Hīnasandhi (b)

Three types of hīnasandhi have been discussed before. Beside these sandhis here another hīnasandhi will be discussed.

There are three types of hīnasandhi:

1. paripaṇita sandhi,
2. aparipaṇita sandhi and
3. apasṛta sandhi.

1. Paripaṇita-sandhi

When the powerless king for the sake of business follows the sandhi according to his state condition and time this type of sandhi is called paripaṇita sandhi.

This sandhi is conditional.

There are three types of Paripaṇita sandhi

1. Paripaṇitadeśa sandhi
2. Paripaṇitakāla sandhi and
3. Paripaṇitārtha sandhi.

a. Paripaṇitadeśa-sandhi

Text—

‘tvametaṃ deśaṃ yāhi, ahamimaṃ deśaṃ yāsyāmīti’ paripaṇitadeśaḥ |’(7.6.5)^[1]

‘You march to this region, I shall march to this’; this is treaty with stipulations as to place’.^[2]

“yadi vā manyeta—‘śailavananadīdurgamaṭavīvyavahitaṃ chinnadhānyapurūṣavīvadhāsāra—mayavasendhanodakamaviñjātaṃ prakṛṣṭamanyabhāvadeśīyaṃ vā sainyavyāyāmānāmaladhvabhaumaṃ vā deśaṃ paro yāsyati, viparītamaham” iti, etasmin viśeṣe paripaṇitadeśaṃ sandhimupeyāt |” (7.6.8)^[3]

“If he were to think, ‘The enemy will march against a region, with a mountain-fort, a forest-fort or a river-fort, separated by a forest, with supplies of grains and men and allied troops cut off, deficient in fodder, fuel and water, unknown, far distant, or with natives hostile, or one in which land is not available for the operations of the army, (and) I (shall march) against a region the reverse of this’, in such a situation he should enter into a treaty with stipulations as to place.”^[4]

If the vijigīṣu king realises that region is full of hill for forest fort, river fort and seperated by a forest, difficult to proceed from which region it is difficult to bring rice, clarified bulter, oil potter meterials men and allied troops etc. fodder, fuel and water are not available; region is unknown and far distant, full of natives hostile where land of soldiers is absent then the vijigīṣu king will send there his neighbouring enemy king who is contracted with the vijigīṣu king. vijigīṣu king will march to the region where frequenting is very easy. If the above said reasons arise then according to the state purpose the vijigīṣu king will make Paripaṇitadeśa sandhi |

b. Paripaṇitakāla-sandhi

‘ttametāvantaṃ kālaṃ ceṣṭasva, ahametāvantaṃ kālaṃ ceṣṭiṣye iti’ paripaṇitakālaḥ |” (7.6.6)^[5]

‘You operate for this length of time, I shall operate for this length of time’; this is treaty with stipulations as to time.’^[6]

You will try willingly for a particular time and I shall also do so. In this way mentioning a particular time vijigīṣu king will make sandhi with his enemy.

“yadi vā manyeta—‘pravarṣoṣṇaśītamativyādhiprāyamupakṣīṇāhāropabhogaṃ sainyavyāyāmānāṃ cauparodhikaṃ kāryasādhanānāmūnamatiriktaṃ vā kālaṃ paraśceṣṭiṣyate, viparītamaham’ iti, etasmin viśeṣe paripaṇitakālaṃ sandhimupeyāt ||” (7.6.9)^[7]

“If he were to think, ‘The enemy will operate at a time when there is excessive rain, heat or cold, when there is plenty of illness, when food and other articles of use are exhausted, which is a hindrance to the operations of the army, which is too short or too long for accomplishing the work, (and) I at a time the reverse of this, in such a situation, he should enter into a treaty with stipulations as to time”.^[8]

Again if vijigīṣu king realises that when excessive rainfall occurs climate is very hot and very cold, when severity of deases arise food and the usefull materials of gratification are not available, time is with hindrance to the operations of the army and time not suitable to perform a duty. Then he will send there neighbouring enemy king vijigīṣu will try to perform at that time and he will try to perform his duty or work to the opposite. If the above said reasons arise then according to the time and purpose the vijigīṣu king will make sandhi which is called paripaṇita Kāla sandhi.

c. Paripaṇitartha-sandhi—

Text—

‘tvametāvat kāryaṃ sādhaya, ahametāvat kāryaṃ sādhayiṣyāmīti’ paripaṇitārthaḥ |” (7^. 6.7)^[9]

‘You carry out this much work, I shall carry out this much work’, this is treaty with stipulations as to objects to be achieved.^[10]

You will perform this work in fort etc. and I shall perform that in the same.

In this way ascertaining the particular work vijigīṣu king will make sandhi with his enemy called ‘paripaṇitārtha sandhi’.

“yadi vā manyeta—‘pratyadeyaṃ prakṛtikopakaṃ dīrghakālaṃ mahākṣayavyayamalpa—manarthānuvandhamakalyamadharmyaṃ madhyamodāsīnaviruddhaṃ mitropaghātakaṃ vā kāryaṃ paraḥ sādhayiṣyati, viparītamaham’ iti, tasmin viśeṣe paripaṇitārthaṃ sandhimupeyāt |” (7.6.10)^[11]

“If he were to think, ‘The enemy will achieve an object, easily recoverable (from him), causing revolt among the subjects, taking a long time, involving heavy losses and expenses, insignificant, bound up with troubles in future, unwholesome, unlawful, opposed by the middle or neutral king, or ruinous to his own ally, (and) I (Shall achieve) the reverse of this’, in such a situation, he should enter into a treaty with stipulations as to objects to be achieved”.^[12]

If the vijigīṣu king realises that the neighbouring enemy king will perform such a work which is an object easily he will do then “paripaṇitakārya sandhi” recoverable by the enemy.

Here according to the Arthaśāstra pratyādeya means:

“suprāpyanupālyaḥ pareṣāmapratyadeya iti ādeyaḥ | viparyaye pratyadeyaḥ |”(9.4.5-6)^[13]

“That which is easy to obtain and protect, and can not be recovered by the enemies is the (gain) which can be seized. In the reverse case, it is one that can be recovered”.^[14]

A work which will cause anger of the neighbouring kings or which will be completed after a long time. Loss of people and loss of huge money occur to complete that work. That work is insignificant and bound up with troubles in future. At the time of completion that work will be painful. Such work is unlawful. At the time of completion of the work middle (madhyama) King and neutral (udāsīna) King will go against which will cause harm even of the friend king; I am able to do the opposit works of these.

If the aforesaid reasons arise then the vijigīṣu king will make “paripaṇitakārya sandhi” .

“evaṃ deśakālayoḥ kālakāryayordeśakāryayordeśakālakāryāṇāṃ cāvasthapanāt saptavidhaḥ paripaṇitaḥ | tariman prāgevārabhya pratiṣṭhāpya ca svakarmāṇi, parakarmasu vikrameta |” (7.6.11-12).^[15]

“By the flxing, in this manner, of place and time, of time and object, of place and object, and of place, time and object, the treaty with stipulations becomes seven-fold. In the case of that (treaty), he should start and establish his own undertakings right in advance and attack the enemy’s undertakings.”^[16]

Another four fold paripaṇita sandhi may be made by reciprocal mixing of place and time, time and object, object and place, time and object.

Then these four fold paripaṇita sandhis become seven fold with the aforesaid three-fold paripaṇita sandhis. When paripaṇita sandhi is done in this way vijigīṣu king will start his own works at first. After getting the result of those he will conclude those works. Then he will try to strike on the enemy’s works.

2. Aparipaṇita sandhi:

Aparipaṇita sandhis is opposit to Paripaṇita sandhi and it is unconditional.

“vyasanatvarāvamānālasyayuktamajñaṃ vā śatrumatisandhātukāmo deśakālakāryāṇā—manavasthapanāt “saṃhitau svaḥ” iti sandhiviśvāsena paracchidramāsādya praharet | ityaparipaṇitaḥ” | (7.6.13)^[17]

“Wishing to over-reach an enemy, who is vicious, hasty, contemptuous, slothful or ignorant, he should create confidence with a treaty, saying “we are in alliance’, without the fixing of place, time or object, and after finding the enemy’s weak point, strike at him; this is (treaty) without stipulations.”^[18]

Means, vijigīṣu king willing to deceive the enemies addicted to vice, who do hastness, and dishonour who are idle, will say “both of us are bound in sandhi “without considering the time and object. Thus creating confidence of the neighbouring kings by the sandhi made only by verbal words he will strike the enemies in their weak places.

There are six types of mitra, vaśya nitya etc. undirtakings.

Sandhis are related here by which one can gain ‘hiraṇya’ i.e. gold and silver, land and karma that means construction of fort etc. may be done. If one (Vijigīṣu) can gain friends wealth and land by the march of combined powers then it should be considered wealth-gain is better than gaining a friend (mitralābha) and land gain is better than wealth gain.

3. Apasṛta sandhi [?]

‘tvaṃ cāhaṃ ca mitraṃ labhābahe’ ityevamādiḥ samasandhiḥ | ‘tvaṃ mitram’ ityevamādirviṣamasandhiḥ—tayorviśeṣalābhād atisandhiḥ |” (7.9.4-6)207

“Let us two secure an ally each”, this and the like is an equal pact. “You secure an ally (I, one of the other two)”, this and the like is an unequal pact. By securing a special gain in these two (cases), there is over reaching”.^[19]

That is called samasandhi when both are confined by the contract “both of us will gain friend etc”. When contract is “both of us will gain wealth and land” that is also called samasandhi. Again, when the contracts are “you will gain friend then I shall gain land and you will gain wealth then I shall gain friend” these sandhis completed by such contracts are called viṣama sandhi

When one gains more than foreordained between samasandhi and viṣamasandhi that sandhi is called atisandhi.

“Such pacts are in reality not intended to be actually made. The purpose of the discussion is merely to show what kind of allay or land or undertaking one should prefer when there is a choice available. In the long discussion on these points, Kauṭilya often express his disagreement with the earlier teachers, his own views being generally more reasonable”.^[20]

Footnotes and references:

[1]:

R.P. Kangle: Op. cit., part-I, p.178.

[2]:

ibid., part-II, p. 338.

[3]:

ibid., part-I, p. 178.

[4]:

ibid., part-II, p. 338.

[5]:

ibid., part-I, p. 178.

[6]:

ibid., part-II, p. 338.

[7]:

ibid., part-I, p. 178.

[8]:

ibid., part-II, p. 338.

[9]:

ibid., part-I, p. 178.

[10]:

ibid., part-II, p. 338.

[11]:

ibid., part-I, p. 178.

[12]:

ibid., part-II, p. 339.

[13]:

ibid., part-I, p. 224.

[14]:

ibid., part-II, p. 417.

[15]:

ibid., part-I, p. 178.

[16]:

ibid., part-II, p. 339.

[17]:

ibid., part-I, p. 178.

[18]:

ibid., part-II, p. 339.

[19]:

ibid., part-II, p. 349.

[20]:

ibid., part-III, p. 253.