Dhanurveda: Dhanurveda From The Brhat Sarngadhara Paddhati, A 15Th Century

DHANURVEDA
(A Veda relating to the Art / Science of Archery)

B. Chakravarti, ATARN, 2001
DHANURVEDA from the BRHAT SARNGADHARA PADDHATI, a 15th Century
treatease in Sanskrit on 'The Science of the Horn Bow' by Sarngadhara. Translated from
the Sanskrit edition by Peter Peterson, Bombay, 1888.
This translation was commissioned by ATARN from Dr. B. Chakravarti, M.A., Ph. D.
Member of the Asiatic Society (Executive Council), Kolkata, (2000-2001), Charter-
Member, Smithsonian National Museum of the American Indian, Washington DC.
President, Bangala Bhasa-Samskrti Samsad, Kolkata. Copyright reserved.
The paragraph numbers commencing '1714' in the text correspond to those in the Sanskrit
text.
The First Instructor
1714
1. I have composed this work in brief by extracting the excellent utterances of God
(Lord Siva) found in his Dhanurveda (the Veda relating to the science of Archery
and wise instructions of (Sage) Vyasa.
1715
2. Nobody but Sarngadhara is considered to be an expert in the knowledge of the
Dhanurveda, because he got his skill (in holding, aiming and shooting etc.) and
judgment (for wind velocity and speed of the moving target etc.) in a dream at night
from the Lord Siva Himself.
1716
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3. So, one should not harbour any doubt about this book (because it has been revealed
in a dream) just because some of its contents appear elsewhere in other works by
other, more clever archers like Cintamani (viz. Vira-Cintamani).
1717
4. Archers (and warriors) should practise and sharpen their skill (weapon training) in
such a way that they are able to perform their duties and conquer the enemy.
1718
5. If just one famous archer stays in a city, then the enemies will remain at a distance
just as animals stay far away from the den of a lion.
1719
6. Now, the principles of selection of the trainees for weapon training will be
discussed. After examining the Trainee (disciple) thoroughly, the preceptor will give
a bow to a Brahmin disciple, who is not greedy, cunning, ungrateful or foolish.
1720
7. He will give a dhanu (meaning a bow) to a Brahmin disciple, a khadga (meaning a
sword) to a Ksatriya, a Kunta (meaning a lance) to a Vaisya and a Gada (meaning
a mace) to a Sudra.
1721
8. Fighting with hands (Bahuyuddha) has its seven divisions. These are carried out with
a bow (dhanu) or a circular missile (cakra) or a lance (kunta) or a sword (khadga) or
a knife (churika) and mace (gada) and lastly by fighting with the bare hands only.
1722
9. A preceptor is known by the name saptayuddha if he is well-versed in seven forms
of fighting; a preceptor is a Bhargava by name when he is well-versed in four types
of fighting. An expert in two forms of fighting is known as yodha and if one is
versed in only one type of fighting, one is known as Ganaka .
1723
10. People born when the Moon is in the Constellation of Hasta, Punarvasu, Pusya,
Rohini, Uttara (in three positions), Anuradha, Asvini, Revati and also on the tenth
days of the Moon Dasami are fit for Archery Training.
1724
11. People born in the third, sixth, seventh, tenth or eleventh day of the lunar fortnight
are supposed to be fit for conducting all types of work.
1725
12. The third, fifth, seventh, tenth, twelfth and thirteenth day of the lunar fortnight are
accepted to be auspicious.
1726
13. Sundays, Fridays and Thursdays are taken to be very suitable for starting any work
relating to weapons (i.e. weapon training).
1727
14. On these days the preceptor, following the rules of the Vedas, will arrange offering
of oblations and conduct sacrifices and offerings to Deities and Heroes, and gifts to
the learned and the poor. Thereafter he offers weapons to his disciples.
1728
15. A feast should be arranged for the Brahmanas as well as for the maidens. The
ascetics and other devotees of Lord Siva are to be worshipped, with sincere
devotion.
1729
16. A trainee of Archery is to worship his trainer (preceptor) offering him food, drinks,
dress and ornaments along with scented things flowers and garlands.
1730
17. The trainee will observe a fast and wearing only a deerskin, will pray for the bow
from his preceptor folding his hands.
1731
18. Then following the utterances of Siva, the preceptor should sanctify the limbs of his
disciple, putting his hands on them, by uttering appropriate mantras and should
perform other rituals for removing the obstacles and sins of his disciple.
1732
19. The Lord (Siva) will be ritually imagined to have been placed upon the top-knot of
the disciple s hair at the crown, Lord Kesava will be so placed on the joint of the two
arms, Brahma in the navel and Ganesa on his thighs.
1733
20. By uttering the mantra Om Hom Lord Sankara will be worshipped on the top-
knot at the crown. On the arms Kesava will be invoked, with the similar mantra and
Brahma will be prayed to in the navel, and on the two thighs the protection of Lord
Ganesa will be invoked, chanting the following words at each place respectively:
Om Hom Sikha Sthane Sankaraya namah,
Om Hom Vahvoh Kesavaya namah,
Om Hom Nabhimadhye Brahmane namah,
Om Hom Janghayor Ganapataye namah
1734
Such placement (of the guardian deities) on the limbs should be done in order to
derive welfare and well-being of the disciple and to prevent anyone from doing harm
(to him) by chanting inauspicious mantras.
1735
21. The preceptor should offer a bow and arrows to the disciple which are fit to be used
by a human being and the arrows should be sanctified with mantras and the teacher
would pass the mantra from one arrow to the other according to the rules of Vedas.
The targets during the training (from easier to more difficult ones)
1736
22. First of all an archer should learn how to pierce a flower with a leaf but without any
fruit, and then he will pierce a leaf with a fruit, and then a fish.
1737
23. Then the preceptor will make his disciple pierce an animal (mansavedha). These are
the three types of piercing. By practising shooting of arrows gradually at targets in
such manner the hero will achieve the skill to pierce his targets more effectively and
efficiently.
1738
24. The archer will be happy by taking his position ahead of a running animal, at the
same time aiming to pierce the animal. He is at ease in such a position and he
achieves success.
1739
25. If the arrow is cast in the southern direction, there will be great quarrel and the
archer will go to a foreign land. If it is cast in the western direction, the archer will
get wealth and cereals. If the arrow is cast to the northern direction the hero will get
good results.
1740
26. If the arrow is cast to the northeastern quarter (lsan), the downfall of the enemy will
ensue. If it is cast in the opposite direction, different types of auspicious happenings
may take place. In such activities with weapons, a hero will achieve happiness,
nourishment and success in weapon training.
1741
27. The three types of piercing should be done accompanied by the sound of a conch-
shell and drum, and then the hero should entrust his bow and arrow to his preceptor
by bowing down to him and offering his obeisance.
The Measurement of Bow
1742
1. The first form of bow is a serviceable or proper type. The second one is a bow which
is used in fighting (battle). A bow which is less powerful in weight and length than
the arms of the hero is regarded as an auspicious one.
1743
2. The life of an archer is more precious than that of a bow. An archer, who is
overburdened by his bow, never hits the target.
1744
3. A bow which can be drawn by an archer with ease (by his own strength) is
considered to be auspicious. The bows of the Gods are heavier and superior to those
of the human beings.
1745
4. A bow measuring five cubits and a half is considered to be the best one and that type
is called a divine one , and that was held by Sankara in ancient days.
1746
5. Then the bow was taken by Parasurama and from him it came to Drona and then it
was received by Partha from Drona, and thereafter it was taken by Satyaki.
1747
6. During golden age (satyayuga) that divine bow was held by Mahadeva. In the silver
age (treta yuga) it was held by Raghava. During the bronze age (dvapara yuga) it
was taken by Drona, who was a Brahmana by caste.
1748
7. The length of a hand is equal to the length of twenty-four fingers of the hand and a
bow measures four such hand lengths (caturhasta) and this type is known to be the
bow of a human being with all good signs.
1749
8. A bow may have three, five or seven joints. A bow having nine joints is renowned
by the name kodanda, which truly is an auspicious one.
1750
9. A bow having four, six or even eight joints should be discarded. But there are some
bows which are more extended in size and are made by a new technique.
1751
10. A bow should not be used if it is extremely old, or made of unripe materials, or used
by one s kinsmen, or burnt, torn or spoiled inside or outside.
1752
11. A bow without a string, or a bow in which the string is not suitably fitted, or an
arrow with a fault or an arrow in which there are joints on the upper or middle or
lower portion should not be used.
1753
12. A bow made of unripe materials may break up. A bow in a very dilapidated
condition loses its smoothness. A bow already used by one s kinsmen may always
be an object of anxiety or dispute among friends and relatives.
1754
13. A burnt bow causes a house to burn, and a bow having holes always brings defeat
and destruction in war. Such a bow does not reach the target, external or internal.
1755
14. If an inferior type of arrow is fitted to a bow, it may bring defeat in war. Moreover,
if such an archer is being attacked, he cannot shoot back effectively.
1756
15. A joint on the upper portion of a bow or even one on its lower side, causes
destruction and loss of wealth. Bows without such defects are considered to be very
effective for all types of activities.
1757
16. The bow of Vishnu is named Sarngadhanu and it is considered to be the best
weapon. It was a bow, the measurement of which was seven times greater than an
ordinary bow which is made by Viswakarma.
1758
17. That bow remained untouched by anybody in Heaven, in the Nether Region or on
Earth. It could only be used by the one (Divine Emancipated Being) who is the Lord
of Lords.
1760
18. Gradually, over many years, He created and extended the bow which is fit to be used
by human beings It measures six and a half vitasti (i.e. the span of the thumb and the
middle finger when stretched fully, roughly measuring half a cubit) i.e. total three-
and-a-half cubits in length. The bow serves all purposes.
1580
19. A Sarnga-bow is successfully used by the soldiers on elephant back and the cavalry.
For charioteers and foot soldiers, however, a bow made of Bamboo is more useful.
The characteristics of a bow string
1761
20. I shall narrate the characteristics of the bow string, and these are to be applied while
making a string. Very light silken threads should be used.
1762
21. The strings should be made of three round threads which are free from any joinst,
pure, fine, very soft and polished so that these threads can with stand attack in a war.
1763
22. For want of silk thread, string can be made with intestines of a deer or with the
intestines of a she-buffalo or a cow.
1764
23. Fine strings are to be made with skin of a goat or gokarna (another variety of animal)
which has just been slaughtered. The hair on the skin should be removed thoroughly.
1765
24. Sometimes strings are prepared with the bark (outer skin) of mature bamboos
(plants) and those strings are tied with silken threads for making strings that
withstand stand adverse situations in war.
1766
25. At the advent of the month of Bhadra (September) the bark of the Arka tree becomes
commendable for making strings and hence hard and sacred strings should be made
with it.
1767
26. The threads which are obtained from the barks of the Arka tree are eighteen cubits in
length and these should be made in triple-ply to make a proper string (for the bow).
The characteristics of arrows
1768
27. I shall narrate the auspicious characteristics of Arrows.
Arrows should neither be very heavy nor very fine. They should not be made of
unripe materials which are grown on barren land. An arrow with small joints or
having splits should be avoided.
The material for an arrow should be selected thus
1769
28. The arrow should have matured joints, it should be made with fully ripe materials,
the colour of the arrow is to be brownish and gathered at the right time. The material
should be hard and round. The tree from which the arrow is to be made should grow
on fertile land. [Such an arrow is commendable for the use of a king in battle.]
1770
29. The size of the arrow should be two cubits less one fist in length and its breadth will
be like the little finger. This is the measurement of an arrow which is to be placed on
the bow for drawing and discharging towards the target.
1771
30. The end of an arrow may be fletched with the feathers of crane (kanka), swan
(Hamsa), sasada (A variety of bird), fisher bird (matsyada), heron (kraunca), cataka
(kinkini), vulture (grdhra) and hen (kukkuta).
1772
31. Four feathers are to be attached to each arrow. The gap between two feathers should
be six fingers.
1773
32. In the bow (Dhanu) named Sarnga, the gap between two feathers is to be of ten
fingers and the four feathers should be firmly tied with hard threads made from
intestines.
1774
33. There are three types of arrows masculine, feminine, and neuter. Arrows which are
flat and heavy in front are designated as feminine, If flat and heavy in its lower
portion it is termed as masculine .
1775
34. If the top portion and the lowest portion of the arrow is of the same size, it is known
as neuter . Such an arrow is fit for practising (by trainees etc.) The female arrow
hits a target at a distance while a male arrow can firmly pierce tough targets.
The characteristics of the tip or arrowhead
1776
35. The arrowhead should be made of pure iron. It should be sharp and pointed and
without any sort of disorder. The head of the arrow should be painted with a coating
of diamond protective paste according to the proportion of the feathers (vajra
means hard as diamond).
1777
36. The head or tip portion of an arrow may be made of brass and its shape will be like
that of a horse-shoe; or it may be like the tail of a cow or it may of the shape of a
half-moon. An arrow is called Bhalla (i.e. a missile) when its head is as sharp as
the tip of a needle, and again it is known as Dvibhallakam (.i.e., double missile)
when there are two tips like the teeth of a heifer.
1778
37. The arrowhead may be shaped in different forms according to the existing system of
a country, such as Karnikam or kakatundam etc..
1779
38. By the arrows (made of brass or purified iron) skin should be pierce; by razorblade
arrows, the enemy s arrows (and his hands) may be severed, and by needle pointed
arrows a shield or armour may be pierced, and an arrowhead shaped like half a moon
should be used to sever the head of the enemy.
1780
39. A spear-headed arrow may pierce the chest of the enemy, while a double speared
arrow may pierce the string of his bow and counter his (enemy s) arrows. Arrows
made of iron may be countered by the arrows known as Karnika , and other targets
may be pierced by arrows in the shape of the beak of a crow. The type of arrow
named Gopuccha is used for aiming at (and tearing off) the enemy flag.
1781
40. If an arrow is made of pure wood it is known by the name gopuccha (meaning the
tail of a cow). The tip of such an arrow is made of pointed iron measuring three
fingers.
The methods of annealing arrowheads
1782
41. I shall narrate the process of annealing arrowheads. The following divine medicine is
to be spread onto the head of the arrow so that it can pierce an unbreakable armour
just like a leaf of a tree.
1783
42. Long pepper (pippali) and sulpher (kustha) and rock-salt (saindhava) should be
ground by mixing urine of a cow while pounding, to prepare a paste. That paste
should be rubbed on the weapon and then it should be heated on fire.
1784
43. The paste for annealing should not be very cold. If the arrow fails to pierce anything
(i.e. hit the target) or if the arrowhead is one from which the yellow colour has
faded, the paste should be applied to the tip and heated thereafter, and then the head
of the arrow-head should be dipped in oil to remove the heat to make it especially
effective.
1785
44. Five types of salt should be ground together and that compound is to be soaked in
honey and paste of white corn (sveta sasya). The arrowhead is to be covered with
such a paste and then heated over a fire.
1786
45. The arrowhead is to be annealed, and after heating, its colour will be like that of the
neck of a peacock, i.e. a yellow colour when hot. Then it should be dipped into clear
water for its permanent protection and strength.
Now the two types of rounds viz. Naracas i.e. all iron rounds and Nalika, known as
rounds shot from the gun (are being described)
1787
46. Naraca is a round totally made of iron. In some naracas, there are five broad wings
and such rounds are always effective (in hitting the targets).
1788
47. Nalika is a form of round, shot from a weapon like the gun fitted with tube or barrel;
it is used while a target is to be hit at a great distance, or in a war taking place in a
high fort.
Hand position for drawing an arrow and position for releasing an arrow.
1789
48. Sthana (the posture to be taken by a warrior while shooting), has eight forms, for
performing different types of shooting and the holding and operation of the trigger or
arrows by musti meaning grip has five forms, while the scoring areas of a target
or vyaya s are also of five types.
The Position (Sthanas):
1790
49. If the left leg of an archer is stretched in front and the right leg is contracted at the
knee and their distance measures two hand lengths (cubits), such posture of the
archer is known by the term Alidham .
1791
50. By stretching the right leg forward and contracting the left leg, the arrow goes far on
release. This foot position of the archer is thought to be very special (or
praiseworthy) and is known as Pratyalidham .
1792
51. If the archer extends his legs equally and their distance is one cubit apart, he
assumes the position known as visakhasthana , a position for shooting a difficult
target.
1793
52. If the place on which the archer stands is not too uneven, his legs are to be placed at
equal distance (for keeping balance) without making any movement, and fixing them
in an uniform position. The body should be made bent to the left at least one cubit
down.
1794
53. If the archer kneels down and his thighs are contracted, his position is known by the
name Dardur akramam , meaning the movement of the frog . This is a position by
which an archer is sure to hit a difficult target.
1795
54. The stance or movement of an archer is compared to that of Garuda. When he moves
forward by touching his left knee on the ground and then he contracts his right knee,
and this is called the Garuda Kraman position.
1796
55. A well-known position of sitting (cross-legged), known as padmasana, is very
auspicious for an archer.
Release and shooting of arrows by a warrior.
1797
56. There are various forms of release , made by the archer by folding his fingers to
secure his arrow and shoot from the bowstring such as pataka , vajramusti ,
Simhakarna , Matsari and Kakatundi etc.
1798
57. If the forefinger is extended and brought under the root of the thumb, the position of
the grip is known by the name pataka . This form of the grip is then applied by a
shooter for shooting (rounds) at a distant target.
1799
58. If the thumb enters the gap between the middle finger and the forefinger then such a
release is called vajramusti . Such release is used when a thick arrow and all iron
rounds known as naraca s are shot towards the target.
1800
59. If the tip of the forefinger is placed squarely on the nail of the thumb finger, then
such a release is known by the name matsari . Such a release is used to pierce a fine
or thin target known as citra .
1801
60. A release is known by the name kakatundi (the face or the mouth of a crow) if the
top portion of the thumb is placed on the tip of the forefinger. Such a release is to be
used when an archer shoots his arrow into a thick target.
Methods of holding the bow an aiming the arrow
1802
61. There are three methods of holding a bow and aiming an arrow, namely (i)
downwards; (ii) upwards and (iii) straight. Among these three methods, the archer
adopts the particular one which is suitable to serve his purpose.
1803
62. The arrow aimed downwards can easily hit a target at a far distance. If the aim is
straight, it will certainly pierce the target and if the aim is upwards, then by applying
greater strength, the archer will invariably pierce his target.
Description of the Vyayah (type of scores on hitting the target)
1804
63. If an arrow hits on the root of a target (i.e. outer ends), the score is known by the
name kaisika . If it hits the horn of the target (i.e. magpie) it is known by the name
sattvikah . If it hits the ear of the target (i.e. inner portion) it is known by the name
vatsakarna and if it hits the neck of the target (i.e. bull s-eye) it is known by the
name Bharata .
1805
64. If an arrow hits the shoulder of the target (at a great distance), the score for shooting
of such an arrow is known by the name skandha . Vyayas are of five varieties. In
case of a mixed warfare (citra yuddha), arrows (shot being quick and many) hit the
outer end of the target (i.e. kaisika ) mostly, while the arrows hit the horn when
aimed downwards to hit the target.
1806
65. If the target is pierced on the ear (inner part of the target), the score is known as,
vatsakarna . If it pierces the target deeply and firmly, it is known as
Bharata (bull s eye) and if it is pierces the target at a great distance deeply and
firmly the process is known by the name skandha .
Targets and their varieties:
1807
66. Targets can be of four varieties (1) Sthir i.e. fixed or stationery target (2) Cala i.e.
moving target (3) A moving archer shooting at a stationary target (4) Dvayacala
where the archer as well as the target both are moving.
1808
67. The archer who aims at the target by making his mind motionless and steady and
pierces the three types of targets is known by the term sthiravedhi meaning an
archer whose aim never fails .
1809
68. If an archer, while motionless himself, successfully pierces a moving target the
preceptor as well as the wise call (such person calavedhi ) and the target by the
name calalaksya meaning a moving target .
1810
69. If an archer is on the move but fixes his mind on a steady target then the target will
be known by the name calacala meaning moving yet steady . This is a process of
shooting which is blameless and beyond ordinary measure.
1811
70. When an archer is on the move himself and also aims at a moving target, then the
target (and situation) is known by the name dvayacala meaning two moving
elements (the archer as well as the target) . To pierce such targets one has to practise
very hard.
1812
71. If an archer practises archery hard, he can unfailingly hit a distant target with his
arrow, and with one arrow he can pierce many targets. Through hard practice an
archer achieves firm grip and ability to aim and shoot arrows quickly.
1813
72. Undergoing hard labour, an archer realises the art and techniques of different types
of warfare, and through it he achieves victory. Hence, an archer should always
practise shooting in front of his teacher.
1814
73. An archer, who begins to practise the shooting of arrow with his left hand, will
become successful in the art of shooting in no time.
1815
74. When success comes with the left hand, the trial with the right hand should start. In
the course of time, the archer should practise shooting arrows as well as rounds with
both the hands.
1816
75. When proficiency (in shooting) is achieved with the right hand, then again exercise
should be started with the left hand. An archer should practise in the standing
position (keeping the feet parallel and one cubit apart from each other) named
Visakha and aiming at the root of the target i.e. kaisika vyaya .
1817
76. At sunrise, the target should be shot in the western direction. In the afternoon the
target should be shot in the eastern direction so as to achieve a better aim at the
target.
1818
77. Arrows should be shot towards the north, but they should not shot for the purpose of
destroying life. Arrows should not be discharged southwards except in times of war.
1819
78. A target set at a distance of sixty bow-lengths is regarded as the best one. If the same
is set at a distance of forty bow-lengths, it is regarded as a medium one, whereas a
target at a distance of twenty bow-lengths is regarded as the lowest type.
A discussion on aiming and shooting of projectiles:
1820
79. This is a description of rounds or projectiles named naraca . The naracas are shot
in numbers of forty, thirty or sixteen at a time, to pierce the target.
1821
80. One who shoots four hundred shots named kanda between the period of sunrise
and the sunse, is considered as the best among archers.
1822
81. If the number of rounds (the naracas ) shot during this time-period is three hundred,
the shooter is known as mediocre ; but if there are just two hundred, then the
shooter of the rounds is known to be kanisthaka; i.e. of the lowest category or
standard. Archers targets should be of a man length (three-and-a-half cubits or 6
feet) and fitted with signs of a crescent moon.
1823
82. One who shoots the top portion of such a target is known to be a superior shot, while
one who pierces the belly of the target is known as a mediocre one, whereas one who
hits the feet of the target is known as an inferior shot.
Intermissions (anadhyaya) in learning shooting
1824
83. As all activities are prohibited on the eighth and the fourteenth day of the lunar half
month and also on the day of the new-moon and on the day of the full moon,
shooting practice is also prohibited on those days.
1825
84. Practice shooting should be stopped if there is an untimely roaring of clouds, or there
is stormy weather or if the target is broken or destroyed by arrows or rounds shot
earlier.
1826
85. The practise of shooting should be abandoned if an arrow is broken at the very start
of practicing, or if a serpent is seen at the place where practice is taking place.
1827
86. If the bow string snaps at the very start of shooting an arrow from the bow, then the
practice should be abandoned, while taking note of the (inauspicious) obstacle.
1828
87. I am going to narrate a tough exercise in shooting practice which the pure-hearted
archer should perform; and only by knowing this can archers become successful, and
not otherwise.
1829
88. When taking up the bow, an archer should tie his top-knot and, taking up a firm
stance, he should place his hand on the arrow.
1830
89. The bow should be picked up in the left hand (assessing its weight and balance) and
the arrow should be nocked onto it thereafter by picking up the arrow with the right
hand.
1831
90. The archer should draw the bow and with one attempt pierce the earth and then bow
down to Lord Siva and Ganesa, the guardian deity of obstacles.
Yoga-Breath control in shooting
1832
91. At the time of drawing the bow, the consent of the preceptor should be prayed for.
At the time of drawing the bow, life-giving breath also should be inhaled (to fill up
the lungs) carefully.
1833
92. Breath should be conserved by closing the eyes and nose (kumbhaka), and the breath
should be released with the sound hum . An archer who desires success in his art
should practise such breathing exercises (Pranayama).
1834
93. The technique of the grip can be successfully achieved through exercise within six
months, and the technique of successful aiming takes one year. The learning of the
shooting projectiles, naraca , is achieved by an archer only through the grace of
Lord Maheshwara.
1835
94. In order to become successful in archery, one must hold (and handle) his arrows very
gently and carefully, like a flower, and press the bow like killing a serpent. The
archer s attention to piercing the target should be as (undivided and undistracted) as
in earning money.
1836
95. A preceptor expects that his disciple s shooting will be effective and efficient. The
descendants of the Bhrgu clan (like Parasurama) desire that the arrow of the disciple
should hit the target at a great distance. A king desires a spectacular display of
hitting targets (by his guards and soldiers), while the common people just want
targets to be pierced well.
1837
96. If the shooting of an arrow is conducted for entertainment (as a game of archery) or
welfare of the people, then even if the target is pierced just marginally, it will be a
praiseworthy action.
1838
97. The archer should take the position known as visakha (standing with the feet apart)
while nocking his arrow named gopuccha onto the bowstring with a grip like the
ear of a Lion (simhakarna).
1839
98. While performing kaisika vyaya the top-knot of an archer should not move, and he
should shoot the arrow. keeping both his right and left shoulders motionless.
1840
99. At the time of shooting an arrow, the eyes of the archer should not move: his aim
should be attentively fixed on the target. The view of the target should be covered by
the fist and his eyes should gaze ahead of the arrow.
1841
100. Realising that the mind follows the line of the gaze, the arrow ( kanda ) should be
shot to the target upon which the gaze is fixed. An archer who undertakes regular
and hard practice never misses his target.
1842
101. An archer who can bring his arrow from the quiver, nock it to the bowstring, draw
back the string, aim, and shoot it (the arrow) very quickly becomes a "quick shooter"
on account of his constant practice.
1843
102. When an archer has to shot his arrow at a distant target (durapatanam), he should
assume the position of pratyalidha and aim a feminine type of arrow downwards,
drawing it with the grip known as patakamusti .
1844
103. If arrows have to be shot upwards (urdhapatanam), the archer should take the pose of
a frog and from the stance of askandhavyaha , he should fix a male arrow, holding
it in a tight grip i.e. vajramusti . If one practises this regularly, he increases the
strength of his arms and will become successful in piercing tough targets.
1845
104. Wise men ennumerate three types of proper motions of the arrows, viz. (i)
suchimukha (meaning flying straight like the tip of the needle) (ii)
minapuccha (fish-tailing) and (iii) bhramari (moving all over the place like a
bumblebee).
1846
105. The trajectory of an arrow is called sucimukha when it is unfletched of has very
little fletching.
1847
106. If the bow is hard, then the grip of the archer is not very tight, and the arrow may
follow a trajectory known as matsyapuccha (fish-tailing).
1848
107. If the arrow when aimed at the target does not travel in a straight line, but
approaches it in a to-and-fro or semi circular manner, such movement is called
Bhramari by the learned. [If an arrow, aimed at the target does not travel straight
but reaches it in a curve such a trajectory is called Bhramari.]
Deflection of arrows
1849
108. There are four different causes which deflect a moving arrow from its trajectory
before reaching the target. These are (i) vamaga (deflection to the left) (ii)
daksaga (deflection to the right) (iii) urdhaga (overshooting the target) and (iv)
adhaga (falling short).
1850
109. If the rear of the arrows vibrates against the inside of the grip (gunamusti) and the
bow is held in a level grip (dhanumusti), the front of the arrow will veer to the left.
[Hence the grip of the arrow should be firm so that the arrow may not tremble and
deflect from the target.]
1851
110. If an archer does not hold the arrow properly and aim it straight, his arrow will
undoubtedly go either to one side or short of the target.
1852
111. If the archer s grip on the bow is above the line to target and the arrow is nocked
below the line to the target, the arrow will go upwards. An arrow released from such
a position will undoubtedly veer far away from the target.
1853
112. While shooting an arrow, the grip on the bow ( capamusthi ) should be below-centre
and the arrow should be nocked (gunamusthi) above-centre, pointing slightly
downwards.
1854
113. The right time to release an arrow is when the target, the tip of the arrow and the
gaze of the archer are in line. In such a situation the archer never becomes
unsuccessful in hitting the target; that is, the archer should cover the target with
correct Dhanumusti and Gunamusti (his grip of bow and arrow) in order to pierce it.
The correct trajectory of arrows
1855
114. If the target and tip at the arrow are aligned, and the eye aim without any wavering,
an arrow shot from such a triple alignment cannot miss the target. [This calls for
archer s calmness of mind and strong determination.]
1856
115. An arrow which is sharpened well at the tip and is fitted with feathers of a bird and
discharged from a firm grip with force, cannot remain in the body of a human being
or an elephant or a horse. [It pierces but does not remain in their bodies because it
passes right through.]
Attitudes of an archer
1857
116. An archer, who thinks his arrows are (light) like grass, his bows (consuming) like
burning fuel and the bow-string (attractive) like his life, is considered to be a best
archer.
Description of the four tough targets
1858
117. If an archer can penetrate the following four types of (tough) targets, namely, those
made of earthen pot or a lump of earth, his arrows cannot be (countered) destroyed
even by a thunderbolt.
1859
118. Iron plates measuring the thickness of one-and-a-half fingers should be prepared (as
targets for exercise). An archer who pierces such plates with a single arrow is known
by the designation of Drdhghati a tough marksman (marksman of tough targets).
1860
119. An archer who can penetrate twenty-four layers of leather with a single arrow can
pierce even the skin of a powerful elephant.
1861
120. An archer, who can hit an earthen jar in whirling water or a lump of earth through a
circulating wheel (placed below it) he is known by the name drdhavedhi meaning
a tough marksman .
1862
121. A target made of iron can be pierced by arrows named kakatunda (beak of the
crow) and targets of leather (like shields or armour) can be pierced by arrows named
aramukha (a lump of earth). An earthen jar or a lump of earth may be hit through a
moving (disc) wheel by an arrow named suchimukha .
1863
122. One who knows how to counter and cut an arrow, and one who knows how to pierce
a piece of wood, or one who knows how to score points in a shooting range
(Vinduka i.e. Chandmari) and one who can pierce two round balls (golakayuga) at a
time, always becomes victorious.
1864
123. When a target (animal) charges towards an archer, he should aim to split the arrow
which has already pierced the front of the animal (target). He should hold some
arrows curved in his grip. He should sever the head of the animal (or enemy) with an
arrow with a semi-circular tip or an arrow having two tips.
1865
124. If an arrow coming straight forward obliquely cuts another arrow in the sky, then the
archer displaying such a skill is known as Vanacchedi meaning one who cuts an
arrow in the air .
After describing the cutting of arrows, the cutting of wood is discussed:
1866
125. If an archer fixes horse-hair to a piece of wood and also he binds a cowry shell there
(as a target) while spinning the wood, if he hits this target, he is known as
Dhanurdhara, meaning a real archer .
1867
126. An archer is known by the name Kasthacetta meaning a piece of wood if he can
pierce a piece of wet wood placed in the position of a tail of a cow by an arrow
known by the name ksurapra meaning an arrow with a sharp horse-shoe shaped
head.
1868
127. If a white point is placed on the target by attaching a white vandhuka flower, an
archer who is able to hit that point is called a citrayodhi .
Aiming at moving targets:
1869
128. If two wooden balls are thrown from in front upwards to a great distance, they
cannot be penetrated by an arrow which follows from behind; but if the arrow sticks
into the ball behind like a tail, or it hits but does not get attached there, the archer is
called a marksman (of moving targets).
* The following verse relates to the earlier verse 1869
1870*
129. An archer who can attach two arrows at a time and pierces his target (the two
wooden balls) is considered as the best of all archers and is worshipped, (i.e.
honoured) by the kings.
1871
130. Irrespective of whether an archer rides on an elephant, or a horse or moves on foot,
if he practises while moving, is sure to succeed in piercing his target.
Shooting the target from its/sound/resonance
1872
131. Pots made of bell-metal should be kept at a distance of two cubits from the target.
Another person should produce sounds by hitting pot with pebbles (sarkara).
1873
132. An archer should assess the distance of the source from which the sound is coming
by concentrating attentively and by using his ears, and should locate the target and
penetrate it.
Repeated exercise for marksmanship
1874
133. An archer should again cause the sound to be produced from pots by hitting them
again with pebbles and should again locate and aim to pierce the target near the
origin of that sound.
1875
134. The archer may increase his distance from the target gradually from 10 cubits to 20
cubits and then to 100 cubits and should practise in darkness piercing the target from
the sound emitted by it.
1876
135. An extremely intelligent archer with earnest attention can pierce a target with his
arrow. Such a difficult task is performed by an archer on account of his good luck.
Exercise with weapons
1877
136. As long as an archer fails to achieve success, he should practice hard. When an
archer s labour makes him a marksman, he needs not take his bow in hand during
rainy days.
1878
137. An archer should always practise with his weapons for two months in the autumn so
that he may not forget the art of weapons he acquired earlier. [The months of August
and September comprise the season of Autumn in India.]
1879
138. In the month of Asvin (when the horses are yoked to the carriage) and during the
divine ninth lunar day of the fortnight, Lord Siva, Goddess Candi, the Preceptor,
weapons and horses should be worshipped.
1880
139. Daksina (offerings of money) should be given to the Brahmanes and the maidens
should be given good feasts. Animals should be sacrificed along with the sound of
auspicious instrumenst (like conch, gong and cymbals) and chant of music in honour
of Goddess Durga (and thus the archer himself should pray for victory to the
Goddess of War).
1881
140. Then the archer (after performing rituals as above) should practise recitals of Vedic
hymns according to the rules of the Vedas as well as Agama (vedoktan agamoditan).
For success in the art of shooting his weapons and arrows, an archer should intone
japas and perform sacrifices (homas) according to te scriptural laws (vidhanatah).
Devastating weapons from elements (like water and air)
1882
141. An archer should strive for weapons named Narayana , Saiva , Aindra ,
vayavya , varuna and the agneya (producing great fire) which the preceptors give
out at their discretion.
1883
142. An archer who is pure in heart masters his weapons by applying his mind (to
understand the principles of grip, aim and release), word (enquiry from his
preceptor) and active hands (for practice). He can kill with his weapons a man who
is unworthy and unable (to live) and who is evil.
1884
143. A man who knows how and when to apply (use or withhold) his weapons is known
as an archer or a musketeer. A wise archer or musketeer does not use his arms in an
everyday situation.
1885
144. An archer, who takes the stem langali (jalapippali) plant when the moon is in the
Hasta constellation and use its sap on his weapons easily removes the pride of any
great hero in the battle.
1886
145. By taking the root of an apamarga (apang) plant at sunrise when there is
yoganaksatra (in the sky) and by anointing its juice on hand and weapons, a hero
gains the power to ward off his enemies arrows .
1887 & 1888
146. By tattooing on the hand (as a talisman) or by applying the sap of the following
plants onto his arms, a hero can ward off pain from enemy weapons: adhapuspi,
samkhapuspi, lajjalu, girikarnika , nalini , sahadeva , putramarjarika ,
visnukranta and aparajita and other plants with matted fibre. This matted fibre
should be taken on a Sunday in a clean and pure state as instructed by the preceptor.
(Medicinal plants, mystic chants and precious crystals and stones are for the use of
man; but the reason of their potency and their origin is beyond the empirical
scientific through which we try to grasp things.)
1889
147. A hero does not have anything to fear snakes, tigers and similar apparently
dangerous creatures, because his body is blessed by the eight Goddesses (The
Goddesses are the presiding deities of various elements of nature, viz. Brahmi,
Mahesvari, Indrani, Varahi, Vaisnavi, Kaumari, Camunda and Candika.).
1890
148. By the influence of the powder obtained from chuchundari plant during the rise of
Hastanaksatra on a Sunday, even an elephant does not dare to come in front of the
warrior.
1891
149. If the chuchundari plant and powder extracted from the blossom of the vilva tree
are anointed on the body of a warrior, then even a mad elephant sheds its wanton
strength and a lion gives up its fierceness, just seeing him from a distance.
1892
150. The root of the white karnika tree (svetadrikarika) can remove dust on his hands and
similarly the root of the white kantarika (svetakantarika) removes a hero s fear of
tigers etc.
1893
151. The root of the Patali and Pusparka plants should be dug up, and if kept in the mouth
of the warrior along with betel-nut powder, his body cannot be pierced by sharp
arrows in the battlefield.
1894
152. If the end of the root of the gandha (campaka) tree is collected on a Sunday
according to scriptural rules, when the moon is in the Pusya constellation, and put
inside his mouth, the warrior gets immunity from weapons of the enemy which
cannot enter his body or sever it.
1895
153. By fasting on a Sunday when the moon is in the Pusya constellation, if the warrior
collects the matted part of subhra sarapumkha or jatanili and places these on his
breast, head or inside the mouth, these remove or ward off in-coming arrows or
weapons of the enemy. Kings, when they become very much afraid of thieves etc. in
order to ward off their fear, obtain the help of such plants collected on such a Sunday
( pusyabhaskara ).
Do s and Don ts during the operation of war
1896
154. An archer should first take a bath and then dress in white. He should worship the
Deities and the Brahmanas while chanting auspicious mantras and music.
1897
155. An archer must give offerings in the name of King and to the presiding deities of the
ten quarters. He is to worship all his weapons and intone mantras for his protection
as follows
1898
156. "Om; O, Goddess, kindly protect us with Your spear; O Mother Ambika, kindly
protect us by Your sword, protect us by the ringing of Your bell and by the sound of
the bow-string from other dangers and difficulties.
1899
157. "O Candika O Goddess, kindly protect us on the east, west, south and north as well
by brandishing Your sword.
1900
158. "Kindly protect us by Your calm and pleasant looks, which pervade throughout the
three worlds, and also by Your most fearful form. Kindly protect us and the world at
large.
1901
159. "O, Ambika with the help of Your weapons sword, spear and mace which are in
your hand: kindly protect us all in every way."
1902
160. The warrior should anoint his body with divine ointments and medicines and protect
his body by wearing different talismans. After taking a little bhattvaka drink, the
archer should start practising for battle.
1903
161. A warrior should please his Generals and the superior fighters on elephants and other
chiefs of his army with gifts of precious items and clothes.
1904
162. After placing an effective charioteer on the chariot, the warrior himself should get
into it (the chariot) and he should yoke only those horses to the chariot which are
healthy, well-nourished and capable of doing hard maneuvers.
1905
163. A warrior should keep four bows in the chariot as a precaution against all
misfortunes, and he should keep four hundred arrows in his quiver.
1906
164. He should also place in the chariot a sword (khadga), shield (carma), mace (gada),
spear (sakti), parigha (a type of weapon), hammer (mudgara), projectiles (naraca),
axes (parasu), lance (kunta), pattisa (a type of weapon) and ardi (a type of weapon)
etc..
1907
165. One who does not have a chariot or elephant, will ride on horseback, fixing a quiver
on his vest belt and taking a sword, sakti (spear) and bow in hand.
1908
166. After keeping Lord Visnu in mind, the name of Arjuna should be intoned by the
warrior. Thereafter, he should establish his position along with his four types of
troops (namely the elephant-riders, the cavalry, the charioteers and the infantry).
1909
167. The warriors in whose heart Lord Janardana, whose colour is blue like the blue lotus,
resides, become successful and victorious everywhere and they never fear defeat.
1910
168. These are the names of Arjuna, which the warrior should intone:. Arjuna, Phalguni,
Partha, Kiriti, Vivatsu, Vijayi, Krsna, Savyasaci and Dhananjaya.
How to calculate the number of different arms in a formation called Akshouhini
1911
169. The charioteers wearing shields should number 21,870 (by computing the legends)
sky (0), Tunes (svara)(7), Vasu (8), Indu (moon) (1), and netra (eyes) (2). [The digits
in Sanskrit are counted from right to left hence 21,870]. According to scholars who
are well-versed in Mathematics, the number of chariots and charioteers putting an
armour in an aksauhini amount to Twenty-one thousand eight hundred; the kings
are seventy in number added to this make the figure (21800 + 70 = 21870).
1912
170. The number of warriors on elephant has also been determined to be the same that
is (21870) twenty-one thousand eight hundred seventy in an aksauhini . This has
been specially directed.
1913
171. The number of infantry soldiers is one Lakh (ten thousand) nine thousand three
hundred and fifty (19,350) in an aksauhini (all of them are equipped with
weapons).
1914
172. The number of cavalry soldiers remains fifty-six thousand six hundred and ten
(56,610) as stated by scholars who are very effective in counting.
1915
173. The mathematicians decided the number of soldiers in a troop called mahaksauhini
as two sky (2), flourish (sagaras) (4), four vedas (4), one moon, (1) two eyes (2) one
fire, one moon, 1, i.e. 244,121 (Twenty-four lacs, forty one thousand two hundred
and one.
1916
174. In mahaksauhinika the number of soldiers are thirteen crores twenty-one lacs,
twenty-four thousands and nine hundred. 132,124,900.
1917
175. The numbers of chariots in a mahaksauhinika is one crore which is stated by
scholars. But some scholars who differ in opinion state that the number will be
thirty-seven lacs. (3,700,000).
1918
176. In such a troop the number of elephants should be twelve thousand four hundred
ninety. (12,490).
1919
177. In such a troop the number of horses (cavalry) should be four crores, eleven lacs,
seventy three thousand and four hundred (41,173,400).
1920
178. The number infantry soldiers (patya) in mahaakshauhini will be (68,000,075) six
crores, eighty lacs and seventy-five.
1921
179. Sixty-two thousand four hundred and fifty is the number of the formation known by
the scholars as mahaksauhinika .
1922
180. The technique of making a formation (vyuha) in a battle is as follows the
charioteers should be placed in front, behind them the elephants, the infantry at its
back and the cavalry should be placed to each side.
1923
181. The formation of the soldiers may be planned in the shape of a half moon, or as a
circle or a carriage, a fish, a lotus, or simply by making rows or in the shape of a
bush.
1924
182. The King should keep around him for his protection those princes who have received
the status of feudal lords or subordinate Kings and also all other attendants who are
loyal and have aptitude to serve the King.
1925
183. The main or most important person of a family must be protected at all costs. When
the chief of a family perishes, as a result of the loss of the root of the dynasty, all the
soldiers loose their strength and determination to fight.
1926
184. The quality of men behind the weapons determines the battle more than their
number. Even a small number of persons imbued with the traits of heroism, trained
in arms and loyal to the king, will serve (the King and the country) better than a
large assembly of people (without loyalty, courage and determination to win the
war) who will be ineffective (mundamandali).
1927
185. Even five hundred heroes can defeat a large army. Sometimes even if five, six of
seven such heroes fight bravely, they may defeat the enemy.
1928
186. War veterans who have with them their holy bows, which had been their means for
livelihood, can bring victory even if the forward line of the king with their horses is
not very strong.
1929
187. Archers who are close comrades and know battle-craft may beat enemies fighting
them on horseback.
1930
188. But a single cowardly archer who breaks ranks can destroy the power of a large
number. Even the most heroic and greatest fighters will suffer a breakdown of
morale (they will desert with such a coward in their midst and face defeat).
1931
189. A strong and insuperable battalion may run away and court defeat, just like animals
who are afraid of surging floodwater (if a coward breaks ranks.)
1932
190. A hero who can regroup fleeing soldiers, return to combat and rout the enemy will
receive the eternal fruit of the sacrifice of Asvamedha at every step.
1933
191. In this world there are two types of human beings who can ascend to Heaven
(penetrating the orb of the Sun): one is the ascetic who has extirpated his sense and
knowledge through performing Yoga and profound meditation. The other is a hero
who dies in hand-to-hand combat.
1934
192. If a hero dies surrounded by his enemies, without uttering a word in fear, it is sure
that he will reach that eternal sphere (Heaven).
1935
193. (Enemy) heroes who faint, or are wounded, or whose weapons are broken, or who
are fighting with another warrior, or who are asking for asylum or refuge, should not
be killed.
1936
194. A mighty warrior should not chase a weak fighter who is running away, because a
warrior who apprehends death may suddenly become aggressive and brave.
1937
195. An emperor should organize his army comprising four arms ( caturanga , i.e. the
charioteers, soldiers mounted on elephant, cavalry and infantry) into a formation
(vyuha) to encircle the enemy and deploy valiant heroes in front of it if he wants to
become victorious in war.
1938
196. The happiness and morale of the troops are the factors which contribute to the
victory, irrespective of the size of the army, small or large.
1939
197. A hero who proceeds with the wind, by leaving the Sun behind as well as the birds
and the floating clouds, surely becomes victorious.
1940
198. One should not die prematurely; nor should one live after one s time is up. Hence
one should exercise patience and kill the enemies (of the king and the country).
1941
199. In war, if one achieves victory, one gains wealt, If one dies, one gets a place in
Heaven and earns fame in this world. Hence one should exercise patience and kill
one s enemies..
This is the teaching of Lord Vvyasa who has revealed the Sivadhanurveda.

Dhanurveda: Dhanurveda From The Brhat Sarngadhara Paddhati, A 15Th Century

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DHANURVEDA

(A Veda relating to the Art / Science of Archery)

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