Hīnasandhi (a)

There are three types of hīnasandhi named:

1. daṇḍopanata sandhi,
2. kośopanata sandhi and
3. deśopnata sandhi.

1. Daṇḍopanata-sandhi

There are three types of daṇḍopanata sandhi:

1. ātmāmiṣa sandhi,
2. puruṣāntara sandhi or ātmarakṣṇa sandhi,
3. daṇḍamukhyātmarakṣṇa sandhi

a. Ātmāmiṣa-sandhi

evaṃ samasya ṣāḍgupyopayogaḥ | tatra tu prativiśeṣaḥ— pravṛttacakreṇākrānto rājñā valavatā'valaḥ | sandhinopanamet tūrṇaṃ kośadaṇḍātmabhūmibhiḥ || svayaṃ saṅkh yātadaṇḍena daṇḍasya vibhavena vā | upasthatavyamityeṣa sandhirātmāmiṣo mataḥ ||” (7.3. 20-23)^[1]

“Similar is the use of six measures by the equal. With regard to that, however, the special points are. A weak king; over-run by a strong king who has set his armies in motion, should quickly submit, seeking peace with (the offer of) his treasury, army, himself or territory. That he himself has to wait upon (the enemy) with a stipulated number of troops or according to the strength of the army, this treaty is known as a “one with himself as prey.”^[2]

Daṇḍasya vibhaven “in accordance with the strength of the army” implies that a large part of the army is to be surrendered. The expression can hardly mean ‘with the entirety of his army’—upastāthavyam implies that the king is to surrender in person. Hence the name ātmāmiṣa “with himself as the prey or victim”.^[3]

If the conqueror and stronger king himself fixes the number of soldiers then the powerless king with same amount soldiers and wealth as gift, according to his power will surrender himself to the conqueror and employ himself in his service.

This type of Sandhi is called ātmāmiṣa Sandhi (one with himself as pray) In this type of Sandhi the weakend king is bound to use himself as like as possessed.

b. Puruṣāntara-sandhi or Ātmarakṣṇa-sandhi:

“senāpatikumārābhyāmupasthatavyamityayam | puruṣāntarasandhiḥ syānnātmanetyatmarakṣaṇaḥ ||” (7.3-24)^[4]

“That the commander-in-chief or the (crown) prince has to wait upon (the enemy), this would be ‘the treaty through another person,’ not through himself, hence one in which he himself is saved.”^[5]

It means, the powerless king with his prince and the commander of army would be present to the conqueror king and employ them in his resvice. Such type of sandhi is called puruṣāntara Sandhi.

According to the condition of the puruṣāntara sandhi the weakened vijigīṣu king is not to himself, but surrendering another person like commandant and the prince will make sandhi. So, the name of this sandhi is puruṣāntara sandhi. In this type of sandhi the weakened vijigīṣu king save himself. So, the another name of this sandhi is ātmarakṣṇaṇa sandhi.

c. Adṛṣṭapuruṣa-sandhi or Daṇḍamukhyātmarakṣṇa-sandhi:

“ekenānyatra yātavyaṃ svayaṃ daṇḍena vetyayam |
adṛṣṭapuruṣaḥ sandhirdaṇḍamukhyātmarakṣaṇaḥ || (7.3.25) 162

‘Either himself or the army has to go elsewhere alone; this treaty is “with persons unseen,” in which the army chiefs and he himself are saved.^’163

Here “ekena i.e., either the king alone or the army alone—anyatra i.e., not where the enemy is stationed or operating, but elsewhere, through that is to serve the enemy’s interest. Svayam daṇḍena va in the former case, the king in person goes with a small army; in the latter case, the army is sent under the senāpati or the kumāraadṛṣṭapuruṣ aḥ,.—so called because the king in one case and the senāpati etc. in the other are not within sight of the enemy, as they operate elsewhere independently. For adṛṣṭa seems to look upon daṇḍamukhyātmarakṣ ṇa as the name of the treaty.”^[6]

It means, for the purpose of accomplishment of a work of stronger enemy king the weakened king not presenting himself in front of stronger enemy king,will move away another place alone or his army force will go elsewhere alone. According to this condition the weakened vijigīṣu king will make sandhi with stronger enemy king. This type of sandhi is called adṛṣṭapuruṣa sandhi. In this type of sandhi the weakened king or his commandant are engaged for the purpose of stronger king staying out off sight of him. So, this type of sandhi is called adṛṣṭapuruṣa sandhi.

The another name of this sandhi is Daṇḍamukhyātmarakṣṇa-sandhi. Because in this sandhi the weakened king and his commandant are protected by themselves.

“mukhyastrīvandhanaṃ kuryāt pūrvayoḥ paścime tvarim |
sādhayet gūḍhamityete daṇḍopanatasandhayaḥ ||” (7.3.26)^[7]

“In the first two (treatises), he should bring about a marriage alliance of the chiefs; in the last, however, he should secretly get rid of the enemy. These are treaties with troops submitted”.^[8]

It means, among the three sandhis, in first two sandhis the weakened king arranges marriage party with the commandant and prince of the stronger king and the bride of his ownside, for the faithfulness of the purpose of sandhi.

But in the adṛṣṭapuruṣa sandhi the weakened king secretly destroys the stronger king applying poison etc.

2. Kośopanata-sandhi:

Another type of hīnasandhi is kośopanata sandhi. There are four types of Kośopanata sandhi:

1. parikraya sandhi, 
2. upagraha sandhi, 
3. atya sandhi or suvarṇa sandhi and
4. kapāla sandhi.

a. Parikraya-sandhi

“—kośadānena śeṣāṇāṃ prakṛtīnāṃ vimokṣaṇam | parikrayo bhavet sandhiḥ ||” (7.3.27)^[9]

“The release of the rest of the constituents by handling over the treasury would become the treaty “purchase.”^[10]

It means, after fighting if the powerless king releases the rest of the constituents like amātya etc. with the condition of giving money then this type of sandhi is called parikraya sandhi. In this sandhi amātya etc., aṅga of the state are excused from surrender with the condition of giving money.

b. Upagraha-sandhi:

“sa eva ca yathāsukham | skanghopaneyo vahudhā jñeyaḥ sandhirupagrahaḥ |”(7.3.27-28)^[11]

“And the same, when it is to be delivered in parts many times, at one’s convenience, should be known as the treaty “support”;^[12]

“upagraha conveys the idea of instalments serving as ‘a support’ or ‘help’ to the weak king.”^[13]

It means, in this type of parikraya sandhi the powerless king timely pays the conditioned money by instalments. This type of sandhi is called upagraha sandhi.

c. Atya-sandhi:

niruddho deśakālābhyāmatyayaḥsyādupagrahaḥ |” (7.3.28)^[14]

“The tribute restricted as to time and place, would be support”.^[15]

“viṣahyadānādāyatyāṃ kṣamaḥ strībandhanādapi |
suvarṇasandhirviśvāsādekībhāvagato bhavet ||” (7.3.29)^[16]

“Tolerable because of payment of a bearable amount in future, even because of a marriage alliance, it would be the “golden treaty”, bringing about union through (mutual) confidence”.^[17]

It means, according to the condition if in upagraha sandhi the fixed money of instalments would be sent to the indicated place and time then according to the Arthaśāstra the sandhi will be ataya sandhi. This sandhi is stressless to the weakened king as this sandhi is depended upon the condition of giving money only. So, in future this sandhi will be beneficial for both of the stronger king and the weakened vijigīṣu king.

In this sandhi the matrimonial alliance is established between two kings and it is delightful by handing over the bride ceremonially in future.

The another name of ataya sandhi is suvarṇa sandhi because this sandhi creats confidence between the conquror king and weakend king. As no trouble of a goldsmith arises to mix melted gold with another melted gold like that this sandhi is established upon faith or confidence between the conquror enemy king and weakned vijigīṣu king. So, this sandhi is called suvarṇa sandhi.

In this context it has been said in the śrīmūla commentary of T. G. shastri:

‘āyatyāṃ kṣamaḥ strīvandhanādapi’ means ‘yathāsukha dhanadānavyavasthakṛtaḥ sandhirayaṃ sahanīyadānād hetoḥ uttarakālaśubhābahaḥ kanyādānasandhito'pi praśastaḥ śatruvijigīṣvo ‘viśvāsavaśādanyonyasyaikātmatāmapi prayojayet suvarṇayoriva taptayoḥ’ |^[18]

d. Kapāla-sandhi:

“viparītaḥ kapālaḥ syādatyadānābhibhāṣitaḥ |
pūrvayoḥ praṇayet kupyaṃ hastyaśvaṃ vā garānvitam ||
tṛtīye praṇayedartha kathayan karmaṇāṃ kṣayam |
tiṣṭeccaturthe ityete kośopanatasandhayaḥ ||” (7.3.30-31)177

“The reverse would be the “potsherd” (treaty), So clled because of excessive payments received. In the first two (treaties), he should deliver forest produce, or elephants and horses that are poisoned. In the third, he should pay the amount; in the fourth, he should tarry telling him of the decline of undertakings. These are treaties with treasury submitted.”^[19]

It means, kapāla sandhi is the opposite sandhi of suvarṇa sandhi. There is no case of faith in this sandhi. Then the conqueror enemy

king demands all of his money at once. This type of sandhi is not sanctioned by the śāstras.

In this context it has been said in the commentary of śrīmūla—

‘sa tatkṣaṇātimātradhanagrahaṇaduṣṭatvādupādeyatayā noktaḥ śāstre |’

The word Kapāla means beggar’s bowl. In this situation the condition of the weakened vijigīṣu king is almost like a beggar.

Here Kauṭilya advises to the powerless king. In first two sandhis among the above four said sandhis the defeated vijigīṣu king will try to give some wealth to the conquror king. He will try to give kupya, means cloths etc. unsubstantial things. He will try to give poisoned elephants or horses. It means those elephants and horses to whom poison is applied for their madly beheaviour and who will die withen two or three months.

In the third sandhi or suvarṇa sandhi the powerless vijigīṣu king will give half amount of committed money to the conqueror king and will say that he gives half amount because his income is very inadequate due to some trouble.

In the kapāla sandhi the conqueror king demands lot of wealth at once. So, the powerless vijigīṣu king will spend time telling “I shall give. In the mean time taking shelter to the indifferent king the powerless vijigīṣu king will try to save himself from the impairment of the treasury.

By treasury transaction parikraya, upagraha, atayaya, or suvarṇa and kapāla sandhis are executed.

So, these four types of sandhi is called kośopanata sandhi.

“bhūmyekadeśatyagena śeṣa prakṛtirakṣaṇam |
ādiṣṭasandhistatreṣṭo gūḍhastenopaghātinaḥ ||
bhūmīnāmāttasārāṇāṃ mūlavarjaṃ praṇāmanam |
ucchinnasandhistatreṣṭaḥ paravyasanakāṅkṣiṇaḥ ||” (7.3.32-33)^[20]

“The saving of the rest of the constituents by the surrender of a part of his territory is the ‘directed’ treaty, desirable in the case where one wishes to injure through secret agents and robbers. The surrender of lands from which all riches have been removed, with the exception of his base, is the ‘exterminated’ treaty, desirable in the case where one hopes for a calamity for the enemy.”^[21]

To save province, ministers forts etc. prakṛti aṅgas if the weakened vijigīṣu king gives a part of his state as gift to the conqueror king then a sort of sandhi is established named ādiṣṭa sandhi. This sandhi is expected to the powerless vijigīṣu king. Which part of the state is given by the weakened king as gift, he will make sabotage there sending spy and doing theft.

Then the gifted land may return gradually under the control of that vijigīṣu king. The land except kingdom (fort), from which all riches have taken; giving that land to the conqueror king the weakened vijigīṣu king makes a sandhi named ucchinna sandhi (exterminated earth treaty).

This land is not good for the enemy.

This ucchinna sandhi is expected to the weakened vijigīṣu king as there has a possibility of return of that land.

“phaladānena bhūmīnāṃ mokṣaṇaṃ syādavakrayaḥ |
phalātibhūkto bhūmibhyaḥ sandhiḥ sa paridūṣaṇaḥ ||
kuryādavekṣaṇaṃ pūrvau paścimau tvāvalīyasam |
ādāya phalamityete deśopanatasandhayaḥ ||
svakāryāṇāṃ vaśenaite deśe kāle ca bhāṣitāḥ |
āvalīyasikāḥ kāryāstrividhāḥ hīnasandhayaḥ ||” (7.3.34-36)^[22]

“The saving of lands by the surrender of the produce is the “hire” treaty; that with the produce completely surrendered from lands is the “ruinous” treaty. He should resort to waiting in the first two, in the last two, how ever, to ‘practices of the weaker king’, taking the produce (himself). These are treaties with territory surrendered. These three types of treaties by the weaker king recommended for use at the proper place and time in accordance with one’s own undertakings, should be entered into as ‘practices of the weaker king”.^[23]

The vijigīṣu king makes abakraya sandhi where he gives the produced harvages in certain part of land in this condition that the land will be regained by himself. If the vijigīṣu king gives that land then his mastership will not exist. So, the condition is made to give the produced harvages. Again, giving not only the produced harvages but also in the condition to give extra materials, then sandhi is established which is named paradūṣṇa sandhi. (ruinous treaty).

In this sandhi the conqueror enemy king demands other materials beside the produced harvages.

The weakened vijigīṣu king staying at first two sandhiss (ādiṣṭa and ucchinna sandhis) of the four types of deśopanata sandhi will wait for the calamity of the conqueror king to avoid the mischief to recover his gifted land. In last tow sandhis the vijigīṣu king stealing the produced harvages of the land will perform the hostile attitude with the enemy king. This is according to the said rules of the dvādaśa adhikaraṇa of the Arthaśāstra named āvalīyasa.

The weakened king will follow the sandhi (among the three sandhis) according to his purpose statecondition and time.

“paripaṇitāpariṇitāpasṛtāḥ sandhayaśca” | (7.6)^[24]

“Treaties with stipulations, without stipulations and with deserters”.^[25]

When the powerless vijigīṣu king for the sake of business follows the sandhi according to the condition of his state and time then this type of sandhis are called paripaṇita sandhi. These sandhis are conditional. aparipaṇita sandhi is the opposit to paripaṇita sandhi. Some how relinquishing the king the powerless vijigīṣu king makes sandhi with the friends or servants which is called apasṛta sandhi.

According to Śyamaśāstrī this is agreement of peace with or without definite terms, and place with renegades.

“vijigīṣurdvitīyāṃ prakṛtimevamatisandadhyāt, sāmantaṃ saṃhitaprayāṇe yojayet—‘tvamito yāhi, ahamito yāsyāmi, samāno lābha’ iti | lābhasāmye sandhiḥ | vaiṣamye vikramaḥ” | (7.6.1-3)^[26]

“The conqueror should over-reach the second member (of the circle of kings) in this manner. He should induce the neighbouring king to march after entering into a treaty, ‘you march in this direction, I shall march in that; the gains shall be equal’. In case the gains are equal, there should be peace, if unequal, fight”.^[27]

That means the vijigīṣu king deceives the enemy (ariprakṛiti) in this way i.e at the same time marching to different places the vijigīṣu king will incite some neighbouring kings to march after entering into a treaty (saṃhita prayāṇa). He will say ‘you march in this direction towards your destination. I shall go in this direction towards my goal.

The result or the produced profit would be divided between us.

“ubhayatrotpatsyamāno lābha ubhayorāvayoḥ samānaḥ”

“This type of sandhi is called saṃhita prayāṇa”—Saṃhita prayāṇa means “the vijigīṣu and the ari make a treaty for a common expedition against some other king or kings”.^[28]

If the produced profit is equal, then vijigīṣu king makes sandhi with the enemy king. If the vijigīṣu has got more out of the expedition then being stronger he will fight with his enemy. “It may also be that it is the ari who has got more, hence the recommendation to fight him. If the vijigīṣu has got more, he has thereby already over-reached the enemy, and there would be no need to fight”^[29]

 

Footnotes and references:

[1]:

R.P. Kangle: Op. cit., part-I, p.172.

[2]:

ibid., part-II, p. 328.

[3]:

loc.cit. (foot note).

[4]:

ibid., part-I, p.172.

[5]:

ibid., part-II, p. 328.

[6]:

loc. cit., (foot note).

[7]:

ibid., part-I, p. 172.

[8]:

ibid., part-II, p. 329.

[9]:

ibid., part-I, p. 172.

[10]:

ibid., part-II, p. 329.

[11]:

ibid., part-I, p. 172.

[12]:

ibid., part-II, p. 329.

[13]:

loc.cit., (foot note).

[14]:

ibid., part-I, p. 172.

[15]:

ibid., part-II, p. 329.

[16]:

ibid., part-I, p. 172.

[17]:

ibid., part-II, p. 329.

[18]:

T. G. Sastri: Op. cit., p. 699.

[19]:

ibid., part-II, pp. 329-330.

[20]:

ibid., part-I, pp. 172-173.

[21]:

ibid., part-II,p.330.

[22]:

ibid., part-I, p. 173.

[23]:

ibid., part-II, p. 330.

[24]:

ibid., part-I, p. 177.

[25]:

ibid., part-II, p. 338.

[26]:

ibid., part-I, pp. 177-178.

[27]:

ibid., part-II, p. 338.

[28]:

loc.cit., (foot note).

[29]:

loc.cit., (foot note).