Foreign policy strategies

Various foreign policy strategies were adopted. These different strategies are–Sāma, Dāna etc. These principles were applied when it came time to defeat the enemy. There are descriptions of this technique in the Matsya Purāṇna . Bṛhaspati speaks of four strategies in this regard. There are seven techniques mentioned in the Matsya Purāṇa.

Matsya Purāṇa’s seven strategies were–

1. Sāma,
2. Bheda,
3. Dāna,
4. Danda,
5. Upekṣā,
6. Māyā and
7. Indrajāla (MP–222/2).

Sāma:

Sāma are divided into information and non-information. This is the reason for the displeasure of the pious man. So the gentleman is to please the people by information Sāma . The person who is born in a developed family, of simple nature, religious and Jitendriya should always be worshiped by Sāma . We have to acknowledge his gratitude, praise his coolness and temperament etc. In this way, people who are active in religion can be subdued by applying Sāma. Although the demons can be subdued by Sāma , there are such statement. However, since bad people are afraid to speak in such a way, it is not right to use Sāma against them. It has been said that a man who is righteous, truthful, humble and honorable is satisfied by the constant Sāma (MP–222/3-10).

Bheda:

Discrimination or Bheda should be applied to those who are hostile to each other, angry intimidated and humiliated. A person should be distinguished by the guilt by which he is not afraid of anyone. The vulnerable person will show the possibility of his own fault and his fear of being behind. In this way, differences will gradually arise and after becoming different, they will have to be brought under proper control. It is impossible to get along with those who are united without differences. Needless to say, people like Devendra are also unable to tolerate their influence. That is why ethicists appreciate Bheda . The vulnerable person will Bheda after hearing the message of discrimination (Bheda ) in his own mouth or later. The difference that can be heard in the next face will be approved by a special examination. The king decides that only those who are pierced by skilled politicians to save their own work are the real piercers. In case of presence of inward anger and external angerin the state, inward anger should be considered as the main one. Because this infighting is the cause of the king’s destruction. The wrath of the feudal lords is referred to as external wrath. The wrath of the queen, princes, minister, and nobles is therefore defined as the internal wrath of the state. No matter how strong the external wrath of the kingdom is, if the internal condition of the kingdom is good, then the king can easily handle the external wrath. No matter how mighty the king may be like Indra, anger destroys him within the kingdom. So the king has to pay special attention so that there is no inter-state coup. (M.P.-223/1-11).

Dāna (Donation):

Of all the ways, Dāna or charity or donation is the best. Donations if appropriate, can win over both people. There is no one who is not subdued by charity. The gods are also subjugated by the men. The people make a living by donating. Donors are everyone’s favorite. The benevolent king could soon defeat his enemies. The benevolent king is able to penetrate the organized enemies. No matter how greedy or as serious as the sea, people tend to be biased in the application of charity. People can be subdued by donating elsewhere. This is why charity is considered to be the best way. The generous people in the world are always considered to be the sons of all the locals. That is why it is not possible to conquer the world only by being charitable. Perfect masculinity or heroism is also needed enough (M.P.-224).

Danda (Punishment):

Danda or punishment is mandatory to subdue those who cannot be subdued by Sāma, Dāna and Bheda . Because the fear of punishment brings people under control. The wise king needs to be execute with the help of the priest etc. according to the scriptures. The king should be punished in his own country or the other, who is a Vānaprasthāśrami , who is a theologian, who is ruthless, who is apathetic since everything is established in the punishment. An ascetic, a saint, a guru or a great person who is steadfast in his religion will not be punished by the king. The king who punishes the innocent and does not punish the crime is deposed in this world and goes to hell in the end. So the king should always be punished according to the scriptures. Where there is no punishment, there is violence and abuse against children, the elderly, infidels, widows etc. If the king does not punish, then all the gods, demons, snakes, animals and birds will continue to violate the dignity. For example, people do not worship Brahman, Vidhāta, Puṣā, Arjyamā etc, but worship the fierce deities like Rudra, Indra, Agni, Surya, Candra, Viṣṇu etc. Similarly, Danda Vidhātā is also worshiped by all. Punishment rules the people, punishment protects everyone, punishment awakens the dormant person and punishment is what scholars call religion. Thus everything in this natural world is founded on conflict (MP-225/1-16).

These four types of political tactics have been described in the Matsya Purāṇa . The other three types of policies are not described.

The Matsya Purāṇa emphasizes the ‘Ṣāḍgunya ’ (sixfold) theory. Among the six virtues are mentioned–

1. Sandhi,
2. Vigraha,
3. Āsana,
4. Yāna,
5. Samāśraya and
6. Dvaidhībhāva .

Sandhi: This is a committed connection process. This is a politically clear and open approach.

Vigraha: This is an aggressive activity.

Āsana: This is a neutral behaviour.

Samāsraya: It means taking shelter or protection of another powerful king.

Yāna: This means preparing for war without any declaration of war.

Dvaidhibhāva: This means making peace with one king and taking a hostile attitude towards another king.

The Matsya Purāṇa only describes in detail about the Yāna . There is no discussion of any other policy in the Purāṇa .

It is said in the Matsya Purāṇa that when the king sees that a great battle has taken place and the enemy has been defeated by the feudal lords, he will go to war. When the king sees that he has accumulated a lot of strength and is able to defend himself, then declares war. Fights for more strength that the feudal lords. But he who is not subdual by the feudal lords will never go to war. Fights for more strength that the feudal lords. But he who is not subdued by the feudal lords will never go to war. The king will go to war in the month of Chaitra, when it is very hot in Chaitra and Autumn is over. It is also possible to March in the month of Agrahāyaṇa . The king should go to war immediately when there is pain and famine in the enemy’s clan and when they separate in anger. The kingdom which is full of beetles and flies, full of holes and mud, the people are atheists, abandoning their own nature and the king is ungodly, needs to be conquered immediately. The state in which the commander of the kingdom is angry with the soldiers, there is no unity among the soldiers and the king who is addicted to the king should conquer that kingdom. In a state where soldiers do not have weapons, limbs tremble and have nightmares, declare war on such hostile soldiers. The king will also go to war by counting the places of the planets and stars and the good and bad times. After the worship of god, the king will go to war by judging the country, judging his own strength. For example, the elephant is dominated by the crocodile in the water, the crocodile is dominated by the elephant on the ground, the crow is overwhelmed by the owl at night and the owl is overwhelmed by the crow during the day. In this way the king will go to war considering all aspects. In the Rainy season many infantry and elephants, in the Autumn and dew the horse chariot, in the Spring and Autumn the king will deploy only Caturanga force. If the king has many infantry, he will attack in a fierce manner. If the enemy takes refuge in a tree-covered country or in a country with a little mud, the king will go to war with the elephants. And if the enemy stays all the way, then the king will fight with chariots and cavalry. The king will honor all the soldiers who have supported him. In the rainy season, if the king goes to fight with many donkeys and camels, even if he is taken prisoner, he will continue to fight because there is a possibility of his release. In this way, the king will go to war only after judging the time and place by an experienced Brahmin (MP–240).