चित्राणि चापानि च वेगवन्ति; ज्याश् चोत्तमाः संहननोपपन्नाः ॥
तूणांश् च पूर्णान् महतः शराणाम्; आसज्य गात्रावरणानि चैव ॥
प्रायात्रिकं चानयताशु सर्वं; कन्याः पूर्णं वीरकांस्यं च हैमम् ॥
आनीय मालाम् अवबध्य चाङ्गे; प्रवादयन्त्व् आशु जयाय भेरीः ॥
citrāṇi cāpāni ca vegavanti; jyāś cottamāḥ saṃhananopapannāḥ ||
tūṇāṃś ca pūrṇān mahataḥ śarāṇām; āsajya gātrāvaraṇāni caiva ||
prāyātrikaṃ cānayatāśu sarvaṃ; kanyāḥ pūrṇaṃ vīrakāṃsyaṃ ca haimam ||
ānīya mālām avabadhya cāṅge; pravādayantv āśu jayāya bherīḥ ||
«[Bring] colorful, powerful bows, and excellent, firmly wound bowstrings, and large quivers full of arrows, having fitted body-armor as well; bring quickly all the marching gear. And having brought the blessing maidens and the golden ritual cup of the warrior, full [of sacred offerings], and having tied a garland upon my arm, let them at once beat the kettledrums for victory.»
ee81317e55d4 · publicado 19 jul 2026, 14:46:26 UTC
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The departure for battle is framed by a rite of blessing: maidens, a golden cup, a garland, the beating of victory drums — the kshatriya seeks a good outcome, as one seeks it before every great undertaking. In this order one sees an ancient precept: nothing of weight is done without invoking good fortune. But here too the same lesson repeats: the splendor of the blessing does not predetermine the victory, which dharma alone decides. The drums that beat «for victory» will herald not triumph but ruin, for a good omen unsupported by the rightness of the cause remains mere sound. The verse teaches that a rite of well-wishing is holy as an expression of trust in what is higher; but that this trust is fulfilled only where the deed itself is pleasing to dharma.