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Sec. VIIC] STUDIES IN THE BHAGAWATI SŪTRA
123 In these common national dangers every able-bodied male citizen of Vaiśāli Republic was called upon by the president-king, the assembly and the army respectively to take up arms in defence of the sovereignty and independence of the state.
Even the Sramanopāsaka, Nāgaputra Varuņa,' a prominent citizen of Vaiśālā had to submit to the mandate of the state and to join the Rathamusala Sangrāma to fight the enemy force, after having perforce been ordered by the king, the assembly and the army respectively to perform his duty to the nation and the state. But he fought this battle dispassionately according to the principle of not-striking first the enemy.'
Being seriously smitten with an arrow discharged by a rival soldier whom Nāgaputra Varuņa killed immediately after he was first struck by him (his opponent), he left the battle. field and died a righteous death in a lonely place by observing all the five great vows (parcamahāvaya) according to the teachings of the Nirgrantha order.
Here the Bhs throws a welcome light upon the ethics of war based on the principle of self-defence and reveals an attitude of pacifism towards war like the modern Pacifists.
The traditional ideal of war is referred to in this canonical work thus that many soldiers, being killed in many kinds of war are born in heaven.”
The positive ethics of war is embodied in the teachings of the Gitā, the Mahabhārata and other ancient works of India.
In the Gitā it is stated that Lord Krşņa tried to rouse the drooping spirit of Arjuna by holding the ideal of righteous war before him thus "If killed in the battle, you will attain heaven or by conquering (it) you will enjoy the earth". "Hato vā prāpsyasi svargam jitvā vā bhokşyase Mahîm".
But one thing should be remembered that the Gitā does not preach the doctrine of war for unrighteous cause with a passionate desire.
16 BAS, 7,9, 303.
6 Gitā, 2, 37,
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