236 - The rites preceding the march of a king

Pushkara said:

1-5. Ishall describe rites to be performed before commencing a march. When a march of a king has to begin after seven days, (lords) Hari (Vishņu) and Sambhu (Śiva)should be worshipped as well as lord Vinayaka (the elephant-faced god, lord of impediments) with sweet balls and other things (on the first day). After having worshipped the guardian (deities) of (different) directions, (the priest)should lie down (on a bed). Heshould then worship gods either (remaining) on the bed or in front of them. Heshould then think of Manu. "Obeisance O Sambhu (conferer of good)! to the three-eyed, dreadful and conferer of boons. Obeisance to the dwarf (manifestation of lord Vishnu), the formless lord of dreams. O Master! Lord of the lords! Bearer of the trident! One riding the bull! O Eternal one! Let me know in my dream while I sleep, the good or evil (to befall me). (The impressions) in the waking state (maybe driven) far away.” The priestshould thus utter these sacred syllables (on the second day). 

6. Heshould worship the guardian (deities) of the quarters, Rudras and the lords of directions on the third day, the planets on the fourth day and the two Aśvins (divine physicians) on the fifth day. 

7-14. Then (the gods on the way (of expedition) and the sacred rivers (presided over) by those godsshould be worshipped. Offerings (should be made) to gods dwelling in heavens, atmosphere and earth. The group of goblins and (gods) Vasudeva and othersshould be worshipped in the night. (Worshipshould be) made to (goddesses) Bhadrakäli and Śrī. Oneshould pray to all gods. “May gods Väsudeva, Sankarshaņa, Pradyumna and Aniruddha,¹ Narayaņa (Vishņu), Abjaja (born in the lotus, Brahma), Vishņu, Narasimha (manlion form of lord Vishņu), the boar (manifestation of lord Vishņu), O Rāma! Śiva, Isa² (Ishäna), Tatpurusha, Aghora, Satyaja³, the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Råhu, (the ascending node of Moon), Ketu (descending node of Moon), Ganapati (lord of goblins), Senani (son of Siva and Pärvati) (leader of the celestials against the demon Taraka), (goddesses) Chaņdika, Umá (consort of Siva), Lakshmi (consort of Vishņu), Sarasvati (goddess of speech), Durga a form of Parvati), Brahmåņi (consort of Brahmā), the Rudras (forms of Siva, eleven in number), (the celestials) Indra and others such as the Agni, serpents, Tärkshya (Eagle, vehicle of lord Vishnu) and other celestials dwelling in heavens, atmosphere and earth be for my victory. Let them crush the enemies in the battle after having accepted offerings (made by me). O Gods! I have sought your refuge together with sons, mother and servants. Obeisance to you! After going to the rear of the enemies destroy them. I will offer more than that I have given after returning from the battle". 

1. This and the preceding three are the four forms of lord Vishnu.

 2. This and the next four are the five forms of Siva.

3. Obviously a mistake for Sadyaja denoting Sadyojäta.

15-21. On the sixth day, the kingshould bathe for victory just as the bath at the coronation. Lord Trivikrama (manifestation of lord Vishnu as a dwarf and taking three strides humiliating king Bali)should be worshipped on the seventh (day), the day of expedition. The weapons and vehiclesshould be worshipped with the sacred syllables prescribed for nirajana (rite of purification). The following sacred syllableshould be uttered (in the ear of the king) with the sounds of auspiciousness and victory. "May the celestials dwelling in heaven, atmosphere and earth be bestowers of longevity on you. May the success of gods be attained by you. Let your (expedition) be the expedition of gods. May all gods protect you". After having heard this, the kingshould proceed. After having taken the bow together with the arrow with (the recitation of the sacred syllable) dhanurnāga¹, (the king)should place his foot in the direction of his enemy after having repeated (the sacred syllable) tad vishnoh². (After having set) his right foot, heshould place thirty steps in different directions such as the east in due order. Heshould duly climb the elephant., chariot, horse and the animal carrying the burden. After having climbed heshould move on along with the sounds of musical instruments without looking back. After having gone (a distance of) a krośa (two or two and a half miles) heshould halt and worship gods and brahmins. Heshould move to the foreign country protecting his own army. 

1. Could not be identified.

2. RV._1.22.20. 

22-23. After having reached the alien country (enemy's domain) the kingshould protect the guardian (deity) of the country. Heshould worship deities andshould not destroy their properties. Heshould not humiliate the natives of that country. After having returned to his metropolis again after having gained victory, the kingshould worship gods and make gifts. 

24-27. If there is a battle on the second day, the elephant, horse etc.should be bathed and lord Nrusimha (man-lion manifestation of lord Vishņu)should be worshipped. The royal insignia such as the umbrella etc., weapons and the goblins (should be worshipped) in the night. After having worshipped lord Nrusimha and all vehicles in the morning, (the king)should see the sacrificial fire kindled by the priest. After having made oblations into the fire, the kingshould worship brahmins. After having taken the bow and arrow heshould mount the elephant and move. Heshould walk in the country of the enemy without being noticed (by anybody) (and find) the nature (of the enemy). Heshould cause a small army of men spread extensively. 

28-35. A small army as the mouth of a needle can stand against many. The arrangement of the army is of the form of animals and things such as the garuda (the king of birds), crocodile, circle, vulture, semi-circle, vajravyüha (a strong impenetrable array), cart (shaped), the sarvato-bhadra circular (array) and sūchivyūha (as a needle). An army in one of the above arraysshould be arranged in five parts—the two composing its two principal wings, the two forming its sides to protect the wings and the fifth one would be the main body. A battleshould be fought with one or two of the above parts. The remaining three partsshould be stationed only for their protection. A kingshould never be in arrays. If the main force is destroyed, (the whole army) will be routed. A kingshould not himself fight. A kingshould remain at a krosa (about two or two and a quarter miles), behind the army. It is said that a broken army could be resustained by that. One's stay is not laid down if the main army has suffered a defeat. The soldiers in the arrayshould not be set up too close or too wide apart, so that there may not be any clash of their weapons mutually. 

36-43. One who wants to break the hostile armyshould do so only with collective strength. So also the enemyshould protect it from being broken with the collective strength. That division of a hostile army among many divisions,should be first attacked and broken through (by the commander) as he desires. O Brahmin! Thereshould be four soldiers to guard each foot of an elephant. Thereshould be four cavalry and an equal number of armoured soldiers for guarding a chariot. (Thereshould be) an equal number of bow-men as the armoured soldiers in front of the armoured soldiers in the battle. Behind bow-men, the cavalry and the chariot-fighters and then the soldiers mounted on elephantsshould be set up by a king. Heshould look after the duties of the infantry, elephants and horses with effort. Bold menshould be placed in front. Only a division of the armyshould beshown. Cowardsshould not be placed in front because that would break the work of driving away the enemy. The bold men remaining in the front would enthuse cowards in the battle. Men of tall stature with acquiline noses, not having squint eyes, with well-blended eye-brows, irascible, fond of quarrels, contented, happy and lustful are known to be bold. 

44-48. Carrying the wounded and the dead from the battlefield, offering water to the elephants in each war, bringing weapons (to the soldiers) are said to be the work of the soldiers. Protecting their own army from the enemies desiring to break, breaking the collected force (of the enemies) are the works of armoured men. Making (the enemies) turn away from battle is the task of bow-men. It is said that the chariot of a wounded personshould be led away to a distant place. It is stated that the work of the chariot-warriors is to frighten the enemy army. The duties of men mounted on elephants are to break through the collected force of the enemy, to gather soldiers got split in the army of the self and the destruction of walls, arches, battlements and trees. 

49. The ground for the infantry to fight is known to be uneven and that for the cavalry and chariot as cven. The battlefields for the elephants are pointed out as wet. 

50-55. After having arranged the arrays thus and having the Sun behind and the Venus, Saturn, guardian deities of the quarters and the gentle breeze being favourable, all the warriorsshould be encouraged by repeating their names and the (achievement of their) clans (and pointing out) gain of prosperity on success and gain of heaven for the dead. After conquest pyer the enemies one gets pleasures. There would be supreme position for the dead. There is no way of requital for the food taken from the master equal to (sacrificing in) the battle. They would be washed of their sins as blood flows from the bold warriors. The endurance of pain due to wounds is the excellent penance. Thousands of celestial women attend on a man killed in the battle. One's master gets (the result of) the deeds (done) by those who run away after being defeated (in battle). It is said that such people get the fruits of killing a brahmin at each one of their step. The gods would be lost for one who deserts his companions in the battle-field. 

56-60. It is said that the brave who do not retreat in battle would get the benefit (of performing the sacrifice) of ašvamedha. If the king is righteous he would be victorious. Heshould fight with men of equal valour. Men mounted on elephantsshould be fought by men mounted on elephants. Retreating men, spectators, those not having weapons and those that have fallenshould not be killed. Oneshould do treacherous warfare when one is fatigued, sleeping, is crossing half the river or forest and on bad days. Raising up arms oneshould cry that the enemies have been defeated. “We have got the ally with abundant strength. The king (of the enemy forces) and the commander have been slain or the (hostile) king had retreated.” One may kill easily the retreating warriors. 

61. O One well-versed in righteousness! incense that stupefies the enemiesshould be burnt. The banners and other paraphernalia and the musical instruments making frightening soundsshould be made use of. 

62-65. After having gained victory in the battle, oneshould worship gods and brahmins. In a battle won by the minister, the gems (acquired by the minister)should be made over to the king. The wives of a defeated king would not belong to anyone else (but to that defeated king). The wives of the defeated kingshould be protected (by the conquering king). A kingshould honour a hostile king defeated in the battle and treat him as his own son. Heshould not fight with him again. Heshould honour the customs and manners (of that country). Then after having entered his native country, heshould enter the palace when a fixed star is ruling. Heshould worship the deities etc. and protect the families of warriors. Heshould divide the booty got from the battle among his servants. The procedure for commencing a military expedition has thus been described to you. It gives sure success for the king.