[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Polity, law and society](https://indike.org/pramana/ins.polity) › [War in Ancient India](https://indike.org/pramana/ins.polity.dikshitar-1944) › c2 # War in Ancient India c2: Foreword War in Ancient India c2 - **Language:** English ### Foreword ### [c2.1](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.1) I deem it a privilege to be given the opportunity of writing a foreword to this excellent publication, \*War in Ancient India\*, at the request of the author, Mr. V. R. Ramachandra Dikshitar. Mr. Dikshitar’s works have attracted the notice of scholars, both in the East and the West, and some of his classics like the \*Silappadikaram\*, have justly won for him wide appreciation. In bringing out this monumental work on \*War in Ancient India\*, at this particular juncture, Mr. Dikshitar has placed historians, more particularly Indian historians, under a deep debt of gratitude. ### [c2.2](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.2) War is as old as the human race, and despite pious resolutions and possible prophylactic measures, it threatens to repeat itself at intervals as long as the human race lasts! Each century has witnessed a war more grim and devastating in its effect than the last, and despite the so-called march of civilization, atrocities are being perpetrated in modern times which would make the warriors of old turn in their graves. ### [c2.3](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.3) It is refreshing to note how in ancient times at least, the laws of war were designed to bring out the best and not the worst of human traits. Chivalry, individual heroism, qualities of mercy and nobility of outlook even in the grimmest of struggles were not unknown to the soldiers of ancient India. Thus among the laws of war, we find that (1) a warrior in armour must not fight with one not so clad (2) one should fight only one enemy and cease fighting if the opponent is disabled (3) aged men, women and children, the retreating, or one who held a straw in his lips as a sign of unconditional surrender should not be killed. It is of topical interest to note that one of the laws enjoins the army to leave the fruit and flower gardens, temples and other places of public worship unmolested. ### [c2.4](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.4) The chapters dealing with the Departments of Army, their respective duties, the weapons used in ancient warfare and strategy and tactics in war have been presented in a masterly way and give the reader a realistic conception of how wars were carried on in ancient India. No less interesting is the chapter on Diplomacy and War although one may not be inclined to agree with the ethics underlying some of these diplomacies. But perhaps state-craft can never be freed from such unfortunate trends, and one may console oneself with the thought that it is not the soldiers who are responsible for such state-craft in all ages. ### [c2.5](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.5) This is a foreword and not a critical review, which should be left to competent scholars. To the lay mind, the theme and the method of exposition are so interesting that the book furnishes entertaining reading. It is gratifying to note that the author has come to the same conclusion which has been forced on most thinking men, that war cannot be eradicted, but should be ennobled. And this can be done only if men of good will foregather, if men forget the pride of race and birth which history unfortunately tries indirectly to preach, if men apply their minds honestly to the task of the regeneration of mankind and if humanity adheres to the fundamentals of all religions and strives to foster the spirit of brotherhood. In the words of the author ‘ Let us think and act not in terms of nationalism but in terms of internationalism ’. And by such unselfish conduct even the most self-centered may feel ultimately that he ensures his own happiness and that of his narrow clan, or country much more assuredly than by means of conflicts, chaos and conflagration! ### [c2.6](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.6) UNIVERSITY OF MADRAS, 1st April, 1944. } A. LAKSHMANASWAMI MUDALIAR ### [c2.7](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.7) The emperor, who had been the first to propose the measure, was the first to feel its effects. He was the first to be deprived of his command, and the first to be reduced to the condition of a private citizen. The example of the emperor was followed by the other magistrates, and the whole administration of the empire was changed. The new system was established without any opposition, and the people, who had been so long accustomed to the tyranny of the emperors, were easily reconciled to the change. The new government was more equitable, and the taxes were more moderate. The people were relieved from the burden of the military service, and the empire enjoyed a period of peace and prosperity. ### [c2.8](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.8) The reign of the new emperor was short, and he was succeeded by his son, who was a man of a very different character. He was a man of a cruel and tyrannical disposition, and he soon restored the old system of government. The people were again subjected to the same oppressions, and the empire was again plunged into a state of war and confusion. The new emperor was assassinated, and he was succeeded by his brother, who was a man of a more moderate character. He was a man of a mild and gentle disposition, and he endeavoured to restore the peace and prosperity of the empire. He was successful in his efforts, and the empire enjoyed a period of peace and prosperity for many years. ### [c2.9](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.9) The history of the Roman empire is a history of the rise and fall of empires, and it is a history of the struggle between the forces of order and the forces of disorder. It is a history of the struggle between the forces of liberty and the forces of tyranny. It is a history of the struggle between the forces of progress and the forces of reaction. It is a history of the struggle between the forces of good and the forces of evil. It is a history of the struggle between the forces of life and the forces of death. It is a history of the struggle between the forces of light and the forces of darkness. It is a history of the struggle between the forces of hope and the forces of despair. It is a history of the struggle between the forces of love and the forces of hate. It is a history of the struggle between the forces of truth and the forces of falsehood. It is a history of the struggle between the forces of justice and the forces of injustice. It is a history of the struggle between the forces of wisdom and the forces of folly. It is a history of the struggle between the forces of virtue and the forces of vice. It is a history of the struggle between the forces of strength and the forces of weakness. It is a history of the struggle between the forces of courage and the forces of cowardice. It is a history of the struggle between the forces of faith and the forces of doubt. It is a history of the struggle between the forces of hope and the forces of fear. It is a history of the struggle between the forces of joy and the forces of sorrow. It is a history of the struggle between the forces of peace and the forces of war. It is a history of the struggle between the forces of life and the forces of death. ### [c2.10](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.10) TO THE CHERISHED MEMORY OF MY ELDER BROTHERS BRAHMAŚRĪ RĀMASWĀMI DĪKSHITAR (1874-1941) AND BRAHMAŚRĪ NATEŚA DĪKSHITAR (1879-1940) OF VISHNAMPET, TANJORE DISTRICT, WHO WERE ŚRAUTINS IN THE LITERAL SENSE OF THE TERM, AND WHO, AS DISTINGUISHED VEDIC SCHOLARS, FOLLOWED THEIR FORE-FATHERS BY PERFORMING A NUMBER OF VEDIC YAJÑAS LIKE SOMAYĀGA, CĀTURMĀSYA, APTORYĀMA AND GARUḌACAYANA. ### [c2.11](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.11) The emperor, who had been the first to propose the measure, was the first to feel its effects. He was the first to be deprived of his command, and the first to be reduced to the condition of a private citizen. The example of the emperor was followed by the other magistrates, and the whole administration of the empire was changed. The new system was established without any opposition, and the people, who had been so long accustomed to the tyranny of the emperors, were easily reconciled to the change. The new government was more equitable, and the taxes were more moderate. The people were relieved from the burden of the military service, and the empire enjoyed a period of peace and prosperity. ### [c2.12](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.12) The reign of the new emperor was short, and he was succeeded by his son, who was a man of a very different character. He was a man of a cruel and tyrannical disposition, and he soon restored the old system of government. The people were again subjected to the same oppressions, and the empire was again plunged into a state of war and confusion. The new emperor was assassinated, and he was succeeded by his brother, who was a man of a more moderate character. He was a man of a mild and gentle disposition, and he endeavoured to restore the peace and prosperity of the empire. He was successful in his efforts, and the empire enjoyed a period of peace and prosperity for many years. ### [c2.13](https://indike.org/pramana/ins.polity.dikshitar-1944.c2.13) The history of the Roman empire is a history of the rise and fall of empires, and it is a history of the struggle between the forces of order and the forces of disorder. It is a history of the struggle between the forces of liberty and the forces of tyranny. It is a history of the struggle between the forces of progress and the forces of reaction. It is a history of the struggle between the forces of good and the forces of evil. It is a history of the struggle between the forces of life and the forces of death. It is a history of the struggle between the forces of light and the forces of darkness. It is a history of the struggle between the forces of hope and the forces of despair. It is a history of the struggle between the forces of love and the forces of hate. It is a history of the struggle between the forces of truth and the forces of falsehood. It is a history of the struggle between the forces of justice and the forces of injustice. It is a history of the struggle between the forces of wisdom and the forces of folly. It is a history of the struggle between the forces of virtue and the forces of vice. It is a history of the struggle between the forces of strength and the forces of weakness. It is a history of the struggle between the forces of courage and the forces of cowardice. It is a history of the struggle between the forces of faith and the forces of doubt. It is a history of the struggle between the forces of hope and the forces of fear. It is a history of the struggle between the forces of joy and the forces of sorrow. It is a history of the struggle between the forces of peace and the forces of war. It is a history of the struggle between the forces of life and the forces of death. ## Linked texts (1) - [Cilappatikāram](https://indike.org/pramana/in.sangam.five_great_epics.cilappatikaram) — Iḷaṅkō Aṭikaḷ, Tamil --- Source: [https://indike.org/pramana/ins.polity.dikshitar-1944.c2](https://indike.org/pramana/ins.polity.dikshitar-1944.c2) · Pramāṇa