Kautilya's Arthashastra 7.9: Chapter 9 (Section 116): Pacts for Securing an Ally, Money, Land and an Undertaking

7.9.1

saṃhitaprayāṇe mitrahiraṇyabhūmilābhānām uttarottaro lābhaḥ śreyān //

OF the three gains, the acquisition of a friend, of gold, and of territory, accruing from the march of combined powers, that which is mentioned later is better than the one previously mentioned; for friends and gold can be acquired by means of territory; of the two gains, that of a friend and of gold, each can be a means to acquire the other.

7.9.2

mitrahiraṇye hi bhūmilābhād bhavataḥ, mitraṃ hiraṇyalābhāt //

7.9.3

yo vā lābhaḥ siddhaḥ śeṣayor anyataraṃ sādhayati //

7.9.4

"tvaṃ cāhaṃ ca mitraṃ labhāvahe" ity evaṃādidh samasaṃdhiḥ //

Agreement under the condition, "let us acquire a friend, etc.," is termed even peace; when one acquires a friend and the other makes an enemy, etc., it is termed uneven peace; and when one gains more than the other, it is deception.

7.9.5

"tvaṃ mitram" ity evaṃādir viṣamasaṃdhiḥ //

7.9.6

tayor viśeṣalābhād atisaṃdhiḥ //

7.9.7

samasaṃdhau tu yaḥ sampannaṃ mitraṃ mitrakṛcchre vā mitram avāpnoti so 'tisaṃdhatte //

In an even peace (i.e., agreement on equal terms) whoever acquires a friend of good character or relieves an old friend from troubles, overreaches the other; for help given in misfortune renders friendship very firm.

7.9.8

āpadd hi sauhṛdasthairyam utpādayati //

7.9.9

mitrakṛcchre 'pi nityam avaśyam anityaṃ vaśyaṃ veti "nityam avaśyaṃ śreyaḥ, tadd hi anupakurvad api nāpakaroti" ity ācāryāḥ //

Which is better of the two: a friend of long-standing, but unsubmissive nature, or a temporary friend of submissive nature, both being acquired by affording relief from their respective troubles?

My teacher says that a long-standing friend of unsubmissive nature is better inasmuch as such a friend, though not helpful, will not create harm.

7.9.10

neti kauṭilyaḥ //

Not so, says Kautilya: a temporary friend of submissive nature is better; for such a friend will be a true friend so long as he is helpful; for the real characteristic of friendship lies in giving help.

7.9.11

vaśyam anityaṃ śreyaḥ //

7.9.12

yāvad upakaroti tāvan mitraṃ bhavati, upakāralakṣaṇaṃ mitram iti //

7.9.13

vaśyayor api mahābhogam anityam alpabhogaṃ vā nityam iti // mahābhogam anityaṃ śreyaḥ, mahābhogam anityam alpakālena mahadupakurvan mahānti vyayasthānāni pratikaroti" ity ācāryāḥ //

Which is the better of two submissive friends: a temporary friend of large prospects, or a longstanding friend of limited prospects?

My teacher says that a temporary friend of large prospects is better inasmuch as such a friend can, in virtue of his large prospects, render immense service in a very short time, and can stand undertakings of large outlay.

7.9.14

neti kauṭilyaḥ //

Not so, says Kautilya: a long-standing friend of limited prospects is better, inasmuch as a temporary friend of large prospects is likely to withdraw his friendship on account of material loss in the shape of help given, or is likely to expect similar kind of help in return; but a long-standing friend of limited prospects can, in virtue of his long-standing nature, render immense service in the long run.

7.9.15

nityam alpabhogaṃ śreyaḥ //

7.9.16

mahābhogam anityam upakārabhayād apakrāmati, upakṛtya vā pratyādātum īhate //

7.9.17

nityam alpabhogaṃ sātatyād alpam upakurvan mahatā kālena mahad upakaroti //

7.9.18

gurusamutthaṃ mahan mitraṃ laghusamuttham alpaṃ veti "gurusamutthaṃ mahan mitraṃ pratāpakaraṃ bhavati, yadā cottiṣṭhate tadā kāryaṃ sādhayati" ity ācāryāḥ //

Which is better, a big friend, difficult to be roused, or a small friend, easy to be roused?

My teacher says that a big friend, though difficult to be roused, is of imposing nature, and when he rises up, he can accomplish the work undertaken.

7.9.19

neti kauṭilyaḥ //

Not so, says Kautilya: a small friend easy to be roused is better, for such a friend will not, in virtue of his ready preparations, be behind the opportune moment of work, and can, in virtue of his weakness in power, be used in any way the conqueror may like; but not so the other of vast territorial power.

7.9.20

laghusamuttham alpaṃ śreyaḥ //

7.9.21

lagusamuttham alpaṃ mitraṃ kāryakālaṃ nātipātayati daurbalyāc ca yatheṣṭabhogyaṃ bhavati, netarat prakṛṣṭabhaumam //

7.9.22

vikṣiptasainyam avaśyasainyaṃ veti "vikṣiptaṃ sainyaṃ śakyaṃ pratisaṃhartuṃ vaśyatvād" ity ācāryāḥ //

Which is better, scattered troops, or an unsubmissive standing army?

My teacher says that scattered troops can be collected in time as they are of submissive nature.

7.9.23

neti kauṭilyaḥ //

Not so, says Kautilya: an unsubmissive standing army is better as it can be made submissive by conciliation and other strategic means; but it is not so easy to collect in time scattered troops as they are engaged in their individual avocations.

7.9.24

avaśyasainyaṃ śreyaḥ //

7.9.25

avaśyaṃ hi śakyaṃ sāmādibhir vaśyaṃ kartum, netarat kāryavyāsaktaṃ pratisaṃhartum //

7.9.26

puruṣabhogaṃ hiraṇyabhogaṃ vā mitram iti "puruṣabhogaṃ mitraṃ śreyaḥ, pruṣabhogaṃ mitraṃ pratāpakaraṃ bhavati, yadā cottiṣṭhate tadā kāryaṃ sādhayati" ity ācāryāḥ //

Which is better, a friend of vast population, or a friend of immense gold?

My teacher says that a friend of vast population is better inasmuch as such a friend will be of imposing power and can, when he rises up, accomplish any work undertaken.

7.9.27

neti kauṭilyaḥ //

Not so, says Kautilya: a friend possessing immense gold is better; for possession of gold is ever desirable; but an army is not always required. Moreover armies and other desired objects can be purchased for gold.

7.9.28

hiraṇyabhogaṃ mitraṃ śreyaḥ //

7.9.29

nityo hi hiraṇyena yogaḥ kadācid daṇḍena //

7.9.30

daṇḍaś ca hiraṇyenānye ca kāmāḥ prāpyanta iti //

7.9.31

hiraṇyabhogaṃ bhūmibhogaṃ vā mitram iti "hiraṇyabhogaṃ gatimattvāt sarvavyayapratīkārakaram" ity ācāryāḥ //

Which is better, a friend possessing gold, or a friend possessing vast territory?

My teacher says that a friend possessing gold can stand any heavy expenditure made with discretion.

7.9.32

neti kauṭilyaḥ //

Not so, says Kautilya: for it has already been stated that both friends and gold can be acquired by means of territory. Hence a friend of vast territory is far better.

7.9.33

mitrahiraṇye hi bhūmilābhād bhavata ity uktaṃ purastād //

7.9.34

tasmād bhūmibhogaṃ mitraṃ śreya iti //

7.9.35

tulye puruṣabhoge vikramaḥ kleśasahatvam anurāgaḥ sarvabalalābho vā mitrakulād viśeṣaḥ //

When the friend of the conqueror and his enemy happen to possess equal population, their people may yet differ in possession of qualities such as bravery, power of endurance, amicableness, and qualification for the formation of any kind of army.

7.9.36

tulye hiraṇyabhoge prārthitārthatā prābhūtyam alpaprayasatā sātatyaṃ ca viśeṣaḥ //

When the friends are equally rich in gold, they may yet differ in qualities such as readiness to comply with requests, magnanimous and munificent help, and accessibility at any time and always.

7.9.37

tatraitad bhavati //

About this topic, the following sayings are current:--

7.9.38

nityaṃ vaśyaṃ laghūtthānaṃ pitṛpaitāmahaṃ mahat /
advaidhyaṃ ceti sampannaṃ mitraṃ ṣaḍguṇam ucyate //

Long standing, submissive, easy to be roused, coming from fathers and grandfathers, powerful, and never of a contradictory nature, is a good friend; and these are said to be the six qualities of a good friend;

7.9.39

ṛte yad arthaṃ praṇayād rakṣyate yac ca rakṣati /
pūrvopacitasambandhaṃ tan mitraṃ nityam ucyate //

that friend who maintains friendship with disinterested motives and merely for the sake of friendship and by whom the relationship acquired of old is kept intact, is a long-standing friend;

7.9.40

sarvacitramahābhogaṃ trividhaṃ vaśyam ucyate /
ekatobhogy ubhayataḥ sarvatobhogi cāparam //

that friend whose munificence is enjoyable in various ways is a submissive friend, and is said to be of three forms:--One who is enjoyable only by one, one who is enjoyable by two (the enemy and the conqueror), and one who is enjoyable by all, is the third;

7.9.41

ādātṛ vā dātrapi vā jīvaty ariṣu hiṃsayā /
mitraṃ nityam avaśyaṃ taddurgāṭavyapasāri ca //

that friend who, whether as receiving help or as giving help, lives with an oppressive hand over his enemies, and who possesses a number of forts and a vast army of wild tribes is said to be a long-standing friend of unsubmissive nature;

7.9.42

anyato vigṛhītaṃ yal laghuvyasanam eva vā /
saṃdhatte copakārāya tan mitraṃ vaśyam adhruvam //

that friend who, either when attacked or when in trouble, makes friendship for the security of his own existence is temporary and submissive friend;

7.9.43

ekārthenātha sambaddham upakāryavikāri ca /
mitrabhāvi bhavaty etan mitram advaidhyam āpadi //

that friend who contracts friendship with a single aim in view and who is helpful, immutable, and amicable is a friend never falling foul even in adversity;

7.9.44

mitrabhāvād dhruvaṃ mitraṃ śatrusādhāraṇāc calam /
na kasyacid udāsīnaṃ dvayor ubhayabhāvi tat //

whoever is of an amicable nature is a true friend; whoever sides also with the enemy is a mutable friend and whoever is indifferent to neither (the conqueror and his enemy) is a friend to both;

7.9.45

vijigīṣor amitraṃ yan mitram antardhitāṃ gatam /
upakāre 'niviṣṭaṃ vāśaktaṃ vānupakāri tat //

that friend who is inimical to the conqueror or who is equally friendly to the conquerors enemy is a harmful friend, whether he is giving help or is capable of helping;

7.9.46

priyaṃ parasya vā rakṣyaṃ pūjyaṃ sambaddham eva vā /
anugṛhṇāti yan mitraṃ śatrusādhāraṇaṃ hi tat //

whoever helps the enemy's friend, protege, or any vulnerable person or a relation of the enemy is a friend common to (both) the enemy (and the conqueror);

7.9.47

prakṛṣṭabhaumaṃ saṃtuṣṭaṃ balavac cālasaṃ ca yat /
udāsīnaṃ bhavaty etad vyasanād avamānitam //

whoever possesses extensive and fertile territory and is contented, strong, but indolent, will be indifferent (towards his ally) when the latter becomes despicable under troubles;

7.9.48

arer netuś ca yad vṛddhiṃ daurbalyād anuvartate /
ubhayasyāpy avidviṣṭaṃ vidyād ubhayabhāvi tat //

whoever, owing to his own weakness, follows the ascendancy of both the conqueror and his enemy, not incurring enmity with either, is known as a common friend;

7.9.49

kāraṇākāraṇadhvastaṃ kāraṇākāraṇāgatam /
yo mitraṃ samupekṣeta sa mṛtyum upagūhati //

whoever neglects a friend who is being hurt with or without reason and who seeks help with or without reason despises his own danger.

7.9.50

kṣipram alpo lābhaś cirān mahān iti vā "kṣipram alpo lābhaḥ kāryadeśakālasaṃvādakaḥ śreyān" ity ācāryāḥ //

Which is better, an immediate small gain, or a distant large gain?

My teacher says that an immediate small gain is better, as it is useful to carry out immediate undertakings.

7.9.51

neti kauṭilyaḥ //

Not so, says Kautilya: a large gain, as continuous as a productive seed, is better; otherwise an immediate small gain.

7.9.52

cirād avinipātī bījasadharmā mahāml lābhaḥ śreyān, viparyaye pūrvaḥ //

7.9.53

evaṃ dṛṣṭvā dhruve lābhe lābhāṃśe ca guṇodayam /
svārthasiddhiparo yāyāt saṃhitaḥ sāmavāyikaiḥ //E

Thus, having taken into consideration the good aspects of a permanent gain or of a share in a permanent gain, should a king, desirous of strengthening himself, march combined with others.