History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v4.c62.477

v4.c62.477

It has already been shown how it was the duty of a kṣatriya and of every soldier to fight and die in battle rather than run away. A fighting spirit was inculcated by holding out several rewards. One was the acquisition of booty and territory (Gaut. X. 41, Manu VII. 206, Bhagavadgītā II. 37); others were the satisfaction of having done one's duty as a kṣatriya (Gītā II. 31-33), honour and fame (Gītā II. 34-35), heaven and other-worldly rewards (Yāj. I. 324, Manu VII. 88-89), protection of brāhmaṇas (Āp. Dh. S. II. 10. 26. 2-3). Viṣṇu Dh. S. III. 44-46 have already been quoted above (p. 58). The Śānti (98. 40-41) states that a soldier who runs away from the field falls into Hell. Yāj. (I. 324-325) declares that those who, while fighting with weapons that are not treacherous (poisoned &c.) for the sake of the land (of their master or of the enemy) die in battle without turning back from it go to heaven like *yogins*, that each step of those who do not flee even when their comrades have been killed is equal to a solemn sacrifice (like the Aśvamedha); the king (the master) takes away all the merit of those who run away from the battlefield and are then killed. Manu VII. 95 contains the same idea. These remarks were applicable not only to kṣatriya soldiers, but to soldiers of all castes who maintained themselves by following the profession of arms. Vide Rājanītiprakāśa p. 407. Parāśara (III. 31) and Bṛhat-Parāśara X. p. 281 remark that a valiant soldier who does not seek mercy though surrounded by many enemies and falls fighting attains imperishable worlds and that when he reaches heaven divine damsels run after him to choose him as their Lord (III. 34-35). Parāśara III. 36 is a ²⁷⁷ verse which is one of the two quoted by Kauṭ. (X. 3) when soldiers are to be urged on to fight. Kauṭilya (in X. 3) advises that the king himself and his *mantrin* and *purohita* should urge on his soldiers by quoting Vedic and classical Sanskrit passages about the rewards waiting for those who fall fighting for their master and the religious punishments for those who run away. Astrologers should infuse spirit into their side by asserting that the heavenly aspects favour their side. The day before the battle the king should observe a fast, offer oblations into fire to the accompaniment of Atharvaveda *mantras* and cause benedictory texts to be repeated that refer to victory. Bards should recite lays describing heaven as the reward for the brave and hell for the timid and extol the caste, guild, family, deeds and character of the soldiers. The assistants of the purohita should declare that they have practised witchcraft against the enemy. The commander-in-chief and the officers under him should address the army as follows:—'a hundred thousand (paṇas) will be the reward for him who kills the enemy king, fifty thousand for him who kills the commander-in-chief or the crown prince, ........ a hundred for slaying the officer of the patti (a battalion), twenty for bringing the head (of a common soldier) and twice the pay and the booty seized by each to all soldiers'. Kām. (XIX. 18-21) says that the king should give the rewards (promised as in Kauṭ.) to the soldiers after they succeed in the exploits mentioned. Vide also Mānasollāsa II. 20 verses 1163-1167 (pp. 133-134) for similar promises. Gaut. (X. 20-23) prescribes that whatever wealth is acquired by a soldier by his individual effort should be given to him by the king, but the horse or elephant caught by a soldier goes to the king, that if many soldiers by a joint effort obtain some valuable plunder the king should choose and retain the best for himself and the rest should be divided among the soldiers according to their services in the battle. Vide Manu VII. 96-97 (which allow even a chariot, horse or elephant to be retained as booty by the soldier and everything else including female slaves, except jewels, gold and silver), Kām. XIX. ²⁷⁸ 21-22, Śukra IV. 7. 372.