Spies in the Arthaśāstra (1): Saṃsthā

“[...]” (Foot note of the Kauṭiliya Arthaśāstra edited by Manabenu Bandyopadhaya; part-I, p.96).

That is the working of the spies to fulfill the need of the king staying at a place are called saṃsthā. Their have five types of saṃsthā.

Five types of assemblages or institutions of spies are-

1. Kāpaṭika vyañjana guḍhapuruṣa saṃsthā,
2. Udāsthita vyañjana guḍhapuruṣa saṃsthā,
3. Gṛhapatika vyañjana guḍhapuruṣa saṃsthā,
4. Vaidehika vyañjana guḍhapuruṣa saṃsthā,
5. Tāpasa vyañjana guḍhapuruṣa saṃsthā

“upadhābhiḥ śuddhāmātyavargo gūḍhapuruṣān utpādayet kāpaṭikodāsthita—
gṛgapatika—vaidehakatāpasavyañjanān | satritīkṣṇarasadabhikṣukīśca |” (1.11.1)^[1]

English version says—

“With the body of ministers proved upright by means of secret tests, the (king) should appoint pensons in secret service, (viz.), the sharp pupil, the apostate monk, the seeming householder, the seeming trader and the seeming ascetic, as well as the secret agent, the bravo, the poison giver and the begging nun.”^[2]

1. Kāpaṭika vyañjana

“[...]” (1.11.2)^[3]

“A pupil, knowing the secrets of others, (and) bold, is the sharp pupil.”^[4]

It means—a man who is engage in searching others weakness and is intelligent and a professor or and teaching experienced is called Kāpaṭika vyñjana (sharp pupil).

“[...]” (1.11.3) ||^[5]

“Encouraging him with money and honour, the minister should say, ‘Regarding the king and me as your authority, report to us at once any evil of any person which you may notice.”^[6]

2. Udāsthita vyañjana

“[...]” (1.11.4)^[7]

“One, who has relinquished the life of a wandering monk, (and) is endowed with intelligence and honesty, is the apostate monk.”^[8]

A man, who take the path of Sannyāsa but deviates from it, yet is full of knowledge and purity is called Udāsthita vyañjana (apostate monk).

“[...]” (1.11.5-8) ||^[9]

“Equipped with plenty of money and assistants, he should get work done in a place assigned (to him), for the practice of some occupation, and from the profits of (this) work, he should provide all wandering monks with food, clothing and residence. And to those (among them), who seek a (permanent) livelihood, he should secretly propose, “In this very garb, you should work in the interest of the king and present yourself here at the time of meals and payment”. And all wandering monks should make similar secret proposals to (monks in) their respective orders”.^[10]

3. Gṛhapatika vyañjana

“[...]” (1.11.9)^[11]

“A farmer, the means of whose livelihood are depleted, (and) who is endowed with intelligence and honesty, is the seeming householder.”^[12]

A man, who is not finantially successful farmer yet is full of knowledge and purity is called gṛhapati vyañjana. (seeming house holder).

“[...]” (1.11.10)^[13]

“In a place assigned (to him) his trade, he should etc.–exactly as before.”^[14]

“samāhartṛpradiṣṭāśca gṛhapatikavyañjanā yeṣu grāmeṣu praṇihitāsteṣāṃ grāmāṇāṃ kṣetra gṛhakulāgraṃ vihyuḥ | māna sañjātābhyāṃ kṣetrāṇi, bhoga parihārābhyāṃ gṛhāṇi, varṇa karmathyāṃ kulāni ca | teṣāṃ jaṅghāgram āyavyayau ca vihyuḥ | prasthitāgatānāṃ ca pravāsāvāsa—kāraṇam anarthyānāṃ ca strīpuruṣāṇāṃ cārapracāraṃ ca vihyuḥ |” (2.35.8-10)^[15]

“And against in the guise of householders, directed by the Administrator, should fine out the number of fields, house and families in those villages in which they are stationed,-fields with respect to their size and total produce, houses with respect to taxes and exemptions and families with respect to their varṇa and occupation. And they should find out the number of individuals in them and their income and expenditure. And they should find out the reason for departure and stay of those who have gone on a journey and those who have arrived (respectively), as also of men and women who are harmful, and (find out) the activity of spies.”^[16]

4. Vaidehika vyañjana

“vāṇijako vṛttikṣīṇaḥ prajñā śaucayuṃkro vaidehakavyañjanaḥ | sa vapikkarma pradiṣṭāyāṃ bhūmāviti samānaṃ ṇūrveṇa” (1.11.11-12) 46

“A trader, the means of whose, livelihood are depleted, (and) who is endowed with intelligence and honesty, is the seeming trader. In a place assigned (to him) for his trade, he should etc. exactly as before.”^[17]

Means, a man who is impoverished through loss in trades yet is full of knowledge and purity is called seeming trader.

“[vaidehikavyañjanaiḥ jñātavyā viṣayāḥ ] evaṃ vaidehikavyañjanāḥ svabhūmijānāṃ rāja—paṇyānāṃ khanisetu—vana—karmānta—kṣetrajānāṃ parimāṇamarghaṃ ca vihyuḥ | parabhūmi—jātānāṃ vāri— sthala—pathopayātānāṃ sāra—phalgupaṇyānāṃ karmasu ca śulkavartanyāti vāhikagulma—tara deya—bhāga—bhakkapaṇyāgāra prāmāṇaṃ vidyuḥ |” (2.35.11-12)^”48

“In the same manner, spies in the guise of traders should find out the quantity and price of the king’s goods produced in his own country, obtained from mines water–works, forests, factories and fields. And in activites concerning goods of high and low value produced in foreign lands (and) imported along a water route or a land-route, they should find out the amount of duty, road cess, escort charges, dues at the police station and the ferry, share, food and gifts.”^[18]

5. Tapasa vyañjana

“muṇḍī jaṭilo vā vṛttikāmastāsavyañjanaḥ” | (1.11.13)^[19]

“A hermit with shaven head or with matted hair, who seeks a (permanent) livelihood, is the seeming ascetic.”^[20]

“[...]” | (1.11.14-17)^[21]

Kauṭilya said about Tāpasa vyañjana—

“(Living) in the vicinity of a city with plenty of disciples with shaven heads or with matted hair, he should eat, openly, a vegetable a handful of barley at intervals of a month or two, secretly, (however), meals as desired. And assistants of traders (who are secret agents) should adore him with occult practices for becoming prosperous. And his disciples should announce, ‘That holy man is able to secure prosperity (for any one)’. And to those who have approached him with hopes of (securing) prosperity, he should specify events happening in their family, which are ascertained by means of the science of (interpreting the touch of) the body and with the help of signs made by his disciples, (events) such as a small gain, burning by fire, danger from thieves, the killing of a traitorous person, a gift of gratification news about happenings in a foreign land, saying, “this will happen today or tomorrow”, or “the king will do this”.^[22]

Kauṭilya also said about the duty of tāpasa vyañjana.

“[...]” | (1.11.18)^[23]

“Secret servants and agents should cause that (prophecy) of his to be fulfilled”,^[24]

“[...]” (1.11.19-21)^[25]

“To those (among the visitors) who are richly endowed with spirit, intelligence and eloquence, he should predict good fortune at the hands of the king and speak of (their imminent) association with the minister. And the minister should arrange for their livelihood and work. And he should pacify with money and honour those who are resentful for good reason, those resentful without reason, by silent punishment, also those who do what is inimical to the king.”^[26]

“[...]” (1.11.22)^[27]

“And favoured by the king with money and honour, they should ascertain the integrity of the king’s servants. Thus these five establishments (of spies) have been described”.^[28]

Sharp pupil etc. spies will devote the seducible and non seducible parties in the enemy’s territory.

In this respect, Kauṭilya said how spies will devote the seducible parties—

They also instigate the seducible parties—

“[...]” (1.14. 6-7)^[29]

“Among them (seducible Parties), he should cause instigation through spies appearing as holy men with shaven heads or matted hair, of each person of the seducible party by that (spy) to whom he may be devoted.

“Just as an elephant, blinded by intoxication and mounted by an intoxicated driver, crushed whatever it finds (on the way) So, this king, not possessed of the eye of science, and (hence) blind, has risen to destroy the citizens and the country people; it is possible to do harm to him by inciting a rival elephant against him; show (your) resentment,” in this way he should cause the group of the enraged to be instigated.”^[30]

And the spies instigate the frightens. According to Kauṭilya—

“[...]” (1.14.8)^[31]

“Just as a serpent, lying in hiding, emits poison at the place from which it expects danger, so this king, having become apprehensive of harm (from you), will ere long emit the poison of anger at you; go else–where”,—in this way he should cause the group of the frightened to be instigated.”^[32]

They (spies) also instigate the greedy persons. Kauṭilya said in his Arthaśāstra

“yathā śvagaṇināṃ dhenuḥśvabhyo dudyate na brāhmaṇebhyaḥ, evamayaṃ rājā sattva—prajñā—vākya śaktihīnebhayo duhyate nātmaguṇasampanneḥ, asau rājā purūviśoṣajñaḥ tatra gamyatām” iti lubdhavargamupajāpayet | |” (1.14.9)^[33]

Englih version says—

“Just as the cow of the hunters, is milked for hounds, not for Brahmins. So this king is milked for those devoid of spirit, intelligence and eloquence, not for those endowed with qualities of the self; that (other) king knows (how to appreciate) persons of distinction; go to him”, in this way he should cause the group of the greedy to be instigated.”^[34]

In this connection the vaidehika vyañjana and the tāpasa vyañjana help to the ambassador also.

It has been said in Arthaśāstra’.

“kṛtyapakṣopajāpamakṛtyapakṣe guḍha praṇidhānaṃ, rāgāparāgau bhartari, randhraṃ ca prakṛtīnāṃ tāpasavaidehakavyañjanābhyāmupalabheta | tayorantevāsimiścikitsakapāṣaṇḍa vyañjanobhayarvetanairvā |” (1.16.24)^[35]

“He (the messenger) should find out (about) the instigation of seducible parties, the employment of secret agents non seducible parties, the loyalty or disaffection (of the enemy’s subjects) towards their master and the weak points in the constituent elements (of the enemy’s realm), through spies appearing as ascetics or traders, or through their disciples or assistants or through agents in the spy of both appearing as physicians or heretics.”^[36]

The proud persons would be devoted also. In this respect Kauṭilya said—

‘yathā caṇḍālodapānaścaṇḍālānāmevopabhogyo nanyeṣām nanyeṣām evamayaṃ rājā nīco nīcānāmevopabhogyaḥ, na tvadvidhānāmāryāṇām | asau rājā puruṣaviśejñaḥ tatra gamyatām’ iti mānivargamupajāpayet | (1.14.10)^[37]

“Just as the well of the Caṇḍālas is of use only to the Caṇḍālas, not to others, so this king, being low, is of benefit only to low persons, not to Āryas such as you; that (other) king knows (how to appreciate) persons of distinction; go to him’,—in this way he should cause the group of the proud to be instigated.”^[38]

“[...] “evaṃ samāhartṛ—pradiṣṭāstāpasavyañjanāḥ karṣaka— go —rakṣakavaideha—kānāmadhyakṣāṇāṃ ca śaucāśaucaṃ vidyuḥ | purāṇa—cora—vyañjanāścāntevāsinaḥcaityacatuṣpatha—śūnyapadodapānanadīnipāna-tīrthāyatanāśramā—raṇya—śailavanagahaneṣu stenāmitra prabīrapuruṣāṇāṃ ca praveśanasthana—gaman prayojanānyupalabheran” (2.35.13-14)^[39]

English version says—

“In the same manner, agents in the guise of ascetics, directed by the Administrator, should ascertain the honesty or dishonesty of farmers, cowherds and traders and of the departmental heads. And assistants disguised as old thieves shold find out the reasons for entry, stay and departure of thieves and brave men of the enemy, in sanctuaries, cross,—roads, deserted places, wells, rivers, pools, river crossings, temple compounds, hermitages, jungles, mountains, forests and thickets.”^[40]

“samāhartā janapadaṃ cintayedevamutthitaḥ |
cintayeyuśca saṃsthastāḥsaṃsthaścānyāḥ svayonayaḥ |” (2.35.15)^[41]

“Thus the Administrator, being ever diligent, should look after the countryside and those establishments (of spies) should also look after (it), also other establishments having their own (different) origin (should look after it).”^[42]

Footnotes and references:

[1]:

ibid., part–I, p.12.

[2]:

ibid., part–II, p. 21.

[3]:

ibid., part-I, p.13.

[4]:

ibid., part-II, p. 21.

[5]:

ibid., part-I, p.13,

[6]:

ibid., part-II, p. 21.

[7]:

ibid., part-I, p.13,

[8]:

ibid., part-II, p. 21.

[9]:

ibid., part-I, p.13,

[10]:

ibid., part-II, pp. 21-22.

[11]:

ibid., part-I, p.13,

[12]:

ibid., part-II, p.22.

[13]:

ibid., part-I, p.13.

[14]:

ibid., part-II, p.22.

[15]:

ibid., part-I, p.93.

[16]:

ibid., part-II, pp. 183-184.

[17]:

ibid., part-II, p. 22.

[18]:

ibid., part-II, p. 148.

[19]:

ibid., part-I, p.13.

[20]:

ibid., part-II, p. 22.

[21]:

ibid., part-I, p.13.

[22]:

ibid., part-II, p. 22.

[23]:

ibid., part-I, p.13.

[24]:

ibid., part-II, p. 23.

[25]:

ibid., part-I, p.13.

[26]:

ibid., part-II, p. 23.

[27]:

ibid., part-I, p.14.

[28]:

ibid., part–II, p.23.

[29]:

ibid., part–I, p.18.

[30]:

ibid., part–II, p.31.

[31]:

ibid., part–I, p.18.

[32]:

ibid., part–II, p.32.

[33]:

ibid., part–I, p.18.

[34]:

ibid., part–II, p.32.

[35]:

ibid., part–I, p.22.

[36]:

ibid., part–II, p.38.

[37]:

ibid., part–I, p.18.

[38]:

ibid., part–II, p.32.

[39]:

ibid., part–I, p.93.

[40]:

ibid., part–II, p.184.

[41]:

ibid., part–I, p.93.

[42]:

ibid., part–II, p.148.