The Political Institutions and Theories of the Hindus: A Study in Comparative Politics c15.s4.7

c15.s4.7

Manu also is a champion of this Kṣatriyaism (militarism) of the Hindus. But probably modern war-lords would recognize in the Indian Śukra their own kin. “Even Brâhmaṇas (the most intellectual order of people),” says he, “should fight if there have been aggressions on women and on priests or if there has been a killing of cows (which are held inviolable by Hindu religion).”⁴ According to the *Śukra-nîti*, the death of Kṣatriyas (warriors) in the bed is a sin. “The man who gets death with an unhurt body by excreting cough and biles and crying aloud is not a Kṣatriya.”⁵ The military morality is categorically stated thus: “Death in the home except in the fight is not laudable. Cowardice is a miserable sin.”⁶ And “the Kṣatriya who retreats with a bleeding body after sustaining defeat in battles and is encircled by members of the family deserves death.” Further, what is there to regret in the death of the brave man who is killed at the front? It is a blessing in disguise. For, “the man is purged and delivered of all sins and attains heaven.”⁷ Nay, who would not invite such a death? For, “the fairies of the other world vie with one other in reaching the warrior who is killed in action in the hope that he be their husband.”⁸ Nothing indeed could be more tempting in view of the notion that “the rascal who flies from a fight to save his life is really dead though alive, and endures the sins of the whole people.”⁹