| The foregoing survey may convince an impartial student of history that the ancient Hindus had evolved precepts on fair fighting which formed a chivalrous code of military honor.  On the whole, however, it would seem that wars in ancient India were characterized by less violence and savagery than wars elsewhere. There is no recorded instance of such wanton and cold-blooded atrocity as Athens perpetrated against Melos, Corcyra and Mytilene, or the wearers of the Cross against the defenders of the Crescent in 1099 A.D. Such incidents of war as the indiscriminate slaughter of all men of military age or the enslavement of women and children of the conquered state were hardly known. On the whole, the chiefs were considerate of each other's rights.
This was also the Kautilyan ideal of dharmavijayan, and the typical Hindu method of creating unity out of diversity in the political sphere. It was a well-established maxim of statecraft that a victor should acquiesce in the continuance of the laws, beliefs and customs of the vanquished peoples, and that instead of seeking to extermination of the defeated dynasties, he should be content with submission and tribute. It is also the reason why some of the princely families in India can boast of an ancestry unequalled by any royal house in Europe. It is of paramount importance to remember that in India the social, economic and religious life of the people pursued their course irrespective of the activities of the state. As early as as the 4th century B.C. Megasthenes noticed a peculiar trait of Indian warfare. "Whereas among other nations it is usual in the contests of war to ravage the soil, and thus to reduce it to an uncultivated waste, among the Indians, on the contrary, by whom husbandmen, the tillers of the soil, even if battle is raging in the neighborhood, are undisturbed by any sense of danger, for the combatants on either side, in waging the conflict, make carnage of each other but allow those engaged in husbandry to remain quite unmolested. Besides they never ravage an enemy's land with fire nor cut down its trees." The modern "scorched earth" policy was then unknown. Professor H. H. Wilson says: "The Hindu laws of war are very chivalrous and humane, and prohibit the slaying of the unarmed, of women, of the old, and of the conquered."  At the very time when a battle was going on, be says, the neighboring cultivators might be seen quietly pursuing their work, - " perhaps ploughing, gathering for crops, pruning the trees, or reaping the harvest." Chinese pilgrim to Nalanda University, Hiuen Tsiang affirms that although there were enough of rivalries and wars in the 7th century A.D. the country at large was little injured by them.
Colonel James Tod, author of Annals and Antiquities of Rajasthan: or the Central and Western Rajput States of India South Asia Books; ; 2 edition (April 1998) ISBN 8120803809 wrote: "To spare a prostrate foe is the creed of the Hindu cavalier, and he carried all such maxims to excess." What were the causes which led to the downfall of the Hindus? Why did the Indian states fall prey to the Muhammadan Turks in the 11th and 12th century? King Asoka wanted to convert his empire into an open-air Buddhist monastery, at the expense of Hindu taxpayers whose interests in turn were marginalized. Buddhist principles derided martial prowess and criminally neglected the intrepidity and valor which fought for national independence. The excessive propaganda for unrestricted ahimsa which King Asoka carried on by his use of political authority throughout his empire, cut at the very root of the Indian empire. For a few generations following Ashoka's demise, 'non-violent' Buddhists ate into the vitals of India's external defence, leaving the country vulnerable to a second wave of Greek attacks. According to Priyadarshi Dutta:
"The Greeks, who had concluded a treaty with Chandra-gupta Maurya, moved in to Ayodha before the Kalinga King Kharvela repulsed them. Later Pushyamita Sunga assassinated the last Maurya King and salvaged India. Buddhism vanished from India as a result of Muslim onslaught because none of them had the liver of the likes of say, Guru Govind Singh. While Hindus and Sikhs resisted Muslim onslaught, Buddhist submitted en mass to Islam." The Hindu defenders of the country although fully equal to their assailants in courage and contempt of death were nevertheless, divided among themselves. This division and disunion also enabled the crafty Turk invaders from the north to exploit the differences within the country. Hindus were more civilized and prosperous than the Turks. Moreover, the Turks had rude rigor of a semi-civilized barbarians who combined the fierce religious zeal of neo-converts. To spread their faith by conquest doubled their natural zest for battle and endowed them with the devoted valor of martyrs. In addition, the concept of ahimsa tended to create in certain sections of Hindus a deep abhorrence to all forms of violence. The Bhagavad Gita's great message: that violence is sometimes necessary, if it flows from Dharma.
Non-violence in thought, word and deed is the ideal of the yogi, as the Gita points out. Violence is never an ideal in a civilized society, but it cannot be avoided. Rulers of society have to employ it for their preservation. Even this terrible action can be performed as selfless service when lawless societies (eg. Muhammadan Turks or Europeans who came to India as invaders) prey upon others out of greed. 
The Bhagavad Gita's great message: that violence is sometimes necessary, if it flows from Dharma For a warrior, nothing is higher than a war
against evil.
The warrior confronted with such a war should be pleased, Arjuna, for it comes as an open gate to heaven.
But if you do not participate in this battle against evil, you will incur sin, violating your dharma and your honor....
- Bhagavad Gita 2.31-33
Books used for this chapter War in Ancient India - By V. R. Ramachandra Dikshitar
'Six Glorious Epochs of Indian History' - By Veer Vinayak Damador Savarkar
German Indologists: Biographies of Scholars in Indian Studies writing in German - By Valentine Stache-Rosen.
Sword of Truth: Indian Marine Archaeology and its Historical Context - By Dr. Vijay Bedekar
The Art of War in Ancient India - By P. C. Chakravarti
Re-inventing a political Buddha - By Priyadarshi Dutta
Hindu America: revealing the story of the romance of the Surya Vanshi Hindus and depicting the imprints of Hindu culture on the two Americas - By Chaman Lal with foreword by Dr. S. Radhakrishnan. 3d ed. (LC History-America-E) 1966).
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