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VERSE 7.198

Section XIII - War

साम्ना दानेन भेदेन समस्तैरथ वा पृथक् ।
विजेतुं प्रयतेतारीन्न युद्धेन कदा चन ॥१९८॥

sāmnā dānena bhedena samastairatha vā pṛthak |
vijetuṃ prayatetārīnna yuddhena kadā cana ||198||

By conciliation, by gifts and by dissension, — either severally or collectively, — he shall try to conquer his enemy, — never by war. — (198).

Medhātithi’s commentary (manubhāṣya):

He shall not go to war in a hurry, (a) At first he shall try ‘Conciliation’ — i.e., friendly meeting, sitting together, conversing, seeing each other’s wife and so forth; — then (b) ‘gifts’ — the presenting of gold and other things in token of affection, for the purpose of creating mutual attachment; — then (c) ‘dissension’ — the winning over of his family-members. This last means also the arousing of fear in his mind and so forth. — (198).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 403); — in Vīramitrodaya (Rājanīti, p. 404); — and in Smṛtitattva (p. 742).

VERSE 7.199

Section XIII - War

अनित्यो विजयो यस्माद् दृश्यते युध्यमानयोः ।
पराजयश्च सङ्ग्रामे तस्माद् युद्धं विवर्जयेत् ॥१९९॥

anityo vijayo yasmād dṛśyate yudhyamānayoḥ |
parājayaśca saṅgrāme tasmād yuddhaṃ vivarjayet ||199||

Since between two combatants victory is found to be uncertain, as also defeat, — therefore he shall avoid fighting — (199).

Medhātithi’s commentary (manubhāṣya):

Because it is not always founed (found?) to be the case that he who gains the victory is necessarily the stronger of the two combatants, — or that he who is defeated by him is necessarily the weaker, — therefore ‘victory is uncertain’. — (199).

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛtitattva (p. 742); — in Parāśaramādhava (Ācāra, p. 403); — and in Vīramitrodaya (Rājanīti, p. 404).

VERSE 7.200

Section XIII - War

त्रयाणामप्युपायानां पूर्वोक्तानामसम्भवे ।
तथा युध्येत सम्पन्नो विजयेत रिपून् यथा ॥२००॥

trayāṇāmapyupāyānāṃ pūrvoktānāmasambhave |
tathā yudhyeta sampanno vijayeta ripūn yathā ||200||

But in the event of the three aforesaid expedients failing, he shall fight in such a manner as to conquer his enemies completely. — (200)

Medhātithi’s commentary (manubhāṣya):

Conciliation and the rest having failed, — even though victory be uncertain, and equally possible for both combatants, — he shall fight in such a manner that his victory become certain; and if he wins, he gains a kingdom, while if he is slain, he gains heaven; so in either case victory would be his. He shall not create imaginary difficulties, and he shall also eschew all treacherous ways of fighting, as also all such operations as would bring about either the utter annihilation of the enemy or too much harassment. Says Vyāsa — ‘O Arjuna, even Indra himself dare not stand before men who have become desperate and given up all hope of their lives’. When victory appears to be doubtful, retreat is the proper thing to do; for when life has gone out, the man is unable to accomplish his purpose; it is only while alive that he passes through pleasing experiences, whereas if he dies, he only gains heaven. — (200).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 403); — in Vīramitrodaya (Rājanīti, p. 404); — and in Smṛtitattva (p. 742), which reading ‘saṃyattaḥ’ (for ‘sampannaḥ’), explains it as ‘with due effort’.

VERSE 7.201 [Consolidation of Conquered Territory]

Section XIV - Consolidation of Conquered Territory

जित्वा सम्पूजयेद् देवान् ब्राह्मणांश्चैव धार्मिकान् ।
प्रदद्यात् परिहारार्थं ख्यापयेदभयानि च ॥२०१॥

jitvā sampūjayed devān brāhmaṇāṃścaiva dhārmikān |
pradadyāt parihārārthaṃ khyāpayedabhayāni ca ||201||

Having gained victory, he shall worship the gods and the righteous Brāhmaṇas, grant remissions and proclaim amnesties. — (201).

Medhātithi’s commentary (manubhāṣya):

After the enemy has been defeated and quiet has been restored in the captured city, and among the people — ‘he s hall worship the gods and the righteous Brāhmaṇas’ — i.e. those who perform all the acts that are enjoined for the Brāhmaṇa, and who, as much as lies in their power, avoid all that is forbidden. He shall make offerings of sandal-paint, flowers, incense and so forth, with due apportionment and after proper purification of the things offered.

‘Grant remissions’. — For the safety of householders, in order that their livelihood may not suffer, he shall remit such portions of the taxes as may be too burdensome for them, not realising them for one or two years.

‘Proclaim amnesties’. — He shall make it known among the people of the city and the villages — by means of the beat of drum or the felling of the mace and such other means — that what they had done by virtue of their loyalty to their former master had been forgiven and that henceforward every one of them was free to take to his own calling. — (201).

If even after the bestowing of such fanours he finds that the citizens and the people are still so loyal to their former master that they still cherish feelings of attachment towards his dynasty, and that any government of his own would not be lasting, — then, he shall do as follows: —

Explanatory notes by Ganganath Jha:

‘Parihāra’ — ‘Exemptions from taxes and custom-dues etc.’ (Medhātithi); — ‘gifts to the gods and Brāhmaṇas’ (Govindarāja and Kullūka); — ‘gifts of clothes and ornaments to the inhabitants’ (Rāghavānanda).

“The term ‘parihāra’ occurs very frequently in the inscriptions (see e. g., Arch. Reports of Western India, Vol. IV, p.104 et. seq),and means ‘exemption from, taxes and payments as well as other immunities’. These parihāras were regularly attached to all grants to Brāhmaṇas or temples” — Buhler.

This verse is quoted in Parāśaramādhava (Ācāra, p. 403) in Vīramitrodaya (Rājanīti, p. 409), which adds the following notes: — ‘Jitvā,’ ‘having conquered the enemy’s territories’, — ‘devān dhārmikān brāhmaṇān’ — i.e., those inhabiting the conquered country — ‘sampūjayet’, — ‘he should worship’, i.e., ‘offer them lands, gold, presents and honours’; — ‘parihārān’ means ‘explanations of his own action in conquering the country, such as it was not through greed for conquest that I have conquered this kingdom, this king of yours wronged me deeply, that is why I have conquered him — thereby showing that he is not to blame; — or ‘paṛhāra’ may mean ‘gifts’, such proclamations, for instance, as ‘all the gold and wealth that I have won I present to the Brāhmaṇas’; — similary he should proclaim such amnesty as ‘all those who, through loyalty to their late king, acted against, me, only did their duty, and they need not fear any retaliation from me’.

It is quoted in Nṛsiṃhaprasāda (Saṃskāra, p. 73 a).

Comparative notes by various authors:

Śukranīti (4.7, 801, et seq.). — ‘When a territory has been acquired, the king should grant maintenances for the conquered king himself; half of it to his son, and a quarter of it to his wife; the rest of the income he shall retain for himself. He should maintain the dispossessed princes for the display of his own majesty, by the bestowal of honours, if they are well-behaved; but punish them, if they are wicked.’

VERSE 7.202

Section XIV - Consolidation of Conquered Territory

सर्वेषां तु विदित्वैषां समासेन चिकीर्षितम् ।
स्थापयेत् तत्र तद्वंश्यं कुर्याच्च समयक्रियाम् ॥२०२॥

sarveṣāṃ tu viditvaiṣāṃ samāsena cikīrṣitam |
sthāpayet tatra tadvaṃśyaṃ kuryācca samayakriyām ||202||

Having briefly ascertained the wishes of all the people, he shall set up there a member of the same family and then conclude the treaty. — (202)

Medhātithi’s commentary (manubhāṣya):

Having briefly ascertained that such and such is the wish of the citizens and other people — ‘they do not wish to be governed in such and such a manner, they wish to have a king of the same family as their former ruler,’ — he shall set up a member of the same family,’ who may he mild-tempered, and happy in his family-surroundings; — and then conclude a treaty with the king thus set up along with his assembled subjects and ministers; — the terms of the treaty being — ‘you and I shall have equal shares in your income, you shall consult me in all that you do or not do, at the proper time you shall come and help me with your treasury and force’ and so forth. — (202).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 403); — and in Vīramitrodaya (Rājanīti, p. 410), which adds the following notes: — ‘Teṣām,’ ‘of the minister and other office-bearers of the late king,’ — ‘cikīrṣitam,’ ‘wish,’ — ‘samam,’ ‘unanimous,’ — ‘viditvā,’ ‘having ascertained,’ — ‘tadvaṃśyam,’ ‘one born of the same family as the king killed in battle’, — ‘sthāpayet,’ ‘should install him in the place of the late king’, — ‘Saṃyakriyām,’ ‘a compact to the effect that henceforward you shall behave towards me in such and such a manner’; — and in Nrsiṃhaprasāda (Saṃskāra, p. 73 a).

Comparative notes by various authors:

Viṣṇu (3.47). — ‘The King having captured the capital of his enemy, should invest a prince of the royal race of that country with the royal dignity. He shall not extirpate the royal race, unless the royal race be of low descent.’

Kātyāyana (Vīramitrodaya-Rājanīti, p. 411). — ‘Even though the enemy may have been wicked, the conqueror should not destroy the Kingdom.’

VERSE 7.203

Section XIV - Consolidation of Conquered Territory

प्रमाणानि च कुर्वीत तेषां धर्मान् यथोदितान् ।
रत्नैश्च पूजयेदेनं प्रधानपुरुषैः सह ॥२०३॥

pramāṇāni ca kurvīta teṣāṃ dharmān yathoditān |
ratnaiśca pūjayedenaṃ pradhānapuruṣaiḥ saha ||203||

He shall make authoritative all that is declared to have been lawful (in the kingdom), and shall honor with precious gifts the king along with the leading men. — (203).

Medhātithi’s commentary (manubhāṣya):

All the customs relating to the property of Brāhmaṇas or temples, and to the duties of the people that may have been prevalent in the kingdom from before, — all those he shall confirm, ‘make authoritative’. By so doing, they become attached to him; — and the ‘lending men’ that may he there, — their importance being due to their being rich in their belongings and in the size of their family and such other qualifications, — along with these, the new king shall be honoured with presents of weapons, money, grains, ornaments, conveyances, umbrella, throne, crown and so forth. — (203)

The next verse explains why precious gifts are to be made to the people.

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 410), which adds the following notes: — ‘Teṣām,’ ‘of the other king,’ — ‘yathoditān,’ ‘as handed down by his family-traditions,’ — ‘dharmān,’ ‘practices, customs,’ — these he should make the ‘pramāṇāni’, the authority, by way of oath, i.e., he should administer the oath in such words as — ‘if you act contrary to this compact of yours, you fall off from such and such high morality and custom handed down by your family-traditions.’ — It suggests also another explanation of the verse as as follows — ‘Teṣām,’ ‘of the former king’ — ‘yathoditān dharmān,’ ‘the administrative measures taken for the grant of livings to Brāhmaṇas, ministers and others,’ — these he should ‘pramāṇani kurvīta,’ ‘declare to be inviolable.’

It is quoted in Nṛsiṃhaprasāda (Saṃskāra, p. 73b).

Comparative notes by various authors:

Viṣṇu (3.42). — ‘Having conquered the enemy’s country, he should not disregard the laws of that country.’

Yājñavalkya (1.342). — ‘When a country lias been conquered by the King, he should preserve the observances, laws and customs of the place.’

Arthaśāstra (Trans. Shama Śastri, p. 491). — ‘Having acquired new territory, he should cover the enemy’s vices with his own virtues... by strict observance of his own duties, by bestowing rewards, by remitting taxes, by giving gifts and by bestowing honours. He should follow the friends and leaders of the people... He should adopt the same mode of life, the same dress, language and customs as those of the people.’

Kāmandaka (2.35). — ‘A king protecting the Varṇas and Āśramas and living according to their usages and knowing their duties, becomes worthy of place in Indra’s heaven.’

VERSE 7.204

Section XIV - Consolidation of Conquered Territory

आदानमप्रियकरं दानं च प्रियकारकम् ।
अभीप्सितानामर्थानां काले युक्तम् ?? ॥२०४॥

ādānamapriyakaraṃ dānaṃ ca priyakārakam |
abhīpsitānāmarthānāṃ kāle yuktam ?? ||204||

The seizing of desirable property is productive of displeasure, and the giving of it is productive of pleasure; each is commended if done at the proper time. — (204).

Medhātithi’s commentary (manubhāṣya):

The non-giving of what should he given to the new king, or to any other person, is ‘productive of displeasure’; it causes displeasure; and the giving of it is ‘productive of pleasure’. Both these facts are well known; — that the giving of what is desired causes pleasure, and the witholding of it causes pain.

‘Each is commended when done at the proper time’; — at one time any gift however small causes pleasure, while at another time a poor gift, or a small one, causes no pleasure at all. Hence the seizing and giving away of property should be done after full consideration of the peculiarity of the time, — (204).

All that has gone before and what is going to be described below, — all this is ‘dependent’ &c. &c. (says the next verse.)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya, (Rājanīti, p. 410), which adds the following notes: — ‘Abhīpsitānām,’ ‘required by, the king selected from among the family of the late king, and by his ministers,’ — ‘arthānām,’ ‘of things,’ — ‘ādānam,’ ‘the taking away,’ — which is ‘apriyakaram,’ — ‘disagreeable,’ — and ‘dānam’, ‘giving away’ — which is ‘priyakārakam’ to them; — in as much as it is only if he were fully equipped with the necessary elephants, horses and wealth that the new king could hope to be safe against other kings, the presentation of such things at the time of installation is ‘kāle yuktam,’ ‘highly opportune,’ — and hence ‘praśasyate,’ ‘is commended.’

VERSE 7.205

Section XIV - Consolidation of Conquered Territory

सर्वं कर्मैदमायत्तं विधाने दैवमानुषे ।
तयोर्दैवमचिन्त्यं तु मानुषे विद्यते क्रिया ॥२०५॥

sarvaṃ karmaidamāyattaṃ vidhāne daivamānuṣe |
tayordaivamacintyaṃ tu mānuṣe vidyate kriyā ||205||

All this undertaking is dependent upon the ordering of Destiny and of Human Exertion; of these two, Destiny is incomprehensible, and action is possible only in regard to Human Exertion. — (205)

Medhātithi’s commentary (manubhāṣya):

‘Undertaking’, action done for the purpose of bringing about a desirable result, — ‘all this’ is dependent upon something.

‘Vidhāna’, ‘ordering’, is that which ordains, the effect of actions. That which ordains an act also qualifies it; — ‘of Destiny and of Human Exertion’, — ‘Destiny’ consisting in Merit &c., resulting from previous acts, in the shape of doing what is prescribed and also what is forbidden. The doing of an act has its motives noticeable in morality or immorlity. Says the Śṛuti — “Vidhi, (creator)’ Vidhāna (ordinance) Niyati (Destiny), Svabhāva (Nature), Kāla (Time), Brahma, Īśvara (God,) Karma (Deed), Daiva (Fate), Bhāgya (Luck), Puṇya (Merit) Bhutāntaryoga (co-operation of Beings) — these are the synonyms of “Previous Act”; — and the Smṛti also “Destiny should be understood as what is done by the man himself in his previous body; and Human Exertion is what he does during this life”. From this it is clear that as between ‘Destiny’ and ‘Human Exertion’, the latter becomes, after death, the cause of the former.

It is on this ‘effect’ that every undertaking and its result are ‘dependent’. Destiny by itself, apart from Human Exertion, does not bring about any results; it must need the help of Human Effort; and Human Effort must need the help of Destiny. If results followed from mere Destiny, independently of Human Exertion, then it would he possible for results to accrue to the embryo also; since however there are no such results, it has to be inferred that results follow from Destiny only when it is accompanied by Human Exertion; similarly, if Human Exertion were productive of results, independently by itself,; then all kinds of results would accrue to all kinds of men. As a matter of fact, no such thing ever actually happens. Hence it follows that causal efficiency belongs to both conjointly. So says Vyāsa — ‘All human undertakings are the effects of twofold Karma, — Destiny and Human Exertion; apart from these two there is nothing else.’ (Mahābhārata, Sauptika-parva, 2.2); and in the Samāna-tantra (?) also — ‘Destiny and Human Exertion maintain the moral and immoral activities of men.’

Those who hold that Destiny is the sole cause of things argue as follows: — “Destiny is the only cause. As a matter of fact, we find that idiots, eunuchs, cripples, lame persons and others, though absolutely unable to put forth any exertion, are still happy; though entirely helpless, yet they obtain the good results of past acts. On the other hand, it is often found that persons with enough means at their command, able-bodied, brave and clever and versed in the scriptures, are unhappy, even though putting forth all their efforts; and people go on experiencing gains and losses, brought about Destiny alone, independently of all efforts of their own. It is only under this theory that all activities tending to bring about results in the other world come to have their use; the idea in the mind of the actors being — ‘we are experiencing in this world the results of past deeds and in the other world we shall experience those of our present deeds’; and it is when they know this that they engage themselves in meritorious deeds, and it is on this account that doubts also arise in the minds of people. (In support of the fatalist’s stand-point) they quote the following saying — ‘I know what is righteous, and yet I do not act up to it; and I know what is unrighteous, and yet I do not desist from it;; I do exactly as I am prompted to do by God; apart from Him there is no other guide’.”

On the other hand, those who would depend entirely upon Human Exertion argue, thus: — “Human Exertion is the sole cause of all activities. It is only when the man laboriously exerts towards agricultural operations that he obtains the fruits of cultivation in the shape of good harvest. To this end it has been declared that — ‘In this world, it is only one who resorts to activity and performs acts that enjoys their results’. Even when food is there, people do not have their hunger satisfied unless they actually do the eating; so that it stands to reason that since the result of the act of eating accrues to the man only after he has done that act, it should be attributed to the act (and not to any thing else). It is only thus that all injunctions regarding the doing of acts become useful. To this end they say — ‘The wise man sometimes sets aside even Destiny itself, just as he keeps off heat and cold and brings on as well as drives off rain.’”

From all these arguments it follows that causal efficiency belongs to both, Destiny and Human Exertion; specially as it is found that in the absence of either of the two, proper results do not appear. In some cases, one, and in others, the other, happens to be chiefly conducive to a particular result, and hence comes to be regarded as the cause of that result. It often happens that human exertion, even though put forth, is baffled when overpowered by a more powerful Destiny; just as wet fuel, even though put in fire, does not burn, if the fire is weak. And even if Destiny be weak, if it is helped by strong human effort, it succeeds in producing its results; just as even wet fuel burns when put in powerful fire, and it does not quench the fire. To this end there is the following saying — ‘Destiny, when weak, is set aside by Human Exertion, and even intelligent effort is baffled by more powerful Destiny.’

It is in view of all this that the Author says — ‘of these two Destiny is verily incomprehensible; the term ‘tu’ denotes emphasis; the meaning is that the real character of Destiny cannot be comprehended. It cannot be even thought of at what time it will bring about its results; specially as apart from the scriptures, we cannot form any conception of it, we cannot fathom in what way it comes into existence and how it operates.

As regards Destiny then, any enquiry concerning it would be futile among human beings. Hence it is Human exertion, in the form of Action, that is going to be described, forming, as it does, the subject-mater of the treatise. And it is only in regard to ‘Human exertion’ that ‘action is possible’. In connection with agricultural operations, it is possible for us to form some idea, such as — ‘I should carry on such and such operations, by means of such and such appliances, and in this manner I shall obtain such and such results’. In fact people undertake only that action of which the beginning, the middle and the end can be perceived. As regards ‘Destiny’, it is absolutely unthinkable in what manner even men in trouble should act, until the result is actually perceived. Thus Destiny bring ‘incomprehensible’, it is not necessary [to devote much attention to it. It is human activity which we can think over and then do what has to be done; in fact the man who acts in a happazard manner, without thinking of what he does, always comes to grief.

When the king is equipped with all the three ‘powers’, and endowed with due exertion and energy, there arises in his mind a keen desire to conquer other kingdoms; and it is when Human Exertion becomes helped by Destiny that it accomplishes all his purposes. And towards the final result it is Destiny that adds to excellence and all the rest of it is accomplished by Human Exertion alone. In the case of the king who has set out on conquest, if the enemy happens at the time to be under some calamity, this is due entirely to Destiny; and in action, it is Human Exertion that is most effective; so. in fact both stand on the same footing.

Further, it has been held that “when Human exertion functions, irrespectively of the ordering of Destiny, then it is with great difficulty that it leads to success”. This means that if the man puts forth his efforts when Destiny is against him, then, in regard to all the eight forms of activity, cither it accomplishes his purpose only with great difficulty, or it becomes entirely futile. Hence, even though there be prospect of difficulties, yet no one shall rest satisfied with simply resigning himself to Destiny.

When, on the other hand, Human Exertion operates in co-operation with Destiny, then it accomplishes all his purposes — as delineated in the Vedic texts — without difficulty. Thus whenever Human Exertion functions, while Destiny is favourable, it accomplishes all his purpose without any trouble at all. This idea is further confirmed by the following two verses: — ‘In some cases, when the man has put forth his effort in the field — even though Destiny is against him — it brings him its due reward; — sometimes the field is as if it were dead, and then all effort is futile.’ It has often been found that though the man tries again and again, the result does not accrue if the necessary aid in the form of favourable Destiny does not come to his rescue.

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