Chapter 3 - Forms of Treacherous Fights

[Sanskrit text for this chapter is available]

Summary: Forms of Treacherous Fights; Encouragement to One’s Own Army and Fight Between One’s Own and Enemy’s Armies.

He who is possessed of a strong army, who has succeeded in his intrigues, and who has applied remedies against dangers may undertake an open fight, if he has secured a position favourable to himself; otherwise a treacherous fight.

He should strike the enemy when the latter’s army is under troubles or is furiously attacked; or he who has secured a favourable position may strike the enemy entangled in an unfavourable position. Or he who possesses control over the elements of his own state may, through the aid of the enemy’s traitors, enemies and inimical wild tribes, make a false impression of his own defeat on the mind of the enemy who is entrenched in a favourable position, and having thus dragged the enemy into an unfavourable position, he may strike the latter. When the enemy’s army is in a compact body, he should break it by means of his elephants; when the enemy has come down from its favourable position, following the false impression of the invader’s defeat, the invader may turn back and strike the enemy’s army, broken or unbroken. Having struck the front of the enemy’s army, he may strike it again by means of his elephants and horses when it has shown its back and is running away. When frontal attack is unfavourable, he should strike it from behind; when attack on the rear is unfavourable, he should strike it in front; when attack on one side is unfavourable, he should strike it on the other.

Or having caused the enemy to fight with his own army of traitors, enemies and wild tribes, the invader should with his fresh army strike the enemy when tired. Or having through the aid of the army of traitors given to the enemy the impression of defeat, the invader with full confidence in his own strength may allure and strike the over-confident enemy. Or the invader, if he is vigilant, may strike the careless enemy when the latter is deluded with the thought that the invader’s merchants, camp and carriers have been destroyed. Or having made his strong force look like a weak force, he may strike the enemy’s brave men when falling against him. Or having captured the enemy’s cattle or having destroyed the enemy’s dogs (śvāpadavadha?), he may induce the enemy’s brave men to come out and may slay them. Or having made the enemy’s men sleepless by harassing them at night, he may strike them during the day, when they are weary from want of sleep and are parched by heat, himself being under the shade. Or with his army of elephants enshrouded with cotton and leather dress, he may offer a night-battle to his enemy. Or he may strike the enemy’s men during the afternoon when they are tired by making preparations during the forenoon; or he may strike the whole of the enemy’s army when it is facing the sun and the wind.

A desert, a dangerous spot, marshy places, mountains, valleys, uneven boats, cows, cart-like array of the army, mist, and night are sattras (ambush).

The beginning of an attack is the time for treacherous fights.

As to an open or fair fight, a virtuous king should call his army together, and, specifying the place and time of battle, address them thus: “I am a paid servant like yourselves; this country is to be enjoyed (by me) together with you; you have to strike the enemy specified by me.”

His minister and priest should encourage the army by saying thus:

“It is declared in the Vedas that the goal which is reached by sacrifices, after performing the final ablutions, in sacrifices in which the priests have been duly paid for, is the very goal which brave men are destined to attain.” About this there are the two verses:

* Beyond those places which Brāhmans, desirous of getting into heaven, attain together with their sacrificial instruments by performing a number of sacrifices, or by practising penance, are the places which brave men, losing life in good battles, are destined to attain immediately.

* Let not a new vessel filled with water, consecrated and covered over with darbha grass, be the acquisition of that man who does not fight in return for the subsistence received by him from his master, and who is therefore destined to go to hell.

Astrologers and other followers of the king should infuse spirit into his army by pointing out the impregnable nature of the array of his army, his power to associate with gods and his omnisciency; and they should at the same time frighten the enemy. The day before the battle, the king should fast and lie down on his chariot with weapons. He should also make oblations into the fire, pronouncing the mantras of the Atharvaveda, and cause prayers to be offered for the good of the victors as well as of those who attain to heaven by dying in the battlefield. He should also submit his person to Brāhmans; he should make the central portion of his army consist of such men as are noted for their bravery, skill, high birth, and loyalty, and as are not displeased with the rewards and honours bestowed on them. The place that is to be occupied by the king is that portion of the army which is composed of his father, sons, brothers, and other men skilled in using weapons, and having no flags and head-dress. He should mount an elephant or a chariot, if the army consists mostly of horses; or he may mount that kind of animal of which the army is mostly composed or which is the most skilfully trained. One who is disguised like the king should attend to the work of arraying the army.

Soothsayers and court bards should describe heaven as the goal for the brave, and hell for the timid; and also extol the caste, corporation, family, deeds, and character of his men. The followers of the priest should proclaim the auspicious aspects of the witchcraft performed. Spies, carpenters and astrologers should also declare the success of their own operations and the failure of those of the enemy.

After having pleased the army with rewards and honours, the commander-in-chief should address it and say:

A hundred thousand (paṇas) for slaying the king (the enemy); fifty thousand for slaying the commander-in-chief, and the heir-apparent; ten thousand for slaying the chief of the brave; five thousand for destroying an elephant or a chariot; a thousand for killing a horse; a hundred (paṇas) for slaying the chief of the infantry; twenty for bringing a head; and twice the pay in addition to whatever is seized. This information should be made known to the leaders of every group of ten (men).

Physicians with surgical instruments (śastra), machines, remedial oils, and cloth in their lands; and women with prepared food and beverage should stand behind, uttering encouraging words to fighting men.

The army should be arrayed on a favourable position, facing other than the south quarter, with its back turned to the sun, and capable to rush as it stands. If the array is made on an unfavourable spot, horses should be run. If the army arrayed on an unfavourable position is confined or is made to run away from it (by the enemy), it will be subjugated either as standing or running away; otherwise it will conquer the enemy when standing or running away. The even, uneven, and complex nature of the ground in the front or on the sides or in the rear should be examined. On an even site, staff-like or circular array should be made; and on an uneven ground, arrays of compact movement or of detached bodies should be made.

Having broken the whole army (of the enemy), (the invader) should seek for peace; if the armies are of equal strength, he should make peace when requested for it; and if the enemy’s army is inferior, he should attempt to destroy it, but not that which has secured a favourable position and is reckless of life.

* When a broken army, reckless of life, resumes its attack, its fury becomes irresistible; hence he should not harass a broken army (of the enemy).

[Thus ends Chapter III, “Forms of Treacherous Fights; Encouragement to One’s Own Army, and Fight Between One’s Own and Enemy’s Armies,” in Book X, “Relating to War” of the Arthaśāstra of Kauṭilya. End of the hundred and thirty-first chapter from the beginning.]