The three Śaktis, Udayas and Siddhis

Trividha-śakti

Successful king are aware of ṣādguṇya. Therefore he should be aware of three types of power (śakti)

These three powers (trividha śaktis) are

1. Prabhu śakti—superiority or majesty,
2. mantra śakti—mystical formula and
3. utsāha śakti—enthusiasm.

Kauṭilya the writer of the Arthaśāstra said śakti means force. He also agree about three types of śakti (power).

1. Power of counsel (mantra śaktis): mantraśakti means the power of counsel. Consulting with ministers and with the help of theirhis knowledge and intelligence. The king will think about this which means of stability of the kingdom.

“jñānavalaṃ mantraśaktiḥ |”(6.2.33)^[1]

“….. the power of knowledge is the power of counsel.”^[2]

2. Power of mighty. (Prabhuśakti): By which means the king establishes own mastery and power with the help of treasury and forces is called power of mighty:

“kośadaṇḍavalaṃ prabhuśaktiḥ (6.2.33)^[3]

“….. the power of the treasury and the army is the power of might ….”^[4]

3. Power of energy (utsāhaśakti): By which way the king makes the battle order and reveals the. heroism is named as power of energy.

“vikramavalamutsāhaśaktiḥ” | (6..2.33) 52

“….. the power of valour is the power of energy.”^[5]

Reverend Kauṭilya said—power of mighty (prabhuśakti) power of counsel (mantra śakti) and power of energy are responsible to ascertain kings policy, when he was described about the policy of other state.

These trividha śakti are the main causes of a vijigīṣu king’s thrivling power. Kauṭilya,s openion in this matter is reflected in Māgha’s Śiśupālavadha |

“prajñotsāhāvataḥ svāmī yatetādhātumātmani |
tau hi mūlamudeṣyantyā jigīṣorātmasampadaḥ ||” 2.76 ||^[6]

English version says—

“Therefore a king should try to accomplish for himself counsel and enterprise because these two are the source of the future rising prosperity of a king who is desirous of victory”.^[7]

The main source of energy of vijigīṣu king are counsel and encouragement. To gain the power vijigīṣu king should be careful for these two objects. The king would be intellectual and encourageous also. He should give same importance to the encouraging power and counsel power. Encouragement is not enough for victory. If the vijigīṣu king takes appropriate care about counsel then success will come sure. This śloka stands for the speech of Uddhava |

This statement of Uddhava is the counter statement of Balarāma, So, Mallinātha says in his commentary of this verse—

‘utasāhaḥ tathā mantrī'pi grāhayaḥ na tu kevalotasāhaḥ iti valabhadrāpavādaḥ |’

From this verse we come to know that the power of courage and counsel both are necessary for a vijigīṣu king to win his enemy. And this is also a characteristic feature of vijigīṣu king.

Mallinātha the commentator of Śiśupālavadha said about trividha śakti in his commentary verse no. twenty sixth of 2^nd canto:

iśakkayaḥ prabhutvamantrotsāhākhyāḥ tisra |’
‘koṣadaṇḍokhaṃ tejaḥ prabhāvaḥ ||’
‘kartavyārthyeṣu stheyān prayatnaḥ utasāhaḥ |’
‘yathā utsāhaḥ tathā mantro'pigrāhyaḥ na tu kevalotsāhaḥ |’

Here Māgha used the word prajñā and utsāhaśakti which are used by Kauṇilya as manraśakti and utsāhaśakti. (6.2.33)

Trividha-siddhi

Siddhi (victory): counsel, mighty and energy are powers. Success is achieved by these powers. Trividha siddhi is possible by these three power.

Commentator Mallinātha said about siddhi in the twenty sixth verse of 2^nd canto of the Śiśupālavadha—

“siddhayaḥ pūrvokkaśaktitrayasādhyāḥ puruṣārthalābhātmikāḥ | tāśca tisraḥ prabhusiddhirmantrasiddhirutsāhasiddhiśceti |”

That means which object is to be accomplished to achieve desire and emancipation is mentioned earlier.

Three types of victory siddhi:

1. prabhusiddhi,
2. mantrasiddhi and
3. utsāhasiddhi.

Kauṭilya has acknowledged these three types of siddhi. (victory).

“evaṃ siddhistrividhaiva mantraśaktisādhyā mantrasiddhiḥ, prabhuśaktisādhyā prabhusiddhiḥ, otsāhaśaktisādhyā utsāhasiddhiḥ |” (6.2.34).^[8]

Means, “

In the same way, success is also three fold that attainable by the power of counsel is success by counsel, that attainable by the power of might is success by might, that attainable by the power of energy is success by energy”.^[9]

It means, there are three types of siddhi:

1. mantra siddhi,
2. prabhu siddhi and
3. utsāha siddhi.

1. Kings desire is to be accomplished by the power of counsel then that victory is named as mantra siddhi (victory of counsel)

2. If it is possible by the power of mighty then that, siddhi (victory) is called as prabhu siddhi . (victory of mighty)

3. If that siddhi (victory) is to be proved by power of energy then this siddhi (victory) will be called as utsāha siddhi.

Trividha udaya

Vijigīṣu king be aware about udaya (awakening) or condition like three types of śakti, siddhi of rājanītiśāstras. It is said about udaya in the Mallinātha commentary of the Śiśupālavadha verse no. Twenty sixth of second canto.

The commentary says.

“udayāḥtrayaḥ vṛddhikṣayasthanāni |”

That means based on advancement, decline and origin. There are three types of udaya. Udaya is based on growth, erosion and origin.

Advancement, decline and origin are mentioned as udaya in chatrinyāya. In this respect commentator Mallinātha said in the Śiśupālavadha of twenty sixth verse of second canto:

“udayāḥ vṛddhikṣayasasthanāni | chatrinyāyena idayā ucyantre | tatra vṛddhikṣayau svaśaktisiddhyoḥ pūrvavasthanādupacayāpacayau sthanaṃ ca | te ca trayaḥ |”

If most of the people of a crowd have umbrella; then they would be called bearing umbrella. i.e chatrinyāya. After applying three types of power is mentioned before, in the respect of earlier condition contrivance is called advancement and waste is called decline. And an equilibrium state is called sthāna or stable condition.

Experienced Kauṭilya did not clarified advancement, decline and origin as udaya (awakening) by technical terminology. But he has discussed about advancement (vṛddhi), decline (kṣaya) and stable condition (sthāna) when he had mentioned about the duties and resposibilities of a vijigīṣu king.

vṛddhi:

According to Kauṭilya vṛddhi (advancement) is:

“teṣāṃ yasmin vā guṇe sthitaḥ paśyet ihasthaḥ śakṣyāmi durgasetukarmavanikapathaśūnyaniveśa khanidravyahastivana—karmāṇyātmanaḥ pravartayituṃ parasya caitāni karmāṇyupahantum iti tamātiṣṭet | sā vṛddhiḥ |”(7.1.20-21)^[10]

English version says—

“Of them, he should follow that policy by resorting to which he may be able to see. By resorting to this, I shall be able to promote my own undertakings concerning forts, water works, trade routes, selting on waste land, mines, material forests and elephant forests and to injure these undertakings of the enemy. That is advancement.”^[11]

That means, vijigīṣu king will take shelter to that guṇa among six guṇas. Then he will think, taking shelter to this guṇa he would be able to establish his own durgakarma (castle work), setuvandha karma (adam’s bridge work) vaṇikpatha (way of market), sūnyaniveśa (solitary path), Khani karma (mine work), dravyabanakarma (material forests), hastibana karma (elephants forest) He will be able to establish himself and will be able to ruine enemys by those actions. Then he will take shelter in that guṇa This guṇa is the cause of performance. So, it is called as vṛddhi (advancement)

In this respect it is said in the comment of śrīmūlā—

“tacca guṇānuṣṭhānaṃ vṛddhinimittatvādupacārāt vṛddhiśavditamiti |”

kṣaya:

“yasmin vā guṇe sthitaḥ svakarmaṇāmupaghātaṃ pakhyet netarasya tasmin na tiṣṭhed, eṣa kṣayaḥ |” (7.1.24-25).^[12]

Means,

“He should not follow that policy by resorting to which he were to see the ruin of his own undertakings, not of (those of) the other (party) This is decline.”^[13]

That means, taking shelter doing performance upon which guṇa among six guṇas-king will watch own’ works and enemies works. The king will observe on vṛddhi, kṣaya and sthāna of own kingsom. Vijigīṣu king would not possess any harmful quality, which is the cause of kṣaya (decline).

Sthāna:

“sasmina vā guṇe syitaḥ svakarmavṛddhiṃ kṣaya vā nābhipaśyet etat sthanam |” (7.1.28).^[14]

“The policy, following which he were to see neither the advancement nor the decline of his own undertakings constitutes stable condition.”^[15]

That means between the six guṇas when taking shelter upon which guṇa a king does not noticing nighther own vṛddhi (advancement) nor own kṣaya (decline) there after this state is entitled by the word of stable condition.

According to Kauṭilya that is stayble condition sthāna when advancement or decay is not noticed by the acquirement of a quality among the six qualities.

According to Kauṭilya in different circumstances the Vijigīṣu king will depend upon vṛddhi (advancement) kṣaya (decline) and sthāna (stayble condition).

But these matters were not discussed by the previous scholars ;

“naitad vibhāṣitm” ||

This is not contradicted or disputed.

Like Kauṭilya Manu did not explain the word udaya separately. In the context of ṣāḍguṇya Manu explained vṛddhi (advancement), kṣaya (decline) and sthāna (stable condition). But he did not explain these three types of śakti and siddhi.

Māgha in his Śiśupālavadha referred to these term only but he did not explain them. It is not expected from him as the Śiśupālavadha is a poetical work and not a science of polity. But the references made by Māgha indicates his acquaintance with the ancient science of polity.

Poets Māgha was well awar about six-fold policy, trividha śakti, siddhi and udaya.

“ṣaḍguṇāḥ śakkayastisraḥ siddhayaścodayāstrayaḥ |
granthānadhītya vyākarttumiti durmedhaso'ṇyalam ||” 2.26 ||^[16]

“Even dullards having read books are able to explain that expedients are six. Powers and successes are three and consequences are also three.”^[17]

Vijigīṣu king should serve six fold policy (ṣāḍguṇya), three types of power (tribidha śakti) and three types of achievement (tribidha siddhi).

Poet Māgha used the same words ṣāḍguṣa, śakti, siddhi and udaya in the same meaning like Kauṭilya.

This is found in politics as the characteristics of vijigīṣu (conqueror) king.

In this context the another verse is—

“sampadā susthiranmanyo bhavati svalpayāpi yaḥ |
kṛtakṛtyo vidhirmanye na varddhayati tasya tām ||” 2.32 ||^[18]

Means,

“Providence, who has done his duty, does not add to the prosperity of him who becomes contented even with a very little there-of (prosperity)”.^[19]

Successfulness may stop the improvement of a person. So the vijigīṣu king should not be pleased by anything.

Every person, however poor and puny his parts and powers must try to the almost of his capacity, to bring about a august augmentation of his present smiling circumstances. Satiety is a feeble fiasco to which no importance should be attached by any man wishing to reach the highest rung of the ladder of fortune. One lazy and languishing and satisfied with the present potency of his condition, is sure to be frowned upon by fickle fortune. His fatal freaks are bound to tell upon his progress in prospect. In this vers lac of utsāhaśakti is displayed.

He also says—

“samūlaghātamaghnantaḥ parānnodyanti māninaḥ | praghvaṃsitāndhatamasastatrodāharaṇaṃ raviḥ ||” 2.33 ||^[20]

Means,

“The proud never rise without exterminating their enemies root and branch. There the Sun by whom darkness has been killed or dispelled, is an instance.”^[21]

Vijigīṣu Kings stop their activities after destroying their enemies. This is their feature.

The rise of the sun is always concomitant with the destruction of darkness. Whenever the sun rises, no trace of gloom remains anywhere. This great orb, possessing potent powers, never tolerates the presence of its inveterate enemy. Just in the same manner, proud and powerful persons never fare anywhere without smiting down their enemies hip and thigh.

In this verse Māgha displayed utsāhaśakti in the first line using the word in māninaḥ.

“vipakṣamakhilīkṛtya pratiṣṭhā khalu durlabhā |
anītvā paṅkatāṃ dhulimudakaṃ nāvatiṣṭhate ||” 2.34 ||^[22]

English version says—

“Stability is hardly attainable, indeed, without entirely vanquishing the enemy. Water doesn’t remain as such or doesn’t stay at all without reducing dusts to the condition of clay.”^[23]

The improvement of a prosperous person will stop if his single enemy is alive too. Even his existence would be in danger. So the vijigīṣu king shouldn’t leave a single enemy. This is the characteristic feature of a vijigīṣu king.

Permanent success or standing stability can’t be achieved without a thrashing and through vanquishment of one’s inveterate antagonists. To confirm one’s own position means to worst and overpower his enemies in an exemplary manner. Certainly it is injudicious to enter into a quarrel. But if one is in it, one should act in a manner that his enemy may beware of him.

Here Māgha displayed utsāhaśakti using the word vipakṣamakhilīkṛtya.

“svaśaktupacaye kecit parasya vyasate'pare |
yānamāhustadāsīnaṃ tvāmutthāpayati dvayam ||”2.57 ||^[24]

“Some maintain march to be at the increase of one’s own power, while other hold it to be at the calamity of the enemy. Both these things raise you up sitting or inactive as you are”.^[25]

When the vijigīṣu king realises that it is the time to march against his enemy or not, it is very much important thing in the field of war policy.

Mallinātha says in his commentary of this verse:

“prāyena santo vyasane ripūṇāṃ yātavyamityeva samādiśanti tannaiṣaḥ pakṣo vyasanaṃ hyaniṣṭaṃ kṣamantu sannabhyūditḥ pratīyāt” iti |” (Kāmandaka)

According to Kāmandaka many scholars proficient in politics. Mallinātha quotes here from the Kāmandakī nītisāra. He says that when the enemy in inconvenience and adversity then vijigīṣu king should march forwar towards the enemy. Some scholars say that such behavior is not justified, rather when vijigīṣu king realises that he is fit for war to achieve joy then he will march towards enemy. But Kāmandaka didn’t given his own opinion. Mallinātha says when the vijigīṣu king will realise that his force is enough to win the enemy he will march towards enemy. Supporting his own opinion Mallinātha quoted Kāmandaka. He also quoted Manu’s opinion.

According to Manu’s opinion when the enemy is in danger then he should march towards him.

“tadā yāyādvigṛhyaiva vyasane cotthite ripoḥ” |

Kauṭilya says king should march when by marching he would be able to weaken or exterminate theṇ—

“śaktupacaye yātavyam” (9.1.42-44).

Here Balarāma said Kṛṣṇa that Kṛṣṇa is fit to war to win his enemy Śiśupāla from both sides. Now Śiśupāla is in danger and weak. Kṛṣṇa and his supporters are able to win Śiśupāla with their force power. Śiśupāla is unable from both sides now. So, it is the high time to march towards Śiśupāla. So, according to Balarāma it should be proclaimed war at once.

Māgha prefers that king should march when his enemy is in calamity and he would be able to weaken the enemy. The words vyasana and śakti used by him prove this. This opinion of Manu and Kauṇilya is reflected here.

This verse stands for the principle of war policy and the characteristic feature of vijigīṣu king also.

“prajñotsāhāvataḥ svāmī yatetādhātumātmani |
tau hi mūlamudeṣyantyā jigīṣorātmasampadaḥ ||” 2.76 ||^[26]

“Therefore a king should try to accomplish for himself counsel and enterprise because these two are the source of the future rising prosperity of a king who is desirous of victory.”^[27]

The main source of energy of vijigīṣu king are counsel and encouragement. To gain the power vijigīṣu king should be careful for these two objects. The king would be intellectual and encourageous also. He should give same importance to the encouraging power and counsel power. Encouragement is not enough for victory. If the vijigīṣu king takes appropriate care about counsel then success will come sure. This śloka stands for the speech of Uddhava.

This statement of Uddhava is the counter statement of Balarāma. So, Mallinātha says

“utsāhaḥ tathā mantro'pi grāhyaḥ na tu kevalotasāhaḥ [kevalotsāhaḥ?]”

From this śloka we come to know that the power of courage and counsel both are necessary for a vijigīṣu king to win his enemy. And this is also a characteristic feature of vijigīṣu king.

Here poet used the word prajñā instead of the word mantraśakti which is ued by Kauṇilya. The word utsāha of the epic bears the same meaning like Kauṇilya. The meaning.

“upāyamāsthitasyāpi naśyantyarthāḥ pramādyataḥ |
hanti nopaśayastho'pi śayālurmṛgayurmṛgān ||” 2.80 ||^[28]

It means,

“The object of an unwary man, though he has adopted means, perish or fail A sleeping hunter, though lying in on ambush does not (can not) slay deer.”^[29]

If an intelligent person is guided by only secret counsel he can not be successful. He should accept courage power. Staying in the upaśaya if the hunter sleeps then hunting is impossible to him. A courageous hunter planfully went for hunting but due to lack of awareness he is falure. Beside council and courage awareness is very much necessary for a vijigīṣu king.

Here we come to know that awarenessless is a hindrance for success. So Vijigīṣu king should be careful about his plan. Then success will come sure.

This is also a characteristic feature of a vijigīṣu king.

“udetumatyajannīhāṃ rājasu dvādaśasvapi |
jigīṣureko dinakṛdātityeṣviva kalpate ||” 2.81 ||^[30]

“He alone, who wishes to conquer even among the twelve kings, like the day maker Sun among the Āditya’s without giving up efforts suffices to rise up”.^[31]

A person who wishes to win can progress in life, wish is not enough to win continuous activities are necessary to reach the goal. As for example the Āditya’s are indeed twelve. Being the son of Aditi and occupying the same status they are all equal. Among them the day maker sun only by his exuberant effulgence is main over the rest. Among the twelve kings also, the vijigīṣu alone, by his constant attention without any short of defection, occupies the most prominent position casting the remaining brethren into the shade.

In the above mentioned verse poet Māgha used the word udetum instead of the word utsāha śakti which is used by Kauṇilya bearing the same meaning.

“nālamvate daiṣṭikatāṃ na niṣīdati pauruṣe |
śavdārthau satkaviriva dvayaṃ vidvānapekṣate ||” 2.86 ||^[32]

“A learned man does not adopt fatalism nor depends upon (sits in manliness or energy), but relies on both like a good poet relying on words and their meanings.”^[33]

A vijigīṣu king should adopt both of fortune and manly effort.

Praise supporter Balarāma said before, it is not necessary of manly effort for success, but who depend on pardon fortunately he may successful. But the great politician anxious Uddhava said that a prudent does not think that fortune may not gives to a man his desired thing. He gives importance to both fortune and manly effort. A learned person gives continuous effort for success although he has faith and confidence upon fortune.

Like an excellent poet depends on first meaning and its significance also for his excellent poetry. The poet is always attentive on pleasant expression style. Word and its meaning is the soul of a poetry. So, the poet is very much careful for his poetry.

Like that manly effort which is applied in proper time is very much necessary for success. Here it is the difference between fortune and manly effort. Actually fortune and manly effort are important for a vijigīṣu king. Because these two (fortune and manly effort) are reciprocal dependant. One is depending on another.

One is fulfilling on another commentator. Mallinātha said in the commentary of this verse—

“ataḥ pauruṣamapyavaśyakaṃ kintu kāle kartavyam iti viśeṣaḥ pauruṣādṛṣṭayoḥ parasparasāpekṣatvāditi bhāvaḥ |”

In this context Maharṣi Yājñavalkya says that ; yathā hyekena cakreṇa na

rathasya gatirbhavet tadvat puruṣakāreṇa vinā daivaṃ na siddhati |’

So, fortune and manly effort both are necessary for a vijigīṣu king.

Here poet Māgha used the word pauruṣa instead of the word utsāhaśakti like Kauṇilya bearing th same meaning.

“karapraceyāmuttuṅgaḥ prabhuśaktiṃ prathīyasīm |
prajñāvalavṛhanmūlaḥ phalatyutsāhapādapaḥ ||” 2.89 ||^[34]

The tall tree of energy, with the strength of counsel for a stout root, bears the mighty fruit of forces and funds or treasury that can be reached with the collecting taxes.

It has been discussed before that ardour is the main pillar of the Government power. Here it is repeated again. Ardour power is like a tree. The root of that tree is counsel power. Ardour power is augmented by counsel. This power enriched with the collecting taxes. That tree is very high. Government power comes from the ardour power like tree. A tree is bent down easily for the heaviness of its fruits. So, a person can take the fruits from this tree easily without climbing on it. So, at first counsel, after that preparation for action should take place. Otherwise it is in futile.

Here poet used the words prabhuśakti like Kauṇilya and utsāha instead of the word utsāhaśakti bearing the same meaning. From these above mentioned verses we come to know the wnowledge of Māgha about three śaktis, udayas and siddhis.

Footnotes and references:

[1]:

R.P. Kangle: Op.cit., part-I, p.166.

[2]:

ibid., part -II, p. 319.

[3]:

ibid., part -I, p. 166.

[4]:

ibid., part -II, p. 319.

[5]:

ibid., part-II, p. 319.

[6]:

Haridas Siddhantavagisha: Op.cit., p. 82.

[7]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p.218.

[8]:

R.P. Kangle: Op.cit., part-I, p. 166.

[9]:

ibid., part -II, p. 319.

[10]:

ibid., part-I, p. 168.

[11]:

ibid., part-II, p. 322.

[12]:

ibid., part-I, p. 168.

[13]:

ibid., part-II, p. 322.

[14]:

ibid., part-I, p. 168.

[15]:

ibid., part-II, p. 322.

[16]:

Haridas Siddhantavagisha: Op.cit., p. 58.

[17]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 76.

[18]:

Haridas Siddhantavagisha: Op.cit., p. 61.

[19]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 96

[20]:

Haridas Siddhantavagisha: Op.cit., p. 62.

[21]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 97.

[22]:

Haridas Siddhantavagisha: Op.cit., p. 62.

[23]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 100.

[24]:

Haridas Siddhantavagisha: Op.cit., p. 73.

[25]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 163.

[26]:

Haridas Siddhantavagisha: Op.cit., p. 82.

[27]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 218.

[28]:

Haridas Siddhantavagisha: Op.cit., p. 84.

[29]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 227.

[30]:

Haridas Siddhantavagisha: Op.cit., p. 84.

[31]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 230.

[32]:

Haridas Siddhantavagisha: Op.cit., p. 87.

[33]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 250.

[34]:

Haridas Siddhantavagisha: Op.cit., p. 89.