Saṃśraya (seeking protection)

“The policy of saṃśraya is for the weak king,who is attacked or threatened with attack by a powerfull enemy. The text considers the question of the type of kings with whom shelter should be sought.”^[1]

yadvalaḥ sāmantaḥ tadviśiṣṭabalamāśrayeta | tadviśiṣṭavalābhāve tamevāśritaḥ kośahanḍabhūmīnāmanyatamenāsya upakartumadṛṣṭaḥ prayateta | mahādoṣo hi viśiṣṭabalasamāgamo rājñām anyatrārivigṛhītāt |” (7.2.6-8)^[2]

“He should seek shelter with one whose strength is superior to the strength of the neighbouring (enemy). In the absence of one superior in strength to him, he should seek shelter with the (enemy) himself and, remaining out of sight, should try to serve him with any one of the (three): treasury, army and territory. For, union with one superior in strength is a great danger to kings, except when he is at war with an enemy.”^[3]

“aśakye daṇḍopanatavad varteta | yadā cāsya prāṇaharaṃ vyādhimantaḥkopaṃ śatruvṛddhiṃ mitravyasanamupasthitaṃ vā tannimittāmātmanaśca vṛddhiṃ paśyet, tadā sambhāvyavyadhidharmakāryāpadeśenāpayāyāt | svaviṣayastho vā nopagacchet, āsanno vā'sya chidreṣu praharet | (7.2.9-12)279

“If this be impossible, he should behave like one submitting with troops. And when he sees that the enemy is afflicted by a fatal disease or is facing an internal revolt or a growth in power of his enemy or a calamity of his ally and (sees) thereby his own advancement, he should go away under a plausible pretext of illness or the performance of a religious duty. Or, if he is in his own territory, he should not go to him. Or, if near him, he should strike in his weak points.”^[4]

balīyaservā madhyagatastrāṇasamarthamāśrayeta, yasya vā'ntardhiḥ syāt,ubhau vā | kapālasaṃśrayastiṣṭhet, mūlaharamitasyetarama—padiśan bhedamubhayorvā parasparāpadeśaṃ prayuñjīta | bhinnayorupāṃśudaṇḍam | (7.2.13-15)^[5]

‘Or, if situated between two stronger kings, he should seek shelter with one capable of protecting him, or with one whose intervening weak neighbour he may be, or with both. He should resort to the potsherd-treaty, declaring one (to the other) as plotting to seize his patrimony. Or, he should employ dissension between the two by falsely implicating one against the other, and (use) silent punishment when they are in discord’.^[6]

“pārśvastho vā valasthayorāsannabhayāt pratikurvīta | durgāpāśrayo vā dvaidhībhūtastiṣṭhet | sandhivigrahakramahetubhirvā ceṣṭeta | dūṣyāmitrāṭavikānubhayorupagṛhnīyāt | etayoranyataraṃ gacchaṃstairevānyatarasya vyasane praharet | dvābhyāmupahito vā maṇḍalāpāśrayastiṣṭhet, madhyamamudāsīnaṃ vā saṃśrayeta | tena sahaikamupagṛhyetaramucchindyādubhau vā |” (7.2.16-22)^[7]

‘Or if situated at the side of two strong kings he should take steps against immediate danger. Or, taking shelter in a fort, he should resort to the dual policy. Or he should act on motives for resorting to peace or war. He should give support to the treasonable officers, the enemies and forest chiefs of both. Going over to one of these two, he should strike in the other’s calamity with these same (treasonable officers, etc.) Or, if pressed by both, he should resort to the circle (of kings) for shelter, or find shelter with the middle or the neutral kings. Together with him, he should support one and exterminate the other, or (exterminate) both.’^[8]

dvābhyāmucchinno vā madhyamodāsīnayostatpakṣīyāṇāṃ vā rājñāṃ nyāyavṛttimāśrayeta | tulyānāṃ vā yasya prakṛtayaḥ sukhyeyurenaṃ yatrastho vā śaktanuyādātmānamuddhartuṃ, yatra pūrvapuruṣocitā gatirāsannaḥ samvandho vā, mitrāṇi bhūyāṃsyatiśaktimanti vābhaveyuḥ | (7.2.23-24)^[9]

“Or, if exterminaterd by both, he should find shelter with the justly behaved from among the middle king, the neutral king or kings belonging to their parties. From among those equally just, (he should resort to that king) whose constituents would give him happiness or by staying with whom he would be able to raise himself or where his ancestors may have been accustomed to go or he may have close connections (or) where there may be many or very powerful friends”.^[10]

priyo yasya bhaved yo vā'priyo'sya katarastayoḥ |
priyo sasya sa taṃ gacchedityaśrayagatiḥ parā || (7.2.25)^[11]

“He to whom he may be dear or he who may be dear to him, which one among these two (should he approach for shelter)? He should go to him to whom he may be dear. This is the best course for seeking shelter.”^[12]

And—

“durvalo rājā valavatābhiyukkaḥ tadviśiṣṭavalamāśrayeta, yamitaro mantraśaktyā nātisandadhyāt | tulyamantraśaktīnām āyattasampado vṛddhasaṃyogād vā viśoṣaḥ | viśiṣṭavalābhāve samavalaistulyavalasaṃghairvā valavataḥ sambhūya tiṣṭhet, yāvanna mantraprabhāvaśaktibhyāmatisandadhyāt | tulyamantraprabhāvaśaktīnāṃ vipulārambhato viṣeṣaḥ |” (7.15.1-4)^[13]

A Weak king attacked by a strong king, should resort for shelter to one with strength greater thean his, whom the other would not over-reach by the power of counsel. Among those with an equal power of counsel, superiority (comes) from the excellence of men under them or from association with elders. In the absence of one of greater strength, he should stay joining forces with kings equal in strength or with oligarchies equal in strength to the strong king, whom he would not over-reach with powers of consel and might. Among those with equal powers of counsel and might superiority (comes) from extensiveness of undertakings’.^[14]

“samavalābhāve hīnavalaiḥ śucibhirutsāhibhiḥ pratyanīkabhūtairvalavataḥ sambhūya tiṣṭet, yāvanna mantraprabhāvotsāhaśaktibhiratisandadhyāt | tulyotsāhaśaktīnāṃ svayuddhabhūmilābhād viśeṣaḥ tulyabhūmīnāṃ svayuddhakālalābhād viśeṣaḥ | tulyadeśakālānāṃ yagyaśasstrāvaraṇato viśeṣaḥ |’(7.15.5-8)^[15]

“In the absence of those equal in strength, he should stay joining forces with kings inferior in strength who are upright, energetic and oppesed to the strong king, whom he would not over-reach with powers of counsel, might and energy. Among those with an erqual power of energy, superiority (comes) from the attainment of terrain suitable for one’s own (mode of) fighting. Among thos with an equally suitable terrain, superiority (comes) from the attainment of a season suited to one’s own (mode of) fighting. Among those with equally suitable terrains and seasons, superiority (comes) from draughtanimals, weaposn and armours”.^[16]

‘It appears that saṃśraya confers the status of a protégé. One’s safety is assured thereby. It is, of course, intended that the king would be making efforts to recoup his strength and regain his independent status. Shelter may also be found in one’s own fort where one can remain entrenched.”^[17]

“sahāyābhāve durgamāśrayeta, yatrāmitraḥ prabhūtasainyo'pi bhakkayavasenghanodakoparodhaṃ na kuryāt, svayaṃ ca kṣayavyāyābhyāṃ yujyeta | tulyadurgāṇāṃ nicayāpasārato viśeṣaḥ | nicayāpasārasampannaṃ hi manuṣyadurgamicchediti kauṭilyaḥ |” (7.15.9-11)^[18]

“In the absence of help-mates, he should find shelter in a fort where the enemy, even with a large army, would not cut off his food, fodder, fuel and water, and would himself meet with losses and expenses. Among forts equally impregnable, superiority (comes) from stores and refuge. “For, one should seek a fortress with men, rich in stores and provided with refuge, says Kauṭilya.”^[19]

tadebhiḥ kāraṇairāśrayeta—1. “parṣṇigrāhamāsāraṃ madhyamamudāsīnaṃ vā pratipādayiṣyāmi, 2. sāmantāṭavikatatkulīnāvaruddhānāmanyatamenāsya rājyaṃ hārayiṣyāmi ghātayiṣyāmi vā, kṛtyapakṣopagraheṇa vā'sya durge rāṣṭre skandhāvāre vā kopaṃ samutthāpayiṣyāmi ; 4. śasstrāgnirasapraṇidhānairaupaniṣadikairvā yatheṣṭamāsannaṃ haniṣyāmi ; 5. svayamadhiṣṭhitena vā yaugapraṇidhānena kṣayavyayamenamupaneśyāmi ; 6. kṣayavyayapravāsopatapte vā'sya mitravarge sainye vā krameṇopajāpaṃ praṇsyāmi ; 7. vīvadhāsāraprasāravadhena vā'sya skandhāvārāvagrahaṃ kariṣyāmi ; 8. daṇḍopanayena vā'sya randhramutthāpya sarvasaṃdohena prahariṣyāmi, 9. pratihatotsāhena vā yatheṣṭaṃ sandhimavāpsyāmi ; 10. mayi prativaddhasya vā sarvataḥ kopāḥ samutthāsyanti ; 11. nirāsāraṃ bā'sya mūlaṃ mitrāṭavīdaṇḍairudghātayiṣyāmi ; 12. mahato vā deśasya yogakṣemamihasthaḥ pālayiṣyāmi ; 13. svavikṣiptaṃ mitravikṣiptaṃ vā me sainyamihasthasyaikasthamaviṣahyaṃ bhaviṣyati ; 14. nimnakhātarātriyuddhaviśāradaṃ vā me sainyaṃ pathyāvādhamuktamāsanne karma kariṣyati ; 15 viruddhadeśakālamihāgato vā svayameva kṣayavyayābhyāṃ na bhaviṣyāti ; 16 mahākṣayavyayābhigamyo'yaṃ deśo durgāṭavyapasāravāhulyāt, pareṣāṃ vyādhiprāyaḥ sainyavyayāmānāmalavdhabhaumaśca, tamāpadgataḥ pravekṣyati, praviṣṭo vā na nirgamiṣyati iti | (7.15.9-12)^[20]

“He should resort to that (fort) for these reasons; I shall win over the enemy in the rear or his ally or the middle king or the neutral king; or, I shall cause his kingdom to be seized or destroyed by one of these, viz., his neighbouring king, a forest chief, a pretender from his family and a prince in disfavor; or, by supporting the party of likely seceders, I shall raise a revolt in his fort, country or camp, or I shall kill him as I please, when he come near, by the use of weapons, fire or poison or by occult mans; or, I shall put him to losses and expenses on account of secret practices employed by myself; or, I shall succeed in gradually instigating (against him) the group of his allies or his army, when they are severely afflicted by losses, expenses and long marches; or, by destroying his supplies reserves and foraging parties, I shall bring about the subjugation of his encamped army; or by taking out troops, I shall create a weak point in him and strike with all troops mobilised; or, I shall secure a treaty with him as desired when his energy is damped; or, while he is engaged in a struggle with me, insurrections will rise all round him; or, I shall cause his base; denuded of reserves, to be devastated by my ally’s troops or forest troops; or, staying in this fort, I shall protect the welfare of a vast territory; or, if I stay here, my own dispersed troops and those of my ally will collect in one place and be irresistible; or, my army skilled in fighting in water, in trenches or at night, being freed of the dangers of (marches on the) roads, will carry out operations when the (enemy) is near; or, coming here on a terrain and in a season adverse to him, he will himself cease to be because of losses and expenses, (as) this region can be approached only with heavy losses and expenses because of the abundance of forts and forests as places of refuge, is full of sickness for foreigners and without a suitable terrain for the operation of their troops (and hence) he will enter it (only) when in trouble, and will not get out of it if he enters.”^[21]

‘If neither kind of saṃśraya can ensure safety, the weak king is advised, as a last resort, to surrender himself to the powerful enemy. This is vassalage; the king who submits is called daṇḍopanata, which means ‘who has submitted with troops’ as well as ‘subdued by forces’.^[22]

“aśakaye daṇḍopanatavad varteta |”(7.2.9)^[23]

If this be impossible, he should behave like one submitting with troops.^[24]

“saṃyuktavalatsevī viruddhaḥ śaṅkitādibhiḥ |
varteta daṇḍopanato bhartaryevamavasthitaḥ ||” (7.15.30)301

“One surrendering to force should thus behave towards the suzerain in a steadfast manner, waiting on the strong united (with him) and opposed to those suspected and so on (by him)”.^[25]

“In one place, the text recommends that the king who has thus submitted to the powerful enemy must ever remain watchful for an opportunity to strike back and obtain his independence.”^[26]

“yadā cāsya prāṇaharaṃ vyādhimantaḥkopaṃ śatruvṛddhiṃ mitravyasanamupasthitaṃ vā tannimittāmātmanaśca vṛddhiṃ paśyet, tadā sambhāvyavyādhidharmakāryāpadeśenāpayāyāt | svaviṣayastho vā nīpagacchet, āsanno vā'sya chidreṣu praharet |”(7.2.10-12)304

“And when he sees that the enemy is afflicted by a fatal disease or is facing an internal revolt or a growth in power of his enemy or a calamity of his ally and (sees) thereby his own advancement, he should go away under a plausible pretext of illness or the performance of a religious duty. Or, if he is in his own territory, he should not go to him. Or, if near him, he should strike in his weak points”.^[27]

“In another place, however, it recommends that such a king should strictly observe the rules of behavior proper for a vassal towards his suzerain, and do everything that would be to the latter’s interest.”^[28]

“lavdhasaṃśrayaḥ samayācārikavadbhartari varteta | durgādīni ca karmāṇyāvāhavivāhaputrābhiṣekāśvapaṇyahastigrahaṇasatrayātrāvihāragamanāni cānujñātaḥ kurvīta | svabhūmyavasthitaprakṛtisandhimupaghātamapasṛteṣu vā sarvamanujñātaḥ kurvīta | duṣṭapaurajānapado vā nyāyavṛttiranyāṃ bhūmiṃ yācate | dūṣyavadupāṃśudaṇḍena vā prakurvīta | ucitāṃ vā mitrād bhūmiṃ dīyamānaṃ na pratigṛhnīyāt | mantripurohitasenāpati yuvarājānāmanyatamamadṛśyamāne bhartari paśyet | yathāśakticopakuryāt | daivatasvastivācaneṣu tatparā āśiṣo vācayed | sarvatrātmanisargaṃ guṇaṃ vrūyāt | (7.15.21-29)^[29]

‘After obtaining sheller, he should behave towards the suzerain as in (the section on)’ ‘proper behaviour’. And he should carry out undertakings like the fort and others as well as the accepting and giving of princesses in marriage, coronation of the prince, purchase of horses, eatching of elephants, holding sacrificial session or fairs and going on pleasure-trips, (only) when permitted. Agreements with constituents remaining in his own territory or punishment of deserters, he should carry out all, when permitted. Or, if his citizens and country people have turned hostile, he should request for another land, being justly behaved. Or, he should deal with them by silent punishment, as with treasonable persons. He should not accept even suitable land being given to him from his ally. When the suzerain cannot be seen, he should see one of these viz., (his) minister, chaplain, commander-in-chief and crown prince, and should confer obligations on them as fer as he is able. On occasions of worship of deities and recitations of blessings, he should cause blessings to be pronounced on him. In every case, he should speak of his surrender as an excellent thing.^[30]

“saṃyuktavalatsevī viruddhaḥ śaṅkitādibhiḥ |
varteta daṇḍopanato bhartaryevamavasthitaḥ |” (7.15.30)309

“One surrendering to force should thus behave tawards the suzerain in a steadfast manner, waiting on the strong, united (with him) and opposed to those suspected and so on (by him).”^[31]

“The difference is perhaps due to a difference in sources. It is not clear which policy the auther himself prefers, though he is definitely in favour of accepting the position of a vassal and rejects the view of the earlier teachers that the weak king, at the end of his resources, should throw himself in a last desperate battle with the powerful enemy like a moth entering fire.”^[32]

“kāraṇābhāve valasamacchraye vā parasya durgāmunmucyāpagacchet | agnipataṅgavadamitre vā praviśet | anyatarasiddhirhi tyaktātmano bhavatītyacāryāḥ | neti kauṭilyaḥ | sandheyatāmātmanaḥ parasya copalabhya sandadhīta | viparyaye vikrameṇa sandhimapasāraṃ vā lipseta | (7.15.13-18)312

‘In the absence of (such) reasons, or when the enemy has very great strength, he should leave the fort and go away. Or, like a moth in fire, he should fall (desperately) on the enemy. For, achievement of one thing or the other is certain for one giving up all hope of himself’, say the teachers. “No”, says Kauṭilya. Finding out suitable conditions for peace between himself and the enemy, he should make peace. In the reverse case, he should seek peace after a fight or seek escape”.^[33]

sandheyasya vā dūtaṃ preṣayet—“tena vā preṣitamarthamānābhyāṃ satkṛtyavruyāt—“idaṃ rājñaḥ papyagāram, idaṃ devīkumārāṇāṃ devīkumāravacanād, idaṃ rājyamahaṃ ca tvadarpaṇaḥ’ iti | (7.15.19-20).^[34]

“To one with whom peace is possible, he should send and envoy, or, if one is sent by him he should welcome him with money and honour, and say, ‘These are gifts for the king, these for the queen and princes from my queen and princes, this kingdom and myself are at your disposal.”^[35]

Conclusion:

According to Kauṭilya—If the Vijigīṣu king realizes that he is depleted in power then he should seek shelter. If he thinks that he is not able to ruin the enemie undertakings or to avert the ruin of his own undertakings. Then he should seek shelter.

On the other hand the opinion of Manu about saṃśraya is same with the opinion Kauṭilya.

Manu said about two kind of saṃśraya.

“Seeking refuge is declare to be of two kinds, first for the purpose of attaining an advantage when one is harassed by enemies, secondly in order to become known among the virtuous (as the protage of a powerful king)”.^[36]

Footnotes and references:

[1]:

ibid., part-III, p. 254.

[2]:

ibid., part-I, p. 170.

[3]:

ibid., part-II, p.325.

[4]:

ibid., part-II, p.325.

[5]:

ibid., part-I, p. 170.

[6]:

ibid., part-II, pp.325-326.

[7]:

ibid., part-I, p. 170.

[8]:

ibid., part-II, p.326.

[9]:

ibid., part-I, p. 171.

[10]:

ibid., part-II, p. 326.

[11]:

ibid., part-I, p. 171.

[12]:

ibid., part-II, p. 326.

[13]:

ibid., part-I, p. 195.

[14]:

ibid., part-II, p. 369.

[15]:

ibid., part-I, p. 195.

[16]:

ibid., part-II, p. 369.

[17]:

ibid., part-III, p. 254.

[18]:

ibid., part-I, p. 195.

[19]:

ibid., part-II, pp. 369-370.

[20]:

ibid., part-I,pp. 195-196.

[21]:

ibid., part-II, pp. 370-371.

[22]:

ibid., part-III, p. 254.

[23]:

ibid., part-I, p. 170.

[24]:

ibid., part-II, p. 325.

[25]:

ibid., part-II, p. 372.

[26]:

ibid., part-III, p. 254.

[27]:

ibid., part-II, p. 325.

[28]:

ibid., part-III, p. 354.

[29]:

ibid., part-I, pp. 196-197.

[30]:

ibid., part-II, pp. 371-372.

[31]:

ibid., part-II, p. 372.

[32]:

ibid., part-III, p. 254.

[33]:

ibid., part-II, p. 371.

[34]:

ibid., part-I, p. 196.

[35]:

ibid., part-II, p. 371.

[36]:

ibid., p. 174.