History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v4.c62.470
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v4.c62.470
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The Arthaśāstra contains an elaborate discussion (in IX. 1-7 and X. 1-6) about the organization of the king's army, the proper time and place for starting on an invasion, internal and external troubles and calamities and measures against them, means of dealing with traitors and enemies, religious remedies (worshipping gods and falling at the feet of brāhmaṇas, magical rites based upon the Atharvaveda) against misfortunes like fire and flood, epidemics, famine &c., encampment (skandhāvāra) of armies, treacherous and strategic fighting, proper battle grounds, encouragement to one's own army, free labourers and their work, different arrangements or formations (*vyūhas*) of armies. Considerations of space prevent any treatment of these matters. But a few notable points will be set out here. A king may invade his enemy's country either in Mārgaśīrṣa (when the crops sown in the rains are ready) or in Caitra or when the enemy is suffering from some calamity. Śānti (100. 10-11) says the same thing. Internal trouble arises when any minister, *purohita*, *senāpati* or the crown prince is angry or dissatisfied with the king, who should get rid of such trouble by giving up his own fault or by pointing out the danger arising from an enemy. If the crown prince causes trouble he should be kept in confinement or killed, if there is another son of good character.
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The trouble caused by a provincial Governor or the officer in charge of boundaries (*antapāla*), the chief of wild tribes or a conquered king is termed external. The king should meet it by setting up one against the other. The encampment of an army is to be made on a site declared to be the best according to the science of buildings and measured by the *nāyaka* (the chief of the army), carpenter and astrologer, the encampment being circular, square or rectangular and having four gates, six roads and nine divisions. Disputes, drinking, holding merry gatherings (*samāja*) and gambling should be prohibited in the camp and the system of passes should be enforced (X. 1). Vanaparva (15. 14, 19) also refers to the system of passes and the fact that dancers and musicians were driven away, when Dvārakā was besieged by Śālva. From Udyoga 151. 58 (cr. ed. 149. 53), 195. 12-19 (cr. ed. 196. 12-19) it appears that markets, prostitutes, conveyances, oxen, machines, arms and physicians accompanied an army and that the camp (*senāniveśa* or *skandhāvāra*) of Duryodhana looked like the capital itself and was five *yojanas* in extent. Physicians with surgical instruments, blunt instruments (like tweezers), medicines, curative oils and bandages in their hands and women (nurses) looking after the food and drink of the army should stand behind the soldiers uttering encouraging words²⁷² (Kauṭ. X. 3). The Bhīṣmaparva 120.
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55 also states that doctors well-versed in extracting splinters or arrow-heads (from the body) approached with their surgical instruments to extract the darts from Bhīṣma's body. The duties of the labourers (*viṣṭi*) were to examine the camp, roads, bridges, wells, and river *ghats*, to carry machines, weapons, armour, utensils, fodder, to remove from the battle-field wounded men along with their weapons and armour.²⁷³ Each commander had some distinguishing device as his banner e. g. Bhīṣma had a golden tāla tree as his standard (Bhīṣmaparva VI. 17. 18, tālena mahatā Bhīṣmaḥ pañcatāreṇa ketunā). In X. 6 Kauṭilya speaks of several formations (*vyūhas*) called daṇḍa, bhoga, maṇḍala, aśanihata and the subdivisions such as gomūtrikā, makara &c. In Kām. XVIII. 48-49, XIX. 40 ff., Manu VII. 187-191, Nītiprakāśikā, chap. 6 and in the Mahābhārata many vyūhas are described. Vanaparva (285. 6-7) refers to Rāvaṇa's arrangement of his army according to the rules of Uśanas and of Rāma's army according to Bārhaspatya rules. The Āśramavāsikaparva 7. 15 refers to the formations called Śakaṭa, Padma and Vajra described in the work of Uśanas. Kauṭilya X. 6 also refers to Auśanasa and Bārhaspatya arrangements of armies. Droṇa 75. 27, 87. 22-24, Karṇaparva 11. 14 and 28 mention certain vyūhas like Makara, Śakaṭa &c. Vide also Mānasollāsa II. 20 verses 1170-1181 pp. 134-135, Agnipurāṇa 242. 7-8 and 42-73 for vyūhas.
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Though Kauṭilya recommends all sorts of tricks and treachery for securing a victory, the Mahābhārata holds up a high ideal. The Bhīṣmaparva²⁷⁴ 21. 10 remarks that conquerors do not secure victory so much by their armies and prowess as by truthfulness, freedom from cruelty, the observance of dharma and energetic actions. The Śāntiparva (95. 17-18) states that it is better to die while fighting according to the rules of dharma rather than obtain a victory by wicked actions.