After the sacred fire offering, the priest attentively observes the ritual and honors the Brahmins, fulfilling his duties of reverence. Then, taking up his bow and arrows, he mounts the elephant and other steeds, preparing to lead the procession forward. In a place hidden from enemy eyes, he thoughtfully arranges the army’s formation. With strategic wisdom, he engages the gathered troops—sometimes with only a few, expanding their numbers as needed. When both few and many are present, he employs the needle-point formation, drawing upon battle arrays shaped like vital limbs and various objects. Among these, the Garuḍa, Makara, Chakra, and Śyena formations are renowned, as are the half-moon, thunderbolt, and cart formations. The circle, the all-auspicious, and the needle formation also find their place. Each formation is arranged in fivefold manner: two wings, two sub-wings, and a fifth essential division. Battles may be fought with one or two divisions, but three divisions must always be established for protection. Importantly, the king himself never arranges the battle formations. Should the root of the force be cut, destruction swiftly follows; thus, the king must not fight personally, but remain behind his army at a distance of a krosha. When the main force of warriors is broken, no further stand can be made. The arrangement of warriors must be balanced—not too dense nor too sparse—so their weapons do not clash. To break the enemy’s ranks, troops must be closely grouped, while the enemy too must guard their tight formations against such breaches. The leader should create formations capable of breaking the enemy at will. Four guards are assigned to protect each elephant’s feet. For chariots, four horses are harnessed, with leather-armored warriors accompanying them. Archers are paired with leather-armored men, who are placed in front during battle. Behind the archers stand more archers, then horses and chariots, and finally, elephants are positioned at the rear by the ruler. Careful arrangement is made for foot soldiers, elephants, and horses. Brave men 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 are never placed at the front. The brave at the front inspire those who are timid. Tall men, broad-shouldered, and steady-eyed are chosen for the vanguard. Those who are closely yoked, quick to anger, fond of quarrels, cheerful and delighted, and brave are recognized as eager for battle. The tactics for elephants—including water supply and other needs—are described, along with the movement of weapons and the duties of infantry, both for breaking enemy lines and protecting one’s own. Breaking the close formations of leather-armored men and turning away archers in battle are essential tasks. Vehicles are charged with retreating from a distance, while chariots frighten the enemy’s army. Elephants break close formations, reunite broken groups, and destroy walls, gates, towers, and trees. The battlefield is chosen according to the troop: uneven ground for infantry, level terrain for chariots and horses, muddy ground for elephants. The formation is arranged with the sun behind, and guardians of the quarters are placed according to the directions of Venus and the Sun, with gentle winds favoring the army. Each warrior is inspired by name and lineage, promised enjoyment upon victory and heaven for those who fall. By conquering enemies, enjoyment is attained; for the fallen, the highest state is assured. No expiation equals a warrior’s death in battle. The blood of heroes purifies them from sin; enduring wounds and death is their supreme austerity. Thousands of celestial nymphs greet the hero who dies in battle, while the king receives the merit of those who return defeated. Abandoning companions incurs the sin of killing a Brahmin at every step, and the gods seek the destruction of such a one. Heroes who do not turn back gain the fruit of a horse sacrifice; victory belongs to the king steadfast in righteousness, and equals should fight equals. Elephants, those who flee, spectators, the unarmed, the fallen, and those who have entered must not be killed. When the enemy is calm—overcome by sleep, half-crossing rivers or forests, or during difficult weather—deceptive warfare may be used for their destruction. Warriors grasp their arms and loudly proclaim, “We are broken, we are broken by the others!” If a friend or great force arrives, the leader is struck down, the commander slain, and the king routed. For warriors who have fled, a safe retreat is arranged. Incense is offered, along with powerful charms; flags and musical instruments are displayed to inspire fear. After victory, offerings are made to the gods and Brahmins. The minister distributes the jewels and royal treasures gained in war. The women of the defeated and the victor are not to be harmed. The captured enemy is to be protected as a son. One should not fight again with him; the customs of the land are observed. Upon returning to his own city, the victor enters his house. For the stability of royal fortune, Puṣkara declares, just as Indra once composed a hymn to Śrī, so too should the king recite a hymn for victory.