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Explanatory notes by Ganganath Jha:

See Kāmandaka, 19, for the various kinds of tactical disposition of the forces.

This verse is quoted in Parāśaramādhava (Ācāra, p. 401); — in Vīramitrodaya (Rājanīti, p. 400), which adds that full descriptions of the several Vyūhas the reader will find in Lakṣaṇaprakāśa; — and in Rājanītiratnākara (p. 26a).

Comparative notes by various authors:

Śukranīti (4.7.551 et seq.). — ‘The Krauñca- array is formed according to the nature of the ground and consists in arranging the troops in rows resembling the rows of birds flying in the sky; it is that order in which the neck is thin, the tail medium and the wings thick. The Śyena -array is that in which the wings are large, the neck and tail medium, and the mouth small. The Makara -array is that which has four legs, long and thick mouth and two lips. The Sūcī- array has a thin mouth and a hole at the back and resembles a rod. — The Chakra- array has eight concentric circles facing all directions and one passage. The Sarvatobhadra -array is the order having eight sides in all directions. The Ratha -array has the aspect of a cart, and the Sarpa -array, that of a snake.’

Kāmandaka (18.49). — ‘When there would be danger in the rear, the Chariot-array should be formed; when it would he in the flanks, then the Vajra -array; and in all situations the Sarvatobhadra -array should be formed, which frightens the enemy.’

VERSE 7.188

Section XIII - War

यतश्च भयमाशङ्केत् ततो विस्तारयेद् बलम् ।
पद्मेन चैव व्यूहेन निविशेत सदा स्वयम् ॥१८८॥

yataśca bhayamāśaṅket tato vistārayed balam |
padmena caiva vyūhena niviśeta sadā svayam ||188||

From where he apprehends danger there he shall extend his forces; and he himself shall always encamp in the ‘lotus-array’ — (188)

Medhātithi’s commentary (manubhāṣya):

On the road there may be certain points where there may be apprehension of molestation from persons inclined to help his-enemy; and at these points, when marching from his preceding encampment, he shall extend his forces to the extent of two miles or a little more; i.e., at these points the army is to consist of dense masses of elephants and chariots and cavalry extended forward and fully equipped with offensive and defensive weapons and supplied with large quantities of food and fodder.

The ‘lotus array’ is that disposition of the army where the master is stationed at the centre and his officers all round him in a circular form. In this array he shall himself always ‘encamp’, — i.e., march forward from a town or a village. — (188)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 402); — and in Vīramitrodaya (Rājanīti, p. 400).

VERSE 7.189

Section XIII - War

सेनापतिबलाध्यक्षौ सर्वदिक्षु निवेशयेत् ।
यतश्च भयमाशङ्केत् प्राचीं तां कल्पयेद् दिशम् ॥१८९॥

senāpatibalādhyakṣau sarvadikṣu niveśayet |
yataśca bhayamāśaṅket prācīṃ tāṃ kalpayed diśam ||189||

The Commander-in-Chief and the General he shall station in all directions; the quarter from which he apprehends danger, that he shall regard as the ‘East’ (Front). — (189)

Medhātithi’s commentary (manubhāṣya):

The ‘Commander-in-Chief’, the controller of the entire force and its supplies, and the ‘General’ — each of these being one only, and not many, it would be impossible to station them ‘in all directions’; hence the two names should be taken as standing for the subordinates of the two officers; and when their subordinates have been stationed and put in charge of all directions, the two officers themselves become so ‘stationed.’

Thus having stationed them in battle-array, with distinct army-corps — each consisting of elephants and horses — alloted to each of them, and having placed a mountain or a ditch in his rear, kept in charge of a separate officer, — he shall regard that direction as the ‘East’ or ‘front’ from where he apprehends danger. In this manner he shall arrange his camp, prepared to march forward, in the manner ot learned men moving forward. — (189)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 402); — and in Vīramitrodaya (Rājanīti, p. 400).

Comparative notes by various authors:

Kāmandaka (15.18). — ‘When a foe must he marched upon, the energetic king should not he afraid of the difficulties that may be at his roar; to the front he should depute the commander-in-chief or the Prince, with a portion of the army.’

VERSE 7.190

Section XIII - War

गुल्मांश्च स्थापयेदाप्तान् कृतसञ्ज्ञान् समन्ततः ।
स्थाने युद्धे च कुशलानभीरूनविकारिणः ॥१९०॥

gulmāṃśca sthāpayedāptān kṛtasañjñān samantataḥ |
sthāne yuddhe ca kuśalānabhīrūnavikāriṇaḥ ||190||

On all sides he shall station reliable pickets, with whom signals have been arranged, who are experts in standing firm as also in charging, fearless and loyal. — (190)

Medhātithi’s commentary (manubhāṣya):

‘Pickets’ — troops of men; some of them supplied with conches and drums, while others are not so supplied. These shall be stationed at those points where if any mishap were to occur, it would lead to grave peril.

The qualifications of these men are now stated —

(a) ‘Reliable’; ‘āpta’ is a relative, and ‘reliable servants’ are as good as relatives.

(b) ‘With whom signals have been arranged.’ — with whom signs for communication have been fixed upon; such as — ‘when the battle has begun, when you hear the sound of conches, trumpets, drums and other instruments, in such and such a way, then you shall understand that there are signs of wavering and retreat, and then you shall do such and such an act’, — or ‘when the flag is taken down, or hoisted up, you shall stand apart from one another; if it is hoisted in this way you shall charge in a mass; you shall turn back, when it is raised in such and such fashion’.

(c) ‘Experts in standing firm’, — who are determined to stand together in proper formation even when charged by the canons of the enemy attacking them in dense masses; ‘as also in charging’ — i.e., while not quite expert in pursuing the fleeing enemy, they are adepts in charging en masse into the thickest of the enemy and engaging in fierce combat his rear-guard and taking captives hundreds of those trying to run away.

(d) ‘Fearless’ — hence prone to spreading themselves and yet operating in combination.

(e) ‘Loyal’ — identifying themselves entirely with the interests of their chief.

In this fashion he shall establish several pickets ‘on all sides’ — i.e. on three sides — extending to two miles each way; bat the position of these shall be altered everyday. When the fears of the chief are allayed by the alertness of these, his people gain confidence in him. And the king shall address the following words to his men — ‘In as much as, at the end of the war, presents, honours and appreciations shall be distributed among all, it is the interest of all of you, along with the ministers, that it be waged in the proper manner, — I am king only in name — in reality all of us are equal sharers in all prosperity that may come to us, — if we win, we acquire a kingdom, and if we lose we attain heaven, — it is with this view that all of us have come together’. — (190)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 402); — and in Vīramitrodaya (Rājanīti) p. 401).

VERSE 7.191

Section XIII - War

संहतान् योधयेदल्पान् कामं विस्तारयेद् बहून् ।
सूच्या वज्रेण चैवैतान् व्यूहेन व्यूह्य योधयेत् ॥१९१॥

saṃhatān yodhayedalpān kāmaṃ vistārayed bahūn |
sūcyā vajreṇa caivaitān vyūhena vyūhya yodhayet ||191||

He shall make a small number of men fight in close formation; but a large number he may extend as he likes. He shall make them fight, arraying them in the form of the ‘needle’ and the ‘thunderbolt.’ — (191)

Medhātithi’s commentary (manubhāṣya):

If the men do not fight in a close formation, and extend themselves over a large space, — then, happening to be opposed by a larger force, they are apt to be overtaken in small detachments and thus, by sheer impact, become annihilated. For this reason, when the number of.men is small, they should, be mode to fight in close formation, so that fighting with mutual support, they do not become completely annihilated; and also when fighting dose by one another, through mutual rivalry and attachment they are enabled to fight the stronger enemy.

‘As he likes’ — as much as he may wish, in view of the end to be served, — ‘he may extend a large number of wirn’ — i.e., make them fight in small detachments.

If the king thinks that when ordered to fight in small detachments, they may be struck with fear, — or that fear might arise in their minds on seeing the larger numbers of the enemy — then he shall array his men in the form of the ‘needle’ described above. The ‘thunderbolt array’ is that particular form in which the men are divided into three parts — one in the front, another in the rear and the rest on the two sides (of the king). In this ‘needle-array’ or ‘thunderbolt-array’ having arrayed his men, he shall make them do buttle. Of all arrays these two have been singled out for mention, as these two are best able to sustain a charge as well as to push home an attack. When he finds these same formations on the enemy’s side, then he shall resort to the opposite formation.

In the event of both belligerents being equal in number, the particular formations and their effectiveness shall depend upon the physical strength, loyalty and efficiency of the men engaged.

The term ‘shall make to fight’ implies that the king himself shall direct the operations from his quarters in a fortress or in some other comparatively safe spot forming the rear of the army. Says a work on the subject — ‘The king shall go back to a distance of 200 bows (1200 feet) and stay there as the he engage in battle rear guard, for the purpose of rallying the men that may be routed; and in no case shall he be without such a rearguard’. — (191)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 402): — and in Vīramitrodaya (Rājanīti, p. 404).

Comparative notes by various authors:

Mahābhārata (12.100.47). — (The first half as in Manu). — ‘When a small army is fighting against a larger one, the former should be arrayed like a needle-point.’

VERSE 7.192

Section XIII - War

स्यन्दनाश्वैः समे युध्येदनूपेनोद्विपैस्तथा ।
वृक्षगुल्मावृते चापैरसिचर्मायुधैः स्थले ॥१९२॥

syandanāśvaiḥ same yudhyedanūpenodvipaistathā |
vṛkṣagulmāvṛte cāpairasicarmāyudhaiḥ sthale ||192||

On even ground he shall fight with chariots and horses; on marshy ground with boats and elephants; on ground covered with trees and thickets with bows; and on firm ground with swords and shields and other weapons. — (192)

Medhātithi’s commentary (manubhāṣya):

This verse describes the nature of the ground on which the army has to operate.

On even ground, he shall fight with chariots and horses; as there is no obstruction for them on such ground,

‘Marshy ground’ — ground abounding in water. On such ground, if the water is shallow, he shall fight with elephants, but with boats, if it is deep; these can move easily on such ground.

On ground convered with trees and thickets, with bows. This includes also such ground as is cut up with pits and ditches; — the effect of these being the same as that of trees etc.

‘Firm ground? — ground free from stones, trees, creepers, pits and the like; on such ground he shall fight with swords and such other weapons us are held in the hand — such as the lance; since these can be used in fighting at close quarters, which shows the fighting-capacity of the combatants.’ — (192)

Further —

Explanatory notes by Ganganath Jha:

‘Sthale’ — ‘Ground free from stones, trees, creepers, pits etc.,’ (Medhātithi, Govindarāja and Kullūka); — ‘hilly ground’ (Nārāyaṇa).

This verse is quoted in Parāśaramādhava (Ācāra, p. 402); — and in Vīramitrodaya (Rājanīti, p. 405).

Comparative notes by various authors:

Kāmandaka (18.46). — ‘The horses should march in both the flanks and they should he flanked by chariot-warriors; these last again should bo flanked by elephants whom the forest-tribes should flank.’

VERSE 7.193

Section XIII - War

कुरुक्षेत्रांश्च मत्स्यांश्च पञ्चालांशूरसेनजान् ।
दीर्घांल्लघूंश्चैव नरानग्रानीकेषु योजयेत् ॥१९३॥

kurukṣetrāṃśca matsyāṃśca pañcālāṃśūrasenajān |
dīrghāṃllaghūṃścaiva narānagrānīkeṣu yojayet ||193||

Men born in the countries of Kurukṣhtra, Matsya, Pañcāla, and Śūrasena. — he shall make these fight in the vanguard; as also those that are tall and light. — (193)

Medhātithi’s commentary (manubhāṣya):

‘Kurukṣetra’ — is well known.

‘Matsya’ — is the name of the Virāṭa country, near Nāgapura.

‘Pañcāla’ — includes both the Kānyakubja and the Ahiccatra.

‘Born in Śūrasena’ — i.e., in Mathurā.

Some of these words are denotative of origin; but the necessary affix has been dropped:

The people of these countries are mostly huge-bodied, powerful, broad-chested, brave, proud, irrepressible; and as such, when placed at the forefront of the battle, strike terror is the hearts of the enemies.

From among the people of other countries those have to be similarly stationed who are ‘tall’ — ,and having large bodies, are endowed with long breaths. Those that are ‘light’ are fearless, on account of being comparatively free from danger, being hidden by others and without being struck themselves, continue to strike and thus, without suffering injury, set an example to others — (193).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra; p. 402); — and in Vīramitrodaya (Rājanīti, p. 405).

Comparative notes by various authors:

Kāmandaka (18.8). — ‘The low forest-tribes are by nature faithless, greedy and sinful; for this reason the weaned over troops of the enemy are better than they who are wild and undisciplined.’

VERSE 7.194

Section XIII - War

प्रहर्षयेद् बलं व्यूह्य तांश्च सम्यक् परीक्षयेत् ।
चेष्टाश्चैव विजानीयादरीन् योधयतामपि ॥१९४॥

praharṣayed balaṃ vyūhya tāṃśca samyak parīkṣayet |
ceṣṭāścaiva vijānīyādarīn yodhayatāmapi ||194||

Having arrayed his forces, he shall encourage them and thoroughly test them; even while they are engaging the enemy, he shall mark their behaviour. — (194).

Medhātithi’s commentary (manubhāṣya):

‘Having arrayed his forces,’ and thereby displayed his strength, he shall encourage his men with such words as — ‘what is there to win? Our enemies are already as good as defeated by your prowess,’ — ‘If you win you gain much wealth, and thereby bring happiness to your dependents and others; it you are slain in battle, you gain heaven, and pay off the debt owing to your employer; on the other hand, if you are defeated, you lose all these three advantages;’ and so forth, addressing them such words as may be suitable to the occasion.

He shall also ‘thoroughly test them’; he shall get some one to address them such words as — ‘Do not submit to the restrictions laid down by the king, — we could bear all these if the king and the commander exposed themselves and their relations also to the same danger as ourselves, — the king under the pretence of keeping the rear-guard, is keeping himself in a safe place; being a coward he does not wish to enter the fray’ and so forth. On hearing all this some of the men would reply as follows: — ‘It is not as you say, — this war is our very own, — and for us, who live by the use of weapons, being killed in battle is a highly desirable end, — not fleeing from battle is the highest duty of warriors, and the abandoning of our duty would be a source of sin, — the king also should be guarded by all means in our power; — when we are done, he shall certainly provide rest and other favours for us, — in fact, that is why he is staying with us’; — those who respond thus he shall treat with special consideration. When they gain a victory, they should be enlogised (eulogised?) and presented with robes of honour, and their attachment should be strengthened by means of embraces, decorations and presents.

While they are engaging the enemy, ‘he shall mart their behaviour’; i.e., find out how his men are behaving and how his treasury is faring. Some men are likely to be half-hearted, while others go to it whole-heartedly, — all this has to be carefully watched, on account of human nature being extremely fickle; and even those who help generally do so for some selfish end.

Having tested his men, he shall place the unreliable ones in the midst of reliable ones, so that they may all reach the enemy’s stronghold. — (194)

The author proceeds to lay down the means of getting at the enemy’s stronghold in the next verse.

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 402); — in Vīramitrodaya (Rājanīti, p. 405); — and in Rājanītiratnākara (p. 27a).

VERSE 7.195

Section XIII - War

उपरुध्यारिमासीत राष्ट्रं चास्योपपीडयेत् ।
दूषयेच्चास्य सततं यवसान्नोदकैन्धनम् ॥१९५॥

uparudhyārimāsīta rāṣṭraṃ cāsyopapīḍayet |
dūṣayeccāsya satataṃ yavasānnodakaindhanam ||195||

After having besieged the foe, he shall halt, and proceed to harass his kingdom and continually vitiate his supply of fodder, food, water and fuel. — (195)

Medhātithi’s commentary (manubhāṣya):

The siege has to be laid in such a manner that no one is allowed to enter nor any one allowed to get out

‘Kingdom’ — i.e. territories outside the fortress occupied by the enemy. — This shall be ‘harassed’; — by kidnapping the inhabitants and persecuting them in various ways.

The ‘vitiating’ of fodder etc. consists in spoiling them by mixing undesirable things with them. — (195).

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.342), in support of the view that before a country has been entirely subjected, the conqueror should do nothing for the sake of the people of that country; — in Parāśaramādhava (Ācāra, p. 402); — and in Vīramitrodaya (Rājanīti, p. 403).

VERSE 7.196

Section XIII - War

भिन्द्याच्चैव तडागानि प्राकारपरिखास्तथा ।
समवस्कन्दयेच्चैनं रात्रौ वित्रासयेत् तथा ॥१९६॥

bhindyāccaiva taḍāgāni prākāraparikhāstathā |
samavaskandayeccainaṃ rātrau vitrāsayet tathā ||196||

He shall destroy the tanks, as also walls and ditches; he shall assail the enemy and shall frighten him — during the night. — (196)

Medhātithi’s commentary (manubhāṣya):

The ‘tank’ elands for all kinds of water-reservoirs. The tank is ‘destroyed’ by its source of supply being cut off by means of embankments. The wall is ‘destroyed’ by being breached by means of machines, or being undermined. the ‘ditch’ is ‘destroyed’ either by being filled up or by having an outlet made in its banks.

He shall assail the enemy, in the fort, at the breaches in the walls, which should be attacked by brave soldiers; ‘and he shall frighten him during the night’ — by means of men bolding on their heads jars of flaming fire, and crying like the jackal. People seeing such portents would keep up during the night; and being ‘fatigued by the waking would be easily reducible. — (196).

During all this time —

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 402); — and in Vīramitrodaya (Rājanīti, p. 403).

VERSE 7.197

Section XIII - War

उपजप्यानुपजपेद् बुध्येतैव च तत्कृतम् ।
युक्ते च दैवे युध्येत जयप्रेप्सुरपेतभीः ॥१९७॥

upajapyānupajaped budhyetaiva ca tatkṛtam |
yukte ca daive yudhyeta jayaprepsurapetabhīḥ ||197||

He shall alienate all who are alienable, keep himself informed of the enemy’s doings, and when fate is propitious, he shall fight, devoid of fear and determined to co nquer. — (197).

Medhātithi’s commentary (manubhāṣya):

‘Those who are alienable’ — i.e. such members of his family as are angry with the enemy, and desirous of obtaining bis Kingdom; — all such ‘he shall alienate’; i.e. instruct them as to what they should do. The act of ‘alienating’ consists in estranging the dependent from his chief and inciting him to seek his own advantage at the cost of the latter.

Through his spies he shall also keep himself informed of the ‘enomy’s doings’, — to find out all that the beleagured enemy does in the way inciting his own soldiers and foresters in his rear, and forming alliances with the intermedearies and neutrals.

‘When fate is propitious’, — when it is favourable to the besieging king; i.e., when the stars and planets bear a favourable aspect, when dreams and other omens are found to be auspicious, and when there are other signs visible, in the form of favourable winds and so forth, — then being ‘determined to conquer’ and ‘devoid of fear,’ he shall march forward as before and attack various points in the enemy’s stronghold. — (197)

Explanatory notes by Ganganath Jha:

The second half of this verse is quoted in Smṛtitattva (p. 742); — the entire verse in Parāśaramādhava (Ācāra, p. 402); — and in Vīramitrodaya (Rājanīti, p. 404), which explains ‘upajapet’ as ‘should create dissension, alienate.’

Comparative notes by various authors:

Arthaśāstra (Part II, p. 248). — ‘The king shall employ the six methods of conquest, in accordance with his own capacity; with those equal, or superior, to himself, he shall make alliance; against those inferior, he shall wage war... If the superior king does not agree to an alliance, he should have recourse to such methods as making presents to him, creating dissension and discontent among the vassals and subjects of that king and so forth.’

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