायेत यश्च युद्धेऽपराजितः । अश्वमेधानवाप्नोति चतुरो न मृतः स चेत्

viṣṇuloke sa jāyeta yaśca yuddhe'parājitaḥ aśvamedhānavāpnoti caturo na mṛtaḥ sa cet

-- he is born in the world of Vishnu; and whoever remains unconquered in battle, if he does not die, obtains the merit of four horse-sacrifices.

Verse 25 (shiva.uma.21.25)

यस्तु शस्त्रमनुत्सृज्य म्रियते वाहिनीमुखे । सम्मुखो वर्तते शूरः स स्वर्गान्न निवर्तते

yastu śastramanutsṛjya mriyate vāhinīmukhe sammukho vartate śūraḥ sa svargānna nivartate

Whoever dies at the head of the army without abandoning his weapon, facing the enemy as a hero, does not return from heaven.

Verse 26 (shiva.uma.21.26)

राजा वा राजपुत्रो वा सेनापतिरथापि वा । हतः क्षात्रेण यः शूरस्तस्य लोकोऽक्षयो भवेत्

rājā vā rājaputro vā senāpatirathāpi vā hataḥ kṣātreṇa yaḥ śūrastasya loko'kṣayo bhavet

Whether a king, a king's son, or a commander of the army -- whatever hero is slain in the discharge of his Kshatriya duty, his world becomes imperishable.

Verse 27 (shiva.uma.21.27)

यावन्ति तस्य रोमाणि भिद्यन्तेऽस्त्रैर्महाहवे । तावतो लभते लोकान् सर्वकामदुघाऽक्षयान्

yāvanti tasya romāṇi bhidyante'strairmahāhave tāvato labhate lokān sarvakāmadughā'kṣayān

As many hairs on his body as are pierced by weapons in the great battle, so many imperishable worlds does he obtain, worlds that yield every desire.

Verse 28 (shiva.uma.21.28)

वीरासनं वीरशय्या वीरस्थानस्थितिः स्थिरा । सर्वदा भवति व्यास इह लोके परत्र च

vīrāsanaṁ vīraśayyā vīrasthānasthitiḥ sthirā sarvadā bhavati vyāsa iha loke paratra ca

O Vyasa, the hero's seat, the hero's resting place, and a fixed station among heroes are his forever, both in this world and the next.

Verse 29 (shiva.uma.21.29)

गवार्थे ब्राह्मणार्थे च स्थानस्वाम्यर्थमेव च । ये मृतास्ते सुखं यान्ति यथा सुकृतिनस्तथा

gavārthe brāhmaṇārthe ca sthānasvāmyarthameva ca ye mṛtāste sukhaṁ yānti yathā sukṛtinastathā

Those who die for the sake of cows, for the sake of Brahmins, or for the sake of their own land and lord, attain happiness, just as those of virtuous deeds do.

Verse 30 (shiva.uma.21.30)

यः कश्चिद् ब्राह्मणं हत्वा पश्चात्प्राणान् परित्यजेत् । तत्रासौ स्वपतेर्युद्धे स स्वर्गान्न निवर्तते

yaḥ kaścid brāhmaṇaṁ hatvā paścātprāṇān parityajet tatrāsau svapateryuddhe sa svargānna nivartate

Whoever, having slain a Brahmin, afterward gives up his own life there in battle for his own lord, does not return from heaven.

Verse 31 (shiva.uma.21.31)

क्रव्यादैर्दन्तिभिश्चैव हतस्य गतिरुत्तमा । द्विजगोस्वामिनामर्थे भवेद्विपुलदाक्षया

kravyādairdantibhiścaiva hatasya gatiruttamā dvijagosvāmināmarthe bhavedvipuladākṣayā

For one slain by carrion-eating beasts or by elephants while protecting the twice-born, cattle, or his lord, the highest destination becomes his, of vast and generous measure.

Verse 32 (shiva.uma.21.32)

शक्नोत्विह समर्थश्च यष्टुं क्रतुशतैरपि । आत्मदेहपरित्यागः कर्तुं युधि सुदुष्करः

śaknotviha samarthaśca yaṣṭuṁ kratuśatairapi ātmadehaparityāgaḥ kartuṁ yudhi suduṣkaraḥ

One may indeed be capable enough to perform even a hundred sacrifices; but to give up one's own body in battle is exceedingly difficult to do.

Verse 33 (shiva.uma.21.33)

युद्धं पुण्यतमं स्वर्ग्यं रूपज्ञं सर्वतोमुखम् । सर्वेषामेव वर्णानां क्षत्रियस्य विशेषतः

yuddhaṁ puṇyatamaṁ svargyaṁ rūpajñaṁ sarvatomukham sarveṣāmeva varṇānāṁ kṣatriyasya viśeṣataḥ

Battle is the most meritorious act, leading to heaven, revealing one's true nature, and open on every side; it belongs to all the social orders, but especially to the Kshatriya.

Verse 34 (shiva.uma.21.34)

भृशं चैव प्रवक्ष्यामि युद्धधर्मं सनातनम् । यादृशाय प्रहर्तव्यं यादृशं परिवर्जयेत्

bhṛśaṁ caiva pravakṣyāmi yuddhadharmaṁ sanātanam yādṛśāya prahartavyaṁ yādṛśaṁ parivarjayet

I shall now describe in detail the eternal law of battle -- against whom one may strike, and whom one must avoid.

Verse 35 (shiva.uma.21.35)

आततायिनमायान्तमपि वेदान्तङ्गं द्विजम् । जिघांसन्तं जिघांसेत्तु न तेन ब्रह्महा भवेत्

ātatāyinamāyāntamapi vedāntaṅgaṁ dvijam jighāṁsantaṁ jighāṁsettu na tena brahmahā bhavet

Even a twice-born man learned in the Vedas and its limbs, if he comes as an assailant intent on killing, may be killed in self-defense; by this one does not become guilty of killing a Brahmin.

Verse 36 (shiva.uma.21.36)

हन्तव्योऽपि न हन्तव्यः पानीयं यश्च याचते । रणे हत्वातुरा व्यास स नरो ब्रह्महा भवेत्

hantavyo'pi na hantavyaḥ pānīyaṁ yaśca yācate raṇe hatvāturā vyāsa sa naro brahmahā bhavet

O Vyasa, one who, though liable to be slain, begs for water, should not be slain; the man who kills such a distressed one in battle becomes guilty of killing a Brahmin.

Verse 37 (shiva.uma.21.37)

व्याधितं दुर्बलं बालं स्त्र्यनाथौ कृपणं ध्रुवम् । धनुर्भग्नं छिन्नगुणं हत्वा वै ब्रह्महा भवेत्

vyādhitaṁ durbalaṁ bālaṁ stryanāthau kṛpaṇaṁ dhruvam dhanurbhagnaṁ chinnaguṇaṁ hatvā vai brahmahā bhavet

Whoever kills a sick man, a weak man, a child, a woman, one without protector, a helpless wretch, or one certainly disarmed, with a broken bow or severed bowstring, becomes guilty of the killing of a Brahmin.

Verse 38 (shiva.uma.21.38)

एवं विचार्य सद्धीमान् भवेत्प्रीत्याः रणप्रियः । स जन्मनः फलं प्राप्य परत्रेह प्रमोदते

evaṁ vicārya saddhīmān bhavetprītyāḥ raṇapriyaḥ sa janmanaḥ phalaṁ prāpya paratreha pramodate

Reflecting thus, the truly wise man should become one who delights in battle out of love for dharma; having obtained the fruit of his birth, he rejoices both here and in the world beyond.