Panchatantra: A reflex of Arthashastra

by M. N. Indrani | 2003 | 42,495 words

The essay studies the Panchatantra in relation to the Arthashastra by proposing that that Indian fable literature divides into educative and entertaining narratives, both traced back to the sacred Vedic texts. It highlights the 'Pancatantra' and its kin as representative of educative stories promoting ethical conduct and worldly wisdom through tale...

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The third policy called Yana or Marching may be brought into action, according to Kautilya, when one's resources are sufficient. Since the troubles of an enemy cannot be properly recognised or whenever one finds it possible to reduce or destroy 21. utsahasaktisampanno hanyacchatram laghurgurum | yatha kanthiravo nagam bharadvajah pracaksate || Pancatantra, Kakolukiya, verse - 29, p.8. Cf. Kamandaka Niti IX.56 22. mayaya satravo vadhya avadhyah syurbalena ye | yatha strirupamasthaya hato bhimena kicakah || Pancatantra, Kakolukiya, verse - 30, p.8.

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180 an enemy by marching against him, then one may undertake a march.23 In other words, Kautilya gives another proposition of Yana as under "that by marching my troops it is possible to destroy the works of my enemy; and as for myself, I have made proper arrangements to safeguard my own works." Then he may increase his resources by marching.2 24 Treading the path of Kautilya, Visnusarma defines Yana as follows: Yana (marching off) is of two kinds - one is for saving one's life and wealth or treasure when there is danger from the enemy threatening the loss of both; the other is of the form of an expedition by one (a king) desirous of conquest.25 Introducing the proper time for Yana, Anujivi another minister of Meghavarna makes a statement that "Neither peace nor war, nothing else than a march against or from, is 23. saktyudaye yatavyamanaikantikatvat vyasananam iti kautilyah | yada va prayatah karsayitumucchetum va saknuyadamitram tada yayat || Arthasastra, IX Adhikarana, (Abiyasyatkarma) I Adhyaya, p.422. 24. yadi va manyeta - yanasadhyah karmopadhatah satroh, prati vihitasvakarmaraksascasmi iti yanena vrddhimatisthet | Arthasastra, IX Adhikarana, (Sadgunyam) I Adhyaya, p.329. 25. dvidhakaram bhavedyanam bhaye pranartharaksanam | ekamanyajjigisosca yatralaksanamucyate || Pancatantra, Kakolukiya, verse - 36, p.9.

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181 considered advisable in dealing with one who is superior in strength wicked and acting improperly.26 Visnusarma is very explicit specifying the time for Yana: "The expedition into an enemy's territory by a conqueror, eminently powerful, is said to be very opportune either in the month of Kartika Caitra and in no other. These months are recommended because they are the months of plenty and are free from the obstruction of rain. Besides, there is no danger of corn-fields being devastated. 27 This statement of Visnusarma is perhaps not in conformity with Kautilya who prefers the month of Margasirsa for marching. 28 In this connection Manu's statement appears to be most agreeable. Looking to the opportunity for marching against the enemy fallen in the calamities one should take Yana at any time. 29 26. balotkatena dustena maryadarahitena ca | na sandhivigraho naiva vina yanam prasasyate || *Pancatantra, Kakolukiya, verse - 35, p.9. 27. kartike va'tha caitre va vijigisoh prasasyate | . yanamutkrstaviryasya satrudese na canyada || Pancatantra, Kakolukiya, verse - 37, 37, p.10. 28. margasirsi taisim cantarena dirghakalam yamtram yayat | Arthasastra, IX Adhikarana, (Abiyasyatkarma) I Adhyaya, p.422. Cf. margasirse subhe masi yayadyatram mahipatih | phalgunam caitram va masau prati yathabalam || Manusmrti VIII. 182 29. anyesvapi tu kalesu, yada pasyed dhruvam jayam | yada yayadvigrhyaiva, vyasane cotthite ripoh || Manusmrti, VIII - 183.

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182 In the same light, Visnusarma's statement also is noteworthy: "When the enemy is involved in a difficulty or has weak points, all times are spoken of recommended as fit for leading an attack."30 While marching against the enemy, Visnusarma points out the king first of all should make all preparations for the protection of his kingdom through the valient and faithful persons, and he should start together with spies.31 Suggesting the information that while marching against the enemy, the king has to have the collection of food and water, Anujivi says thus - "He who attacks an enemy's country without knowing its roads or anything about provisions of water and corn i.e. without knowing how to procure these or make arrangements for these, not only fails to conquer that country, but does not even return to his own country."3 "32 A note informing another reason for going on march is important. 30. avaskandapradanasya sarve kalah prakirtitah | vyasane vartamanasya satroschidranvitasya ca || Pancatantra, Kakolukiya, verse - 38, p.10. 31. svasthanam sadrdham krtva suraiscanairmahabalaih | paradesam tato gacchepranidhivyaptamagratah || Pancatantra, Kakolukiya, verse - 39, p.10 32. ajnatavivadhasaratoyasasyo vrajettu yah | pararastram na bhuyah sah svarastramapi gacchati || Pancatantra, Kakolukiya, verse - 40, p.11

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183 The reason why a ram falls back (retreats) (when fighting) is that he should be able to strike with great force, the lion too contracts his body when wishing to leap upon his prey through great rage; with their motives concealed in their hearts and keeping their deliberations and movements secret, talented men put up with anything disregarding it altogether i.e. waiting for an opportunity they suffer any insults and do not care for them.3 Another reason putforth by Visnusarma is in the following words. "He, who finding that his enemy is powerful, quits his country, lives and gets his kingdom again like Yudhisthira i.e. the eldest of the Pandavas. 34 Thus, the deliberations on Yana or marching, highlighted by Visnusarma are comprehensive.

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