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Explanatory notes by Ganganath Jha:

‘Akāle’ — This is taken by Medhātithi with the second clause and by Govindarāja with the first.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 325) to the effect that ‘war’ is of two kinds — (1) That undertaken for some special purpose of one’s own — this being done either in the proper season, such as during the months of November or December, or even out of season; and (2) that undertaken for helping an ally who has been attacked by an enemy.

Comparative notes by various authors:

Kāmandaka (10.16-19). — ‘Hostilities are of five kinds — (1) produced by rivalry, (2) caused by dispute about lands, (3) caused by women, (4) caused by irresponsible spies, (5) caused by some transgression on the part of one party... Men recognise only two kinds: Hereditary and that caused by some transgression.’

VERSE 7.165

Section XII - Daily Routine of Work

एकाकिनश्चात्ययिके कार्ये प्राप्ते यदृच्छया ।
संहतस्य च मित्रेण द्विविधं यानमुच्यते ॥१६५॥

ekākinaścātyayike kārye prāpte yadṛcchayā |
saṃhatasya ca mitreṇa dvividhaṃ yānamucyate ||165||

Marching is said to be of two kinds — (1) that undertaken by the king by himself alone, on the sudden approach of an emergent occasion, and (2) that undertaken by him accompanied by his ally. — (165)

Medhātithi’s commentary (manubhāṣya):

The two-foldness of Marching is based upon its being undertaken by the king alone by himself or accompanied by his ally. The king can march alone by himself only when he has the requisite strength; otherwise he can march only when accompanied by his ally.

‘Emergent occasion’; e.g., when some trouble befalls the enemy, he becomes the fittest object of attack at that same moment; otherwise, if time is allowed to lapse, he would recover his strength and thus become difficult to destroy. — (165)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 326), as setting forth the two kinds of ‘marching’ — (a) alone or (b) accompanied by the ally.

VERSE 7.166

Section XII - Daily Routine of Work

क्षीणस्य चैव क्रमशो दैवात् पूर्वकृतेन वा ।
मित्रस्य चानुरोधेन द्विविधं स्मृतमासनम् ॥१६६॥

kṣīṇasya caiva kramaśo daivāt pūrvakṛtena vā |
mitrasya cānurodhena dvividhaṃ smṛtamāsanam ||166||

Halting has been declared to be of two kinds: — (1) that which is necessary for one who has become gradually weakened, either by chance or through previous acts, and (2) that which is necessitated by considerations for his ally. — (166)

Medhātithi’s commentary (manubhāṣya):

‘Halting’ means the withdrawing of oneself. This also is of two kinds — (1) When the king is “weakened’ — in force and in money, — even though he be prosperous, he has to ignore bis enemy; and another kind of Halting is that which is done in consideration of the ally. If the relations of his ally, who is weak, with the enemy is not such as to make it safe for his ally to rise against that enemy, — then, in consideration of the delicate position of his ally, the king should ‘halt’.

The said ‘weakness’ arises from two causes: — it may be due to ‘chance’ or to ‘former acts’. This only describes the actual state of things. The strength and weakness of all kings are due to these two causes. ‘Chance’ here stands for the man9s want of care, e.g., extravagance, inalertness regarding the army and so forth; and ‘former acts’ means the demerit caused by evil deeds in the past. Or the explanation of the two terms may be reversed (‘former acts’ standing for carelessness, and ‘chance’ for past misdeeds).

‘Mohāt’ (‘through folly’) is another reading (for ‘daivāt’, ‘by chance’); but what is meant is expressed by the term ‘daiva’, — (166)

Explanatory notes by Ganganath Jha:

‘Daivāt pūrvakṛtena’ — ‘In consequence of imprudence during present life, — and in consequence of acts committed during previous existences’ (Medhātithi, Govindarāja and Kullūka); — ‘by an enemy made formerly’ (Nārāyaṇa).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 326).

VERSE 7.167

Section XII - Daily Routine of Work

बलस्य स्वामिनश्चैव स्थितिः कार्यार्थसिद्धये ।
द्विविधं कीर्त्यते द्वैधं षाड्गुण्यगुणवेदिभिः ॥१६७॥

balasya svāminaścaiva sthitiḥ kāryārthasiddhaye |
dvividhaṃ kīrtyate dvaidhaṃ ṣāḍguṇyaguṇavedibhiḥ ||167||

When, for the accomplishment of some purpose, the Master takes up one position and the Force another, — this is what is described as ‘Bifurcation’ by those conversant with the details of the six measures of policy. — (167)

Medhātithi’s commentary (manubhāṣya):

When different positions are taken up by the Master and his Army, — the Master, with a small force, remains in the fort, while the Commander, with a larger force proceeds elsewhere. Or, some sort of ‘bifurcation’ is resorted to by way of favouring the different divisions, in the way of allowing all the divisions opportunities for securing booties of gold and other things.

Objection. — “The measure here described is Bifurcation; and of this there cun be only one form — different positions being taken up by the Master and his Forces. There is no reason why any other kind of division should be mentioned; the only bifurcation that need be mentioned is that consisting in different positions being taken up by the Master and his Forces.”

The answer to this is that it is by implication that we get at the other two kinds of ‘bifurcation’ — (1) one being that which is done for one’s own sake and (2) that done for the sake of others. — (167)

Explanatory notes by Ganganath Jha:

“The text really mentions only one method of ‘Division.’ Hence Medhātithi 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 sake or for the sake of somebody else. — Nārāyaṇa 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. — Govindarāja quotes Kāmandaki, 11.24, where a different meaning, ‘duplicity’ is attributed to the term ‘dvaidhībhāva.” — Buhler.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 326) which explains ‘sthitiḥ’ as ‘dvidhābhūya sthitiḥ’ ‘taking up a position with forces divided,’ and adopts the explanation attributed (in the above note) to Nārāyaṇa; — and in Rājanītiratnākara (p. 24b).

Comparative notes by various authors:

Kāmandaka (11.27). — ‘Dvaidhībhāva is of two kinds: (1) Svatantra, when the man himself has recourse to duplicity and (2) Paratantra, in which a person receives remuneration from contending parties.’

VERSE 7.168

Section XII - Daily Routine of Work

अर्थसम्पादनार्थं च पीड्यमानस्य शत्रुभिः ।
साधुषु व्यपदेशश्च द्विविधः संश्रयः स्मृतः ॥१६८॥

arthasampādanārthaṃ ca pīḍyamānasya śatrubhiḥ |
sādhuṣu vyapadeśaśca dvividhaḥ saṃśrayaḥ smṛtaḥ ||168||

‘Seeking shelter’, with noble people, has been declared to be of two kinds: — (1) that which is done for the sake of accomplishing a useful purpose, when harassed by enemies, and (2) that in the form of a status. — (168)

Medhātithi’s commentary (manubhāṣya):

When a king is harassed by bis enemies, he seeks shelter, for the purpose of accomplishing some useful purpose.

The ‘purpose’ to be served is the ceasing of the harassment; and for the attaining of this purpose one should seek shelter with a powerful supporter; e.g. giving up his own territory he should go over to the realms of that supporter.

‘Status’. — Even though not actually harassed, he shall seek shelter with another king for the purpose of acquiring a status; that would save him from future harassment. The advantage that is secured is that he acquires a status in the eyes of men who realise that ‘he has got such and such a king for his protector, and hence cannot be harassed by others’. The ‘seeking shelter’ for the purpose of acquiring status has been called ‘status’, by regarding the two as co-ordinate.

‘Vyapadeśārtham’ is another reading, (‘for the purpose of acquiring status’).

In answer to the question — With whom should he seek shelter? — the text has added — ‘with noble people’. Shelter should be sought with one of those kings that are noble, at whose hands no ill-treatment could be feared. The term ‘noble’ connotes such qualities as capacity to protect others from harassment, and so forth. — (168)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 326), as describing the two kinds of ‘Refuge’ — (a) that taken for the purpose of regaining of what has been lost to. the enemy, and (b) that taken for the averting of future trouble.

Comparative notes by various authors:

Kāmandaka (9.55). — ‘When assaulted by a powerful adversary, a sovereign should seek shelter inside his forts, whence ho should make vigorous efforts, and, for his own liberation, invoke the assistance of another king more powerful than his assailant.’

VERSE 7.169

Section XII - Daily Routine of Work

यदाऽवगच्छेदायत्यामाधिक्यं ध्रुवमात्मनः ।
तदात्वे चाल्पिकां पीडां तदा सन्धिं समाश्रयेत् ॥१६९॥

yadā'vagacchedāyatyāmādhikyaṃ dhruvamātmanaḥ |
tadātve cālpikāṃ pīḍāṃ tadā sandhiṃ samāśrayet ||169||

When he knows that his superiority is certain in the future, and at the time there is but little harm done — then he should resort to peace. — (169)

Medhātithi’s commentary (manubhāṣya):

‘Future’ is time to come.

When he knows that ‘this king is equal to me in strength — or I may be weaker now, but in time, by creating disunion among his people, or by entering into powerful alliances, I shall be able to defeat him’, — then he should make peace.

‘Superiority’ means possession of superior force.

‘Certain’ — sure.

‘At the time’ — this phrase denotes the present time. — (169)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 326), which adds the following notes: — ‘āyatyam,’ ‘in the future,’ — ‘ādhikyam,’ ‘superiority of force,’ — ‘tadātve,’ ‘at the time.’

VERSE 7.170

Section XII - Daily Routine of Work

यदा प्रहृष्टा मन्येत सर्वास्तु प्रकृतीर्भृशम् ।
अत्युच्छ्रितं तथात्मानं तदा कुर्वीत विग्रहम् ॥१७०॥

yadā prahṛṣṭā manyeta sarvāstu prakṛtīrbhṛśam |
atyucchritaṃ tathātmānaṃ tadā kurvīta vigraham ||170||

But when he thinks all his people to be highly contented, and himself to be exceedingly prosperous, — then he shall make war. — (170)

Medhātithi’s commentary (manubhāṣya):

‘Contented’ — full of ambition and affection for the king, highly satisfied with gifts and honours; — when he finds his own ‘people’ — ministers and others — to be so; — and ‘himself to be exceedingly prosperous’ — rich in treasure, in elephants and horses, and other things; — then, at such a time, he shall break the treaty under some pretext and have recourse to war. — (170)

Explanatory notes by Ganganath Jha:

Cf. Kāmandaka, 8.4.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 327).

Comparative notes by various authors:

Kāmandaka (9.33). — ‘The king whose Prakṛtis are disaffected is deserted by them at the prospect of war; and he who is excessively addicted to sensual pleasures becomes so weak as to be easily crushed.’

Kāmandaka (15.3). — ‘When a king feels sure of his ability to forcibly slay his foe, even though swelling with power, — then alone should he start on a military expedition, inflicting injuries on the latter.’

Do. (15.19). — ‘Of internal and external defects, the internal is the graver. Amending the internal defects and providing necessary measures for the removal of the external ones, the king shall set out on the expedition.’

VERSE 7.171

Section XII - Daily Routine of Work

यदा मन्येत भावेन हृष्टं पुष्टं बलं स्वकम् ।
परस्य विपरीतं च तदा यायाद् रिपुं प्रति ॥१७१॥

yadā manyeta bhāvena hṛṣṭaṃ puṣṭaṃ balaṃ svakam |
parasya viparītaṃ ca tadā yāyād ripuṃ prati ||171||

When he thinks that his own army is happy and strong in condition, and that of the enemy is the reverse, then shall he march against the enemy — (171)

Medhātithi’s commentary (manubhāṣya):

‘Condition’ — is the cause of happiness and strength; e.g. having received much wealth, the harvest having been good, and so forth are the causes that are conducive to happiness and strength. ‘Army’ — consisting of elephants, horses and foot-soldiers.

‘And that of the enemy is the reverse’, — ‘then shall he march against the enemy’ — i.e., attack him. The causes that prompt actual marching against the enemy are not the same that lead the king to make war; in fact, these latter, as also the loss of happiness and strength of the enemy’s people, are the causes that should prompt actual marching. — (171)

Explanatory notes by Ganganath Jha:

Cf. Kāmandaka, 10.26.

This verse is quoted in Vīramitrodaya, (Rājanīti, p. 327).

Comparative notes by various authors:

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 327). — ‘When a king finds himself stronger than another, he shall declare war on him. He shall undertake the march when he finds that it would bring him much gain.’

Yājñavalkya (1.347). — ‘The king shall march against another kingdom when it is full of crops, and the king thereof is weak, while the attacking king himself has his men and conveyances fit.’

VERSE 7.172

Section XII - Daily Routine of Work

यदा तु स्यात् परिक्षीणो वाहनेन बलेन च ।
तदासीत प्रयत्नेन शनकैः सान्त्वयन्नरीन् ॥१७२॥

yadā tu syāt parikṣīṇo vāhanena balena ca |
tadāsīta prayatnena śanakaiḥ sāntvayannarīn ||172||

But when he happens to be weak in conveyances and soldiers, then he shall sit quiet, gradually conciliating his enemies with special care. — (172)

Medhātithi’s commentary (manubhāṣya):

‘Conveyances’ — elephants and horses; — ‘Soldiers’ — foot-soldiers. The distinction between the two being analogous to the ‘go’ and the ‘balīvarda.’

When his soldiers are weuk, he shall sit quiet, conciliating his enemies. ‘Conciliating’ consists in making them pleased with peaceful overtures and gifts. — (172)

Explanatory notes by Ganganath Jha:

This verse is quoted in Viramitrodaya (Rājanīti, p. 327).

Comparative notes by various authors:

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 327). — ‘When ho finds that the other party is capable of upsetting his plans, he should halt.’

VERSE 7.173

Section XII - Daily Routine of Work

मन्येतारिं यदा राजा सर्वथा बलवत्तरम् ।
तदा द्विधा बलं कृत्वा साधयेत् कार्यमात्मनः ॥१७३॥

manyetāriṃ yadā rājā sarvathā balavattaram |
tadā dvidhā balaṃ kṛtvā sādhayet kāryamātmanaḥ ||173||

When the king thinks his enemy to be stronger in every respect, then he should bifurcate his force and thus accomplish his own purpose. — (173)

Medhātithi’s commentary (manubhāṣya):

When a man has been attacked by a strong enemy, recouping is impossible; what is beneficial is resorting to a fortress; and this means garrisoning, which involves ‘bifurcation’; this has been already explained above. As a matter of fact, it is found that, under ordinary circumstances, it is only the more powerful king who divides his forces, when under difficulties. — (173)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 327).

Comparative notes by various authors:

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 327). — ‘The powerful king shall have recourse to the division of his army, when he finds that his rear-guard is not reliable.’

VERSE 7.174

Section XII - Daily Routine of Work

यदा परबलानां तु गमनीयतमो भवेत् ।
तदा तु संश्रयेत् क्षिप्रं धार्मिकं बलिनं नृपम् ॥१७४॥

yadā parabalānāṃ tu gamanīyatamo bhavet |
tadā tu saṃśrayet kṣipraṃ dhārmikaṃ balinaṃ nṛpam ||174||

When he happens to be very much open to attack by the enemy’s forces, then he shall seek shelter with a r ighte ous and powerful King. — (174)

Medhātithi’s commentary (manubhāṣya):

‘Very much open to attack’; — when he finds that while in the fortress, he is very liable to be assailed, — then quickly he shall give up the fortress and take refuge with another ‘righteous king’, at whose hands he does not fear ill-treatment, who is famed for his calm and dispassionate nature.

What is meant by the epithet ‘powerful’ is shown in the next verse. — (174)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 328).

Comparative notes by various authors:

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 328). — ‘When the king is attacked by a stronger enemy who refuses to make peace, he shall have recourse to seeking shelter, which is the lowest of the methods. When he finds himself devoid of all power, he should seek shelter.’

VERSE 7.175

Section XII - Daily Routine of Work

निग्रहं प्रकृतीनां च कुर्याद् योऽरिबलस्य च ।
उपसेवेत तं नित्यं सर्वयत्नैर्गुरुं यथा ॥१७५॥

nigrahaṃ prakṛtīnāṃ ca kuryād yo'ribalasya ca |
upaseveta taṃ nityaṃ sarvayatnairguruṃ yathā ||175||

That king who does the chastisement of his people as also of his enemy’s army, — him he shall ever serve with every effort, like a preceptor. — (175)

Medhātithi’s commentary (manubhāṣya):

It has been said that the other king should be ‘powerful’; the question arising as to what amount of strength would mark him out as ‘powerful’, — the present verse supplies the answer.

With that king alone he shall seek shelter who is capable of chastising the enemy’s forces, as also the disloyal subjects of the king seeking his shelter.

And such a king shall he served like a preceptor; and in so doing the king shall not consider his dignity at all; he should have no such notion as ‘he also is a great king, so I shall treat him as my equal’; in fact he shall be attended upon, like a master.

‘With every effort’ — by all such means as saying agreeable things, attending on him, and so forth. — (175)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 328)

VERSE 7.176

Section XII - Daily Routine of Work

यदि तत्रापि सम्पश्येद् दोषं संश्रयकारितम् ।
सुयुद्धमेव तत्रापि निर्विशङ्कः समाचरेत् ॥१७६॥

yadi tatrāpi sampaśyed doṣaṃ saṃśrayakāritam |
suyuddhameva tatrāpi nirviśaṅkaḥ samācaret ||176||

If even there he should perceive something wrong on the part of his shelterer, then, even in that condition he shall, without hesitation, resort to war. — (176)

Medhātithi’s commentary (manubhāṣya):

If even in that seeking of refuge he should ‘perceive’ — feel — ‘something wrong on the part of his shelterer’; &c. &c. The signs indicating such ‘wrong’ are the following: —

‘Repentance after having given the shelter, Kṛtapurvahomam (?), showing disrespect, describing misdeeds, inattention, disagreeable speech, — these are the acts of the unfavourable man,

Thus when the shelterer is found to be unfavourably inclined, — although the shelterer be, in reality, free from anything actually wrong, — this is what is implied by the term ‘api’, ‘even — at such a time he shall, without any hesitation, have recourse to war. Nor is it necessary that the man should suffer destruction after having been reduced to a condition necessitating his taking shelter; because even a stronger man is sometimes found to be defeated by the weaker. In any case, the final result is bound to be favourable: if he wins, he regains his kingdom, if he is defeated, he is sure to attain heaven. We are going to show later on the excellence of war.

From among the six ‘measures of policy’ the king may resort to one or the other, and regulate his marches according to his capacity. — (176)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 328); — and in Nītimayūkha (p. 58).

VERSE 7.177

Section XII - Daily Routine of Work

सर्वोपायैस्तथा कुर्यान्नीतिज्ञः पृथिवीपतिः ।
यथाऽस्याभ्यधिका न स्युर्मित्रोदासीनशत्रवः ॥१७७॥

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