This explains the cases of other enemies described before.
Enemies being of equal description, he who attacks the rear of one who has gone against a virtuous king gains more advantages, for one who has gone against a virtuous king will incur the displeasure of even his own people, whereas one who has attacked a wicked king will endear himself to all.
This explains the consequences of capturing the rear of those who have marched against an extravagant king or a king living from hand to mouth, or a niggardly king.
The same reasons hold good in the case of those who have marched against their own friends.
When there are two enemies, one engaged in attacking a friend and another an enemy, he who attacks the rear of the latter gains more advantages: for one who has attacked a friend will, after easily making peace with the friend, proceed against the rear-enemy; for it is easier to make peace with a friend than with an enemy.
When there are two kings, one engaged in destroying a friend, and another an enemy, he who attacks the rear of the former gains more advantages; for one who is engaged in destroying an enemy will have the support of his friends and will thereby put down the rear-enemy, but not the former who is engaged in destroying his own side.
Kautilya's Arthashastra When the conqueror and his enemy in their attack against the rear of an enemy mean to enforce the payment of what is not due to them, he whose enemy has lost considerable profits and has sustained a great loss of men and money gains more advantages; when they mean to enforce the payment of what is due to them, then he whose enemy has lost profits and army, gains more advantages.
When the assailable enemy is capable of retaliation and when the assailant's rear-enemy, capable of augmenting his army and other resources, has entrenched himself on one of the assailant's flanks, then the rear-enemy gains more advantages; for a rear enemy on one of the assailant's flanks will not only become a friend of the assailable enemy, but also attack the base of the assailant, whereas a rear-enemy behind the assailant can only harass the rear.
* Kings, capable of harassing the rear of an enemy and of obstructing his movements are three: the group of kings situated behind the enemy, and the group of kings on his flanks.
* He who is situated between a conqueror and his enemy is called an antardhi (one between two kings); when such a king is possessed of forts, wild tribes, and other kinds of help, he proves an impediment in the way of the strong.
When the conqueror and his enemy are desirous of catching hold of a madhyama king and attack the latter's rear, then he who in his attempt to enforce the promised payment separates the madhyama king from the latter's friend and obtains, thereby, an enemy as a friend, gains more advantages; for an enemy compelled to sue for peace will be of greater help than a friend compelled to maintain the abandoned friendship.
This explains the attempt to catch hold of a neutral king.
Kautilya's Arthashastra Of attacks from the rear and front, that which affords opportunities of carrying on a treacherous fight (mantrayuddha) is preferable.
My teacher says that in an open war, both sides suffer by sustaining a heavy loss of men and money; and that even the king who wins a victory will appear as defeated in consequence of the loss of men and money.
No, says Kautilya, even at considerable loss of men and money, the destruction of an enemy is desirable.
Loss of men and money being equal, he who entirely destroys first his frontal enemy, and next attacks his rear-enemy gains more advantages; when both the conqueror and his enemy are severally engaged in destroying their respective frontal enemies, he who destroys a frontal enemy of deep rooted enmity and of vast resources, gains more advantages.
This explains the destruction of other enemies and wild tribes: * When an enemy in the rear and in the front, and an assailable enemy to be marched against happen together then the conqueror should adopt the following policy:— * The rear-enemy will usually lead the conqueror's frontal enemy to attack the conqueror's friend; then having set the dkranda (the enemy of the rear-enemy) against the rear-enemy's ally, * and, having caused war between them, the conqueror should frustrate the rear-enemy's designs; likewise he should provoke hostilities between, the allies of the dkranda and of the rear-enemy; * he should also keep his frontal enemy's friend engaged in war with his own friend; and with the help of his friend's friend, he should avert the attack, threatened by the friend of his enemy's friend; Kautilya's Arthashastra * he should, with his friend's help, hold his rear-enemy at bay; and with the help of his friend's friend, he should prevent his rear-enemy attacking the dkranda (his rear-ally); * thus the conqueror should, through the aid of his friends, bring the Circle of States under his own sway both in his rear and front; * he should send messengers and spies to reside in each of the states composing the Circle and having again and again destroyed the strength of his enemies he should keep his counsels concealed, being friendly with his friends; * the works of him whose counsels are not kept concealed, will, though they may prosper for a time, perish as undoubtedly as a broken raft on the sea.
[Thus ends Chapter XIII, "Considerations about an Enemy in the Rear," in Book VII, "The End of the Six-fold Policy" of the Arthasdstra of Kautilya. End of the hundred and eleventh chapter from the beginning.]
CHAPTER XIV. RECRUITMENT OF LOST POWER.
WHEN the conqueror is thus attacked by the combined army of his enemies, he may tell their leader: "I shall make peace with you; this is the gold, and I am the friend; your gain is doubled; it is not worthy of you to augment at your own expense the power of your enemies who keep a friendly appearance now; for gaining in power, they will put you down in the long run."
Or he may tell the leader so as to break the combination: "Just as an innocent person like myself is now attacked by the combined army of these kings, so the very same kings in combination will attack you in weal or woe; for power intoxicates the mind; hence Kautilya's Arthashastra break their combination."
The combination being broken, he may set the leader against the weak among his enemies; or offering inducements, he may set the combined power of the weak against the leader; or in whatever way be may find it to be conducive to his own prosperity, in that way he may make the leader incur the displeasure of others, and thus frustrate their attempts; or showing the prospect of a larger profit, he may through intrigue, make peace with their leader. Then the recipients of salaries from two states, exhibiting the acquisition of large profits (to the leader), may satirise the kings, saying, "You are all very well combined."
If some of the kings of the combination are wicked, they may be made to break the treaty; then the recipients of salaries from two states may again tell them so as to break the combination entirely: "This is just what we have already pointed out."
When the enemies are separated, the conqueror may move forward by catching hold of any of the kings (as an ally).
In the absence of a leader, the conqueror may win him over who is the inciter of the combination; or who is of a resolute mind, or who has endeared himself to his people, or who, from greed or fear, joined the combination, or who is afraid of the conqueror, or whose friendship with the conqueror is based upon some consanguinity of royalty, or who is a friend, or who is a wandering enemy,— in the order of enumeration.
Of these, one has to please the inciter by surrendering oneself; by conciliation and salutation; him who is of a resolute mind; by giving a daughter in marriage or by availing oneself of his youth (to beget a son on one's wife?); him who is the beloved of his people, by giving twice the amount of profits; him who is greedy, by helping with men and money; him who is afraid of the Kautilya's Arthashastra combination, by giving a hostage to him who is naturally timid; by entering into a closer union with him whose friendship is based upon some consanguinity of royalty; by doing what is pleasing and beneficial to both or by abandoning hostilities against him who is a friend; and by offering help and abandoning hostilities against him who is a wandering enemy; one has to win over the confidence of any of the above kings by adopting suitable means or by means of conciliation, gifts, dissension, or threats, as will be explained under "Troubles."
He who is in troubles and is apprehensive of an attack from his enemy, should, on the condition of supplying the enemy with army and money, make peace with the enemy on definite terms with reference to place, time, and work; he should also set right any offence he might have given by the violation of a treaty; if he has no supporters, he should find them among his relatives and friends; or he may build an impregnable fortress, for he who is defended by forts and friends will be respected both by his own and his enemy's people.
Whoever is wanting in the power of deliberation should collect wise men around himself, and associate with old men of considerable learning; thus he would attain his desired ends.
He who is devoid of a good treasury and army should direct his attention towards the strengthening of the safety and security of the elements of his sovereignty; for the country is the source of all those works which are conducive to treasury and army; the haven of the king and of his army is a strong fort.
Irrigational works (setubandha) are the source of crops; the results of a good shower of rain are ever attained in the case of crops below irrigational works.
Kautilya's Arthashastra The roads of traffic are a means to overreach an enemy; for it is through the roads of traffic that armies and spies are led (from one country to another); and that weapons, armour, chariots, and draught- animals are purchased; and that entrance and exit (in travelling) are facilitated.
Mines are the source of whatever is useful in battle.
Timber-forests are the source of such materials as are necessary for building forts, conveyances and chariots.
Elephant-forests are the source of elephants.
Pasture-lands are the source of cows, horses, and camels to draw chariots.
In the absence of such sources of his own, he should acquire them from some one among his relatives and friends. If he is destitute of an army, he should, as far as possible, attract to himself the brave men of corporations, of thieves, of wild tribes, of Mlechchhas, and of spies who are capable of inflicting injuries upon enemies.
He should also adopt the policy of a weak king towards powerful king in view of averting danger from enemies or friends.
* Thus with the aid of one's own party, the power of deliberation, the treasury, and the army, one should get rid of the clutches of one's enemies.
[Thus ends Chapter XIV, "Recruitment of Lost Power," in Book VII, "The End of the Six-fold Policy" of the Arthasdstra of Kautilya. End of the hundred and twelfth chapter from the beginning.]
Kautilya's Arthashastra CHAPTER XV. MEASURES CONDUCIVE TO PEACE WITH A STRONG AND PROVOKED ENEMY; AND THE ATTITUDE OF A CONQUERED ENEMY.
WHEN a weak king is attacked by a powerful enemy, the former should seek the protection of one who is superior to his enemy and whom his enemy's power of deliberation for intrigue cannot affect. Of kings who are equal in the power of deliberation, difference should be sought in unchangeable prosperity and in association with the aged.
In the absence of a superior king, he should combine with a number of his equals who are equal in power to his enemy and whom his enemy's power of purse, army, and intrigue cannot reach. Of kings who are equally possessed of the power of purse, army, and intrigue, difference should be sought in their capacity for making vast preparations.
In the absence of equals, he should combine with a number of inferior kings who are pure and enthusiastic, who can oppose the enemy, and whom his enemy's power of purse, army, and intrigue cannot react. Of kings who are equally possessed of enthusiasm and capacity for action, a difference should be sought in the opportunity of securing favourable battle fields. Of kings who are equally possessed of favourable battle fields, difference should be sought in their ever being ready for war. Of kings who are equal possessed of favourable battlefields and who are equally ready for war, difference should be sought in their possession of weapons and armour necessary for war.
In the absence of any such help, he should seek shelter inside a fort in which his enemy with a large army can offer no obstruction to the supply of food-stuff, grass, firewood and water, Kautilya's Arthashastra but would sustain a heavy loss of men and money. When there are many forts, difference should be sought in their affording facility for the collection of stores and supplies. Kautilya is of opinion that one should entrench oneself in a fort inhabited by men and provided with stores and supplies. Also for the following reasons, one should shelter oneself in such a fort:— "I shall oppose him (the enemy) with his rear-enemy's ally or with a madhyama king, or with a neutral king; I shall either capture or devastate his kingdom with the aid of a neighbouring king, a wild tribe, a scion of his family, or an imprisoned prince; by the help of my partisans with him, I shall create troubles in his fort, country or camp; when he is near, I shall murder him with weapons, fire, or poison, or any other secret means at my pleasure; I shall, cause him to sustain a heavy loss of men and money in works undertaken by himself or made to be undertaken at the instance of my spies; I shall easily sow the seeds of dissension among his friends or his army when they have suffered from loss of men and money; I shall catch hold of his camp by cutting off supplies and stores going to it; or by surrendering myself (to him), I shall create some weak points in him and put him down with all my resources; or having curbed his spirit, I shall compel him to make peace with me on my own terms; when I obstruct his movements troubles arise to him from all sides; when he is helpless, I shall slay him with the help of my hereditary army or with his enemy's army; or with wild tribes; I shall maintain the safety and security of my vast country by entrenching myself within my fort; the army of myself and of my friends will be invincible when collected together in this fort; my army which is trained to fight from valleys, pits, or at night, will bring him into difficulties on his way, when he is engaged in an immediate work; owing to loss of men and money, he will make himself powerless when he arrives here at a bad place and in a bad time; owing to the existence of forts and of wild tribes (on the way), he will find this country accessible only at Kautilya's Arthashastra considerable cost of men and money; being unable to find positions favourable for the exercise of the armies of himself and of his friends, suffering from disease, he will arrive here in distress; or having arrived here, he will not return."
In the absence of such circumstances, or when the enemy's army is very strong, one may run away abandoning one's fort.
My teacher says that one may rush against the enemy like a moth against a flame; success in one way or other (i.e., death or victory) is certain for one who is reckless of life.
No, says Kautilya, having observed the conditions conducive to peace between himself and his enemy, he may make peace; in the absence of such conditions, he may, by taking recourse to threats secure peace or a friend; or he may send a messenger to one who is likely to accept peace; or having pleased with wealth and honour the messenger sent by his enemy, he may tell the latter: "This is the king's manufactory; this is the residence of the queen and the princes; myself and this kingdom are at your disposal, as approved of by the queen and the princes."
Having secured his enemy's protection, he should behave himself like a servant to his master by serving the protector's occasional needs. Forts and other defensive works, acquisition of things, celebration of marriages, installation of the heir-apparent, commercial undertakings, capture of elephants, construction of covert places for battle (sattra), marching against an enemy, and holding sports,— all these he should undertake only at the permission of his protector. He should also obtain his protector's permission before making any agreement with people settled in his country or before punishing those who may run away from his country. If the citizens and country people living in his kingdom prove disloyal or inimical to him, he may request of his protector Kautilya's Arthashastra another good country; or he may get rid of wicked people by making use of such secret means as are employed against traitors. He should not accept the offer of a good country even from a friend. Unknown his protector, he may see the protector's minister, high priest, commander of the army or heir-apparent. He should also help his protector as much as he can. On all occasions of worshipping gods and of making prayers, be should cause his people to pray for the long life of his protector; and he should always proclaim his readiness to place himself at the disposal of his protector.
* Serving him who is strong and combined with others and being far away from the society of suspected persons, a conquered king should thus always behave himself towards his protector.
[Thus ends Chapter XV, "Measures Conducive to Peace with a Strong and Provoked Enemy and the Attitude of a Conquered Enemy," in Book VII, "The End of the Six-fold Policy" of the Arthasdstra of Kautilya. End of the hundred and thirteenth chapter from the beginning.]
CHAPTER XVI. THE ATTITUDE OF A CONQUERED KING.
IN view of causing financial trouble to his protector, a powerful vassal king, desirous of making conquests, may, under the permission of his protector, march on countries where the formation of the ground and the climate are favourable for the manoeuvre of his army, his enemy having neither forts, nor any other defensive works, and the conqueror himself having no enemies in the rear. Otherwise (in case of enemies in the rear), he Kautilya's Arthashastra should march after making provisions for the defence of his rear.
By means of conciliation and gifts, he should subdue weak kings; and by means of sowing the seeds of dissension and by threats, strong kings. By adopting a particular, or an alternative, or all of the strategic means, he should subdue his immediate and distant enemies.
He should observe the policy of conciliation by promising the protection of villages, of those who live in forests, of flocks of cattle, and of the roads of traffic as well as the restoration of those who have been banished or who have run away or who have done some harm.
Gifts of land, of things, and of girls in marriage and absence of fear,— by declaring these, he should observe the policy of gifts.
By instigating any one of a neighbouring king, a wild chief, a scion of the enemy's family, or an imprisoned prince, he should sow the seeds of dissension.
By capturing the enemy in an open battle, or in a treacherous fight, or through a conspiracy, or in the tumult of seizing the enemy's fort by strategic means, he should punish the enemy.
He may reinstate kings who are spirited and who can strengthen his army; likewise he may reinstate those who are possessed of a good treasury and army and who can therefore help him with money; as well as those who are wise and who can therefore provide him with lands.
Whoever among his friends helps him with gems, precious things, raw materials acquired from commercial towns, villages, and mines, or with conveyances and draught-animals acquired from timber and elephant- forests, and herds of cattle, is a friend Kautilya's Arthashastra affording a variety of enjoyment (chitrabhoga); whoever supplies him with wealth and army is a friend affording vast enjoyment (mahdbhoga); whoever supplies him with army, wealth, and lands is a friend affording all enjoyments (sarvabhoga); whoever safeguards him against a side-enemy is a friend affording enjoyments on one side (ekatobhogi); whoever helps also his enemy and his enemy's allies is a friend affording enjoyment to both sides (ubhayatobhogi); and whoever helps him against his enemy, his enemy's ally, his neighbour, and wild tribes is a friend affording enjoyment on all sides (sarvatobogi).
If he happens to have an enemy in the rear, or a wild chief, or an enemy, or a chief enemy capable of being propitiated with the gift of lands, he should provide such an enemy with a useless piece of land,; an enemy possessed of forts with a piece of land not connected with his (conqueror's) own territory; a wild chief with a piece of land yielding no livelihood; a scion of the enemy's family with a piece of land that can be taken back; an enemy's prisoner with a piece of land which is (not?) snatched from the enemy; a corporation of armed men with a piece of land, constantly under troubles from an enemy; the combination of corporations with a piece of land close to the territory of a powerful king; a corporation invincible in war with a piece of land under both the above troubles; a spirited king desirous of war with a piece of land which affords no advantageous positions for the manoeuvre of the army; an enemy's partisan with waste lands; a banished prince with a piece of land exhausted of its resources; a king who has renewed the observance of a treaty of peace after breaking it, with a piece of land which can be colonized at considerable cost of men and money; a deserted prince with a piece of land which affords no protection, and his own protector with an uninhabitable piece of land.
(The king who is desirous of making conquests) should Kautilya's Arthashastra continue in following the same policy towards him, who, among the above kings, is most helpful and keeps the same attitude; should by secret means bring him round who is opposed; should favour the helpful with facilities for giving further help, besides bestowing rewards and honour at all costs upon him; should give relief to him who is under troubles; should receive visitors at their own choice and afford satisfaction to them; should avoid using contemptuous, threatening, defamatory, or harsh words towards them; should like a father protect those who are promised security from fear; should punish the guilty after publishing their guilt; and in order to avoid causing suspicion to the protector, the vassal-king should adopt the procedure of inflicting secret punishments upon offenders.
He should never covet the land, things, and sons and wives of the king slain by him; he should reinstate in their own estates the relatives of the kings slain. He should install in the kingdom the heir-apparent of the king who has died while working (with the conqueror); all conquered kings will, if thus treated, loyally follow the sons and grandsons of the conqueror.
Whoever covets the lands, things, sons, and wives of the kings whom he has either slain or bound in chains will cause provocation to the Circle of States and make it rise against himself; also his own ministers employed in his own territory will be provoked and will seek shelter under the circle of states, having an eye upon his life and kingdom.
* Hence conquered kings preserved in their own lands in accordance with the policy of conciliation will be loyal to the conqueror and follow his sons and grandsons.
[Thus ends Chapter XVI, "The Attitude of a Conquered King," in Book VII, "The End of the Six-fold Policy," of the Arthasdstra of Kautilya's Arthashastra Kautilya. End of the hundred and fourteenth chapter from the beginning.]
CHAPTER XVII. MAKING PEACE AND BREAKING IT.
THE words sama (quiet), sandhi (agreement of peace), and samddhi (reconcilement), are synonymous. That which is conducive to mutual faith among kings is termed sama, sandhi, or samddhi.
My teacher says that peace, depended upon honesty or oath, is mutable, while peace with a security or an hostage is immutable.
No, says Kautilya, peace, dependent upon honesty or oath is immutable both in this and the next world. It is for this world only that a security or an hostage is required for strengthening the agreement.
Honest kings of old made their agreement of peace with this declaration: "We have joined in peace."
In case of any apprehension of breach of honesty, they made their agreement by swearing by fire, water, plough, the brick of a fort-wall, the shoulder of an elephant, the hips of a horse, the front of a chariot, a weapon, seeds, scents, juice (rasa), wrought gold (suvarna), or bullion gold (hiranya), and by declaring that these things will destroy and desert him who violates the oath.
In order to avoid the contingency of violation of oath, peace made with the security of such persons as ascetics engaged in penance, or nobles is peace with a security. In such a peace, whoever takes as security a person capable of controlling the Kautilya's Arthashastra enemy gains more advantages, while he who acts to the contrary is deceived.
In peace made with children as hostages, and in the case of giving a princess or a prince as an hostage, whoever gives a princess gains advantages; for a princess, when taken as an hostage, causes troubles to the receiver, while a prince is of reverse nature.
With regard to two sons, whoever hands over a highborn, brave and wise son, trained in military art, or an only son is deceived, while he who acts otherwise gains advantages. It is better to give a base-born son as an hostage than a high-born one, inasmuch as the former has neither heirship nor the right to beget heirs; it is better to give a stupid son than a wise one, inasmuch as the former is destitute of the power of deliberation; better to give a timid son than a brave one, inasmuch as the former is destitute of martial spirit; better, a son who is not trained in military art than one who is trained, inasmuch as the former is devoid of the capacity for striking an enemy; and better one of many sons than an only son, since many sons are not wanted.
With regard to a high-born and a wise son, people will continue to be loyal to a highborn son though he is not wise; a wise son, though base-born, is characterized with capacity to consider state matters; but so far as capacity to consider state matters is concerned, a. high-born prince associating himself with the aged, has more advantages than a wise but base-born prince.
With regard to a wise and a brave prince, a wise prince, though timid, is characterized with capacity for intellectual works; and a brave prince though not wise, possesses warlike spirit. So far as warlike spirit is concerned, a wise prince overreaches a brave one just as a hunter does an elephant.
Kautilya's Arthashastra With regard to a brave and a trained prince, a brave prince, though untrained, is characterized with capacity for war; and a trained prince, though timid, is capable of hitting objects aright. Notwithstanding the capacity for hitting objects aright, a brave prince excels a trained prince in determination and firm adherence to his policy.
With regard to a king having many sons and another an only son, the former, giving one of his sons as a hostage and being contented with the rest, is able to break the peace but not the latter.
When peace is made by handing over the whole lot of sons, advantage is to be sought in capacity to beget additional sons; capacity to beget additional sons being common, he who can beget able sons will have more advantages than another king (who is not so fortunate); capacity to beget able sons being common, he by whom the birth of a son is early expected will have more advantages than another (who is not so fortunate).
In the case of an only son who is also brave, he who has lost capacity to beget any more sons should surrender himself as an hostage, but not the only son.
Whoever is rising in power may break the agreement of peace. Carpenters, artisans, and other spies, attending upon the prince (kept as an hostage) and doing work under the enemy, may take away the prince at night through an underground tunnel dug for the purpose. Dancers, actors, singers, players on musical instruments, buffoons, court-bards, swimmers, and saubhikas (?), previously set about the enemy, may continue under his service and may indirectly serve the prince. They should have the privilege of entering into, staying in and going out of, the palace at any time without rule. The prince may therefore get out at night disguised as any one of the above spies.
Kautilya's Arthashastra This explains the work of prostitutes and other women spies under the garb of wives; the prince may get out, carrying their pipes, utensils, or vessels.