winning regions of felicity like mine. One should never grieve for a hero
slain in battle. A slain hero, if nobody grieves for him, goes to heaven
and earns the respect of its denizens. Men do not desire to dedicate (for
his salvation) food and drink. Nor do they bathe (after receiving the
intelligence), nor go into mourning for him. Listen to me as I enumerate
the felicity that is in store for such a person. Foremost of Apsaras,
numbering by thousands, go out with great speed (for receiving the spirit
of the slain hero) coveting him for their lord. That Kshatriya who duly
observes his duty in battle, acquires by that act the merit of penances
and of righteousness. Indeed, such conduct on his part conforms with the
eternal path of duty. Such a man obtains the merits of all the four modes
of life. The aged and the children should not be slain; nor one that is a
woman; not one that is flying, away; nor one that holds a straw in his
lips[293]; nor one that says. 'I am thine.' Having slain in battle
Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible
Namuchi, Samvara of innumerable illusions, Viprachitti, - all these sons
of Diti and Danu, as also Prahlada, I myself have become the chief of the
celestials.'
'Bhishma continued, 'Hearing these words of Sakra and approving of them,
king Amvarisha comprehended how warriors succeed, (by battle as their
means) in compassing success for themselves (in respect of winning
regions of beatitude in heaven).'"
SECTION XCIX
"Bhishma said, 'In this connection is cited the old story of the battle
between Pratardana and the ruler of Mithila. The ruler of Mithila, viz.,
Janaka, after installation in the sacrifice of battle, gladdened all his
troops (on the eve of fight). Listen to me, O as I recite the story.
Janaka, the high souled king of Mithila, conversant with the truth of
everything, showed both heaven and hell unto his own warriors. He
addressed them, saying, 'Behold, these are the regions, endued with great
splendour, for those that fight fearlessly. Full of Gandharva girls,
those regions are eternal and capable of granting every wish. There, on
the other side, are the regions of hell, intended for those that fly away
from battle. They would have to rot there for eternity in everlasting
ingloriousness. Resolved upon casting away your very lives, do ye conquer
your foes. Do not fall into inglorious hell. The laying down of life, (in
battle) constitutes, in respect of heroes, their happy door of heaven.'
Thus addressed by their king, O subjugator of hostile towns, the warriors
of Mithila, gladdening their rulers, vanquished their foes in battle.
They that are of firm souls should take their stand in the van of battle.
The car-warriors should be placed in the midst of elephants. Behind the
car-warriors should stand the horsemen. Behind the last should be placed
the foot-soldiers all accoutred in mail. That king who forms his array in
this manner always succeeds in vanquishing his foes. Therefore, O
Yudhishthira, the array of battle should always be thus formed. Filled
with rage, heroes desire to will blessedness in heaven by fighting
fairly. Like Makaras agitating the ocean, they agitate the ranks of the
foe. Assuring one another, they should gladden those (amongst them) that
are cheerless. The victor should protect the land newly conquered (from
acts of aggression). He should not cause his troops to pursue too much
the routed foe. The onset is irresistible of persons that rally after the
rout and that, despairing of safety, assail their pursuers. For this
reason, O king, thou shouldst not cause thy troops to pursue too much the
routed roe. Warriors of courage do not wish to strike them that run away
with speed. That is another reason why the routed foe should not be
pursued hotly. Things that are immobile are devoured by those that are
mobile; creatures that are toothless are devoured by those that have
teeth; water is drunk by the thirsty; cowards are devoured by heroes.
Cowards sustain defeat though they have, like the victors, similar backs
and stomachs and arms and legs. They that are afflicted with fear bend
their heads and joining their hands stay before those that are possessed
of courage. This world rests on the arms of heroes like a son on those of
his sire. He, therefore, that is a hero deserves respect under every
circumstance. There is nothing higher in the three worlds than heroism.
The hero protects and cherishes all, and all things depend upon the
hero.'"
SECTION C
"Yudhishthira said, 'Tell me, O grandsire, how kings desirous of victory
should, O bull of Bharata's race, lead their troops to battle even by
offending slightly against the rules of righteousness!'
"Bhishma said: 'Some say that righteousness is made stable by truth;
some, by reasoning: so me, by good behaviour; and some, by the
application of means and contrivances.[294] I shall presently tell thee
what the means and contrivances, productive of immediate fruit, are.
Robbers, transgressing all wholesome bounds, very often become destroyers
of property and religious merit. For resisting and restraining them. I
shall tell thee what the contrivances are, as indicated in the
scriptures. Listen to me as I speak of those means for the success of all
acts. Both kinds of wisdom, straight and crooked, should be within call
of the king. Though acquainted with it, he should not, however, apply
that wisdom which is crooked (for injuring others). He may use it for
resisting the dangers that may overtake him. Enemies frequently injure a
king by producing disunion (among his ministers or troops or allies or
subjects). The king, conversant with deceit, may, by the aid of deceit,
counteract those enemies. Leathern armour for protecting the bodies of
elephants, armour of the same material for bovine bulls, bones, thorns,
and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp
and well-tempered weapons, all kinds of armour, yellow and red, banners
and standards of diverse hues, swords, and lances and scimitars of great
sharpness and battle-axes, and spears and shields, should be manufactured
and stored in abundance. The weapons should all be properly whetted. The
soldiers should be inspired with courage and resolution. It is proper to
set the troops in motion in the month of Chaitra or Agrahayana. The crops
ripen about that time and water also does not become scarce. That time of
the year, O Bharata, is neither very cold nor very hot. Troops should,
therefore, be moved at that time. If the enemy, however, be overtaken by
distress, troops should immediately be set in motion (without waiting for
such a favourable time). These (two) are the best occasions for the
motion of troops with a view to subjugate foes. That road which has
abundance of water and grass along it, which is level and easy of march,
should be adopted (in moving the troops). The regions lying near the road
(on both its sides) should previously be well ascertained through spies
possessed of skill and having an intimate knowledge of the woods. The
troops must not, like animals, be marched through woody regions. Kings
desirous of victory should, therefore, adopt good roads for marching
their troops. In the van should be placed a division of brave men, endued
with strength and high birth. As regards forts, that which has walls and
a trench full of water on every side and only one entrance, is worthy of
praise. In respect of invading foes, resistance may be offered from
within it. In pitching the camp, a region lying near the woods is
regarded as much better than one under the open sky by men conversant
with war and possessed of military accomplishments. The camp should be
pitched for the troops not far from such a wood. Pitching the camp at
such a place, planting the foot-soldiers in a position of safety, and
collision with the foe as soon as he comes, are the means for warding off
danger and distress. Keeping the constellation called Ursa Major[295]
behind them, the troops should fight taking up their stand like hills. By
this means, one may vanquish even foes that are irresistible. The troops
should be placed in such a position that the wind, the sun, and the
planet Sukra[296] should blow and shine from behind them. As means for
ensuing victory the wind is superior to the Sun, and the Sun is superior
to Sukra, O Yudhishthira. Men conversant with war approve of a region
that is not miry, not watery, not uneven, and not abounding with bricks
and stone, as well-fitted for the operations of cavalry. A field that is
free from mire and holes is fitted for car-warriors. A region that is
overgrown with bushes and large trees and that is under water is fitted
for elephant-warriors. A region that has many inaccessible spots, that is
overgrown with large trees and topes of cane bushes, as also a
mountainous or woody tract, is well-fitted for the operations of
infantry. An army, O Bharata, which has a large infantry force, is
regarded very strong. An army in which cars and horsemen predominate is
regarded to be very effective in a clear (unrainy) day. An army, again;
in which footsoldiers and elephants predominate becomes effective in the
rainy season. Having attended to these points (about the characters of
the different kinds of forces and the manner of marching, quartering, and
leading them), the king should turn his attention to the characteristics
of place and time. That king, who having attended to all these
considerations, sets out under a proper constellation and on an
auspicious lunation, always succeeds in obtaining victory by properly
leading his troops. No one should slay those that are asleep or thirsty
or fatigued, or those whose accoutrements have fallen away, or one that
has set his heart on final emancipation,[297] or one that is flying away,
or one that is walking (unprepared) along a road, or one engaged in
drinking or eating, or one that is mad, or one that is insane, or one
that has been wounded mortally, or one that has been exceedingly weakened
by his wounds, or one that is staying trustfully, or one that has begun
any task without having been able to complete it,[298] or one that is
skilled in some especial art (as mining, etc.), or one that is in grief,
or one that goes out of the camp for procuring forage or fodder, or men
who set up camps or are camp-followers, or those that wait at the gates
of the king or of his ministers, or those that do menial services (unto
the chiefs of the army), or those that are chiefs of such servants. Those
amongst thy warriors that break the rank of foes, or rally thy retreating
troops, should have their pay doubled and should be honoured by thee with
food, drink, and seats equal to thy own. Those amongst such that are
chiefs of ten soldiers should be made chiefs of a hundred. That heedful
hero again (amongst them) who is the chief of a hundred soldiers should
be made the chief of a thousand. Collecting together the principal
warriors, they should be addressed, thus: 'Let us swear to conquer, and
never to desert one another. Let those that are inspired with fear stay
here. Let those also stay here that would cause their chiefs to be slain
by themselves neglecting to act heroically in the press of battle. Let
such men come as would never break away from battle or cause their own
comrades to be slain. Protecting their own selves as also their comrades,
they are certain to slay the enemy in fight. The consequence of flying
away from battle are loss of wealth, death, infamy, and reproach.
Disagreeable and cutting speeches have to be heard by that man who flies
away from battle, who loses his lips and teeth,[299] who throws away all
his weapons, or who suffers himself to be taken as a captive by the foe.
Let such evil consequences always overtake the warriors of our foes.
Those that fly away from battle are wretches among men. They simply swell
the tale of human beings on earth. For true manhood, however, they are
neither here nor hereafter. Victorious foes, O sire, proceed cheerfully.
Their praises recited the while by bards, in pursuit of the flying
combatants. When enemies, coming to battle tarnish the fame of a person,
the misery the latter feels is more poignant, I think, than that of death
itself. Know that victory is the root of religious merit and of every
kind of happiness. That which is regarded as the highest misery by
cowards is cheerfully borne by those that are heroes.[300] Resolved upon
acquiring heaven, we should fight, regardless of life itself, and
determined to conquer or die, attain a blessed end in heaven. Having
taken such an oath, and prepared to throwaway life itself, heroes should
courageously rush against the enemy's ranks. In the van should be placed
a division of men armed with swords and shields. In the rear should be
placed the car-division. In the space intervening should be placed other
classes of combatants. This should be the arrangement made for assailing
the foe. Those combatants in the army that are veterans should fight in
the van. They would protect their comrades behind them. Those amongst the
army that would be regarded as foremost for strength and courage, should
be placed in the van. The others should stand behind them. They that are
inspired with fear should, with care, be comforted and encouraged. These
weaker combatants should be placed on the field (without being withdrawn)
for at least showing the number of the army (to the foe).[301] If the
troops are few, they should be drawn close together for the fight. At
times, if their leader wishes, the close array may be extended wide. When
a small number of troops is to fight with a great army, the array called
Suchimukha should be formed.[302] When a small force is engaged with a
large one, the leader of the former may shake hands with his men and
utter loud cries to effect, 'The enemy has broken! The enemy has broken!'
Those among them that are endued with strength should resist the enemy,
loudly unto their comrades, 'Fresh friends have arrived! Fearlessly
strike at your foes!' Those that are in advance of the rest should utter
loud shouts and make diverse kinds of noises, and should blow and beat
Krakachas, cow-horns, drums, cymbals, and kettle-drums.'"
SECTION CI
"Yudhishthira said, 'Of what disposition, of what behaviour, of what
form, how acoutred, and how armed should the combatants be in order that
they may be competent for battle?'
"Bhishma said, 'It is proper that those weapons and vehicles should be
adopted (by particular bodies of combatants) with which they have become
familiar by use. Brave soldiers, adopting those weapons and vehicles,
engage in battle. The Gandharvas, the Sindhus, and the Sauviras fight
best with their nails and lances. They are brave and endued with great
strength. Their armies are capable of vanquishing all forces, The
Usinaras are possessed of great strength and skilled in all kinds of
weapons. The Easterners are skilled in fighting from the backs of
elephants and are conversant with all the ways of unfair fight. The
Yavanas, the Kamvojas, and those that dwell around Mathura are well
skilled in fighting with bare arms. The Southerners are skilled in
fighting sword in hand. It is well-known that persons possessed of great
strength and great courage are born in almost every country. Listen to me
as I describe their indications. They that have voices and eyes like
those of the lion or the tiger, they that have a gait like that of the
lion and the tiger, and they that have eyes like those of the pigeon or
the snake, are all heroes capable of grinding hostile ranks.[303] They
that have a voice like deer, and eyes like those of the leopard or the
bull, are possessed of great activity. They whose voice resembles that of
bells, are excitable, wicked, and wrathful. They that have a voice deep
as that of the clouds, that have wrathful face, or faces like those of
camels, they that have hooked noses and tongues, are possessed of great
speed and can shoot or hurl their weapons to a great distance. They that
have bodies curved like that of the cat, and thin hair and thin skin,
become endued with great speed and restlessness and almost invincible in
battle. Some that are possessed of eyes closed like those of the iguana,
disposition that is mild, and speed and voice like the horses, are
competent to fight all foes. They that are of well-knit and handsome and
symmetrical frames, and broad chests, that become angry upon hearing the
enemy's drum or trumpet, that take delight in affrays of every kind, that
have eyes indicative of gravity, or eyes that seem to shoot out, or eyes
that are green, they that have faces darkened with frowns, or eyes like
those of the mongoose, are all brave and capable of casting away their
lives in battle. They that have crooked eyes and broad foreheads and
cheek-bones not covered with flesh and arms strong as thunder-bolts and
fingers bearing circular marks, and that are lean with arteries and
nerves that are visible, rush with great speed when the collision of
battle takes place. Resembling infuriated elephants, they become
irresistible. They that have greenish hair ending in curls, that have
flanks, cheeks, and faces fat and full of flesh, that have elevated
shoulders and broad necks, that have fearful visages and fat calves, that
are fiery like (Vasudeva's horse) Sugriva or like the offspring of
Garuda, the son of Vinata, that have round heads, large mouths, faces
like those of cats, shrill voice and wrathful temper, that rush to
battle, guided by its din, that are wicked in behaviour and full of
haughtiness, that are of terrible countenances, and that live in the
outlying districts, are all reckless of their lives and never flyaway
from battle. Such troops should always be placed in the van. They always
slay their foes in fight and suffer themselves to be slain without
retreating. Of wicked behaviour and outlandish manners, they regard soft
speeches as indications of defeat. If treated with mildness, they always
exhibit wrath against their sovereign.'"
SECTION CII
"Yudhishthira said. 'What are the well-known indications, O bull of
Bharata's race, of the (future) success of an army? I desire to know
them.'
"Bhishma said, 'I shall tell thee, O bull of Bharata's race, all the
well-known indications of the (future) success of an army. When the gods
become angry and inert are urged by fate, persons of learning, beholding
everything with the eye of heavenly knowledge, perform diverse auspicious
acts and expiatory rites including homa and the silent recitation of
mantras, and thus allay all evils.[304] That army in which the troops and
the animals are all undepressed and cheerful. O Bharata, is sure to win a
decided victory. The wind blows favourably from behind such troops.
Rainbows appear in the sky. The clouds cast their shadows upon them and
at times the sun shines upon them. The jackals become auspicious to them,
and ravens and vultures as well. When these show such regard to the army,
high success is sure to be won by it. Their (sacrificial) fires blaze up
with a pure splendour, the light going upwards and the smokeless flames
slightly bending towards the south. The libations poured thereon emit an
agreeable fragrance. These have been said to be the indications of future
success. The conchs and drums, blown and beat, send forth loud and deep
peals. The combatants become filled with alacrity. These have been said
to be the indications of future success. If deer and other quadrupeds be
seen behind or to the left of those that have already set out for battle
or of those that are about to set out, they are regarded auspicious. If
they appear to the right of the warriors while about to engage in
slaughter, that is regarded as an indication of success. If, however,
they make their appearance in the van of such persons, they indicate
disaster and defeat. If these birds, viz., swans and cranes and
Satapatras and Chashas utter auspicious cries, and all the able-bodied
combatants become cheerful, these are regarded as indications of future
success. They whose array blazes forth with splendour and becomes
terrible to look at in consequence of the sheen of their weapons,
machines, armour, and standards as also of the radiant complexion of the
faces of the vigorous men that stand within it, always succeed in
vanquishing their foes. If the combatants of a host be of pure behaviour
and modest deportment and attend to one another in loving-kindness, that
is regarded as an indication of future success. If agreeable sounds and
orders and sensations of touch prevail, and if the combatants become
inspired with gratitude and patience, that is regarded as the root of
success. The crow on the left of a person engaged in battle and on the
right of him who is about to engage in it, is regarded auspicious.
Appearing at the back, it indicates non-fulfilment of the objects in
view, while its appearance in the front forebodes danger. Even after
enlisting a large army consisting of the four kinds of forces, thou
shouldst, O Yudhishthira, first behave peacefully. If thy endeavours
after peace fail, then mayst thou engage in battle. The victory, O
Bharata, that one acquired by battle is very inferior. Victory in battle,
it seems, is dependent on caprice or destiny. When a large army breaks
and the troops begin to fly away, it is exceedingly difficult to check
their flight. The impetuosity of the flight resembles that of a mighty
current of water or of a frightened herd of deer. Some have broken. For
this, without adequate cause, others break, even they that are brave and
skilled in fight. A large army, consisting of even brave soldiers, is
like a large herd of Ruru deer.[305] Sometimes again it may be seen that
even fifty men, resolute and relying upon one another, cheerful and
prepared to lay down their lives, succeed in grinding enemies numerically
much superior. Sometimes even five, or six, or seven men, resolute and
standing close together, of high descent and enjoying the esteem of those
that know them, vanquish foes much superior to them in number. The
collision of battle is not desirable as long as it can be avoided. The
policy of conciliation, or producing disunion, and making gifts should
first be tried, the battle, it is said, should come after these. At the
very sight of a (hostile) force, fear paralyses the timid, even as at the
sight of the blazing bolt of heaven they ask, 'Oh, upon what would it
fall?'[306] Having ascertained that a battle is raging, the limbs of
those that go to join it, as also of him that is conquering, perspire
profusely.[307] The entire country. O king, (that is the seat of war),
becomes agitated and afflicted with all its mobile and immobile
population. The very marrow of embodied creatures scorched with the heat
of weapons, languishes with pain. A king should, therefore, on all
occasions, apply the arts of conciliation, mixing them with measures of
severity. When people are afflicted by foes, they always show a
disposition to come to terms.[308] Secret agents should be sent for
producing disunion amongst the allies of the foe. Having produced
disunion, it is very desirable that peace should then be made with that
king who happens to be more powerful than the foe (sought to be crushed).
If the invader does not proceed in the way, he can never succeed in
completely crushing his foe. In dealing with the foe, care should be
taken for hemming him in from all sides. Forgiveness always comes to
those that are good. It never comes to those that are bad. Listen now, O
Partha, to the uses of forgiveness and of severity. The fame of a king
who displays forgiveness after conquest spreads more widely. The very
foes of a person that is of a forgiving disposition trust him even when
he becomes guilty of a grave transgression. Samvara has said that having
afflicted a foe first, forgiveness should be shown afterwards, for a
wooden pole, if made straight without the application of heat in the
first instance, very soon assumes its former state. Persons skilled in
the scriptures do not, however, applaud this. Nor do they regard this as
an indication of a good king. On the other hand, they say that a foe
should be subdued and checked, like a sire subduing and checking a son,
without anger and without destroying him. If, O Yudhishthira, a king
becomes severe, he becomes an object of hatred with all creatures. If, on
the other hand, he becomes mild, he becomes disregarded by all. Do thou,
therefore, practise both severity and mildness. Before smiting, O