reward,' i.e. 'just as mu^h as the Veda promises for the object given' (Gov., Kull., Ragh.). Medh. takes samam in the sense of 1 middling,' and Nar. explains it by ' a reward equal to the kindness shown.' Instead of pradhite, ■ to a well-read Brahmarca,' Medh., Gov., Nar., and K. read a&irye, ' to the teacher/ and Nand. jrotriye, 'to a -Srotriya/ Moreover, Gov., K., and Nand. have sahasra- gunam or sahasraw.. danam, ' a thousandfold reward.'
90. Baudh. I, 18, 10. Ku7ai>5, 'concealed (in wood)/ (Medh., Gov., Kull., Nar., Ragh.), means according to Nand. ' treacherous.'
91. Sthalaru^am, 'one who (in flight) has climbed on an emi- nence' (Nar.), means according to Medh., Kull., and Ragh. 'one climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says • I am thine;' 92. Nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another (foe); 93. Nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been griev- ously wounded, nor one who is in fear, nor one who has turned to flight; (but in all these cases let him) remember the duty (of honourable warriors).
94. But the (Kshatriya) who is slain in battle, while he turns back in fear, takes upon himself all the sin of his master, whatever (it may be); 95. And whatever merit (a man) who is slain in flight may have gained for the next (world), all that his master takes..
96. Chariots and horses, elephants, parasols, money, grain, cattle, women, all sorts of (market- able) goods and valueless metals belong to him who takes them (singly) conquering (the possessor).
97. A text of the Veda (declares) that (the soldiers) shall present a choice portion (of the booty) to the king; what has not been taken singly, must be distributed by the king among all the soldiers.
who has alighted on the ground/ i. e. ' while the assailant stands on his chariot.'
92. Medh. mentions a var. lect. bhagnam, ' who is broken' (?), for nagnam, ( who is naked.'
97. According to the commentators the Vedic text alluded to is Aitareya-brahmawa III, 21.
98. Thus has been declared the blameless, primeval law for warriors; from this law a Kshatriya must not depart, when he strikes his foes in battle.
99. Let him strive to gain what he has not yet gained; what he has gained let him carefully pre- serve; let him augment what he preserves, and what he has augmented let him bestow on worthy men.
100. Let him know that these are the four means for securing the aims of human (existence); let him, without ever tiring, properly employ them.
101. What he has not (yet) gained, let him seek (to gain) by (his) army; what he has gained, let him protect by careful attention; what he has protected, let him augment by (various modes of) increasing it; and what he has augmented, let him liberally bestow (on worthy men).
102. Let him be ever ready to strike, his prowess constantly displayed, and his secrets constantly con- cealed, and let him constantly explore the weaknesses of his foe.
103. Of him who is always ready to strike, the whole world stands in awe; let him therefore make all creatures subject to himself even by the employ- ment of force.
104. Let him ever act without guile, and on no 101. Medh., Gov., Ragh., Nand., and K. read at the end of the verse patreshu nikshipet, ' let him bestow on worthy recipients,' and this may have been Kull.'s reading too.
102. Nityam udyatada^da^ syat, 'let him be always ready to strike ' (N&r., Nand.), means according to Medh., Gov., and Kull. 1 let him keep his army always ready or exercised.'
104. I read with Gov., Nar., Nand., Ragh., and K., susa/rcvma^, 1 carefully guarding himself.' Medh. reads atandrita^, ' untired.'
account treacherously; carefully guarding himself, let him always fathom the treachery which his foes employ.
105. His enemy must not know his weaknesses, but he must know the weaknesses of his enemy; as the tortoise (hides its limbs), even so let him secure the members (of his government against treachery), let him protect his own weak points.
106. Let him plan his undertakings (patiently meditating) like a heron; like a lion, let him put forth his strength; like a wolf, let him snatch (his prey); like a hare, let him double in retreat.
107. When he is thus engaged in conquest, let him subdue all the opponents whom he may find, by the (four) expedients, conciliation and the rest.
108. If they cannot be stopped by the three first expedients, then let him, overcoming them by force alone, gradually bring them to subjection.
109. Among the four expedients, conciliation and the rest, the learned always recommend conciliation and (the employment of) force for the prosperity of kingdoms.
no. As the weeder plucks up the weeds and preserves the corn, even so let the king protect his kingdom and destroy his opponents.
in. That king who through folly rashly oppresses his kingdom, (will), together with his relatives, ere long be deprived of his life and of his kingdom.
112. As the lives of living creatures are destroyed by tormenting their bodies, even so the lives of kings are destroyed by their oppressing their kingdoms.
106. The position of the second and fourth clauses is interchanged according to Medh., Gov., Nand.
113. In governing his kingdom let him always observe the (following) rules; for a king who governs his kingdom well, easily prospers.
114. Let him place a company of soldiers, com- manded (by a trusty officer), in the midst of two, three, five or hundreds of villages, (to be) a protec- tion of the kingdom.
115. Let him appoint a lord over (each) village, as well as lords of ten villages, lords of twenty, lords of a hundred, and lords of a thousand.
116. The lord of one village himself shall inform the lord of ten villages of the crimes committed in his village, and the ruler of ten (shall make his re- port) to the ruler of twenty.
1 1 7. But the ruler of twenty shall report all such (matters) to the lord of a hundred, and the lord of a hundred shall himself give information to the lord of a thousand.
118. Those (articles) which the villagers ought to furnish daily to the king, such as food, drink, and fuel, the lord of one village shall obtain.
114. Kull. says, 'in the midst of two, three, or five hundred vil- lages.' Nar. remarks that the plural 'hundreds' is used in order to leave the number doubtful. It is, however, not impossible that here, as elsewhere in ancient Sanskrit, jatanam means 'a hundred.' Medh. explains sawgraha, ' protection/ by ' an official,' or ' a royal granary/ Gov. states correctly that the pickets mentioned are the so-called Sthanakas, the 7%a/zas of modern India.
116. The rule refers, as Medh., Gov., Kull., and Ragh. remark, to offences with which the persons who report them, are unable to deal. Nar. thinks that chiefly refusals to pay the revenue or dis- putes on such matters are meant.
118. The lord of one village is apparently the modern Pa/il, the Pa//akila or Gramaku/a of the inscriptions, and the articles to be furnished to him the so-called 'haks.' The other officials correspond 119. The ruler of ten (villages) shall enjoy one kula (as much land as suffices for one family), the ruler of twenty five kulas, the superintendent of a hundred villages (the revenues of) one village, the lord of a thousand (the revenues of) a town.
120. The affairs of these (officials), which are connected with (their) villages and their separate business, another minister of the king shall inspect, (who must be) loyal and never remiss; 121. And in each town let him appoint one super- intendent of all affairs, elevated in rank, formidable, (resembling) a planet among the stars.
122. Let that (man) always personally visit by turns all those (other officials); let him properly explore their behaviour in their districts through spies (appointed to) each.
123. For the servants of the king, who are appointed to protect (the people), generally become knaves who seize the property of others; let him protect his subjects against such (men).
1 24. Let the king confiscate the whole property of to the modern Naib-subas, Subas, or Mahalkaris, Mamlatdars, and so forth, and to the Vishayapatis, Rash/rapatis, Ra^asthaniyas, &c. of the inscriptions.
119. Kulam, '(as much land as suffices for one) family/ is really a technical term which Medh. explains by gha»/a, a term known ' in some districts.' Gov., Kull., Nar., and Ragh. state that it is the double of a ' middling plough,' i. e. as much as can be cultivated with twelve oxen, while Nand. interprets it by ' the share of one cultivator.'
120. Nar. explains pr/thakkaryam, 'separate affairs/ by ' quarrels among each other;' Nand. by ' the separate affairs of the villagers.' Snigdha^, ' loyal' (Kull., Ragh.), means according to Medh. ' im- partial.'
121. Graham, 'a planet' (Kull., Ragh.), or 'the planet Mars' (Medh.), or 'the sun' (Gov.), or 'the moon' (Nar.).
T^r-.
those (officials) who, evil-minded, may take money from suitors, and banish them.
125. For women employed in the royal service and for menial servants, let him fix a daily main- tenance, in proportion to their position and to their work.
126. One pa^a must be given (daily) as wages to the lowest, six to the highest, likewise clothing every six months and one dro^a of grain every month.
127. Having well considered (the rates of) pur- chase and (of) sale, (the length of) the road, (the expense for) food and condiments, the charges of securing the goods, let the king make the traders pay duty.
128. After (due) consideration the king shall always fix in his realm the duties and taxes in such a manner that both he himself and the man who does the work receive (their due) reward.
129. As the leech, the calf, and the bee take their food little by little, even so must the king draw from his realm moderate annual taxes.
130. A fiftieth pa*>t of (the increments on) cattle 126. 'One pa«a;' see below, VIII, 136. 'A dro^a,' i.e. 'four a^akas' (Medh., Kull., Ragh.), or ' 512 palas' (Gov.); see below, VIII, 135. Gov., Kull., Nar., and Ragh. state that the highest ser- vants shall receive six times as much grain and clothes as the lowest, and they add that the middle-class servants, of course, receive three times as much as the lowest.
127. * The food and condiments,' i.e. 'what is consumed by the people employed by the merchants.' According to Kull. and Nar., yoga means ' the net profits,' and kshema ' the charges for securing the goods against robbers and so forth.' According to Medh., Gov., and Ragh., the whole compound denotes the latter charges alone.
and gold may be taken by the king, and the eighth, sixth, or twelfth part of the crops.
131. He may also take the sixth part of trees, meat, honey, clarified butter, perfumes, (medical) herbs, substances used for flavouring food, flowers, roots, and fruit; 132. Of leaves, pot-herbs, grass, (objects) made of cane, skins, of earthen vessels, and all (articles) made of stone.
133. Though dying (with want), a king must not levy a tax on.Srotriyas, and no.Srotriya, residing in his kingdom, must perish from hunger.
134. The kingdom of that king, in whose domi- nions a 6Yotriya pines with hunger, will even, ere long, be afflicted by famine.
135. Having ascertained his learning in the Veda and (the purity of) his conduct, the king shall pro- vide for him means of subsistence in accordance with the sacred law, and shall protect him in every way, as a father (protects) the lawful son of his body.
136. Whatever meritorious acts (such a Brah- ma^a) performs under the full protection of the king, thereby the king s length of life, wealth, and kingdom increase.
137. Let the king make the common inhabitants of his realm who live by traffic, pay annually some trifle, which is called a tax.
132. Medh. and Kull. add ' from the profits (made on the seven- teen articles enumerated).* 137. Przthagg-ana7#, ' the common inhabitants,* i. e. small dealers in vegetables, leaves, and so forth (Kull., Ragh.), or in cakes (Gov.).
138. Mechanics and artisans, as well as.Sudras who subsist by manual labour, he may cause to work (for himself) one (day) in each month.
1 39. Let him not cut up his own root (by levying no taxes), nor the root of other (men) by excessive greed; for by cutting up his own root (or theirs), he makes himself or them wretched.
140. Let the king, having carefully considered (each) affair, be both sharp and gentle; for a king who is both sharp and gentle is highly respected.
141. When he is tired with the inspection of the business of men, let him place on that seat (of justice) his chief minister, (who must be) acquainted with the law, wise, self-controlled, and descended from a (noble) family.
142. Having thus arranged all the affairs (of) his (government), he shall zealously and carefully protect his subjects.
143. That (monarch) whose subjects are carried off by robbers (Dasyu) from his kingdom, while they loudly call (for help), and he and his ser- vants are (quietly) looking on, is a dead and not a living (king).
144. The highest duty of a Kshatriya is to pro- tect his subjects, for the king who enjoys the rewards, just mentioned, is bound to (discharge that) duty.
145. Having risen in the last watch of the night, having performed (the rite of) personal purification, 138. Gaut. X, 31; Vas. XIX, 28; Vi. Ill, 32.
141. Vi. Ill, 73-74; Yagri. II, 1-3. Medh. reads bantam, {o a tranquil disposition,' for pra^wam, ' wise.'
■ having, with a collected mind, offered oblations in the fire, and having worshipped Brahma^as, he shall enter the hall of audience which must possess the marks (considered) auspicious (for a dwelling).
146. Tarrying there, he shall gratify all subjects (who come to see him by a kind reception) and afterwards dismiss them; having dismissed his subjects, he shall take counsel with his ministers.
147. Ascending the back of a hill or a terrace, (and) retiring (there) in a lonely place, or in a solitary forest, let him consult with them unobserved.
148. That king whose secret plans other people, (though) assembled (for the purpose), do not dis- cover, (will) enjoy the whole earth, though he be poor in treasure.
149. At the time of consultation let him cause to be removed idiots, the dumb, the blind, and the ^/ deaf, animals, very aged men, women, barbarians, the sick, and those deficient in limbs.
1 50. (Such) despicable (persons), likewise animals, and particularly women betray secret council; for that reason he must be careful with respect to them.
151. At midday or at midnight, when his mental and bodily fatigues are over, let him deliberate, either with himself alone or with his (ministers), on virtue, pleasure, and wealth, 152. On (reconciling) the attainment of these 147. Ni/zsalake, 'solitary' (Nar., Kull., Ragh.), means according to Medh., Gov., and Nand. ' free from grass and so forth.'
149. 'Animals,' i.e. 'parrots, starlings, and other talking birds! (Kull., Gov., Ragh., Nand.), 'for such creatures divulge secret plans' (Medh.).
Ifct.
(aims) which are opposed to each other, on be- stowing his daughters in marriage, and on keeping his sons (from harm), 153. On sending ambassadors, on the completion of undertakings (already begun), on the behaviour of (the women in) his harem, and on the doings of his spies.
154. On the whole eightfold business and the five classes (of spies), on the goodwill or enmity and the conduct of the circle (of neighbours he must) carefully (reflect).
155. On the conduct of the middlemost (prince), on the doings of him who seeks conquest, on the behaviour of the neutral (king), and (on that) of the foe (let him) sedulously (meditate).
154. ' The eightfold business' consists according to Medh. either of ' conciliation, division, employment of force, gifts,' or ' of agri- culture, trade, building bridges and embankments, building fort- resses or repairing them, catching elephants, digging mines, settling desert districts, cutting down forests/ or ' of collecting revenue, ex- penditure, dismissing bad servants, prohibiting bad conduct on the part of the castes and orders, deciding difficult points in one's own affairs, deciding legal cases, punishing, and imposing penances.' The second explanation, which is said to belong to Antaka (Yama), is adopted by Nand.; the third, which is taken from the NitLrastra of U?anas, by Gov., Kull., Nar., and Ragh. ' The five classes (of spies),' i. e. ' karpa/ika, a pilgrim or a rogue, an ascetic who has violated his vows, a distressed agriculturist, a decayed merchant, and a fictitious devotee' (Medh., Gov., Kull., Ragh.). Nar. and Nand. explain pan^avarga by ' the collection of the five (requisites for an undertaking)/ Regarding 'the circle/ see the following verses.
155. * The middlemost prince' is he whose territory lies between that of the king seeking conquest and that of his foe, and who, though unable to resist both, may become dangerous to them when they are at war with each other; see Kamandaki, Nitisara VIII, 1 8, which passage the commentators quote. ' The foe' may be of three 156. These (four) constituents (prakmi, form), briefly (speaking), the foundation of the circle (of neighbours); besides, eight others are enumerated (in the Institutes of Polity) and (thus) the (total) is declared to be twelve.
157. The minister, the kingdom, the fortress, the treasury, and the army are five other (constituent elements of the circle); for, these are mentioned in connexion with each (of the first twelve; thus the whole circle consists), briefly (speaking, of) seventy- two (constituent parts).
158. Let (the king) consider as hostile his imme- diate neighbour and the partisan of (such a) foe, as friendly the immediate neighbour of his foe, and as neutral (the king) beyond those two.
159. Let him overcome all of them by means of the (four) expedients, conciliation and the rest, (em- ployed) either singly or conjointly, (or) by bravery and policy (alone).
160. Let him constantly think of the six measures of royal policy (gu^a, viz.) alliance, war, marching, halting, dividing the army, and seeking protection.
161. Having carefully considered the business (in hand), let him resort to sitting quiet or marching, kinds, ' natural,' * artificial' (i. e. one who has a particular reason for his enmity), and 'an immediate neighbour' (see below, verse 158). 156. ' The eight other constituents' are according to Kamandaki VIII, 16-17, (a) in front beyond the foe's territory, 1. a friend, 2. the foe's friend, 3. the friend's friend, 4. the foe's friend's friend; (b) in the rear, 1. he who attacks in the rear (parsrmigraha), 2. he who restrains the latter (akranda), 3, 4. the supporters of these two. All the commentators except Medh. quote Kamandaki more or less correctly. Kamandaki VIII, 24 states that this doctrine, with respect to the constituent parts of the system of states which requires the attention of each king, is peculiar to the Manavas.
alliance or war, dividing his forces or seeking pro- tection (as the case may require).
162. But the king must know that there are two kinds of alliances and of wars, (likewise two) of both marching and sitting quiet, and two (occasions for) seeking protection.
163. An alliance which yields present and future advantages, one must know to be of two descriptions, (viz.) that when one marches together (with an ally) and the contrary (when the allies act separately).
164. War is declared to be of two kinds, (viz.) that which is undertaken in season or out of season, by oneself and for one's own purposes, and (that waged to avenge) an injury done to a friend.
165. Marching (to attack) is said to be twofold, (viz. that undertaken) by one alone when an urgent matter has suddenly arisen, and (that undertaken) by one allied with a friend.
163. Medh. proposes besides the explanation given above another, ' An alliance one must know to be of two kinds, (viz.) that where (the allies) share the danger and the fruits of the expedition and the contrary' (yanaphalasahitau gakkkkvak samanaphalabha- gitaya na ka. tvayaham uttambhaniyo yatnato lipsite tatas tava bhago bhavishyati). Nar. thinks that the adjective tadatvayatisaw- yukta^, too, refers to two different cases, and means ' which yields either immediate or future advantages.' Nand. adopts the latter view as well as Medh.'s second explanation of the first part of the verse.
164. Regarding the expression 'in season,' see below, verse 182. Medh. takes ■ out of season' with the second clause, ' and (that waged) out of season (in order to avenge) an injury done to a friend.' He also mentions a var. lect. mitre^apakrz'te (which Gov. has adopted), with the following explanation, ' and that waged out of season when the enemy has been weakened by an ally.' Gov. agrees with this latter view except that he takes akale with the first clause. The other commentators give the explanation adopted in the translation.
166. Sitting quiet is stated to be of two kinds, (viz. that incumbent) on one who has gradually been weakened by fate or in consequence of former acts, and (that) in favour of a friend.
167. If the army stops (in one place) and its master (in another) in order to effect some purpose, that is called by those acquainted with the virtues of the measures of royal policy, the twofold division of the forces.
168. Seeking refuge is declared to be of two kinds, (first) for the purpose of attaining an ad- vantage when one is harassed by enemies, (secondly) in order to become known among the virtuous (as the protege of a powerful king).
1 69. When (the king) knows (that) at some future time his superiority (is) certain, and (that) at the time present (he will suffer) little injury, then let him have recourse to peaceful measures.
170. But when he thinks all his subjects to be 166. Purvakrz'tena, ' in consequence of former acts,' i. e. 'in con- sequence of acts committed in a former existence, or in consequence of former imprudence' (Medh., Gov., Kull.). Nand. and Ragh. give only the second explanation; Nar. says * by an enemy whom he formerly made.'
167. The text really mentions only one method of 'division.' Hence Medh. thinks that, in order to obtain the two kinds required, it must be understood that the measure may be resorted to either for one's own sake or for the sake of somebody else. Nar. makes the two methods out by supposing that in the one case the army stops in front of the enemy under the command of a general, while the king marches with a portion of his forces, and that in the other case the contrary takes place. Gov., after giving the explanation adopted in the translation, quotes K&mandaki, Nitisara XI, 24, where a different meaning, 'duplicity,' is attributed to the term dvai- dhibhava. Nand.'s whole explanation consists of this quotation.
170. I read with all the commentators and K., prahnsh/a instead of prakrzsh/a (editions).
exceedingly contented, and (that he) himself (is) most exalted (in power), then let him make war.
171. When he knows his own army to be cheerful in disposition and strong, and (that) of his enemy the reverse, then let him march against his foe.
172. But if he is very weak in chariots and beasts of burden and in troops, then let him carefully sit quiet, gradually conciliating his foes.
173. When the king knows the enemy to be stronger in every respect, then let him divide his army and thus achieve his purpose.
1 74. But when he is very easily assailable by the forces of the enemy, then let him quickly seek refuge with a righteous, powerful king.
175. That (prince) who will coerce both his (dis- loyal) subjects and the army of the foe, let him ever serve with every effort like a Guru.
176. When, even in that (condition), he sees (that) evil is caused by (such) protection, let him without hesitation have recourse to war.
177. By all (the four) expedients a politic prince must arrange (matters so) that neither friends, nor neutrals, nor foes are superior to himself.
178. Let him fully consider the future and the immediate results of all undertakings, and the good and bad sides of all past (actions).
179. He who knows the good and the evil (which will result from his acts) in the future, is quick in forming resolutions for the present, and under- stands the consequences of past (actions), will not be conquered.
176. I read with Gov. and K. sa yuddham instead of suyuddham (Medh., Kull., Ragh., Nand.), ■ let him fight bravely.'
180. Let him arrange everything in such a manner that no ally, no neutral or foe may injure him; that is the sum of political wisdom.
181. But if the king undertakes an expedition against a hostile kingdom, then let him gradually advance, in the following manner, against his foe's capital.
182. Let the king undertake his march in the fine month Marga^irsha, or towards the months of Phalguna and A'aitra, according to the (condition of his) army.
183. Even at other times, when he has a certain prospect of victory, or when a disaster has befallen his foe, he may advance to attack him.
184. But having duly arranged (all affairs) in his original (kingdom) and what relates to the expedi- tion, having secured a basis (for his operations) and having duly dispatched his spies; 185. Having cleared the three kinds of roads, and (having made) his sixfold army (efficient), let him leisurely proceed in the manner prescribed for war- fare against the enemy's capital.
184. 'Having secured a basis (for his operations)/ i.e. 'having won over the servants of his foe who may be at enmity with their master' (Medh., Gov., Kull., Ragh.), or 'having established a camp in the country which he intends to attack' (Nar.).
185. ' The three kinds of roads/ i. e. ' through the open country, through marshy ground or such as is cut by watercourses, and through forests' (^ahgalanupa/avika), (Medh., Gov., Kull., Ragh., Nand.). Nar. gives the same explanation, but adds that the proper interpretation is ' through villages, forests, and hills.' ' The sixfold army/ i. e. consisting of ' elephants, horses, chariots, infantry, the 186. Let him be very much on his guard against a friend who secretly serves the enemy and against (deserters) who return (from the enemy's camp); for such (men are) the most dangerous foes.
187. Let him march on his road, arraying (his troops) like a staff (i.e. in an oblong), or like a waggon (i.e. in a wedge), or like a boar (i.e. in a rhombus), or like a Makara (i.e. in two triangles, with the apices joined), or like a pin (i. e. in a long line), or like a Garu^a (i. e. in a rhomboid with far-extended wings).
188. From whatever (side) he apprehends danger, in that (direction) let him extend his troops, and let him always himself encamp in an array, shaped like a lotus.
189. Let him allot to the commander-in-chief, to the (subordinate) general, (and to the superior officers) places in all directions, and let him turn his front in that direction whence he fears danger.
general, and workmen' (Medh., Gov., Kull., Ragh.). Medh. adds that some name as the fifth component 'the treasury,' and that others explain the term by 'the sixfold division, mentioned by Kamandi,' Nitisara XVI, 6. The latter view is adopted by Nand. Nar. enumerates besides elephants, horses, chariots, and infantry, the riders on elephants and sastropanayakas (?).
187. The details regarding the various ways of arranging the troops are found in the Kamandaki, Nitisara XIX.
188. My translation of the last clause follows Gov., Nar., and Ragh. Medh. says that the king shall leave the town with his army in the lotus-array, and Kull. speaks of a ' feigned encampment' (kapa/anivej-anaw kuryat). The lotus-array is stated to be ' equally extended on all sides and perfectly circular, the centre being occupied by the king.'
189. Medh. remarks that, as the subordinate general and the commander-in-chief are only two persons, they cannot possibly be stationed ' in all directions,' as the text prescribes, and that hence their servants (i. e. the superior officers) must also be intended.
190. On all sides let him place troops of soldiers, on whom he can rely, with whom signals have been arranged, who are expert both in sustaining a charge and in charging, fearless and loyal.
191. Let him make a small number of soldiers fight in close order, at his pleasure let him extend a large number in loose ranks; or let him make them fight, arranging (a small number) in the needle- array, (and a large number) in the thunderbolt-array.
192. On even ground let him fight with chariots and horses, in water-bound places with boats and elephants, on (ground) covered with trees and shrubs with bows, on hilly ground with swords, targets, (and other) weapons.
193. (Men born in) Kurukshetra, Matsyas, Pa#- >§alas, and those born in 6urasena, let him cause to fight in the van of the battle, as well as (others who are) tall and light.
194. After arranging his troops, he should en- courage them (by an address) and carefully inspect them; he should also mark the behaviour (of the soldiers) when they engage the enemy.
195. When he has shut up his foe (in a town), let him sit encamped, harass his kingdom, and con- tinually spoil his grass, food, fuel, and water.
190. Nar. explains gulman, 'troops of soldiers/ by gulmade- jasthan, '(soldiers) standing in thickets' (?).
192. Sthale, 'on hilly ground' (nimnonnate, Ragh.), means according to Medh., Gov., and Kull. ' on ground free from stones, trees, creepers, thorns, pits, and the like.'