Kautilya's Arthashastra 9.2: Chapter 2 (Sections 137; 138; 139): Employment of Different Troops; Enquipping Troops for War; Employing Suitable Troops against Enemy Troops

9.2.1

maulabhṛtakaśreṇīmitrāmitrāṭavībalānāṃ samuddānakālāḥ //

THE time of recruiting troops, such as hereditary troops (maula), hired troops, corporation of soldiers (srení), troops belonging to a friend or to an enemy, and wild tribes.

9.2.2

mūlarakṣaṇād atiriktaṃ maulabalam, atyāvāpayuktā vā maulā mūle vikurvīran, bahulānuraktamaulabalaḥ sārabalo vā pratiyoddhā, vyāyāmena yoddhavyam, prakṛṣṭe 'dhvani kāle vā kṣayavyayasahatvān maulānām, bahulānuraktasampāte ca yātavyasyopajāpabhayād anyasainyānāṃ bhṛtādīnām aviśvāse, balakṣaye vā sarvasainyānāṃ - iti maulabalakālaḥ
//

When he (a king) thinks that his hereditary army is more than he requires for the defence of his own possessions or when he thinks that as his hereditary army consists of more men than he requires, some of them may be disaffected; or when he thinks that his enemy has a strong hereditary army famous for its attachment, and is, therefore, to be fought out with much skill on his part; or when he thinks that though the roads are good and the weather favourable, it is still the hereditary army that can endure wear and tear; or when he thinks that though they are famous for their attachment, hired soldiers and other kinds of troops cannot be relied upon lest they might lend their ears to the intrigues of the enemy to be invaded; or when he thinks that other kinds of force are wanting in strength, then is the time for taking the hereditary army.

9.2.3

"prabhūtaṃ me bhṛtabalam alpaṃ ca maulabalamṇ" "parasyālpaṃ viraktaṃ vā maulabalam, phalguprāyam asāraṃ vā bhṛtasainyamṇ" "mantreṇa yoddhavyam alpavyāyāmenaṇ" "hrasvo deśaḥ kālo vā tanukṣayavyayahṇ" "alpāvāpaṃ śāntopajāpaṃ viśvastaṃ vā me sainyamṇ" "parasyālpaḥ prasāro hantavyahṇ" - iti bhṛtabalakālaḥ //

When he thinks that the army he has hired is greater than his hereditary army; that his enemy's hereditary army is small and disaffected, while the army his enemy has hired is insignificant and weak; that actual fight is less than treacherous fight; that the place to be traversed and the time required do not entail much loss; that his own army is little given to stupor, is beyond the fear of intrigue, and is reliable; or that little is the enemy's power which he has to put down, then is the time for leading the hired army.

9.2.4

"prabhūtaṃ me śreṇībalam, śakyaṃ mūle yātrāyāṃ cādhātumṇ" hrasvaḥ pravāsaḥ, śreṇībalaprāyaḥ pratiyoddhā mantravyāyāmābhyāṃ pratiyoddhukāmaḥ, daṇḍabalavyavahāraḥ - iti śreṇībalakālaḥ //

When he thinks that the immense corporation of soldiers he possesses can be trusted both to defend his country and to march against his enemy; that he has to be absent only for a short time; or that his enemy's army consists mostly of soldiers of corporations, and consequently the enemy is desirous of carrying on treacherous fight rather than an actual war, then is the time for the enlistment of corporations of soldiers (srení).

9.2.5

"prabhūtaṃ me mitrabalaṃ śakyaṃ mūle yātrāyāṃ cādhātumṇ" "alpaḥ pravāso mantrayuddhāc ca bhūyo vyāyāmayuddhamṇ" "mitrabalena vā pūrvam aṭavīṃ nagarasthānam āsāraṃ vā yodhayitvā paścāt svabalena yoddhayiṣyāmiṇ" "mitrasādhāraṇaṃ vā me kāryamṇ" "mitrāyattā vā me kāryasiddhihṇ" "āsannam anugrāhyaṃ vā me mitramṇ" "atyāvāpaṃ vāsya sādayiṣyāmi"
- iti mitrabalakālaḥ //

When he thinks that the strong help he has in his friend can be made use of both in his own country and in his marches; that he has to be absent only for a short time, and actual fight is more than treacherous fight; that having made his friend's army to occupy wild tracts, cities, or plains and to fight with the enemy's ally, he, himself, would lead his own army to fight with the enemy's army; that his work can be accomplished by his friend as well; that his success depends on his friend; that he has a friend near and deserving of obligation; or that he has to utilize the excessive force of his friend, then is the time for the enlistment of a friend's army.

9.2.6

"prabhūtaṃ me śatrubalam, śatrubalena yodhayiṣyāmi nagarasthānam aṭavīṃ vā, tatra me śvavarāhayoḥ kalahe caṇḍālasyevānyatarasiddhir bhaviṣyatiṇ" "āsārāṇām aṭavīnāṃ vā kaṇṭakamardanam etat kariṣyāmiṇ" - atyupacitaṃ vā kopabhayān nityam āsannam aribalaṃ vāsayed, anyatrābhyantarakopaśaṅkāyāḥ - śatruyuddhāvarayuddhakālaś ca
- ity amitrabalakālaḥ //

When he thinks that he will have to make his strong enemy to fight against another enemy on account of a city, a plain, or a wild tract of land, and that in that fight he will achieve one or the other of his objects, just like an outcast person in the fight between a dog and a pig; that through the battle, he will have the mischievous power of his enemy's allies or of wild tribes destroyed; that he will have to make his immediate and powerful enemy to march elsewhere and thus get rid of internal rebellion which his enemy might have occasioned; and that the time of battle between enemies or between inferior kings has arrived, then is the time for the exercise of an enemy's forces.

9.2.7

tenāṭavībalakālo vyākhyātaḥ //

This explains the time for the engagement of wild tribes.

9.2.8

mārgādeśikam, parabhūmiyogyam, ariyuddhapratilomam, aṭavībalaprāyaḥ śatrur vā, "bilvaṃ bilvena hanyatāmṇ" alpaḥ prasāro hantavyaḥ - ity aṭavībalakālaḥ //

When he thinks that the army of wild tribes is living by the same road (that his enemy has to traverse); that the road is unfavourable for the march of his enemy's army; that his enemy's army consists mostly of wild tribes; that just as a wood-apple (bilva) is broken by means of another wood-apple, the small army of his enemy is to be destroyed, then is the time for engaging the army of wild tribes.

9.2.9

sainyam anekam anekastham uktam anuktaṃ vā vilopārthaṃ yad uttiṣṭhati tad autsāhikaṃ - abhaktavetanaṃ vilopaviṣṭipratāpakaraṃ bhedyaṃ pareṣām, abhedyaṃ tulyadeśajātiśilpaprāyaṃ saṃhataṃ mahat // [iti balopādānakālāh]

That army which is vast and is composed of various kinds of men and is so enthusiastic as to rise even without provision and wages for plunder when told or untold; that which is capable of applying its own remedies against unfavourable rains; that which can be disbanded and which is invincible for enemies; and that, of which all the men are of the same country, same caste, and same training, is (to be considered as) a compact body of vast power.

Such are the periods of time for recruiting the army.

9.2.10

teṣāṃ kupyabhṛtam amitrāṭavībalaṃ vilopabhṛtaṃ vā kuryāt //

Of these armies, one has to pay the army of wild tribes either with raw produce or with allowance for plunder.

9.2.11

amitrasya vā balakāle pratyutpanne śatrubalam avagṛhṇīyāt, anyatra vā preṣayet, aphalaṃ vā kuryāt, vikṣiptaṃ vā vāsayet, kāle vātikrānte visṛjet //

When the time for the march of one's enemy's army has approached, one has to obstruct the enemy or send him far away, or make his movements fruitless, or, by false promise, cause him to delay the march, and then deceive him after the time for his march has passed away. One should ever be vigilant to increase one's own resources and frustrate the attempts of one's enemy to gain in strength.

9.2.12

parasya caitad balasamuddānaṃ vighātayet, ātmanaḥ sampādayet //

9.2.13

pūrvaṃ pūrvaṃ caiṣāṃ śreyaḥ samnāhayitum //

Of these armies, that which is mentioned first is better than the one subsequently mentioned in the order of enumeration.

9.2.14

tadbhāvabhāvitvān nityasatkārānugamāc ca maulabalaṃ bhṛtabalāt śreyaḥ //

Hereditary army is better than hired army inasmuch as the former has its existence dependent on that of its master, and is constantly drilled.

9.2.15

nityānantaraṃ kṣiprotthāyi vaśyaṃ va bhṛtabalaṃ śreṇībalāt śreyaḥ //

That kind of hired army which is ever near, ready to rise quickly, and obedient, is better than a corporation of soldiers.

9.2.16

jānapadam ekārthopagataṃ tulyasaṃgharṣāmarṣasiddhilābhaṃ ca śreṇībalaṃ mitrabalāt śreyaḥ //

That corporation of soldiers which is native, which has the same end in view (as the king), and which is actuated with similar feelings of rivalry, anger, and expectation of success and gain, is better than the army of a friend. Even that corporation of soldiers which is further removed in place and time is, in virtue of its having the same end in view, better than the army of a friend.

9.2.17

aparimitadeśakālam ekārthopagamāc ca mitrabalam amitrabalāt śreyaḥ //

9.2.18

āryādhiṣṭhitam amitrabalam aṭavībalāt śreyaḥ //

The army of an enemy under the leadership of an Arya is better than the army of wild tribes. Both of them (the army of an enemy and of wild tribes) are anxious for plunder. In the absence of plunder and under troubles, they prove as dangerous as a lurking snake.

9.2.19

tad ubhayaṃ vilopārtham //

9.2.20

avilope vyasane ca tābhyām ahibhayaṃ syāt //

9.2.21

"brāhmaṇakṣatriyavaiśyaśūdrasainyānāṃ tejaḥprādhānyāt pūrvaṃ pūrvaṃ śreyaḥ samnāhayitum" ity ācāryāḥ //

My teacher says that of the armies composed of Bráhmans, Kshatriyas, Vaisyas, or Súdras, that which is mentioned first is, on account of bravery, better to be enlisted than the one subsequently mentioned in the order of enumeration.

9.2.22

neti kauṭilyaḥ //

No, says Kautilya, the enemy may win over to himself the army of Bráhmans by means of prostration. Hence, the army of Kshatriyas trained in the art of wielding weapons is better; or the army of Vaisyas or Súdras having great numerical strength (is better).

9.2.23

praṇipātena brāhmaṇabalaṃ paro 'bhihārayet //

9.2.24

praharaṇavidyāvinītaṃ tu kṣatriyabalaṃ śreyaḥ, bahulasāraṃ vā vaiśyaśūdrabalam iti //

9.2.25

tasmād evaṃbalaḥ paraḥ, tasyaitat pratibalam iti balasamuddānaṃ kuryāt //

Hence one should recruit one’s army, reflecting that "such is the army of my enemy; and this is my army to oppose it."

9.2.26

hastiyantraśakaṭagarbhakuntaprāsahāṭakaveṇu.śalyavad hastibalasya pratibalam //

The army which possesses elephants, machines, sakatagarbha (?), Kunta (a wooden rod), prása (a weapon, 24 inches long, with two handles), Kharvataka (?), bamboo sticks, and iron sticks is the army to oppose an army of elephants.

9.2.27

tad eva pāṣāṇalaguḍāvaraṇāṅkuśakacagrahaṇīprāyaṃ rathabalasya pratibalam //

The same possessed of stones, clubs, armour, hooks, and spears in plenty is the army to oppose an army of chariots.

9.2.28

tad evāśvānāṃ pratibalam, varmiṇo vā hastino 'śvā vā varmiṇaḥ //

The same is the army to oppose cavalry.

Men, clad in armour, can oppose elephants.

Horses can oppose men, clad in armour.

9.2.29

kavacino rathā āvaraṇinaḥ pattayaś ca caturaṅgabalasya pratibalam //

Men, clad in armour, chariots, men possessing defensive weapons, and infantry can oppose an army consisting of all the four constituents (elephants, chariots, cavalry and infantry).

9.2.30

evaṃ balasamuddānaṃ parasainyanivāraṇam /
vibhavena svasainyānāṃ kuryād aṅgavikalpaśaḥ //E

Thus considering the strength of the constituents of one’s own quadripartite army, one should recruit men to it so as to oppose an enemy’s army successfully.