Yāna (marching)

“The policy of Yāna marching against the enemy, is to be pursued when one is definitely stronger, Normally vigraha and Yāna go together (vigṛhya Yāna)^[1]

‘vigṛhyāsanahetubhirabhyuccitaḥ sarvasandohavarjaṃ vigṛhya yāyāt |’ (7.4.14)235

“When grown in power on the occasions for staying quiet after making war, he should make war and march, except when the enemy has mobilied all his troops”.^[2]

“same hi lābhe sandhiḥ syādviśame vikramo mataḥ |
samahīnaviśiṣṭānāmityuktāḥ sandhivikramāḥ ||” (7.8.34)^[3]

“For, when the gain is equal there should be peace, when unequal war is considered (desirable) for the equal, weaker and stronger kings”.^[4]

Means, if the gain of vijigīṣu king and enemy king becomes equal then the vijigīṣu king should make sandhi. If the gain is more or less, then the king of equal power, king of less power and more powerful king should start war.

Alliance and war are related thus by the poet in this verse.

“yadi vā manyeta—‘yānasādhyaḥ karmopaghātaḥ śatroḥ, prativihitasvakarmārakṣaścāsmi’ iti yānena vṛddhimātiṣṭet |” (7.1.35)^[5]

Or, if he were to think, “The ruin of the enemy’s undertakings can be brought about by marching, and I haver taken steps to secure the protection of my own underakings’, he shiuld secure advancement by marching”.^[6]

Means, if the vijigīṣu king realises that only marching towards the enemy, he is able to destroy his enemy including his enemy’s fort etc. and he has arrange to seve his fort etc. then vijigīṣu will start marching for his own development.

“paravyasanamapratikāryaṃ cet paśyet hīno'pyabhiyāyāt |
apratikāryāsannavyasano vā jyāyānapi saṃśrayeta ||” (7.3.17-18)^[7]

“If he were to see the enemy’s calamity to be irremediable, then even the weaker should march against him. Even the stronger whose immediate calamity is irremediable, should seek shelter.”^[8]

It means, is the vijigīṣu king is less powerful and realises that, there is no possibility of remedy of the calamity (grievance of the ministers) of the enemy king then he will march against him.

“evaṃ dṛṣṭvā dhruve lābhe lābhāṃśe ca guṇodayam |
svārthasiddhiparo yāyāt saṃhitaḥ sāmavāyikaiḥ ||” (7.9.53)^[9]

“On thus perceiving the presence of excellence in a gain or a portion of a gain, which is definite, he should march after making pacts with confederates, being intent on achieving his own object”.^[10]

Means, if the vijigīṣu king realises that the gain of allies, wealth and land are sure or he becomes sure about the profit share to the production of special quality then he will try to fullfil his purpose and try to make sandhi with the constantly related neighbouring king and he will march with the enemy kings.

“yadā vā paśyet vyasanī paraḥ, prakṛtivyasanaṃ vā'sya śeṣaprakṛtibhirapratikāryam, svacakrapīḍitāviraktāvā'khya prakṛtayaḥ karśitā nirutsāhāḥ parasparādvābhinnāḥ śakyā lobhayitum, agnyudakavyādhimarakadurbhikṣanimittaṃkṣīṇayugyapuruṣanicayarakṣāvidhānaḥ paraḥ iti tadā vigṛgya yāyāt |”(7.4.15)245

“Or when he were to see, ‘The enemy is in a calamity, or, a calamity of his constituent can not be remedied by the remaining constituents, or, his subjects, harassed by his own army, or disaffected with him, are easy to entice, being weakened, without energy or divided among themselves, the enemy has his draught-animals, men, stores and fortifications reduced in consequence of fire, floods, disease, epidemic or famine,’ then he should make war and march.”^[11]

“yadā vā paśyet—mitramākrandaśca me śūravṛddhānuraktaprakṛtiḥ, viparotaprakṛtiḥ paraḥ pāṣṇigrihaścāsāraśca, śakṣyāmi mitreṇāsāramākrandena pāṣṇigrāhaṃ vā vigṛhya yātum” iti tadā vigṛhya yāyāt |” (7.4.16)^[12]

“Or when he were to see, ‘My ally in front and my rear ally have brave, prosperous and devoted subjects, the enemy, the rear enemy and the rear enemy’s ally heve subjects the reverse of this, I shall (therefore) be able to march after engaging the enemy’s ally in a fight with my ally or my rear enemy in fight with my rear ally’, then he should make war and march.”^[13]

“yadā vā phalamekahāryamalpakālaṃ paśyet, tadā pārṣṇigrāhāsārābhyāṃ vigṛhya yāyāt |’ (7.4.17)^[14]

Or when he were to see that the fruit can be attained by a single person sithen a short time, then he should make war on ther rear enemy and his ally and march.”^[15]

However, even samdhāya yāna is recommended”.

“viparyaye sandhāya yāyāt” | (7.4.18).251

“In the reverse cases, he should make peace and march.^[16]

“This, it is obvious, involves a downright breach of faith with one with whom one is at peace, having entered into a treaty with him.

Getting other kings to march with oneself is saṃbhūya yāna ‘marching together’. This is a confederacy formed against the vijigīṣu’ s enemy.

In return for the help received, he may promise a share out of the gains of the joint expedition, either as fixed beforehand or in conformity with each one’s contribution or effort in the joint venture.”^[17]

“yadā vā paśyeta—‘na śakyamekena yātumavaśyaṃ ca yātavyam’ iti, tadā samahīnajyāyobhiḥ sāmavāyikaiḥ sambhūya yāyāt | ekatra nirdiṣṭenāṃśena, anekatrānirdiṣṭenāṃśena | teṣāmasamavāye daṇḍamanyatamasmin niviṣṭāṃśena yāceta | sambhūyābhigamanena vā nirviśyeta | dhruvelābhe nidiṣṭenāṃśena adhruve lābhāṃśena |” (7.4.19-21).^[18]

“Or, when he were to see, ‘It is not possible to march alone, but it is necessary to march’, then joining forces with confederates equal, weaker or stronger (than himself), he should march, for a stipulated share if in one place, for an unstipulated share if in more than one place, In case there is no confederacy with them, he should request for troops from one of them in return for a fixed share. Or, (the troops) should be hired by (a promise of) marching together (with them), with a fixed share when the gain is certain, with a portion of the gain when it is uncertain”.^[19]

“aṃśo daṇḍasamaḥ pūrvaḥ prayāsasama uttamaḥ |
vilāpo vā yathālabhaṃ prakṣepasama eva vā ||”(7.4.22)256

“A share in conformity with troops is of the first type, in conformity with efforts is best; or plunder, as obtained (by each), (should be the share), or a share in conformity with the amount lent”^[20]

“Advice is given on the kind of kings whose help may be sought for the joint expedition, as well as on how one should conduct oneself as head of the confederacy.”^[21]

“sāmavāyikānāmapi sandhivigrahakāraṇānyavekṣya śaktiśaucayuktaiḥ sambhūya yāyāt |
śaktimān hi pārṣṇigrahaṇe yātrāsāhāyyadāne vā śakkaḥ, śuciḥ siddhau cāsiddhau ca yathāsthitakārīti |” (7.5.38-39)^[22]

“Even among confederated allies, he should consider the grounds for making peace or war and march after joining forces with those possessed of power and uprightness. For, the powerful king is capable of attacking in the rear or rendering help in the expedition, the upright one carries out what is settled, in success as well as in failure.”^[23]

“teṣāṃ jyāyasaikena dvābhyā samābhyāṃ vā sambhūya yātavyamiti | dvābhyāṃ samābhyā śreyaḥ jyāyasā hyavagṛhītaścarati, samābhyāmatisandhānādhikye vā | tau hi sukhau bhedayitum, duṣṭaścaiko—dvābhyāṃ niyantuṃ bhedīpagrahaṃ copagantumiti |” (7.5.40-42)261

“Among them, as between marching after joining forces with one stronger king or two equals, it is better (to march) with two who are equals. For, with a stronger, he moves over-powered by him; with two equals, with a greater (possibility of) over reaching. For, they are easy to divide from each other, and if one (of them) become treacherous, he is easy to restrain for the two or to seize through dissensions.”^[24]

“samenaikena dvābhyāṃ hīnābhyāṃ veti | dvābhyā hīnābhyāṃ śreyaḥ | tau hi dvikāryasādhakau vaśyau ca bhavataḥ |”(7.5.43-44)^[25]

“As between one equal and two weaker kings, it is better (to march) with two weaker kings. For, they carry out two tasks and remain under control.”^[26]

kṛtārthastu svayaṃ netā visṛjet sāmavāyikān |
api jīyeta na jayenmaṇḍaleṣṭastathā bhavet || (7.5.49)^[27]

But the leader, when he has himself achieved his object, should send away the confederated allies, he should, if need be, forgo (his dues) not score (over them). Thereby he would be liked by the circle (of kings).”^[28]

“The possibility that the vijigīṣu, after success of the expedition, might cheat the confederates of their due share is also visualized and suitable advice given on what they should do in such an eventuality.”^[29]

kāryasiddhau tu—kṛtārthāj jyāyaso gūḍhaḥ sāpadeśamapasravet | aśuce śucivṛttāttu pratīkṣetā visarjanāt | (7.5.45).^[30]

“However when the undertaking has succeded, he should secretly go away under some pretext from the stronger who has achieved his object, if he is not upright, in the case of the upright, however, he should wait till he is sent away.”^[31]

satrādapasaredyattaḥ kalatramapanīya vā | samādapi hi lavdharthād viśvastasya bhayaṃ bhavet || (7.5.46)^[32]

Or, from a dengerous situation he should move away with effort, after removing his women-folk. For, even from the equal who has achieved his object there might be danger to the trusting one.”^[33]

jyāyastve cāpi lavdharthaḥ samo'pi parikalpate | abhyuccitaścāviśvāsyo vṛddhiścittavikāriṇī || (7.4.47)^[34]

“And even the equal who has achieved his object tends to be stronger, and when augmented in power, untrustworthy, prosperity tends to change the mind.”^[35]

viśiṣṭādalpamapyaṃśaṃ lavdha tuṣṭamukho vrajet |
anaṃśo vā tato'syāṅkeprahṛtya dviguṇaṃ haret || (7.5.48)^[36]

“Even if he receives a small share or even no share from a superior, he should go away with a contented face; then striking at him when in his power, he should recover double.^[37]

Conclusion:

According to Kauṭilya when vijigīṣu king possessed of a preponderance of excellent qualities, then he should march against his enemies.

On the other hand according to the Manusaṃhitā—

“marching to attack is said to be twofold, (viz., that undertaken) by one alone when an urgent matter has suddenly arisen, and (that undertaken) by one allied with a friend”^[38].

The opinion of Kauṭilya and Manu about Yāna is equal. It seems that besing upon the opinion of Manu and the commentators like Kullūka, Medātithi etc. Kauṭilya established his opinion.

Footnotes and references:

[1]:

Ibid., part-III, p.253.

[2]:

ibid., part-II, p.332.

[3]:

ibid., part-I, p.183.

[4]:

ibid., part-II, p.348.

[5]:

ibid., part-I, p.169.

[6]:

ibid., part-II, p. 324.

[7]:

ibid., part-I, p.172.

[8]:

ibid., part-II, p. 328.

[9]:

ibid., part-I, p.186.

[10]:

ibid., part-II, p. 353.

[11]:

ibid., part-II, pp. 332-333.

[12]:

ibid., part-I, p.174.

[13]:

ibid., part-II, p. 333.

[14]:

ibid., part-I, p.174.

[15]:

ibid., part-II, p. 333.

[16]:

ibid., part-II, p. 333.

[17]:

ibid., part-III, p. 253.

[18]:

ibid., part-I, p. 174.

[19]:

ibid., part-II, p.333.

[20]:

ibid., part-II, p. 333.

[21]:

ibid., part-III, pp. 253-254.

[22]:

ibid., part-I, p. 177.

[23]:

ibid., part-II, p.336.

[24]:

ibid., part-II, pp.336-337.

[25]:

ibid., part-I, p. 177.

[26]:

ibid., part-II, p.337.

[27]:

ibid., part-I, p. 177.

[28]:

ibid., part-II, p.337.

[29]:

ibid., part-III, p. 254.

[30]:

ibid., part-I, p.177.

[31]:

ibid., part-II, p.337.

[32]:

ibid., part-I, p. 177.

[33]:

ibid., part-II, p.337.

[34]:

ibid., part-I, p. 177.

[35]:

ibid., part-II, p.337.

[36]:

ibid., part-I, p. 177.

[37]:

ibid., part-II, p.337.

[38]:

ibid., pp. 171-172.