Throughout human history, warfare has often been perceived as a mere blind pursuit of power, and survival. Yet, in ancient Indian civilization, the concept of warfare became more than just violence or domination. Warriors, rather than resorting to unnecessary conflict and bloodshed, emphasized on yuddha dharma (the righteous conduct of war), and kshatriya dharma (the warrior code).
Roots to this belief can be traced back as far as the treatises of the Rigveda, although it does not define Kshatriya Dharma, it portrays the Kshatriya spirit through hymns praising kings, warriors, and gods like Indra. On the other hand, Manusmriti, one of the Dharmashastras, defines the duties of warrior class as: to protect people, give charity, and wage righteous wars. Epics such as: Mahabharataand Ramayana, clearly talks about the complex situations one might face on the path of Dharma. Mahabharata sets war as a sacred duty while focuses on upholding truth and moral.
The teachings of the Bhagavad Gita, a part of Mahabharata, through which Arjuna, a master archer, came to understand the truth of life; came to existence in middle of the battlefield, not a religious place. It teaches that fulfilling one's personal duty, without attachment to the outcome, in alignment to the dharma is itself a form of yoga—of spiritual elevation.
But it must also be noted that the word "Dharma" doesn't refer to any religion or its teachings; rather Dharma is the ultimate duty— the morals and virtues with which every human must live.
This is what this chapter explores: "How the art of warfare became a spiritual path and an act to uphold the Dharma and moral?", while understanding the significance of different aspects of warfare through ancient texts.
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Dhanurveda:
Although, only the fragments remains as of now, as most of the original knowledge has slowly faded with the flow of time, the earliest systematic treatises on warfare in ancient India are found in the Dhanurveda, considered one of the four Upavedas. Dhanurveda (Knowledge of Archery), specifically discusses about the science of archery along with weapon, battle formations and martial arts. It perceived the art of warfare not merely as a physical pursuit but as a spiritual path—paved with discipline and Dharma.
The Dhanurveda clearly states that ,"The purposes of learning archery are to protect the virtuous people from the evil persons, robbers and thieves and also to protect and defend the subjects." [Shloka 5, DHANURVEDA SAMHITĀ, translated by Purnima Ray]. It is not to be taught to the greedy, ungrateful and the foolish people. [Shloka 7].
More than a manual of weapons, archery, or war tactics, the Dhanurveda emphasizes on the virtues of the warrior. It speaks about not only how to fight but when, against whom, and why. It forbids the warrior of unnecessary aggression during the war and to remain patience. An enemy is not to be killed if he is unarmed or fleeing.
This very text also instructs of the qualifications of a King as well as the commander in chief, acknowledging that the fate of the entire army rests on their moral judgment and leadership.
Dhanurveda emphasizes that," The heroic warrior who meets death in the battlefield for the sake of dharma is sure to gain eternal salvation."
It can further be concluded as: "One must live their life with dharma and justice, that way one can attain the eternal salvation even if they don't recite God's name. But if one were to stray away from dharma, then not even sitting idly and chanting holy mantras can redeem them."
These philosophical insights find resonance in other ancient texts such as the Manusmriti, Mahabharata, and the Bhagavad Gita, which we explore next.
Mahabharata: A Warrior's Duty
Mahabharata is one of the longest, if not the longest, epics of human history. It presents in detail the virtues of a warrior, and his duty in times of war not just against another kingdom rather against even his own kin. It clearly states that to uphold Dharma one must not hesitate even if they have to go against their own family or the God himself.
The philosophical treatises of Bhagavad Gita, a part of Mahabharata, presents the dialogue between Prince Arjuna, a master archer, and Lord Krishna. During the battlefield of Kurukshetra, when Arjuna, found himself standing against his elders, teachers and cousins, was engulfed by moral confusion, guilt and despair. As a result he started doubting the righteousness of war and his role in it.
Lord Krishna, acting as his charioteer, enlightens him that fighting for justice and dharma is his duty not just as a warrior but as a human too. One must always be ready to fight against the evil and those who acts on Adharma, for fulfilling ones duty in alignment with dharma is itself a form of yoga-of spiritual elevation.
He explains that one must perform their duty without attachment to the fruits of action. This teaching of selfless action forms the spiritual core of yuddha dharma. The battlefield becomes a metaphor for the inner spiritual struggle where detachment, discipline, and righteousness lead to liberation.
The Gita redefines war not as mindless violence but as a sacred duty when fought in alignment with dharma, where the warrior acts as a savior rather than being a slaughterer.
Vedas:
Before these detailed treatises, the Vedas themselves subtly speaks about the spiritual aspects of battle and the warrior's duty. The Rigveda adorns the hymns praising valor of warriors but also addresses gods like Indra, the deity of war and thunder, as upholders of cosmic order. Warriors were seen as defenders of the social order, called to be the protectors of dharma.
The Ashvamedha (horse sacrifice) and other royal rituals were intertwined with warrior duty, symbolizing royalty, protection of the realm, and the divine acceptation of the king's rule. These rituals were not just displays of power but also had spiritual significance as they symbolized the king's commitment to uphold dharma and protect the people.
The role of the warrior class in ancient Indian society was not simply to wage war but to act as the protector of the varna dharma—the duties of all social classes. The kshatriya had to maintain peace, protect the innocent, and punish wrongdoers, ensuring the harmonious functioning of society.
This protective duty was grounded in spiritual principles: a kshatriya's might must be accompanied by wisdom and humility. The strength granted to them was seen as a sacred trust from the divine, to be wielded justly and selflessly.
The warrior's true strength does not lie in only physical power but also in their moral righteousness. The ancient texts repeatedly warn against the descent into adharma through violence. Acts like killing innocents, attacking unarmed opponents, violating truces, or fighting for personal greed were considered grave sins.
The ethical constraints in war are not just practical but spiritual duties. Violence without reason corrupts the warrior's mind and soul, corrodes the social order, and invites cosmic imbalance. This view elevates the practice of warfare to a spiritual test—where one must overcome anger, hatred, and attachment to selfish desires.
Dharma in Ramayana:
In the Ramayana, the ideal king and a great warrior, Lord Rama embodies the integration of dharma in both personal and martial life. Unlike the moral complexities of the Mahabharata's battlefield, Lord Rama's life reflects steady commitment to dharma in every role—whether as a son, husband, king, or warrior.
Rama's journey highlights the principle that dharma transcends individual desire, requiring sacrifice for the greater good. His war against the demon king Ravana is not driven by vengeance but was staged by fate for the restoration of cosmic balance and dharma. Rama embodies the kshatriya dharma: protection of righteousness, defense of the innocent, and maintenance of moral order.
Shiva Purana — Power
Lord Shiva — the destroyer, is the perfect embodiment of power governed by humbleness and dharma. Throughout the ancient texts, he is believed to be all powerful yet he rejected all the comforts of the "Heaven" and chose to live in the human world like an ascetic yogi. The one who can destroy the entire cosmos just by opening his third eye, wears nothing but a tiger's hide on his ash smeared body.
The Shiva Purana offers a profound spiritual perspective on the nature of Lord Shiva. He is the symbol the paradox of immense destructive power wielded with supreme humility and detachment. He is the one who chose to drink the cosmic poison, when the Gods and Demons were fighting for the "Amrita".
His cosmic dance (Tandava) signifies the cyclical process of creation and destruction, reminding warriors that war is a transient and necessary phase in the eternal rhythm of existence.
Shiva's embodiment of both destructive energy and calm, pristine meditation teaches that true strength lies in controlling the inner impulses of anger and pride. The Shiva Purana urges warriors to cultivate the qualities of austerity (tapas), equanimity (samatva), and surrender (sharanagati), transforming the act of war into a path of spiritual evolution.
Conclusion:
Warfare in ancient Indian civilization was never seen as a blind or violent path for dominance. Instead, it was grounded in a deeper philosophical and spiritual ideals, where duty, righteousness, and inner discipline held priority over bloodshed. From the hymns of the Rigveda to the wisdom of the Bhagavad Gita, from the guidance of the Dhanurveda to the life and actions of Lord Rama and Shiva—the warrior's path was envisioned not as one of unchecked aggression but as a sacred responsibility governed by dharma.
This understanding changes the image of the warrior. He is no longer just a bearer of arms, but a duty of protection of justice and virtue. The ancient scriptures consistently insist that warfare must not arise from hatred, ego, or desire for personal gain. A true warrior fights only when there is no other way to uphold righteousness, and even then, with compassion and restraint to his bloodlust.
Such an ideal demands not just physical strength but immense moral and spiritual clarity. The greatest warriors in Indian epics—Arjuna, Rama, Bhishma—are depicted not only in moments of battle but in moments of profound ethical introspection. Their dilemmas and choices reflects that the battlefield is as much within the self as it is outside.
The spiritual dharma of warfare teaches that victory without virtue is hollow, and strength without humility is just mindless destructive.
On the other hand, in the modern world when there are a lot of people who argues on their difference in beliefs, it necessary to understand that the word "Dharma" doesn't refer to any religion or its teachings; rather Dharma is the ultimate duty— the morals and virtues with which every human must live.
These ancient ideals provides a timeless reminder that true power does not lie domination, but in disciplined service to truth, justice, and the greater good of every being. Thus, the art of war, when rooted in dharma, becomes not an act of destruction, but a path of spiritual elevation.