Samrajya Lakshmi Pithika (Study)

by Artatrana Sarangi | 1984 | 120,842 words

This is a study in English of the Samrajya Lakshmi Pithika (written by Lolla Lakshmidhara). This text represents an encyclopedic manual for emperors, akin to ancient works like Yuktikalpataru and Manasollasa. The Samrajyalaksmipithika encompasses about 3870 verses in addressing topics such as public festivals, governance, warfare (military strategy...

Military Expedition (dandayatra) and War in ancient India

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Preliminaries : We It is customary on the part of kings to undertake march of their army which is known as Dandayatra. Agnipurana (Chap. 242) records both long and short marches of kings and states that the month of Margas Irsa is best for longer marches and the Caitra, for shorter ones. come to know from Samrajya-lakshmi-pithika that such expeditions are undertaken by kings with two principal motives, namely, to protect one's country and to achieve victory in war. Other exigencies of such armistice marches against an enemy are described to be when a king, equal or unequal, (samana or asamana) joins the enemy and threatens from a particular direction or leads an attack into one's kingdom or ridicules or provokes one's allies or smiles out of derision in an assembly in such cases, the king should punish him without delay and with utmost swiftness. Thus, a military expedition is said to be necessitated from time to time by the above factors (128-3-5).

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606 Mode of leading an expedition : Once the decision is taken the king selects the most auspicious time, conjugation of planets, day and month et all and raises a high and big tent of white cloth in the direction in which the enemy is there. A flag with the royal emblem is tied to its top. The victory drums are sounded and the personal weapons of the king are kept there after being worshipped. The royal priest being urged by the king now prays to the weapons, in a manner as described in Samrajya-lakshmi-pithika (108. 25-28). (108. 25-28). Thus praying, the preiest hands over the weapons to the king and causes him to be strengthened with his benediction. (6-14) The king at the onset of propitious time, worships J golden idols of deities like gayadurga, Vakradanda and Ganesa in the company of the priest and at the conclusion of the Puja, gives away the idols to suitable brahmins with donations. And now he proceeds to the direction in which the enemy is there while meditating on the overlord of that direction. Two priests precede him while chanting suktas like Svasti (Rg-Veda-Khila-Sukta 5.51.1) and Sakuna (Rv 2.42-43) and he, while wearing full military accoutrements, rides the royal elephant and reaches the white tent of cloth. On reaching there he himself is required to say his

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607 prayers to the weapons while attentively reciting the eight verses which are similar to those described in 109. 6-14) (15-20), The March: Then we have a lively picture of the king proceeding on such expedition (dandayatra). The foot-soldiers holding swords and shields, march with up-ward leaps (utplutya), the heads among them experienced at war, forming the frontal cover of the king, the horse-soldiers making up the flanks of the king and the princes, on stout and speedy horses, covering him from all sides - Thus, he marches on, when conglomerate of different sounds appear to rend the skies, as it were. From the front emanates the sound of From the war-band while the rear is supplemented by sounds coming from large kettle-drums. The neighing of horses, the trumpeting of elephants and above all, the lion-like roars of the foot-soldiers -> all seem to contribute to a great noise. And amidst such heroic and charged atmosphere the victorious king leads his marches (129. 10-16). archesf Har : War and peace are often described as the two wheels of the chariot of human civilisation. The concept of a supreme sovereign and universal conquest takes root

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608 as early as the Rgveda'. (S.D.Singh AIW... P.154). And down the ages, "for kings and rulers, war has remained 101 as a political institution". Samrajya-lakshmi-pithika while recounting the causes of war states that it is to be resorted to as the final means when other expedients of state-craft like saman (conciliation), dana (gift) and bheda (dissension) have failed. 102 Causes and the means employed .. 103 In exigencies like rastrasandhi (transition of power from one ruler to another), when enemies become uddhata (insolent) and torture the subjects and other live-stocks (animals) and in such other cases, the king so affected, should try to solve theses problems by taking 101. Dixitar, p.1 102. Cf. Mbh, santi, 103.160, Sukraniti,5.6.299-300 etc. also appear to toe the same line in taking recourse to war. Also see Dixitar, pp. 62-63. 103. Sivatattvaratnakara enlists in detail, such causes in an elaborate manner. The author chiefly enumerates eight factors namely, women, greed, territory, pride, ambition, folly etc. as responsible for a war (5.11.46 fr.)

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609 recourse to the expedients referred to above. above. First, by adopting a straight and direct posture (riumarga) and with reconciliatory words (sama bhasana) he should please the enemy. It is said that by such tacties one can not only befriend an enemy but also can easily satisfy him. Therefore, Saman is held as the greatest of the expedients (137.3-6). f But if it is found that the enemy cannot be brought home this way, then, he should be allured through presentation of gifts. If still he remains disenchanted, the king should try to keep him under control by effecting dissension among its ranks and file. And those of the enemies who are not amenable to all these methods, they should be brought to book by adopting the last method, i.e. coerced in-to submission. It is also said that a king who leads frequent incursions un to the enemy is held in utter fear by all. On the otherhand, mildness (mrdutva) and temerity (bhiruta) are the epithets of one, who does not tread the path of war. Therefore, war is 104 Cra lauded as the best expedient of statecraft. Added to ^ this there was the belief that if some one won a battle, 104. Cf. Kiratarjuniyam (1.42),

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610 he was assured of all sorts of pleasure in this world and if he is killed in the battle field, of the fabled prosperity of high heavens in the next world. Therefore, war is considered efficacious 105 in both the worlds for kings. (7-12). But possibly, because of its largescale devastating power and loss of precious lives it involves, it is time and again, cautioned that a king should adopt this in case of extreme necessities like, when one's own life is end-angered by either resorting to war or 106 otherwise. Thus, being compelled by necessities, a king decides to wage a war. (13-17). Such a king, with full preparation marches out of his city (similar to one described in Patala 128) and stations himself in a sibira (Camp). 105. Yuddhameva param areyah paratreha mahibhujam (137.12) also ep. Mahabharata (santi 99.43-45), Bhagavadgita (II.31-32), Sivatattvaratnakara (5. 14.43) etc. 106. Yadamrtyurayuddhebi yuddhe Ivitasamsayah (137.17) Cp. "Notwithstanding the love of glory and the spirit of heroism, which actuated the warrior, recourse was had to war only, if the instrument of diplomacy failed to effect the desired end". Dixitar (p.62)

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611 107 The Camp (Sibira) : When a king has decided in favour of war, he orders for other analogas preparations like raising separate military tents (Sibira) at suitable distances for his own soldiers and the allied forces. Such camps are described to be quite spacious, strewn with variety of shops, and with provisions of roads (yisikha). In a circular way, the arena is reinforced with a covering of thorns (kantakavriti) and all its four gates are guarded by ferocious warriors. From a distance of about one krosa it is protected by the line of guards (araksa) from all sides. From two krosas from there, separate camps for the allied kings (upa Ivvanrpati) - on whose help the king depends and the Parsnigrahas (kings fighting from the rear) etc. are built to prevent any un toward quarrel taking place among them. A camp, we are further informed, has the provisions for parking of vehicles, housing the horses, elephants and a number of small tents of silken cloth for the four-fold soldiers. Other necessities like various corns, fodder, salt and 107. Encampment as a strategical point is to be considered by the commander, See Ramayana 6.42.22, Purtina Brahmanda 3.49.9 etc.

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612 and fuel etc. are stored there along with the stock of weapons. (18-44). King's exhortations : When such preparations are over, the king summons all the commanders and his followers and informs them about the impending war while exhorting them to exhibit their valour in it. Having thus addressed, he now distributes presents like perfume, camphor, musk and gold-embriodered clothes among them. (45-46). Listening to the spies and dispatch of envoy : Then are summoned the spies (cara) before the king. From informations provided by them, he acquaints himself with the comparative strength and weaknesses of the enemy. And then, he is approached by an envoy (duta) who is described to be highly intelligent who knows his duties on specific occasions, is eloquent, resolute etc. His activities are said to be not known to the enemy. The king duly honours him and appraises him about his duty that he should go to enemy-camp and announce his arrival and after conducting himself near their king, disclose his identity and inform him about,

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613 the preparedness of his master to gight the war on the morning of the day after. So saying, he should return to his camp. With these instructions, the envoy is despatched. (47-52). Royal address to the allied forces : Now the king approaches the allied kings of his side and addresses them briefly on their own strength and weaknesses of the enemy obviously, to boost their morale. The envoy on his return from the hostile camp appraises the king about their decision on hearing of which he first, makes up his mind for waging war and then sends for the commanders and categorically informs them that a great war is going to be waged the next morning. They in their turn, are described to keep the allied forces informed of the decision, keep in readiness their own soldiers, horses and elephants. (53-57). King's preparation on the day of war: Early morning on the day of war, the king after performing his daily-chores, is said to worship the sungod (bhaskara), his tutelary deity, preceptors and the brahmins and make some gifts. Now he dresses himself with the leather coat of mail and ornaments and wields

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614 a a sword. He mounts war-elephant laden with all the provisions of war and leaves for the war-field alongwith his quadripartite army to the tune of a host of musical instruments like bheri and kahalaka. Then also, the bards sing songs of glory which are described to be joined, in a heightened repertoire, to the 'Cries of Victory' shouted by all the sundry from the camps, s (58-61). He departs for the war-field : 108 Now, follows a good deal of poetic description of king's march. We may note here one important point regarding this description. While so doing, the author seems to have left indelible marks of his being influenced by ancient poets like subandhu. The reader frequently comes across many similarities with works like Vasavadatta (62-73). 109 108. Arthasastra (10.3.368) while describing the duty of a king on the eve of war gives us an idea how in the previous eve he used to fast and lie down on his chariot with weapons. How the bards and sooth-sayers proclaimed heaven as the goal for the brave and how the priest hinted at the auspicious aspects of witchcraft performed. See also AG.P.(Ch. 236), Sivatattvaratnakara 5.14,8.24 etc. for royal duties of such occasions. on 109. Cp. Vasavadatta ORI,Rajastan, Jodhpur, P.5 the simile yasodayanvita .. etc. with Samrajya-lakshmi-pithika (137.70).

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615 Thus being honoured and regaled by the immates of the camp, the king proceeds and reaches the vicinity of the enemy soon after which he, commands his forces to be positioned in suitable formations (vyuha) (74). The battle-formations (Vyuha). 110 Samrajya-lakshmi-pithika throws abundent light on this important aspect of war also. In this connection, a number of battle-formations are mentioned in which troops are said to be deployed. Garuda : First, is the Garuda (Indian Pelican Bird) Vyuha in which the deployment of troops resembles the bird with tail, wings and beak. The deployment order is mentioned as follows. In place of the mouth are assembled chariots, horses in its breast and the tailplace is occupied by the elephants. In rest of the parts which remain vacant are positioned soldiers while the king stations himself in place of its belly. (75-77) 110. Most of the ancient authors who deal with war have given their attention to the arrangement of the four-fold army in war-field in expeditions etc. It is also pointed out which terrain is suitable for which type of formation. See Arthasastra (10.5.373), Mahabharata Santi 2.19 ff, Bhisma (20.18) etc. and Ag.P (242.35 ff). Nitiprakasika sums it up by saying that Vyuhastu balavinyasah (p. 58) meaning these formations are nothing but 'arrangement of forces'. that A

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616 Padma If the above mentioned deployment is not considered suitable the King may opt for the Lotus-formation (Padmayyuha) immitating the shape of a lotus flower. The chariots make the Karnika (pericarp) of such a lotus which is encircled in a girdle-like (valaya) manner by the elephants and horses. In places of its eight petals are deployed soldiers and being surrounded by all, the position of the king is situated in its middle. (78-79). Cakra : Or else he should favour the Discus formation (Cakra-vyuna). In this the first circular rampart is made up of soldiers warriors (bhata), the second, with horses, the third, with elephants and the fourth with chariots. The king joins the fighting with his trusted companions while stationed in the middle (80-81). Miscellaneous : Among other formations are mentioned the ardhendu 111 (crescent) and the danda (staff). In all such 111. The Danda formation appears to be quite akin to the extended-line formation of modern times which is resorted to in the event of a hand to hand fighting. Also, See Arthasastra (10.5.378).

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617 formations also the king is mentioned to direct the battle while staying in the centre. (82). It appears that Samrajya-lakshmi-pithika only follows older authorities on this matter. However, we do not see here a lot many others like Vahini, pratana, camu, anikini etc. of Mbh (santi (2.19 ff), snake, cart-like, crocodile, vaira (Arthasastra 10.5.373) and the neddle-like etc. (Sukraniti 4.7.272). War Proper : The actual war is joined with the despath of a number of soldiers stationed in the front line and holding weapons like bow, sword, spear etc. to fight with their counterparts from enemy's side. When this first batch of soldiers are successful in pulling down and piercing in-to the enemy ranks by shattering and causing destruction un to them, now the king himself approaches near the enemy and a great fighting is resumed to the multiple sound of conches, drums, shouts of victory, the rattling of the chariots and trumpeting of elephants, neighing of horses and lionlike-roarings of the foot-soldiers (83-89). Norms: Samrajya-lakshmi-pithika informs us that in such a fight as a rule, the charioted-warriors, the elephants, the horses and the foot-

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618 soldiers fight with their counterparts only. Such a fight is described to be one, which proceeds on the path of 112 righteousness (dharma-yuddha). It was possibly the belief of the day that by adhering to such a fight a king reaps copious and magnificent results. But we also find that inspite of such belief and practice, its violation was never a rarity (90-91). The obverted-way: A king, who intends to wrest victory at any cost is exhorted to conduct the war in an obverted manner (yyutkrama) by going out of the right path. Such a war is also described with equal gusto wherein the foot-soldiers fight with the horse, the horse fight with the elephants or the horse and the elephant join with an admixture of soldiers of all variety (Samkara-bala), with the result that the charioted-soldier kills one, fighting from elephant-back, the latter killing the horse-soldier, who 112. Cf. Mahabharata 12.96.9,14 etc. The idea that fight should be between equals rings throughout bh. 12.96. 7, 10 etc. A king is advised to fight with a king and other ranks are even forbidden to approach a king. But Sukraniti 5.6.353 gives sanction to both dharmayuddha and Kutayuddha and appears to recognise the merit of the latter in destroying strong and powerful enemy. Sukraniti 5.6.362.

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619 so on in his turn might freely kill another on foot and and so forth. At places soldiers are described to be engaged in pitch-battle on sword to sword, mace- to mace or hand to hand basis. And still some, fight with blows and others are engaged in physical bouts - giving full exposition to their anger (92-96). erf Royal participation : Samrajya-lakshmi-pithika instructs that in such a situation, the king also should jump in to the fray with weapons, if he has the required skill and expertise or else, he should continue to fight with bows and arrows. The arrows personally used by the king are described to be with glittering feathers (rukmapunkha) and his name is inscribed in each of those. Now follows a detailed description of king's fight first, with arrows of all the five varieties and throwing a number of phalla (missile with sharphead) with which he is said to have wrought much havoc in enemy-ranks (97-105). Tactics (Offensive) When the battle thus continues and the soldiers from the opposite camp appear to be slowly tired and exhausted, the king with flash dispatch of a great force should try to inflict the fatal blow on the enemy by indiscriminately killing its troops, friends, allies et all. If he is

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620 on successful, victory is his and if not, he should keep as repeating his tryst with still greater reinforcements. And still if he fails, he should not hesitate to perform 113 Abhicara, rites (exorcising spells for malevolent purposes) through suitable priests of effect dissension (videsa in enemy's ranks or by adopting any other means, he should some how destroy the enemy. (106-111). Defensive : When all these tacties fail to give the desired results the king is advised to resort to the Vaitasi vrtti (bending oneself or lying low for sometime in face of danger like a bamboo-cane in face of strong winds) and when the situation turns to his favour, he should try for the annihilation of the enemy. (111-113). Or he may adopt the restraint of a tortoise (kaurma samkoca) who completely withdraws his limbs in face of danger and whits patiently till it passes off and lifts 113. True it is that victory was the summum bonum in the life of a king. But wresting victory by adopting vile methods like black magic, exorcism etc. does not seem to have the epic sanction, specially of Mahabharata See Mahabharata(12.97.23).

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621 its head only when things have become favourable. Similarly, exercising restraint at critical moment, the king should lift his head when favourable situations evolve. (113-114) 114 The author is of the opinion that by following all 115 possible tactical methods, by spending all his resources, a king should try to achieve victory by destroying the enemy at war and then only he should settle to peaceful administration. On the otherhand, a king, who out of lethargy neglects an enemy and a disease he is destroyed 116 within a short time. To drive home his point, the author quotes the names of a number of kings like Manu, Mandhata etc. who are credited with prosperous rule owing to victory over their enemies. Therefore, it is desired that all kings should conquer their antogonists to assure themselves of steadied sovereignty and continuous prosperity. And it is rightly said by the wise that a kingdom without anemy is a veritable heaven on earth and its king, the Purandare (Indra). (114-121). 114. Cf. (5.6.275-277,374 etc.) which recommends withdrawal in clear terms. 115. Such methods in modern partance relates to the various strategy and tacties adopted by the contending troops. In his The official source book of the British Infantry Henderson defines such strategy as 'the art of bringing the enemy to battle while tactics are the methods by which a commander endeavours to overreach the enemy when the battle is joined'. See Dixitar, Dixitar, p.236. 116. Cf. Pancatantram 1.8.256-8.

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622 Resort of War-heroes As is already pointed out, war has remained a sort of obsession with kings and rulers. The twin ideas of unstinted C. supremety and continued prosperity has guided the royal activities through ages. As such, frequent fightings and the consequent killing of precious human lives have chequered the course of human history. But the common soldiers who bravely fight even at the cost of their lives, to achieve victory for their masters, are seldom remembered. In this background it is worthwhile to note the dominant motives which have guided the belief of those heroes who were required to sacrifice their lives on the altar of war. Samrajya-lakshmi-pithika in (patala 138) records such motives which rightly serve as epitaphnotes on these warrior-martyrs, while aptly mirroring the beliefs and ethos of the period. Awards relate to the other worlds: The fate of a soldier who bravely sacrifices his life while fighting in the battle-field is variously recorded in our text which of course, concerns with the posthumous treatment these heroes are said to earn at the cost of their

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623 lives. For such martyrs of war, great and varied, are the rewards in the other world (heaven) to which they are believed to ascend after death. Logendary account : 117 Samrajya-lakshmi-pithika says that a charioted-soldier who in course of war has killed his counterpart but in the process gets killed himself, is conducted to the eternal world of Indra, while riding the celestial car. Similarly, who, while trying to kill an elephant looses his life, fatefully attains the good fortune of being embraced by the stoutbreasted celestial beauty Rambha It is believed that Urvas the divine danseuse waits upon him - as unto a godwho gets killed, while fighting from his galloping horseback with the glory of having killed his enemy. Those warriors who are killed with weapons while fighting among eb themselves (probably, in a pitch-battle) ascend to a heaven ^ Nirmala by name. And, those of the warriors who value wealth and other valuable things (dhana) as death (nidhana) and keep themselves engaged in war (pradhana) they attain 117. Sukraniti (4.7 306-11) gives a vivid account of such beliefs and ethos both for kings and common soldiers.

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624 heaven like those who are glued to the path of truth and righteousness (satvarata). The soldier who is killed while fighting with the proclaimation that even the deathless ones (amaras) are not equal to him earns the company of the celestial nymph Mena. Similarly, who in war is cut to pieces with enemy's arrows he, in heaven, fancifully 118 plays with the divine damsel Tilottama. (138.5-12). He is described to enjoy for a kalpa the company of the nymph Manjughosa in heaven who captures the enemy with sweet words, kills him and later gets killed himself. Similarly, one is destined to get the company of the divine 2 damsel Sukes, who in a pitch (literally, hair to hair) battle is killed by an arrow of the enemy. 'In war the Kinnaras are only equal to me', so saying if a person is , killed while engaged in fighting, he is honoured by the Kinnaras (reckoned with the celestial choristers) in heaven. And a warrior who casts off his body in the battle-field after patiently fighting for long like a Vidyadhara (a supernatural attendant of Siva) he, on his death, is surrounded by the Vidyadharas. Who enters the battle-field with the nonchalance of entering in-to the kingdom of nymphs, on his death revels with the nymphs. 'Can a Kimpurusahe, on 118. Cf. N. 4.7. (310-312).

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625 an attendant of Kubera - stand when I am fighting', with such exclamation if one is killed then he is revered by the Kimpurusas. The Gandharvas (celestial muscians) are said to honour him who with one stroke of his weapon kills the horse and the rider and is killed subsequently. And, who in the war-field, having exhibited a lot of bravery according to his own mite sacrifices his life as a sacrificer (Yaivan) his oblations, enjoys celestial beauties fit to be enjoyed (13-20). 'How in this war shall I die like a Siddha' (a semi divine being of great purity and perfection), with such conviction if someone jumps into the war and is killed, he is honoured by the siddha. c Who while fighting with arrows (Visikha) is killed with a trident-shaped arrow (trisikha), he is said to attain the formed of Siva and journeys to the Sivaloka (World of the lord Siva). Similarly, 'Do you have the strength to kill me' so uttering, if someone gets killed in the fight, he reaches the abode of Brahman and so on and so forth (21-24). Mythical Weapons: Like a good gem which is devoid of any flaw (trasa) if a warrior does not show any sign of fear (trasapatala)

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626 but is pierced to death with a Vaira, he attains the world of Vajrin (Indra), and similar are the cases with brahmadanda (the creator's staff), Narayanastra or Pasupatastra etc. The very fact of being killed by these weapons ensures one, place in the concerned world of the gods (25-29). Three types of heroes etc : Besides such fabulous account which we find enlisted in the text regarding the rewards that await a war-martyr, We have some informations on the principal types of heroes, the discrimination to be used in selecting a weapon while hitting a target and the best mode of 'killing' in war. ^ those Among the three principal types of heroes, belonging to the Ksatriya class are best, those from the Padala (sudra) are the middling and the fighters from the Sankara (mixed) class are the inferior ones (4-5). Sagacity in the use of weapons : esf We learn that a weapon is to be used with due care and caution. According to the targets, are determined the weapons before the use of which the comparative strength and weakness of the weapon and the objects against whom these are going to be used, must be thoroughtly

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119 627 assessed. This is because of the fact that a weapon used without discrimination is bound to frustrate the mission, it is desired to achieve (29-30). Degrees of Killing (Vadha) : The best form of killing is the killing of a Sudra at the hand of a Ksatriva. Iny reverse order/ if it takes place from the Sudras to the mixed class, it is considered to be worst. And it is believed that the best form of killing can bestow good results to those who are killed. However, it is interesting to note that even being crushed to death by animals like elephants, horses or camels etc. in war-field is considered not in-auspicious. Such deaths are held as Samicina (proper) (30-33). Observation : We have seen in the foregoing pages that wars in India were not only generated by territorial ambitions. We find that warfare is coupled with a still greater necessity, h a wider and nobler end. For a Ksatriya Heaven is the ultimate goal and its attainment necessitates the conquest of earth which serves both the ambitions, peace and 119. Vicaryanyonya satrutvan sastrastrani pravolayet, avicarvaprayuktani vyarthani syurvaranane // (138. 29-30).

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628 prosperity here and happiness and glory in heaven. In its elaborate description of War Samrajya-lakshmi-pithika also faithfully toes such a line of approach (137.15-16). We also observe that in such a grand endeavour, mere physical strength was not considered sufficient. Victory, being the ruling passion of every such attempt however, divine power was be seached. This fact gets confirmed in king's worship to Sun-god and the weapons. This we find, is corroborated in texts like Arthasastra (10.3.368), Ag Purana (236) and Sivatattvaratnakara (5.14,8,24) etc. The description of Samrajya-lakshmi-pithika on some matter like the battleformations, may appear to be only cursory in face of their detailed treatment in other texts like Arthasastra, Ag. Purana, and even the Epics. scope the However, we feel that within the given author appears to have done a commendable job in faithfully transmitting the ancient tradition in the first place and has provided secondly, by attesting proofs of the prevalence of those, during his times. his times. Even in his cursory dealing one thing becomes clear. The treatment of actual fighting of the king which is so gloriously meted out here, appears to have escaped the attention of most other authors.

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