The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c9.s2.t1.128

c9.s2.t1.128

In contrast to its precepts on diplomacy, the Mahābhārata inculcates a high standard of the Ethics of the Battlefield. A Kṣatriya may oppose deceit by deceit but should always be fair in response to fairness. He should not proceed on horseback against a car-warrior and should not wear armour when pitted against one unclad in mail. He should not strike one who has been disabled, who has fallen into distress, whose bowstring has been cut or who has lost his vehicle. A wounded enemy should be sent home or properly treated by skilful surgeons. If a wounded righteous warrior is taken captive, he should be cured and then set at liberty. "This is the eternal duty." A warrior whose armour has fallen off, who begs for quarter, saying, 'I am thine,' who joins his hands in supplication or who has laid his weapon aside, may be taken captive but should not be killed. Nor should one slay those who are asleep, thirsty, fatigued, or at meals, nor those who are seeking spiritual emancipation, who are mad or who stay trustfully. The lives of camp-followers, menial servants and other people of the sort are sacrosanct. An ambassador is not to be injured under any circumstances. A maiden, captured in war, should be detained for a year and asked to marry the victor. If she does not consent, she ought to be sent back. So, too, with slaves. In the story, this ideal is approached by many in varying degrees. But not seldom do warriors cry fie on it. In the fierce conflicts of Droṇa Parvan for instance, heroes openly throw all ideals overboard.