Ṣāḍguṇya in the Śiśupālavadha

The political knowledge of Māgha is reflected in the Śiśupālavadha relevantly. It is expressed through the speech of Balarama and Uddhava in the second canto. In the twenty sixth verse of the second canto of the Śiśupālavadha through the speech of Balarama it is said.

Poet Māgha was well versed about politics. The application of six fold policy (ṣāḍguṭya) is a part of politics. This six fold policy of administration primarily concerns itself with the king in relation to other powers.

A vijigīṣu king should apply this policy according to his need.

ṣaḍguṇāḥ śakkayastisraḥ siddhayaścodayāstrayaḥ |
granthānadhītya vyākarttumiti durmedhaso'ṇyalam || 2.26 ||^[1]

“Even dullards having read books are able to explain that expedients are six. Powers and successes are three and consequences are also three.”^[2]

Vijigīṣu king should serve to ṣāḍguṇya (six fold policy), tribidha śakti (three types of power), and tribidha siddhi (three types of achievement).

This is found in politics as the characteristics of (vijigīṣu) conqueror king.

Any person, even without the least knowledge of the śāstras, can manipulate shastric materials. By going through a few pages of Śukra’s and Cānaky’s works one can illustrate that the expedients are six, the powers and success are three and also that the consequences are three. By this does not conclusively prove any high sort of literary or philosophic acumen in the expounder. Some plausible platitudes can be manifested before the world consequent upon conning over some shallow Shastric matters. That is no part and part criterion of the expounder’s real right knowledge of the true mythologic lores. Any amount of flippancy may not always touch and go to the pith and marrow of a matter.

Mallinātha commented of this verse—

“nanuḥ ātmanīnena svāminā vuddheḥ phalamanāgraha’ḥ iti nyāyena śāstrajñavacanaṃ pratikūlamapi grāhyam”

Mallinātha Explains thus,

“A master consulting his own interest should exhibit us hankering, after the results of intelligence”,

Relying upon this maxim, one should accept the words of one versed in the śāstra’ s though they may be unfavourable.

It is seen in the commentary of Mallinātha of this verse—

pañcāṅganirṇayaśaktivikalānāṃ sandhyādirupasaṃkhyāmātrapāṭhakānām aśāstrajñatvāt uddhavādayo na grāhyavacanā ityabhisandhiḥ | (atrāmaraḥ “sandhirnā vigraho yānamāsanaṃ dvaidhamāśrayaḥ | ṣaḍaguṇāḥ śaktyastisraḥ prabhāvotsāhamantrajāḥ | kṣayaḥ sthanañca vṛddhiśca trivargo nītivedinām”) iti | tatra arivijigīṣvovyavasthakaraṇam ekyaṃ sandhiḥ | virādho vigrahaḥ | vijigīṣīrariṃ prati yātrā yānam | tayormithaḥ prativaddhaśaktyoḥ kālapratīkṣayā tūṣṇīmbhavasthanamāsanam | durvalapravalayīrvācikamātmasamarpaṇaṃ dvaidhībhāvaḥ | ariṇā pīḍyamānasya valavadāśrayaṇaṃ saṃśrayaḥ | koṣadaṇḍotyaṃ tejaḥ prabhāvaḥ, kartavyārtheṣu stheyān prayatna utsāhaḥ | ṣaḍaguṇacintanaṃ mantra | gatamanyat iti saṃkṣepaḥ |

“The speeches of Uddhava and others should not be accepted, as Uddhava and other speakers are devoid of power to ascertain the pañcāṅga or the five branches of success and have read the mere numbers of sandhi e.t.c. Amar says sandhi or peace, Bigraha or war, yāna or march, āsanam or remaining inactive in anticipation of proper opportunities, dvaidhī or duplicity and āśraya or seeking refuge with powerful monarch. These are the six, expedients or policies.

The śakti’s or royal powers are three. Those arising from prabodha which means majesty or pre-eminent position of the king himself. The (1) energy (2) good council (3) states of politicians are kṣaya or decay, sthāna or fixed conditions and vṛddhi or increase, sandhi or peace is the unity arrival at a settlement-effected between the enemy and the conqueror, bigraha is war the marching of a conqueror towards an enemy is called yāna, silent inactivity in anticipation of opportune moments on the part of both of them, their powers being deterred as called āsana, dvaidhībhāba is the oral self surrender of the weak and the strong, and saṃśraya is seeking protection of a strong party by a weak one oppressed by enemies.

[The late Mr. Apte explains the guṇa’s thus sandhi peace or alliance, bigraha war and yāna march or expedition sthāna or āsana halt, saṃśraya seeking shelter dvaidha or dvaidhībhāba duplicity.]

Prabhāba is the power or strength arising out of treasure and army, steady effort for duties is utsāha or energy, mantra or counsel is thinking of or pondering over the six expedients.

Mallinātha refers to pañcāṅga. This “pañcāṅga” refers to pañcāṅga siddhi. The five members or divisions of siddhi given by Kāmandakī and quoted by Mallinātha in Kirātārjunīya (2.2)

They are:

“sahāyāḥ sādhanopāyāḥ vibhāgadeśakālayoḥ |
vinipātaḥ pratīkāraḥ siddhiḥ pañcāṅgam iṣyate |”^[3]
sarvakāryyaśarīreṣu muttvāṅgaskandhapañcakam |
saugatānāmivātmanyo nāsti mantro mahībhṛtām || 2.28 ||^[4]

“As the Buddhists have no other soul save and except the five groups, so kings in their affairs have no counsel save and except the five divisions.”^[5]

A Vijigīṣu king should apply the pañcāṅga mantra before the beginning of his act. The application of ṣāḍguṇya is one of this act.

According to Buddihistic philosophy, there is no separate entity of soul. According to this philosophy life is some total of the five skandhas—

1. rüpa,
2. vedanā,
3. vijñāna,
4. saṃjñā and
5. saṃskāra.

Buddhist maintain that soul is the grand totality of the five skandhas. It has no distinct existence separate from them. So, the authors of political science hold that there is no counsel or mantra other than the five aṅga’ s or branches. Sahāya, sādhanopāya, deśakālabibhāga, bipatti, pratīkāra and siddhi to be adopted by a king. In order to ensure supreme success a powerful potentate should not leave these five aṅgas at a discount under any circumstances. To live by them and to live in them should be the opus magnum of a cautious king’s life.

Mallinātha says in the commentary of this verse—

“ṣāḍguṇyādipāḍhamātraṃ na mantra iti siddhe svayaṃ mantrasvarūpamāha—sarveti | sarvvāṇi kāryyāṇi | sandhyādīni śarīrāṇīva...sugato bhaktirbhajanīya eṣām iti saugatāḥ vauddhā— ‘bhaktirityan pratyayaḥ—teṣāmanya atmeva mahībhṛ—tāmanyo mantro nāsti | karmmaṇāmamārambhopāyaḥ puruṣadravyasampat deśakālavibhagaḥ, vipattipratikāraḥ kāryyasiddhiśceti pañcāṅgāni, yathāha kāmandaka—“sahāyāḥsādhanopāyā vibhāgodeśakālayoḥ | vipatteśca pratīkāraḥ siddhiḥ pañcāṅgamiṣyate || rupavedanāvijñānasaṃjñāsaṃskārāḥ pañcaskandhāḥ | tatra viṣayaprapañco rupaskandhaḥ, tajjñānaprapañcovedanāskandhaḥ ālayavijñānasantāno | vijñānaskandhaḥ, nāmaprapañcaḥ saṃjñāskandhaḥ, vāsanāprapañcaḥ saṃskāraskandhaḥ evaṃ pañcādhā parivarttamāno jñānasantāna eva ātmā iti vauddhāḥ | evaṃ yathā vauddhānāṃ sarveṣu śarīreṣu skandhapañcakātirikkaātmā nāsti, tathā rājñām aṅgapañcākātirikkaḥ mantronāstīti |”

“Mallinātha’s commentary Sandhyādīni—these are the six expedients or policies–

1. sandhi or peace i.e. conciliation.
2. bigraha or quarrel.
3. yāna or march towards an enemy.
4. āsana or remaining inactive.
5. dvaidha or duplicity.
6. saṃśraya or taking the protection of a strong power.

“saṃkhyāyāḥ saṃjñāsaṃghasūtrādhyayaneṣu”—a proper affix is added a to saṃkhyā or numeral in the sense of parimāṇa indicating saṃ ṅgā or name saṅgha or collection, sūtra or rules and adhyana study.

“karmaṇāṃ ārambhopāya etc.”—The five branches are,

1. The means for beginning actions.
2. Prosperity of men and materials.
3. Division of time and place.
4. Remedying of evils.
5. Success of action.

These have been described by Kāmandakī, Thus.

1. sahāya or allies.
2. sādhanopāya [sādhanopāyāḥ] or the means of accomplishing a project.
3. vibhāgadeśakāla [bibhāgadeśakālayoḥ] or division of time and place.
4. vipateśca pratikāra or remedying of evils and
5. siddhi or success. These are the five aṅgas.

The five skandhas or forms of mundane consciousness are

1. rūpaskandha—The external objects of sense
2. vedanāskandha—The consciousness thereof by sensasion and perception.
3. vijñānaskandha—ālaya bijñāna santāna-train of self cognitions or internal cognitions.
4. saṃjñāskandha—nāma skandha-names of things.
5. saṃskāraskandha—vāsanā prapañca—love, hatred, pride, self-conceit etc.

The Buddhists maintain that ātmā or soul is nothing but the train of consciousness veering round these five forms. As Buddhists have no soul save and except the five skandha’s or groups, so kings have no counsel barring the five divisions.

Pañcāṅga mantra

In the matter of accomplishment of a work Vijigīṣu king should remember Pañcāṅga mantra. Because it is necessary conduct his state.

These Pañcāṅga mantras are—

1. To take a plan before starting work.
2. To collect friend, army and money.
3. To divide place and time.
4. To remove any obstacle and
5. To success.

In this context commentator Mallinātha said in the commentary of śiśupālavadha of Māgha verse no twenty eight of the second canto.

“karmaṇāmārambhepāyaḥ, puruṣadravyasampat,deśakālavibhāgaḥ, vipattipratīkāraḥ, kāıryyasiddhiśceti pañcāḍgāni ||”

Kāmandaka said in his Nītiśāstra:

“sahāyāḥ sādhanopāyā vibhāgaḥ deśakālayoḥ vipatteśca pratīkāraḥ siddhiḥ pañyāṅgamiṣyate |”

In the Arthaśāstra Kauṭilya said in the Mantrādhikāra chapter

...... “karmaṇāmārambhopāyaḥ puruṣadravyasampat | deśakālavibhāgaḥ vinipātapratīkāraḥ kāryasiddhiriti pañcāṅgo mantraḥ” | (1-15-42)^[6]

Manu did not discuss about Pañcāṅga vividly he discussed which mantraṇā would be discussed with whom and how to be discussed.

Pañcāṅgamantra is a well known term of political statute Māgha was acquainted with the term Pañcāṅgamantra. We come to know this the twenty eight verse of second canto of the Śiśupālavadha.

“guṇānāmāyathātathyādarthaṃ viṇlāvayanti ye |
amānyavyañjanā rājñāṃ dūṣyāste śattusaṃjñitāḥ ||”2.56 ||^[7]

“Those who spoil the cause on account of the unfit application of the policies, are merely in the garb of ministers and designated as enemy and should be censured by the king.^[8]

Unskilled minister is actually enemy in the guise of a minister. He does not apply the measure which is applicable among the six fold measures. Such unskilled and ignorant persons are not the friend of the vijigīṣu king, but they stay with the king like his ministers. The vijigīṣu king should not follow his suggestion.

So, Mallinātha says in the commentary of this verse—

‘ataḥ stokaṃ na pratiroddhavyam iti bhāvaḥ’

Pleasant words cause anger of the angry person. So, application of repression is appropriate for hostile Śiśupāla. With the apprehension that the ministers like Uddhava may oppose this comment Balarāma chanted this verse. Such persons deserve contempt. Those persons in the guise of ministers are really enemies. They should be given up by the king, as they are upsetters of the king’s job. They are enemy of the king in guise of friend. They are upsetters of the king’s job without applying the six fold policy like alliance and war. Where alliance is needed they apply war or

march towards enemy. So, sure success comes to failure. Balarāma says the king should not pay heed to the words of such persons. The king should pay heed to his words. He must not oppose him.

Bāmana says—

‘vastutastu śatruriti saṃjñā eṣāṃ sañjātā śatrusaṃjñitā śatrava eva te kūṭamantriṇo rājñāṃ dūṣayitumarhā dūṣyā garhyāḥ tyajyāḥ iti yāvat | ataḥ stokaṃ na pratiroddhavyam iti bhāvaḥ ||’

So, the abuse of ṣāḍguṇya is ruinous for a vijigīṣu kings deed

svaśaktya]pacaye kecit parasya vyasane'pare |
yānamāhustadāsīnaṃ tvāmutthāpayati dvayam || 2.57 ||^[9]

“Some maintain march to be at the increase of one’s own power, while other hold it to be at the calamity of the enemy. Both these things raise you up sitting or inactive as you are.”^[10]

When the Vijigīṣu king realises that it is the time to march against his enemy or not, it is very much important thing in the field of war policy.

It is seen in the commentary of Mallinātha of the fifty seventh verse of the second canto.

‘prāyena santo vyasane ripūṇāṃ yātavyamityeva samādiśanti tathā vipakṣe vyasanānapekṣī kṣamo dviṣanta muditaḥ pratīyāt” iti |

According to Kāmandaka many scholars proficient in politics. Mallinātha quotes here from the Kāmandakī nītisāra. He says that when the enemy in inconvenience and adversity then vijigīṣu king should march for war towards the enemy. Some scholars say that such behavior is not justified, rather when vijigīṣu king realises that he is fit for war to achieve joy then he will march towards enemy. But Kāmandaka didn’t give his own opinion. Mallinātha says when the vijigīṣu king will realise that his force is enough to win the enemy, he will march towards enemy. Supporting his own opinion Mallinātha quoted Kāmandaka. Mallinātha also quoted Manu’s opinion.

According to Manu’s opinion when the enemy in denger then he should march towards him.

‘tadā yāyadvigṛhyaiva vyasane cotthite ripoḥ’ |

Here Balarāma said Kṛṣṇa that Kṛṣṇa is fit to war to win his enemy Śiśupāla from both sides. Now Śiśupāla is in danger and weak. Kṛṣṇa and his supporters are able to win Śiśupāla with their force power. Śiśupāla is unable from both sides now. So, it is the high time to march towards Śiśupāla. So, according to Balarāma it should be proclaimed war at once.

This verse stands for the principle of war policy and the characteristic features of vijigīṣu king also.

“ṣāḍguṇyamupayuñjīta śaktyapekṣo rasāyanam |
bhavantyasyaivamaṅgāni sthasnuni valavanti ca || 2.93 ||^[11]

“A king seeking power should apply the tonic of the six policies; thus his limbs (the members of his state) become steady and strong.”^[12]

Proper application of ṣāḍguṇyas is another duty of a king. But it can not be applied at any time. Otherwise it is fruitless. It should be performed investigating the strength and weakness of himself and the enemy. Then it would be fruitful. Balarāma says about only vigraha, one of the ṣādguṇya.

The vijigīṣu king should depend upon such vigraha investigating the strength of his enemy. If it is not done then vijigīṣu king surely would be defeated by the strong and powerful enemy.

So, if all the ṣādguṇyas are applied with proper investigation and vijigīṣu king starts for war against his enemy then it acts like tonic. Investigating the condition of the body if the medicinal plants are used properly then the limbs become strong. Like that if ṣāḍguṇyas are applied properly according to the strength and weakness of the enemy king, svāmi, amātya etc. rājyāṅgas of the state become compact and stable.

In this verse the importance of ṣāḍguṇya is stated. This quality is very necessary part of the politics.

From this verse we come to know that Māgha has vast knowledge about this.

“sthane śamavatāṃ śaktyā vyāyāme vṛddhiraṅginām | ayathā valamārambho nidānaṃ kṣayasampadaḥ ||” 2.94 ||^[13]

“There will be prosperity of kings having forbearance in proper place if there is activity proportionate to their powers (there will be development of self restraining bodied being if there is exercise proportionate to their strength). Any affair not in proportion to one’s power, is the prime cause of excessive loss.”^[14]

A state has limbs (aṅgas) like a bodied person, They are lord (svāmi), minister (amātya), country (janapada) castle or fort (durga), treasury (kośa) army (daṇḍa), and friend (mitra). The improvement of body become possible with proper exercise. Like that if the vijigīṣu king applies sandhi, vigraha etc. ṣāḍguṇyas in appropriate time then his rājyāṅga’ s become nourished.

It needs rest at the interval of exercise. Otherwise it is fruitless. Again exercise without proper way causes harm.

So, considering own power vijigīṣu king would be forgiving if necessary. Otherwise it would be in vain.

Here Uddhava says if without measuring own strength and the enemie’ Śiśupāla is attacted then decline would come soon.

According to Mallinātha’ commentary of this verse is—

“tasmādasmākam akasmāccaidyaskandanam aśreyaskaram iti bhāvaḥ” ||

Here war is compared with exercise. Excessive without proper method exercise sunmons nerve disease.

So, it needs rest at intervals. Otherwise desired result would not come. Similarly, in case of war and treaty etc. success depends upon forgiveness sometimes. According to necessity a king would be active or inactive. Other-wise success is not possible.

If a vijigīṣu king should apply ṣādguṇyas properly then his success will come sure.

In the Śiśupālavadha the words ṣāḍguṇyaḥ (2/26,93), guṇānām (2/56), yāṇa (2/57) vyāyāma (2/94) reprsent ṣāḍguṇya.

In the 2/26 and 93 no. verses poet used the word ṣādguṇyah which is used by both Manu and Kauṭilya in the same meaning i.e. sixfold policy. In the verse no. 2/56 the word guṇa represents sandhi, vigraha etc. six fold policy. Māgha used the word yāṇa, one of the ṣāḍguṇyah in the verse no. 2/57 and vyāyāma in the verse no. 2/94 with the meaning sandhi, vigraha etc.

From the description these above verses, we come to know that, Māgha had vast political thoughts and ideas based on political facts. He had vast knowledge about the proper application of ṣāḍguṇyas also. Poet Māgha composed his epic Śiśupālavadha with that knowledge. He gathered his political Knowledge from different political scriptures. He mentioned about the importance and necessity of ṣāḍguṇyas. Poet Māgha composed his epic Śiśupālavadha in twenty cantos which is included in bṛhattrayī with the concept of Sabhāparvan of Mahābhārata, Śrīmadbhāgbat, Viṣṇupurāṇa and the knowledge of politics. Śiśupālavadha is an epic not a political scripture. Māgha mainly wanted to compose his epic basing on political facts and stories which is related to Śrīkṛṣṇa of the Māhābhārata.

Footnotes and references:

[1]:

Haridas Siddhantavagisha, Ed.: Śiśupālavadha, p. 58.

[2]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op. cit., p. 76.

[3]:

ibid., pp. 77-79.

[4]:

Haridas Siddhantavagisha: Op.cit., p. 59.

[5]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 82.

[6]:

R.P. Kangle: Op.cit., part-I, p. 20.

[7]:

Haridas Siddhantavagisha: Op.cit., p. 73.

[8]:

Sitanath Kavyratna & Madhab Dass Sankhyatirtha: Op.cit., p. 159.

[9]:

Haridas Siddhantavagisha: Op.cit., p. 73.

[10]:

Sitanath Kavyratna & Madhab Dass Sankhyatirtha: Op.cit., p.163.

[11]:

Haridas Siddhantavagisha: Op.cit., p. 91.

[12]:

Sitanath Kavyratna & Madhab Dass Sankhyatirtha: Op.cit. p. 263.

[13]:

Haridas Siddhantavagisha: Op.cit., p. 92.

[14]:

Sitanath Kavyratna & Madhab Dass Sankhyatirtha: Op.cit. p. 170.