The Social and Military Position of the Ruling Caste in Ancient India, as Represented by the Sanskrit Epic c2.s5.211

c2.s5.211

Must we also regard the private compacts as late? These are taken in self-defense, or to promote joint action. The most famous is the great conspiracy. At the close of the eleventh day, the Kurus resolve on slaying Arjuna as best they may. They ‘make an oath in respect of the battle’ (*kṛtvā śapatham āhave*), to the effect that they will all attack Arjuna together, and they will kill him or go to hell. On making this vow, they consummate it by a libation and sacrifice. First they seize the holy *kuśa*-grass garments, with girdles of *mūrv*, and then they swear their ‘oath of war’ (*raṇavrata*). Against magic they put on these *kuśa*-grass garments; and then they bind on their armor, after they have anointed with ghee. Then comes the oath, and they swear ‘by glory and victory,’ ‘by rich sacrifices,’ ‘in the name of all the gods, and worlds, and hells; and in the hearing of all existent things’—standing over the consecrated fire: ‘may we go to the world of the evil ones if we do not kill him, or if not killing him we retire.’ Then they go out and challenge Arjuna (*āhvayantaḥ*, ‘call him out’), who responds by his own oath: ‘A vow have I taken, and this is my vow: that challenged in conflict I ne’er shall retire’ (vii. 17. 18–39). The challenge is here given after the *avahāra* or formal return to camp.† Such pledges of mutual support are given between the chiefs elsewhere, as in the case of Çalya, who agrees with a friend thus: ‘we will make an agreement; we will mutually protect us; let him of us be guilty of the five cardinal sins, and all the little sins, who fights alone (not aiding), or deserts when fighting’ (ix. 8. 8 ff.). But we find the king reproved later for breaking this agreement, and urged to go forward and help (ix. 18. 20).