Politics and Administration (3): Saṃsphoṭa (War)

[Cf. II.8.106; p.197]

Amarakośa lists 31 synonyms of war of which Saṃsphoṭa is one.

Kṣīrasvāmin observes the variant readings of the word. He remarks that the correct reading of the word is Sampheṭa quoting Bharata–

saṃsphuṭantyatra saṃsphoṭaḥ saṃspheṭa iti yuktaḥ pāṭhaḥ, sphiṭa ānādare bharata^[1] tu saṃpheṭaḥ |

(a) Weapons:

(i) Mekhalā (II. 8. 91; p. 194)–

[The sword knot:]

Kṣīrasvāmin explains that which is tied to the wrist preventing the sword from slipping away when struck is mekhalā—

mīyate maṇibandhe prakṣipyate mekhalā yathā praharato hastānna niryāti |

(ii) Yaṣṭīka, Pārśvadhika (II. 8. 71; p. 189)–

Armed with club or battle axe: Kṣīrasvāmin remarks that the word Pārśvadha is not found in the sense of axe and hence the Kashmirian recension uses the word adhitihetika instead:

parśvadhaḥ paraśau na dṛṣṭaḥ āto yaṣṭisvādhitihatihetikāviti kāśmīrāḥ paṭhanti yanmuniḥ—
paraśvadhaḥ kuṭhāraśca svadhitiḥ |

(iii) Adhipāṅga (II. 8. 64; p. 188)–

A girdle over the coat of nail:

Kṣīrasvāmin observes that the word is variously read as adhipāṅga by Muni and dhipāṅga by Durga–

sārasanādhipaṅga ityeke peṭhuḥ yanmuniḥ—
ādhipāṅgaṃ sarasanam durgastu tasya sārasanaṃ jñeyaṃ dhipāṅgaṃ ca nibandhanam ||

The constituents of army have already been mentioned above. One of the remarks of Kṣīrasvāmin related to those fighting on elephants is presented here.

(b) Hastyāroha (II. 8. 60; p. 187)–

[Those who fight on elephants:]

Amarakośa mentions ādhoraṇa, hastipakā, hastyārohā and niṣādin as synonyms.

Kṣīrasvāmin observes that some take the first two as (elephant drivers) mahouts and the latter two as those who fight on elephants–

dvau dvau bhinnārthavityeke ādyau dvau pālakau parau dvau yoddhārau |

Some of the rituals practised in royal houses before starting on the expeditions are also mentioned in Amarakośa Such words are also specially commented by Kṣīrasvāmin

(c) Lohābhisāra (II. 8. 95; p. 195)–

[Lustration of Weapons (arms):]

Kṣīrasvāmin explains it to be a ritual practiced at the onset of expedition. He adds that the weapons and war troops lustrated and worshipped before the king starts the expedition. Kṣīrasvāmin also records the different views in such practices.

According to Muni, lohābhisāra was a ritual which followed the lustration of the kings which is also the opinion of Durga who adds that this ritual is practiced on the Daśami day:

śastrabhṛtāṃ rājñāṃ yaḥ śāstriko vidhiḥ prasthanātprāk sa lohābhisāraḥ lohaṃ śastramabhisāryate prasthane'treti | nīrasya śāntyudakasyājanaṃ kṣepo'tra nīrājanam | mantroktyā vāhanāyudhāderniśeṣeṇa rājānaṃ vātra | nīrājanādanantaraṃ karma lohābhisāraḥ iti muniḥ—vidhirlohābhisārastu rājñāṃ nīrājanottaraḥ durgo'pilohābhisārastu vidhiḥ paro nīrājanānnṛpaiḥ | daśamyāṃ daṃśitaiḥ kāryaṃ iti | āta eva nīrājanādvidhirityeke paṭhanti |

(d) Teja (II. 8. 20; p. 180)–

[Valour:]

Kṣīrasvāmin defines teja in words of Bharata that valour is intolerance towards the enemy and his insults even at one's own cost of life:

tejaḥ utkaṭatvaṃ | yadbharataḥ—
ādhikṣepāvamānādeḥ prayuktasya pareṇa yat |
prāṇātyaye'pyasahanaṃ tattejaḥ samudāhṛtam |

(e) Parākrama (III. 3. 138, p. 303)–

[Valour:]

Kṣīrasvāmin defines valour as exertion against the enemy–

udyogo'rīn prati balotsāhaḥ |

(f) Parājaya (II. 8. 113; p. 198)–

[Defeat:]

Kṣīrasvāmin mentions Parājaya, Parājita and Parābhūta as words to denote defeat.

Kṣīrasvāmin adds paribhūta and abhibhūta to the list–

paribhūto'bhibhūto'pi |

(g) Samvid (III. 3. 92; p. 291)–

[A greement or established custom:]

Amarakośa gives various meanings for samvid to Nānārtha varga. Explaining it in the sense of agreement Kṣīrasvāmin mentions that an agreement should be made for starting or stopping a war–

saṃbhāṣā saṃketo yathā—
pravṛttau ca nivṛttau ca saṃvidaṃ sthapayedraṇe |

Footnotes and references:

[1]:

N.Ś., XX. 79