The Social and Military Position of the Ruling Caste in Ancient India, as Represented by the Sanskrit Epic c2.s5.668

c2.s5.668

We find that certain heroes are credited with a special knowledge in certain kinds of fighting, or that in different kinds the heroes are equally expert. For each sort there is a *çikṣā* or special art (vii. 112. 20 ff., *çikṣā*, ib. 31). The combination of all these arts makes the *dhanurveda*, in its general and widest sense. Properly the ‘knowledge of the bow,’ as the bow becomes a type of all weapons, the knowledge becomes generalized, and *dhanurveda* is equivalent to the science of weapons. Such is the meaning when one says ‘in the *dhanurveda* no one is my equal’ (viii. 74. 54). But it is not impossible that this collected science became incorporated as a work. In many passages, where *dhanurveda* is set parallel to literary works, such seems to be the interpretation. Nevertheless, the Epic story itself gives no reason for believing that a work of this kind is meant. For, if we examine more closely, we see that the science was one gained by a magical gift or by physical exertion, not by mental application, except in so far as religious meditation be so considered. In what the ‘skill’ consisted may be seen by a few illustrations. ‘Lightness of hand’ is the ‘art’ that is learned in wielding weapons; ‘the art of seizing weapons’ is taught and acquired. ‘Lightness and cleverness’ constitute the ‘skill.’ ‘How to mount a war-car’ is a point taught here; so also how ‘to leap down,’ ‘to run,’ ‘to leap easily,’ ‘to discharge weapons simultaneously,’ ‘to advance and retreat.’ These are what are taught by the science of weapons.*