"'Yudhishthira said, "If a Kshatriya desires to subjugate another
Kshatriya in battle, how should the former act in the matter of that
victory? Questioned by me, do thou answer it."
"'Bhishma said, "The king, with or without an army at his back, entering
the dominions of the king he would subjugate, should say unto all the
people, 'I am your king. I shall always protect you. Give me the just
tribute or encounter me in battle.' If the people accept him for their
king, there need not be any fighting. If, without being Kshatriyas by
birth, they show signs of hostility, they should then, observant as they
are of practices not laid down for them, be sought to be restrained by
every means. People of the other orders do take up arms (for resisting
the invader) if they behold the Kshatriya unarmed for fight, incapable of
protecting himself, and making too much of the enemy."[279]
"'Yudhishthira said, "Tell me, O grandsire, how that Kshatriya king should
conduct himself in fight who advances against another Kshatriya king."
"'Bhishma said, "A Kshatriya must not put on armour for fighting a
Kshatriya unclad in mail. One should fight one, and abandon the opponent
when the latter becomes disabled.[280] If the enemy comes clad in mail,
his opponent also should put on mail. If the enemy advances backed by an
army, one should, backed by an army, challenge him to battle. If the
enemy fights aided by deceit, he should be met with the aid of deceit.
If, on the other hand, he fights fairly, he should be resisted with fair
means. One should not on horseback proceed against a car-warrior. A
car-warrior should proceed against a car-warrior. When an antagonist has
fallen into distress, he should not be struck; nor should one that has
been frightened, nor one that has been vanquished.[281] Neither poisoned
nor barbed arrows should be used. These are the weapons of the wicked.
One should fight righteously, without yielding to wrath or desiring to
slay. A weak or wounded man should not be slain, or one that is sonless;
or one whose weapon has been broken; or one that has fallen into
distress; or one whose bow-string has been cut; or one that has lost his
vehicle. A wounded opponent should either be sent to his own home, or, if
brought to the victor's quarters, should have his wounds attended to by
skilful surgeons. When in consequence of a quarrel between righteous
kings, a righteous warrior falls into distress, (his wounds should be
attended to and) when cured he should be set at liberty. This is the
eternal duty. Manu himself, the son of the Self-born (Brahman), has said
that battles should be fought fairly. The righteous should always act
righteously towards those that are righteous. They should adhere to
righteousness without destroying it. If a Kshatriya, whose duty it is to
fight righteously, wins a victory by unrighteous means, he becomes
sinful. Of deceitful conduct, such a person is said to slay his own self.
Such is the practice of those that are wicked. Even he that is wicked
should be subdued by fair means. It is better to lay down life itself in
the observance of righteousness than to win victory by sinful means. Like
a cow, O king, perpetrated sin does not immediately produce its fruits.
That sin overwhelms the perpetrator after consuming his roots and
branches. A sinful person, acquiring wealth by sinful means, rejoices
greatly. But the sinner, gaining advancement by sinful ways, becomes
wedded to sin. Thinking that virtue has no efficacy, he jeers at men of
righteous behaviour. Disbelieving in virtue, he at last meets with
destruction. Though enmeshed in the noose of Varuna, he still regards
himself immortal. Like unto a large leathern bag puffed up with wind, the
sinner dissociates himself entirely from virtue. Soon, however, he
disappears like a tree on the riverside washed away with its very roots.
Then people, beholding him resemble an earthen pot broken on a stony
surface, speak of him as he deserves. The king should, therefore, seek
both victory and the enhancement of his resources, by righteous means."'"