With the prescribed mantras for nīrājana, the king is to consecrate his weapons and vehicle, invoking auspicious and victorious chants as he recites the sacred mantra. He prays that the gods who dwell in heaven, the atmosphere, and the earth grant him long life and divine success, blessing his journey with their favor. Having heard the invocation, “May all the deities protect,” the king prepares himself for departure. He takes up his bow and arrows, reciting the mantra, “O bow of the serpent,” as he readies for the journey ahead. With the utterance of “nadviṇṇor,” he places his right foot at the mouth of the mountain, moving in sequence through the thirty-two directions, beginning with the east. He mounts his elephant, then his chariot, followed by his horse and other draught animals, each in their proper order. Once mounted, he proceeds to the sound of music, never looking back. After traveling a krośa’s distance, he halts to worship the deities and honor the Brahmins. Only then does he continue into foreign lands, ever vigilant to protect his own army. Throughout, the worship of the gods must never be neglected. The king is to treat the people of the foreign land with respect, avoiding any insult. Upon returning victorious to his own city, he should again worship the gods and bestow generous gifts. On the second day, when battle is to be joined, the king ensures that the elephant, horse, and other animals are bathed, and he offers worship to Lord Narasiṃha. At night, he pays homage to the royal insignia—such as the umbrella and weapons—as well as to the assembled groups. In the morning, he again worships Narasiṃha, along with all vehicles and attendants, leaving none out. The priest oversees the sacred offering; after the fire ritual, the Brahmins are honored. The king, armed with bow and arrows, mounts his elephant or other vehicle and proceeds onward. In a place hidden from enemy sight, he arranges his army’s formation. He positions the gathered troops, using a few or many as needed, and expands the ranks according to his strategy. For the few and the many alike, the needle-point formation is employed, along with arrays that take the forms of vital limbs or objects. Among the described formations are the Garuḍa, Makara, Chakra, and Śyena, as well as the half-moon, thunderbolt, and cart formations. The circle, the all-auspicious, and the needle formations are also mentioned, and the arrangement of the army is said to be fivefold for all these: two wings, two sub-wings, and a central fifth part, which must always be present. The king may fight with one or two divisions, but three divisions should be established for their protection. Importantly, the king himself should never arrange the battle formations. If the root of the formation is cut, destruction follows. Therefore, the king should not engage personally in the fighting, but remain behind his army at a distance of a krosha. When the main force of the warriors is broken, no further stand can be made. The arrangement of warriors should be neither too dense nor too sparse, so that their weapons do not clash. To break the enemy’s ranks, closely grouped troops should be used, but the enemy too will strive to protect their formations. The king must create a formation capable of breaking the enemy’s lines at will. For the protection of an elephant’s feet, four guards are assigned. A chariot is to be harnessed with four horses, and its warriors should be protected with leather armor. Archers are to be matched with leather-armored men, who are placed in front during battle. More archers stand behind, followed by horses and chariots, with elephants stationed at the rear by the ruler. Careful arrangement is required for foot soldiers, elephants, and horses. Brave warriors are placed at the front, showing only their shoulders. To cause the enemy to flee, a group of timid men may be used, but the timid should never be placed in the front lines. Rather, the brave at the front inspire the timid behind them. Tall men, those with broad shoulders, and those whose gaze is steady are to lead. Those who are closely allied, quick to anger, fond of quarrels, cheerful, delighted, and courageous are known as those who desire battle. The tactics for elephants—including their water supply and other needs—are addressed, as are the movements of weapons and the duties of the infantry, for both breaking the enemy and protecting one’s own army. Methods for breaking through close ranks of leather-armored men and for turning back archers in battle are described. Vehicles are tasked with retreating from a distance, while chariots are meant to strike fear into the enemy’s ranks. Elephants are assigned the tasks of breaking through close formations, rejoining broken groups, and destroying walls, gates, towers, and trees. The battlefield for infantry is rough ground, for chariots and horses it is level terrain, and for elephants, muddy ground is preferred. The formation is arranged with the sun at the army’s back, and the guardians of the quarters are positioned according to the auspicious directions of Venus and the Sun, with gentle winds prevailing. Each warrior is inspired by being addressed by name and lineage, promised enjoyment upon victory and heaven for those who fall in battle. By conquering enemies, one attains enjoyment; for those who fall, the highest state is assured. There is no expiation for a warrior’s death equal to that found in battle. The blood of heroes, shed in combat, frees them from sin, and enduring the pain of wounds and death is their supreme austerity. Thousands of celestial nymphs come forth to greet the hero who dies in battle, while the king receives the merit of those who return defeated. But it is said that abandoning one’s companions brings the sin of killing a Brahmin at every step; the gods themselves seek the destruction of such a one.