Chapter-VI
Diplomacy – Execution of Alliance
For running a well-knit administration and for ensuring the
security and advancement of the state, expertise in diplomacy is thought
to be an important element of state-craft. A king can ably govern his
kingdom or expand the boundaries of his dominion as well by means of
proper handling of expedients or upayas otherwise known as Niti or
Naya.
The Expedients :
These upayas are four in number such as conciliatory policy
(sama), gift or bribe (Dana), sowing seed of dissension (Bheda) and
punishment or application of military power (Danda). According to
Kamandaka, there are three additional expedients such as deceitful tactics
or diplomatic indifference (Maya), neglect (Upeksa) and conjuring tricks
or Indrajala.
1
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With a view to conquering the enemy and ensuring a thornless
state and also the defence of the state, a king should adopt four-fold
expedients and six-fold policy or Sadgunya as prescribed by ancient
Indian scholars.
Counselling with the ministers is regarded as the basic
requirement of every task to be undertaken. It is said in ancient books on
polity that no work should be done without proper counselling. Before
undertaking any important and confidential task, the king should hold
secret consultation with a few top-ranking ministers of his cabinet. Some
precautions should be adopted at the time of secret counselling. Due
precaution should also be taken at the time of the appointment of secret
agents and envoys to avoid the leakage of secrecy of the plans thought
by the vijigisu. The ally has the paramount importance in an efficacious
foreign policy.
Importance of Ally :
The ancient works on politics enumerate different categories
of ally, such as –– (1) Sahaya (helper), (2) Suhrda (well-wisher) and
(3) Mitra (friend). Some ancient scholars put great importance on ally
amongst the seven constituents (saptangas) of the state. A king, backed
by powerful allies, cannot be easily vanquished by his enemy. A king
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desirous of success should augment his friend circle by establishing good
relations with prospective allies.
Various synonims of ally, such as suhrda, vayasya, sahaya,
mitra, vandhu, sakha etc. are found in the Ramayana. This epic observes
that a king is always associate with numerous friends (
)2. A
king having earned the friendship of a worthy person can acquire even
the possession of the kingdom of gods i.e. heaven also.3
Friendship
).4 Acquisition of friendship
emanates from favour or help (
ensures favourable situation for the king, oppressed by mishap. The friend
is the supreme shelter of a person whether he is an opulent or an indigent,
a blissful or a sufferer, a guilty or otherwise.5 A man can renounce all the
treasures or pleasures or even he can emigrate for such a profoundly
affectionate ally.6 In order to obliterate a powerful adversary, one should
associate with his allies.7 A king should acquire friends through his good
conduct. He should come into a friendly contact even with a foe.8 The
epic further expresses that an ally should be a powerful one.9 Frequent
use of the terms like suhrd, mitra, sakha, bandhu, sahaya etc. exhibit that
ally has great importance in the time of the composition of the epic. King
Dasaratha has two allies – Asvapati, the king of Kekaya and Janaka, the
king of Mithila territory, whom he secures by means of matrimonial alliance.
Manu emphatically says that royal authority of a king can be
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enhanced with the help of permanent friends and this is not possible with
gold and land.10 The sagacious scholar also gives the advice that a vijigisu
should always keep an incessant vigit on parsnigraha (the enemy in the
rear) and Akranda (the ally in the rear) amongst the circle of the kings;
because, the victory depends upon the enmity or intimacy of these two
kings.11
Yajnavalkya also gives preference to the acquisition of friends
than gold and land.12 The Mahabharata too puts mitra on the top of the
list of saptanga and the king at the end in order to establish the preeminence of friends amongst the seven organs of the state. A king can
never achieve his goal without the help of competent allies. He should
seek advice or help from his allies in all the important works related to
state administration or warfare. Without good friends, a king can neither
conquer a kingdom nor can he protect the same although achieved.13 It
means that the king without allies can easily fall prey to hostile attack. A
king should befriend such a person, who is of noble birth, born in a good
country, handsome, conversant with the Sastras, not avaricious, willing
to triumph, clever and devoted to the royal throne. He should show
respect to those friends, who are endowed with these qualities, as it is
shown towards his father and teachers.14
A king, after possessing
friends endowed with good qualities, should attack the adversary.15 By
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augmenting the number of allies he can overcome all the problem that
arise and can subdue his enemy also. Conjointly with such competent
allies, a king can even be able to conquer the whole world.16 So, the king
should strive to acquire firm and trustworthy friends in order to ensure
the alround prosperity of the state.
The Mahabharata enumerates four categories of friends who
assist the king in all the state affairs. They are – (1) Sahartha (friends with
same motive), (2) Bhajamana (those who come from generation to
generation), (3) Sahaja ( persons with blood relation i.e. son of father’s
sister etc.) (4) Krtrima (the allies acquired by means of gift or alms
endowed earnently). Besides these, the men with virtuous mind and
conduct are the fifth category of ally of a king. They befriend the righteous
king, but, where there is no integrity or uprightness in either side, they
remain impartial.17
Kautilya upholds that a king, fallen in a trouble, should
bargain with a stronger king, with the offer of a gain equal to his forces.18
He further observes that in an equal pact, a king who obtains an excellent
ally or an ally providing help to his friend in his hour of difficulty, can
overreach the adversary. Indeed, troubles deepen the spirit of friendship.19
According to Kautilya, the allies are of six types. These are : (1) hereditary
or traditional, (2) constant or permanent i.e., who helps the vijigisu from
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a long time not out of greed but out of fondness, (3) under control i.e.,
who comes under a pact for helping by all means and in every respect
according to necessity, (4) the ally who is without any seperate interest or
who is free from inimical intention or double-dealing, (5) great i.e., who
is endowed with ability and queer intrepidity and (6) the ally, who is able
to mobilise the forces quickly. The ally having these qualities is regarded
as a true ally.20
Kamandaka, the prudent author of Kamandakiya Nitisara
observes that the ally should be of noble lineage, one who can
unhesitatingly stand by his ally prompty and with all his resources even
under afflicting circumstances.21 The word ‘Mitrasampad’ indicates the
ally as a resource; which actually implies that the ally is a source of
power to the king. According to Kamandaka, allies may be of four classes
–– (1) aurasam (i.e., allies related by blood), (2) maitrasambadhham or
krtasambaddham (i.e., friendly relation with whom is compact on political
ground for obvious reasons), (3) Vamsakramagatam or desakramagatam
(i.e., an alliance existing for generations or in consideration of situation in
interstate relations) and (4) raksitam (i.e., protection given in the time of
distress or peril).22
The king can win over his enemies with the help of his allies.
He can makes himself very strong with the help of the strength of his
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powerful allies. Moreover, making friends with the allies of an enemy, he
can minimise the strength of that enemy. Thus it becomes clear from the
above discussion that a king, willing to conquer, should acquire strong
and steadfast allies in order to subdue the adversary.
Role of Four-fold Expedients :
The king, desirous to win over the adversary, should know
the appropriate application of four-fold expedients. These expedients
are regarded as the most important and useful element of diplomacy. A
diplomatic king always remains aware of the movements of hostile
monarchs and employs these policies in appropriate time and in proper
places. While applying these expedients, the king should always be very
alert. He should at first adopt the means of conciliations towards a stronger
adversary and should try to avoid a conflict. Although, adoption of
conciliatory measure apparently brings out the weakness and inferiority
of the vijigisu, but consequently it brings forth the favourable results as
per the expectation of the king.
Where the conciliatory approach fails to produce the desired
impact, a ruler should bring his enemies under control by offering financial
assistance or gift or bribe etc. He should purchase all the convetous
persons, such as spies, envoys, guards, ministers and other high-officials
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of the hostile party by offering money or costly gifts. If the enemies can
not be subdued by the policy of sama and dana, the third policy, i.e., the
bheda should be employed. Dissension should be created amongst the
enemies. The king should always remain cautious about the strength of
the foe, acquired by means of execution of alliance. He should sow
seeds of suspicion between the foe and his strongest ally by means of
trickery and should try to make them fight with one another or to stay
averse. Such steps, taken by the vijigisu, lessen the strength of his
adversary and if a war is declared in this circumstance, he can almost
effortlessly be able to win over the enemy.
Only if the above-noted three means i.e., sama, dana and
bheda become baffled, the king should adopt the fourth one i.e., danda
or punishment. Failure of these three diplomatic measures may compel
the king to fight against the enemy. But before declaring or commencing
a war, the king, seeking conquest, should ponder over the strength of his
enemy in comparison with his own. He should declare war against a king
who is weaker than him. If, in spite of his tottering condition, the king
fights against a strong adversary, the devastations that may be caused by
the enemy to his state, can not be hindered; and the responsibility of the
evil consequences, produced by this devastating war will devolve on
him. So, before appliance of danda, the ruler should ponder over the
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matter carefully and repeatedly. He should adopt the four measures where
and when applicable, with a view to bringing the enemy under control.
Reflection of the aforesaid expedients are found in the
Ramayana also. The epic describes that these expedients are employed
by the kings while keeping in view the requirements and demands of
prevailing circumstances. It is stated in the epic that the enemy should be
brought under control by means of gift, honour or homage.23 A king
should associate with the persons who are well versed in four-fold
expedients.24 The epic further expresses that a king should spend large
sums for earning friendship of worthy persons. Money bestowed as gift
yield firm and steady friends in favour of the king, who is seeking conquest.
The epic states that a king should count the strength and weakness of
the enemy before commencing a war.25 A king, having lesser ability,
should never come into conflict with a stronger one.26 The epic observes
that, according to the sastras, the means named sama and dana should
be applied towards friends and dana, bheda and danda, should be applied
towards an adversary. A king, seeking conquest, should be magnanimous
with his friends and stern towards the enemies.27 The epic further upholds
that, according to the opinion of the scholars of ancient India, danda
should be applied only when the obtaining success seems to be quite
improbable through the application of the other three measures i.e., sama,
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dana and bheda.28
An effectual application of these expedients are found in the
event of the friendship executed between Rama and Sugriva. This
friendship is an example of sama or conciliation which leads to application
of danda against Vali and bheda between Sugriva and Ravana. The prudent
step taken by Rama through the application of these expedients pushes
his enemy Ravana into an inconvenient position.
Moreover, a prudent application of sama and dana in respect
of Vibhisana by Rama demonstrates the deplomatic skill and expertise of
the latter. Through this act, Rama perpetuates the dissension that has
been earlier created between the two brothers, Ravana and Vibhisana.
Through befriending Vibhisana with sweet words and compassionate
behaviour and also by performing the corronation ceremony, in advance,
of Vibhisana as the king of Lanka, Rama wins over his full support and
cooperation in his war efforts. Thus, Rama employs sama and dana in
respect of Vibhisana, and bheda in respect of the two brothers and his
helps him, to a great extent, in administrating danda in the form of total
defeat and killing of Ravana.
Views of Ancient Scholars :
Sukra opines that sama, dana, bheda and danda the four
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measures, should be applied duly applied serially by a vijigisu. According
to this prudent scholar of ancient India, a king should apply sama and
dana to subdue a enemy of intense prowess, sama and bheda towards an
adversary stronger than himself, bheda and danda towards an enemy of
equal prowess and only danda towards an inferior enemy. 29 He
emphasises the importance of upayas and upholds that through adopting
these four-fold measures, one can easily achieve success even in a difficult
mission.30 The king, willing to conquer, should torment the enemy by
winning the favour of the subjects of hostile party through the adoption
of these expedients and should thus ensure his own survival. Moreover,
he should win over the afflicted adversary to his own side by applying
sama and dana.31
Yajnavalkya opines that the measures sama (conciliation),
dana (gift), bheda (dissension) and danda (punishment), if properly
applied, yield favourable results. Danda or punishment should be adopted
only in the event of failure of other three means viz. sama, dana and
bheda.32
The Mahabharata observes that an intelligent vijigisu should
always shun a battle; rather, he should secure his own interest by adopting
three means –– sama, dana and bheda.33 He should win over all the
allies of his adversary to his own side through invasion or through
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application of the policy of ‘divide and rule’ amongst them.34 The vijigisu
should try to create dissension or dispute amongst his enemy king and
his ministers as well as allies with a view to estranging them from one
another and thus minimising the strength of his enemy.35
Kautilya also discusses the utility of the four-fold expedients
in diplomacy and execution of alliance. Among these four-fold measures,
viz. conciliation, gift, dissension and force, again, conciliation or sama is
five-fold. These are –– Gunasamkirtanam or praising of the merits,
Samvandhopakhyanam
or
statement
of
relationship,
Parsparopakarasandarsana or showing mutual benefit, Ayatipradarsana
or pointing out the future advantages and Atmopanidhana or placing oneself
at the disposal of others.
Awarding benefits in the form of offering money is gift. In
order to generate consternation in the mind of enemy the and reprimanding
through threatening is dissension. Murder, torturing and snatching of wealth
are the three-fold force or danda.36 A king is regarded as a skilled diplomat
if he is found to be very much dexterous in employing all these measures
against the enemy or others for winning them over to his own side. The
noted scholar further says that if a king possessed of personal qualities,
being united with the excellences of the constituent elements and
proficiency in the employment of policies, has the rulership of a small
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territory, even then he does bring the entire earth under his control.
37
Kamandaka upholds that the expedients are seven-fold.
These are –– sama or conciliation, dana or gift, bheda or dissension,
danda or punishment, maya or deceitful tactics, upeksa or neglect or
diplomatic indifference and indrajala or conjuring trick.38 Amongst these
upayas, sama and dana are of five kinds where as bheda and danda are
of three. He puts an elaborate note on the adoption of these expedients in
the twenty-seventh prakarana of eighteenth sarga of his famous ‘Nitisara’.
Thus, according to the learned experts of ancient politics,
the king seeking conquest, should always be very alert regarding the
adoption of these expedients. He should apply these measures to subdue
his enemy and to acquire new allies. A diplomatic ruler should at first,
after a proper review of the situation, apply sama towards the stronger
enemy to bring him under control. This conciliation should be endowed
with and agreeable words so that it can impress the enemy and can enter
the core of his heart. Thus, the application of sama converts an enemy to
an ally. In case of the failure of sama, the king should apply the expedient
of dana to bring the enemy to his side. The prudent ruler should offer
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various worthy goods like gems etc. or money as gift and/ or bribe to
those greedy persons of hostile party in order to know all the secrets or
weaknesses of the hostile king. Offering bribe is a very ancient practise,
resorting to which, a diplomat can influence many important persons of
hostile party in his favour. The third measure i.e., the bheda is the most
important one which, a prudent king employs upon others to excite
dissension amongst the adversary and his allies. In such a situation, the
vijigisu causes the enemy king to be alienated from his allies so that he
becomes impotent and thereafter, capable of being easily subjugated
through the application of danda or use of military power.
Necessity of Six-Fold Policy :
Sadgunya or Sadguna (six-fold policy) is also
prescribed by ancient scholars. The six-fold policy is considered
instrumental in subduing the enemies. These policies are –– sandhi,
vigraha, yana, asana, dvaidhibhava and samsraya.39 These six-fold policies
are the absolute means of execution of any work, relating to diplomacy
and war endeavours.
It is stated in the Ramayana that the ministers of
Ayodhya are well versed in the politics of sandhi, vigraha etc. (
).40 Detailed discussions on the imports of the terms like sandhi,
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vigraha, yana etc. and their respective utilities have been made in the
fourth chapter of this work.
The Envoys :
The Ramayana displays that the appointment of
efficient envoys for collection of information and for conveying the
messages of his own king to the hostile king with the intention of making
treaty or minimising the mental strength of the hostile party. The
competence of an envoy is also markedly mentioned in the epic. Valmiki,
the discreet poet holds that a learned, munificent, genius, outspoken,
erudite person, who inhabitates the same state is better qualified to serve
the job of an envoy.41
The role played by both Hanumana and Angada as
envoys are note-worthy. They two are endowed with the virtues of good
envoys as mentioned by the ancient scholars. Hanuman, for the first
time, serves as an envoy of Sugriva to Rama.42 His wisdom, exquisite
eloquence, dexterity, sagacity etc. fascinated Rama. He readily agrees to
meet Sugriva and as such the mission of Hanuman becomes crowned
with success. On the second occasion, Hanuman performs the duty of
Rama’s envoy to Ravana43 and later on successfully takes some inevitable
measures; these acts of the ingenious Hanuman help Rama in various
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ways in his ensuing war.
Angada, the crowned prince of Kiskindha and son of
the mighty Vali, the former vanara king, is also despatched to Ravana as
an envoy. The process of deliberating the message of Angada exhibits
his expertise in the concerned matter. He after representing Rama’s full
message to the ogre king, manages to run away from the well-protected
royal court of Ravana and thus proves his superb prowess and extraordinary ability.44
Suka, a minister of Ravana is also sent as an envoy, by the
ogre king to Vibhisana, after the latter has taken shelter in the camp of
Rama.45 The epic upholds in some context that killing of an ambassador
is strictly prohibited. But an envoy, who does not relate his master’s
words should be slain.46
It is found that the rules and the duties, performed by the
envoys of the Ramayana, are more or less equivalent to those mentioned
by the ancient scholars.
Manu observes that such a person should be appointed as
an envoy, who can realise one’s intention on seeing his outer appearance,
who is of noble birth, acquainted with gesture, conversant with all the
sciences and whose hands and mind are never contaminated with bribe
and evil counsel. It is further stated that a person, who is universally
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popular, loyal to his king, honest, efficient in performing his duty properly,
possessing an exceedingly pungent memory, acquainted with the
knowledge of time and place of the accomplishment of a job, pure-minded,
handsome, brave and eloquent is qualified to be an envoy.47 The prudent
scholar says that the subjects, related to peace and war, should be
elaborately known by the ambassador.48 The king should become aware
of the intentions of the hostile king through his envoys and take measures
in the light of the information supplied in order to avoid the probable
calamities, which may be come from the side of his enemy.49
Kautilya, the author of Arthasastra, discusses the qualities
of an envoy in ‘Dutapranidhi’, the twelfth section of the first book of the
treatise and in ‘Dutakarma’, the first section of the twelfth book. Kautilya
mentions three varieties of envoys.50 They are ––
i)
Nisrsthartha –– An envoy, having the excellence as
possessed by a minister.
ii)
Parimitartha –– An envoy, lacking of one-fourth of the
qualities of the first category or the minister.
iii)
Sasanahara –– One, having the half the excellences of
a minister.
The Nisrstartha (or plenipotentiary) category of ambassadors
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are considered most excellent amongst the envoys; they have full authority
to act as per the demands of time, place and circumstances. Amongst the
envoys, portrayed in the Ramayana, only Hanuman represents the
plenipotentiary type.
Kamandaka also divides the envoys into three categories,
viz., Nisrstartha, Mitartha and Sasanahara. He presents a detailed
discussion on the qualities and duties of envoys in his Nitisara.51
This classification shows that a proper division of duties
amongst the spies engaged for espionage system is in vogue in ancient
India. The series of events connected with spying as delineated in the
Ramayana, supports the view that the espionage network is very strong
in the age of the epic. The spies and envoys are very skillful and supply
vital information to their respective masters from time to time which helps
the monarchs to bring rectification in their war strategies and defence
preparedness as well as in other matters regarding state-affairs.
The information collected by secret agents is also useful in
formulating the foreign policy. All the political thinkers of ancient India
are unanimous regarding the necessity of setting up a competent as well
as incessantly watchful espionage network inside his territory and in other
states including his enemy kingdom and such prudent and essential steps
taken by the vijigisu may lead to the victory of the king over his foes. The
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division, functions and utility of an efficient espionage network also have
been elaborately discussed in the fourth chapter of this work.
Execution of Alliance :
(i) Rama's Alliance with Sugriva :
Having got the advice from Kabandha regarding the efficacy
of Rama's alliance with Sugriva and the geographical position of his
dwelling place Rsyamuka mountain, Rama and Laksmana begin to proceed
towards the southern direction. On the way to Rsyamuka, they meet with
Hanuman, sent by Sugriva to know the motive of Rama and Laksmana.51
Hanuman learns from Laksmana the past events of their lives including
the abduction of Sita by an ogre.52 Laksmana further informs that they
are searching for Sugriva in order to come into an alliance with him.53
The sagacious ambassador Hanuman can reckon that a treaty of friendship
between Rama and Sugriva will be advantageous to both as they two are
similarly afflicted by adversed circumstances. In this context, it may be
referred here that the execution of alliance between Rama and Sugriva
may fall under the 'sahartha' type of alliance as mentioned in the
Mahabharata, where the friendship occurs with the same motive. Here
both Rama and Sugriva are sympathizing as both are banished from their
kingdom and both are separated from their wives. Or, it may fall under
'Vasya' category of alliance, as found in Kautilya, where it is stated that in
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this category of alliance, the allies come under a pact for helping each
other by all means and in every respect whenever and wherever necessary.
Both Rama and Sugriva are in distress; both of them have
no troops. So, the intelligent Hanuman, endowed with the knowledge of
the science of polity, can perceive that if Sugriva is helped by Rama to
become the king of Kiskindha, then he also can collaborates with Rama
through providing with all of his royal power and mighty forces of
Kiskindha. He then takes both of the princes at Rsyamuka mountain. A
meeting is arranged between Rama and Sugriva by him. Both Rama and
Sugriva executed a treaty of friendship in the presence of fire following
which they are bound to help each other in their respective calamities.54
Thus Rama resolves to kill Vali, the wrester of Sugriva's
wife.55 Sugriva also, in return, informs Rama that the misfortune of
Rama, that is the abduction of Sita is also known to him which has
already been narrated by Hanuman and he promises to find out Sita and
restitute her to Rama in course of time.56 Thus, in accordance with the
agreement, Rama kills Vali, the terrific ally of Ravana to weaken his military
strength and installs Sugriva on the throne of Kiskindha, 57 thereby
providing him with the possession of the vast army of Vali. Thus, Rama
takes a preventive measure against his powerful adversary i.e., Ravana.
This sagacious action of Rama brings the complete protection of the
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rear. Thus, the action taken by Rama in the form of killing Vali is a
momentous step towards the devastation of Lanka, the territory of Ravana.
Killing of Vali reduces the strength of Ravana by half.
Kautilya, the prudent author of the Arthasastra observes that
such a pact should be executed through swearing by truth.58 If, there is
any doubt regarding the transgression of the terms and conditions of the
contract, agreement should be executed by touching fire, water, a furrow
in the field, a weapon etc.59
(ii)
Rama's Alliance with Vibhisana :
Vibhisana is rebuked in a disgraceful language in front of all
the members of the royal assembly and turned out by his elder brother
Ravana, the king of Lanka. Being humiliated, he along with his four
ministers, moves through the aerial route to the northern shore of the sea
with a view to seek shelter in the camp of Rama. The prudent Vibhisana,
well equipped with all the weapons, staying in the high sky, begins to give
a brief narration of the recent incidents occuring in his life and wishes to
take refuse in Rama's camp.60 A threadbare discussion is held thereafter
amongst the council of ministers of Rama regarding this abstruse matter.
While other vanara heroes suspected the character and motive of
Vibhisana, Hanuman, the prudent politician, can appreciate the real intention
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of Vibhisana. So, he expresses to Rama that, Vibhisana is well acquainted
with Rama's plan, Vali's death and the installation of Sugriva. So, being
firmed with the success of Rama's exertion for killing Ravana, Vibhisana
approaches Rama with a view to getting the throne of Lanka for himself.61
In spite of the dissension amongst the great leaders of Vanara
force, Rama takes a prudent decision by endorsing the observations of
Hanuman and grants refuse to Vibhisana; because, he is aware that
Vibhisana is desirous of the throne of Lanka.62 Rama's observation in
this regard is that making a greedy and insulted person of hostile party
like Vibhisana an ally will provide him a great opportunity to win over the
powerful enemy Ravana. He further observes that it is very unjust to
disappoint a person seeking shelter.63 So, he declares in an unambiguous
language that, if anybody seeks shelter to him once, he will protect him
from all kinds of calamity.64
It will be not irrelevant to mention here that, Ravana, the
lord of ogre, commits a blunder while he expels Vibhisana castigating
him in a humiliating language in the assembly hall in front of all the courtiers.
Such unwise act of Ravana is a grave mistake which leads to the future
ultimate defeat of Ravana. Because, Vibhisana being a family member of
the royal family of Lanka, knows all the defence secrets as well as the
strengths and weaknesses of all the high-ranking warriors and personnels
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of Lanka. By offending and expelling such a member, Ravana as if, hands
over a golden opportunity to Rama. The prudent prince also grasps the
significance of this development and makes an alliance with Vibhisana.
Rama takes the full advantage of this improvident step, taken by Ravana
which, later on, proves suicidal to the lord of ogre.
Rama, the great politician, takes Vibhisana as his new ally.
He assures to kill Prahasta and Ravana along with his sons and makes a
firm commitment to install him on the throne of Lanka after the death of
Ravana.65 This proclamation of Rama has a far-reaching significance
from the strategic view point.
Kamandaka gives a detailed note on the four types of
alienable person (bhedyah). They are – the greedy, who have been deprived
of their dues, the honourable persons who have been irritated without
any reason and those who have been abused or are fearful or frightened.
These four types of people who are alienated from the enemy camp or of
one's own camp, must be pacified and own over through the fulfillment
of their demands.66 The celebrated author further says that one against
whom the king is spiteful or one of the royal family longing for the throne
and as such is jealous and hostile to the king, falls under the bhedyah
category.67 A wise ruler should lead astray the alienated people of different
ranks, particularly the person belonging to the royal family, because, such
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detachment of any person of that family may lead to the annihilation of
the whole family like a wooden block fired with dried grass or one infested
with white ants.68
Thus while minutely surveying the events of the Ramayana,
we find that the royal personages of the epic are well aware of the various
aspects of diplomacy and successfully handle these aspects in order to
achieve victory or in order to ensure the protection and well-being of
their states.
284
Notes and References :
1.
K.N.S. - 18.3
2.
V.R. - 4.2.21
3.
V.R.-4.8.3
4.
Ibid - 4.5.25 ; 4.8.21
5.
V.R.-4.8.8
V.R.-4.8.40
6.
V.R.-4.8.9
7.
Ibid - 4.3.39 ; 4.15.13
8.
Ibid - 5.36.18
9.
Ibid - 4.15.14
10.
M.S.-7.208
11.
Ibid - 7. 207
12.
Y.S.-1.352
13.
Mbh. (S.P.) - 112. 13
285
14.
Ibid - 81.6 ; 108. 23, 24
15.
Ibid - 117. 10
16.
Ibid - 116. 13
17.
Ibid - 78. 3, 4
18.
K.A. - VII. 7
19.
Ibid - VII. 9
20.
Ibid - VI. 15. VII. 9
21.
K.N.S. - 4. 68-70
22.
Ibid - 4. 74
23.
V.R. - 4.15.27
24.
Ibid - 2.100.29
25.
Ibid - 2.100. 55, 75
26.
Ibid - 3.37. 23-24
27.
Ibid - 4.54. 5-22
28.
Ibid - 5.36.17 ; Ibid - 6.9.8
29.
S.N.S. - 4.1. 38-39
30.
S.N.S-4.7.281
S.N.S-4.7.282
286
31.
Ibid - 4.1. 40-41
32.
Y.S. - 1. 346
33.
Mbh. (S.P.) - 67. 23-24 ; 99. 16, 22
34.
Ibid - 67.34
35.
Ibid - 67.22
36.
K.A. - II. 10. 48, 54-56
37.
Ibid - VI. 1.16
38.
K.N.S. - 18.3
39.
M.S. - 7. 160
40.
V.R. - 1.7.18
41.
Ibid – 2.100.35 ; 5.30. 37-39
42.
Ibid – 4.3. 21-23
43.
Ibid – 5.50. 18-19
44.
Ibid – 6.41. 74-90
45.
Ibid – 6.20
46.
Ibid – 5.58.149 ; 6.20.18
47.
M.S. – 7. 63-64
48.
Ibid – 7. 65
49.
Ibid – 7. 68
287
50.
K.A. – I.16. 2-4
51.
K.N.S. – 13.3 ; 13.7
52.
V.R. - 4.4.14
53.
Ibid - 4.4. 17-24
54.
Ibid - 4.5. 12-16
55.
Ibid - 4.5.26 ; 4.8.21
56.
Ibid -
57.
Ibid - 4.26. 23-36
V.R.-4.6.6
58.
59.
V.R.-7.17.6
Ibid - 7.17.7
60.
V.R.-6.17.16
61.
V.R.-6.17.66
V.R.-6.17.67
62.
63.
V.R.-6.18.13
Ibid - 6.18. 24-29
64.
Ibid-6.18.33
288
65.
Ibid-6.19.19
66.
K.N.S. - 18. 23-24
67.
Ibid - 18.32
68.
Ibid - 18.40
~ ~ ~ ~ ~
289