Kautilya's Arthashastra 9.7: Chapter 7 (Sections 145; 146): Dangers with Advantage, Disadvantage and Uncertainty; Overcoming Dangers by Different Means

9.7.1

kāmādir utsekaḥ svāḥ prakṛtīḥ kopayati, apanayo bāhyāḥ //

INTENSITY of desire and other passions provoke one's own people; impolicy provokes external enemies. Both these are the characteristics of demoniac life. Anger disturbs the feelings of one's own men. Those causes which are conducive to the prosperity of one's enemy are dangerous wealth, provocative wealth, and wealth of doubtful consequences.

9.7.2

tad ubhayam āsurī vṛttiḥ //

9.7.3

svajanavikāraḥ kopaḥ //

9.7.4

paravṛddhihetuṣu āpadartho 'narthaḥ saṃśaya iti //

9.7.5

yo 'rthaḥ śatruvṛddhim aprāptaḥ karoti, prāptaḥ pratyādeyaḥ pareṣāṃ bhavati, prāpyamāṇo vā kṣayavyayodayo bhavati, sa bhavaty āpadarthaḥ //

Wealth which, when obtained, increases the enemy's prosperity, or which, though obtained, is repayable to the enemy, or which causes loss of men and money, is dangerous wealth; for example, wealth which is enjoyed in common by neighbouring kings and which is acquired at their expense; or wealth which is asked for by an enemy; or wealth which is seized like one's own property; or wealth which is acquired in the front and which causes future troubles or provokes an enemy in the rear; or wealth which is obtained by destroying a friend or by breaking a treaty and which is therefore detested by the Circle of States--all these are the varieties of dangerous wealth.

9.7.6

yathā sāmantānām āmiṣabhūtaḥ sāmantavyasanajo lābhaḥ, śatruprārthito vā svabhāvādhigamyo lābhaḥ, paścāt kopena pārṣṇigrāheṇa vā vigṛhītaḥ purastāllābhaḥ, mitrocchedena saṃdhivyatikrameṇa vā maṇḍalaviruddho lābhaḥ ity āpadarthaḥ //

9.7.7

svataḥ parato vā bhayotpattir ity anarthaḥ //

Wealth which causes fear from one's own people or from an enemy is provocative wealth.

9.7.8

tayoḥ artho na veti, anartho na veti, artho 'nartha iti, anartho 'rtha iti saṃśayaḥ //

When, in connection with these two kinds of wealth, there arise doubts, such as: "Is it provocative wealth or not? Harmless wealth or provocative wealth? First provocative and then harmless? Is it profitable to encourage an enemy or a friend? Would the bestowal of wealth and honour on an enemy's army excite hatred or not?"--of these doubts, doubt regarding the acquirement of wealth is preferable to (doubts regarding harm or provocation).

9.7.9

śatrumitram utsāhayitum artho na veti saṃśayaḥ //

9.7.10

śatrubalam arthamānābhyām āvāhayitum anartho na veti saṃśayaḥ //

9.7.11

balavatsāmantāṃ bhūmim ādātum artho 'nartha iti saṃśayaḥ //

9.7.12

jāyasā sambhūyayānam anartho 'rtha iti saṃśayaḥ //

9.7.13

teṣām arthasaṃśayam upagacchet //

9.7.14

artho 'rthānubandhaḥ, artho niranubandhaḥ, artho 'narthānubandhaḥ, anartho 'rthānubandhaḥ, anartho niranubandhaḥ, anartho 'narthānubandhaḥ ity anubandhaṣaḍvargaḥ //

Wealth productive of wealth; wealth productive of nothing; wealth productive of harm; loss or harm productive of wealth; sustenance of harm for no profit; harm productive of harm--these are the six varieties of harmful wealth.

9.7.15

śatrum utpāṭya pārṣṇigrāhādānam artho 'narthānubandhaḥ //

Destruction of an enemy in the front resulting in the destruction of an enemy in the rear is what is termed "wealth productive of wealth."

9.7.16

udāsīnasya daṇḍānugrahaḥ phalena artho niranubandhaḥ //

Wealth acquired by helping a neutral king with the army is what is called "wealth productive of nothing."

9.7.17

parasyāntarucchedanam artho 'narthānubandhaḥ //

The reduction of the internal strength of an enemy is "wealth productive of harm."

9.7.18

śatruprativeśasyānugrahaḥ kośadaṇḍābhyām anartho 'narthānubandhaḥ //

Helping the neighbouring king of an enemy with men and money is "harm productive of wealth."

9.7.19

hīnaśaktim utsāhya nivṛttir anartho niranubandhaḥ //

Withdrawal after encouraging or setting a king of poor resources (against another) is "harm productive of nothing."

9.7.20

jyāyāṃsam utthāpya nivṛttir anartho 'narthānubandhaḥ //

Inactivity after causing excitement to a superior king is "harm productive of harm."

9.7.21

teṣāṃ pūrvaḥ pūrvaḥ śreyān upasamprāptum //

Of these, it is better to pursue that which is mentioned first in the order of enumeration than that which is subsequently mentioned. Thus the procedure of setting to work.

9.7.22

iti kāryāvasthāpanam //

9.7.23

samantato yugapadarthotpattiḥ samantato 'rthāpad bhavati //

When the surrounding circumstances are conducive to wealth, it is known as wealth from all sides.

9.7.24

saiva pārṣṇigrāhavigṛhītā samantato 'rthasaṃśayāpad bhavati //

When the acquirement of wealth from all sides is obstructed by an enemy in the rear, it takes the form of dangerous wealth involved in doubts.

9.7.25

tayor mitrākrandopagrahāt siddhiḥ //

In these two cases, success can be achieved by securing the help of a friend and the enemy of the rear-enemy.

9.7.26

samantataḥ śatrubhyo bhayotpattiḥ samantto 'narthāpad bhavati //

When there is reason to apprehend fear from enemies on all sides, it is a dangerous trouble; when a friend comes forward to avert this fear, that trouble becomes involved in doubt. In these two cases, success can be achieved by securing the support of a nomadic enemy and the enemy of the rear-enemy.

9.7.27

saiva mitravigṛhītā samantato 'narthasaṃśayāpad bhavati //

9.7.28

tayoś calāmitrākrandopagrahāt siddhiḥ, paramiśrāpratīkāro vā //

9.7.29

ito lābha itarato lābha ity ubhayato 'rthāpad bhavati //

When the prospect of acquiring profit from one or the other side is irremediably obstructed by enemies, it is called "dangerous wealth." In this case as well as in the case of profit from all sides, one should undertake to march for acquiring profitable wealth. When the prospects of getting wealth (from two sides) are equal, one should march to secure that which is important, near, unfailing, and obtainable by easy means.

9.7.30

tasyāṃ samantato 'rthāyāṃ ca lābhaguṇayuktam artham ādātuṃ yāyāt //

9.7.31

tulye lābhaguṇe pradhānam āsannam anatipātinam ūno vā yena bhavet tam ādātuṃ yāyāt //

9.7.32

ito 'nartha itarato 'nartha ity ubhayato 'narthāpat //

When there is the apprehension of harm from one quarter as well as from another, it is wealth beset with danger from two sides. In this case as well as in the case of wealth involved in danger from all sides, success is to be desired with the help of friends. In the absence of friends, he should attempt to ward off harm from one side with the help of an ally who can be easily won over; he should ward off harm from two sides with help of an ally of superior power; and he should ward off harm from all sides with all the resources he can command. When it is impossible to do this, he should run away, leaving all that belongs to him; for if he lives, his return to power is certain as in the case of Suyátra and Udayana.

9.7.33

tasyāṃ samantato 'narthāyāṃ ca mitrebhyaḥ siddhiṃ lipseta //

9.7.34

mitrābhāve prakṛtīnāṃ laghīyasyaikato 'narthāṃ sādhayet, ubhayato 'narthāṃ jyāyasyā, samantato 'narthāṃ mūlena pratikuryāt //

9.7.35

aśakye sarvam utsṛjyāpagacchet //

9.7.36

dṛṣṭā hi jīvataḥ punarāvṛttir yathā suyātrodayanābhyām //

9.7.37

ito lābha itarato rājyābhimarśa ity ubhayato 'rthānarthāpad bhavati //

When there is the prospect of wealth from one side and the apprehension of an attack from another, it is termed a situation beset with wealth and harm. In this case, he should march to acquire that wealth which will enable him to ward off the attack; otherwise he should attempt to avert the attack. This explains the situation which is beset with wealth and harm on all sides.

9.7.38

tasyām anarthasādhako yo 'rthas tam ādātuṃ yāyāt //

9.7.39

anyathā hi rājyābhimarśaṃ vārayet //

9.7.40

etayā samantato 'rthānarthāpad vyākhyātā //

9.7.41

ito 'nartha itarato 'rthasaṃśaya ity ubhayato 'narthārthasaṃśayā //

When there is the apprehension of harm from one side and when the prospect of acquiring wealth from another side is involved in doubt, it is termed doubt of harm and wealth from two sides. In this, he should ward off the harm first; when this is done, he should attempt to acquire the doubtful wealth. This explains the doubtful situation of harm and wealth from all sides.

9.7.42

tasyāṃ pūrvam anarthaṃ sādhayet, tatsiddhāv arthasaṃśayam //

9.7.43

etayā samantato 'narthārthasaṃśayā vyākhyātā //

9.7.44

ito 'rtha itarato 'narthasaṃśaya ity ubhayato 'rthānarthasaṃśayāpad //

When there is the prospect of wealth from one side and the apprehension of doubtful harm from another, it is a doubtful situation of harm and wealth from two sides. This explains the situation of doubtful harm and wealth from all sides. In this, he should attempt to ward off the doubts of harm against each of the elements of his sovereignty in order; for it is better to leave a friend under circumstances of doubtful harm, than the army; also the army may be left under circumstances of doubtful harm, but not the treasury. When all the elements of his sovereignty cannot be relieved from harm, he should attempt to relieve some of them at least. Among the elements, he should attempt to relieve first those animate elements which are most loyal, and free from firebrands and greedy men; of inanimate elements (he should relieve) that which is most precious and useful. Such elements as are capable of easy relief may be relieved by such means as an agreement of peace, observance of neutrality, and making peace with one and waging war with another. Those which require greater efforts may be relieved by other means.

9.7.45

etayā samantato 'rthānarthasaṃśayā vyākhyātā //

9.7.46

tasyāṃ pūrvāṃ pūrvāṃ prakṛtīnām anarthasaṃśayān mokṣayituṃ yateta //

9.7.47

śreyo hi mitram anarthasaṃśaye tiṣṭhan na daṇḍaḥ, daṇḍo vā na kośa iti //

9.7.48

samagramokṣaṇābhāve prakṛtīnām avayavān mokṣayituṃ yateta //

9.7.49

tatra puruṣaprakṛtīnāṃ bahulam anuraktaṃ vā tīkṣṇalubdhavarjam, dravyaprakṛtīnāṃ sāraṃ mahopakāraṃ vā //

9.7.50

saṃdhināsanena dvaidhībhāvena vā laghūni, viparyayair gurūṇi //

9.7.51

kṣayasthānavṛddhīnāṃ cottarottaraṃ lipseta //

Of deterioration, stagnation and progress, he should attempt to secure that which is mentioned later in the order of enumeration; or in the reverse order, if he finds that deterioration and other stages are conducive to future prosperity. Thus the determination of situations. This explains the situation of doubtful harm and wealth in the middle or at the close of a march.

9.7.52

prātilomyena vā kṣayādīnām āyatyāṃ viśeṣaṃ paśyet //

9.7.53

iti deśāvasthāpanam //

9.7.54

etena yātrādimadhyānteṣv arthānarthasaṃśayānām upasamprāptir vyākhyātā //

9.7.55

nirantarayogitvāc cārthānarthasaṃśayānāṃ yātrādāv arthaḥ śreyān upasamprāptuṃ pārṣṇigrāhāsārapratighāte kṣayavyayapravāsapratyādeye mūlarakṣaṇeṣu ca bhavati //

Since doubts of wealth and harm are constantly associated with all expeditions, it is better to secure wealth by which it is easy to destroy an enemy in the rear and his allies, to recoup the loss of men and money, to make provisions during the time of sojourning abroad, to make good what is repayable, and to defend the state. Also harm or doubtful prospects of wealth in one's own state are always intolerable.

9.7.56

tathānarthaḥ saṃśayo vā svabhūmiṣṭhasya viṣahyo bhavati //

9.7.57

etena yātrāmadhye 'rthānarthasaṃśayānām upasamprāptir vyākhyātā //

This explains the situation of doubtful harm in the middle of an expedition. But at the close of an expedition, it is better to acquire wealth either by reducing or destroying a reducible or assailable enemy than to get into a situation of doubtful harm, lest enemies might cause troubles. But, for one who is not the leader of combination of states, it is better to risk the situation of doubtful wealth or harm in the middle or at the close of an expedition, since one is not obliged to continue the expedition.

9.7.58

yātrānte tu karśanīyam ucchedanīyaṃ vā karśayitvocchidya vārthaḥ śreyān upasamprāptuṃ nānarthaḥ saṃśayo vā parābādhabhayāt //

9.7.59

sāmavāyikānām apurogasya tu yātrāmadhyāntago 'narthaḥ saṃśayo vā śreyān upasamprāptum anirbandhagāmitvāt //

9.7.60

artho dharmaḥ kāma ity arthatrivargaḥ //

Wealth, virtue, and enjoyment form the aggregate of the three kinds of wealth. Of these, it is better to secure that which is mentioned first than that which is subsequently mentioned in the order of enumeration.

9.7.61

tasya pūrvaḥ pūrvaḥ śreyān upasamprāptum //

9.7.62

anartho 'dharmaḥ śoka ity anarthatrivargaḥ //

Harm, sin and grief form the aggregate, of the three kinds of harm. Of these, it is better to provide against that which is mentioned first, than that which is subsequently mentioned.

9.7.63

tasya pūrvaḥ pūrvaḥ śreyān pratikartum //

9.7.64

artho 'nartha iti, dharmo 'dharma iti, kāmaḥ śoka iti saṃśayatrivargaḥ //

Wealth or harm, virtue or sin, and enjoyment or grief, are the aggregate of the three kinds of doubts. Of these, it is better to try that which is mentioned first than that which is mentioned later in the order of enumeration, and which it is certain to shake off. Thus the determination of opportunities. Thus ends the discourse on danger.

9.7.65

tasyottarapakṣasiddhau pūrvapakṣaḥ śreyān upasamprāptum //

9.7.66

iti kālāvasthāpanam //

9.7.67

ity āpadaḥ - tāsāṃ siddhiḥ //

9.7.68

putrabhrātṛbandhuṣu sāmadānābhyāṃ siddhir anurūpā, paurajānapadadaṇḍamukhyeṣu dānabhedābhyām, sāmantāṭavikeṣu bhedadaṇḍābhyām //

Regarding success in these dangerous situations and times: in the case of troubles from sons, brothers or relatives, it is better to secure relief by means of conciliation and gifts; in the case of troubles from citizens, country people, or chiefs of the army, it is by means of gifts and sowing the seeds of dissension; in the case of troubles from a neighbouring king or wild tribes, it is by means of sowing the seeds of dissension and coercion. This is following the order of the means. In other kinds of situations, the same means may be employed in the reverse order.

9.7.69

eṣānulomā, viparyaye pratilomā //

9.7.70

mitrāmitreṣu vyāmiśrā siddhiḥ //

Success against friends and enemies is always achieved by complicated means; for strategic means help each other. In the case of suspected ministers of an enemy, the employment of conciliation does not need the use of the other means; in the case of treacherous ministers it is by means of gifts; in the case of combination of states, it is by means of sowing the seeds of dissension; and in the case of the powerful, it is by means of coercion.

9.7.71

parasparasādhakā hy upāyāḥ //

9.7.72

śatroḥ śaṅkitāmātyeṣu sāntvaṃ prayuktaṃ śeṣaprayogaṃ nivartayati, dūṣyāmātyeṣu dānam, saṃghāteṣu bhedaḥ, śaktimatsu daṇḍa iti //

9.7.73

gurulāghavayogāc cāpadāṃ niyogavikalpasamuccayā bhavanti //

When grave and light dangers are together apprehended, a particular means, or alternative means or all the means may be employed.

9.7.74

"anenaivopāyena nānyena" iti niyogaḥ //

By this alone, but not by any other means, is what is meant by a particular means.

9.7.75

"anena vānyena vā" iti vikalpaḥ //

By this or that, is what is meant by alternative means.

9.7.76

"anenānyena ca" iti samuccayaḥ //

By this as well as by that, is what is meant by all the means.

9.7.77

teṣām ekayogāś catvāras triyogāś ca, dviyogāḥ ṣaṭ, ekaś caturyogaḥ //

Of these, the single means as well as the combination of any three means are four; the combinations of any two means are six; and the combination of all the four is one. Thus there are fifteen kinds of strategic means. Of the same number are the means in the reverse order.

9.7.78

iti pañcadaśopāyāḥ //

9.7.79

tāvantaḥ pratilomāḥ //

9.7.80

teṣām ekenopāyena siddhir ekasiddhiḥ, dvābhyāṃ dvisiddhiḥ, tribhis trisiddhiḥ, caturbhiś catuḥsiddhir iti //

When a king attains success by only one means among these various means, he is called one of single success; when by two, one of double success; when by three, one of treble success; and when by four, one of four-fold success.

9.7.81

dharmamūlatvāt kāmaphalatvāc cārthasya dharmārthakāmānubandhā yārthasya siddhiḥ sā sarvārthasiddhiḥ // <iti siddhayah>

As virtue is the basis of wealth and as enjoyment is the end of wealth, success in achieving that kind of wealth which promotes virtue, wealth and enjoyment is termed success in all (sarvárthasiddhi). Thus varieties of success.

9.7.82

daivād agnir udakaṃ vyādhiḥ pramāro vidravo durbhikṣam āsurī sṛṣṭir ity āpadaḥ //

Such providential visitations as fire, floods, disease, pestilence (pramara), fever (vidrava), famine, and demoniac troubles are dangerous.

9.7.83

tāsāṃ daivatabrāhmaṇarpaṇipātataḥ siddhiḥ //

Success in averting these is to be sought by worshipping gods and Bráhmans.

9.7.84

ativṛṣṭir avṛṣṭir vā sṛṣṭir vā yāsurī bhavet /
tasyām ātharvaṇaṃ karma siddhārambhāś ca siddhayaḥ //E

Whether demoniacal troubles are absent, or are too many, or normal, the rites prescribed in the Atharvaveda as well as the rites undertaken by accomplished ascetics are to be performed for success.