"Dhritarashtra said, 'O best of kings, thou shouldst also reflect
properly on war and peace. Each is of two kinds. The means are various,
and the circumstances also, under which war or peace may be made, are
various, O Yudhishthira.War and peace are each of two kinds, i.e., war with a strong foe and that with a weak foe: peace with a strong foe and that with a weak foe. The Bengal texts wrongly read dividhopayam or vividhopayam. O thou of Kuru's race, thou shouldst, with
coolness, reflect on the two (viz., thy strength and weakness) with
regard to thyself. Thou shouldst not suddenly march against a foe that is
possessed of contented and healthy soldiers, and that is endued with
intelligence. On the other hand, thou shouldst think carefully of the
means of vanquishing him.I expand this verse a little, following the commentator. Thou shouldst march against a foe that is
not provided with contented and healthy combatants. When everything is
favourable, the foe may be beaten. After that, however, the victor should
retire (and stay in a strong position). He should next cause the foe to
be plunged into various calamities, and sow dissensions among his allies.
He should afflict the foe and inspire terror in his heart, and attacking
him weaken his forces. The king, conversant with the scriptures that
marches against a foe, should think of the three kinds of strength, and,
indeed, reflect on his own strength and of his foe.Strength is of three kinds, as explained in the next verse. Only that king, O
Bharata, who is endued with alacrity, discipline, and strength of
counsels, should march against a foe. When his position is otherwise, he
should avoid defensive operations.Utsaha is readiness or alacrity, of the forces to attack the foe: prabhusakti is the complete mastery of the king over his forces, i.e., through discipline. By strength of counsels, in this connection, is meant well-formed plans of attack and defence. The king should provide himself
with power of wealth, power of allies, power of foresters, power of paid
soldiery, and power of the mechanical and trading classes, O puissant
one.Maulam is explained as the strength of money. In modern warfare also, money is called 'the sinews of war'. Atavivala or the force consisting of foresters, was, perhaps, the body of Irregulars that supported a regular army of combatants. Bhritavala implies the regular army, drawing pay from the state at all times. In India, standing armies have existed from remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics, and engineers, who looked after the roads and the transport, as also of traders who supplied the army with provision. Among all these, power of allies and power of wealth are
superior to the rest. The power of classes and that of the standing army
are equal. The power of spies is regarded by the king as equal in
efficacy to either of the above, on many occasions, when the time comes
for applying each. Calamity, O king, as it overtakes rulers should be
regarded as of many forms. Listen, O thou of Kuru's race, as to what
those diverge forms are. Verily of various kinds are calamities, O son of
Pandu. Thou shouldst always count them, distinguishing their forms, O
king, and strive to meet them by applying the well-known ways of
conciliation and the rest (without concealing them through idleness). The
king should, when equipt with a good force, march (out against a foe), O
scorcher of enemies. He should attend also to the considerations of time
and place, while preparing to march, as also to the forces he has
collected and his own merits (in other respects). That king who is
attentive to his own growth and advancement should not march unless
equipt with cheerful and healthy warriors. When strong, O son of Pandu,
he may march in even an unfavourable season. The king should make a river
having quivers for its stones, steeds and cars for its current, and
standards for the trees that cover its banks, and which is miry with
foot-soldiers and elephants. Even such a river should the king apply for
the destruction of his foe. Agreeably to the science known to Usanas,
arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for
fighting the enemy.A sakata array was an array after the form of a car. It is described in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a circular array with angular projections. It is the same with what is now called the starry with angular projections. It is the same what is now called the starry array, many modern forts being constructed on this plan. The Vajra is a wedge-like array. It penetrates into the enemy's divisions like a wedge and goes out, routing the foe. It is otherwise called suchivyuha. Knowing everything about the enemy's strength
through spies, and examining his own strength himself the king should
commence war either within his own territories or within those of his
foe.i.e., meet the foe whether within his own kingdom or invade the foe's realm and thus oblige the foe to fall back for resisting him there. The king should always gratify his army, and hurl all his
strongest warriors (against the enemy). First ascertaining the state of
his kingdom, he should apply conciliation or the other well-known means.
By all means, O king, should the body be protected. One should do that
which is highly beneficial for one both here and hereafter. The king, O
monarch, by behaving duly according to these ways, attains to Heaven
hereafter, after ruling his subjects righteously in this world. O
foremost one of Kuru's race, it is even thus that thou shouldst always
seek the good of thy subjects for attaining to both the worlds.i.e., for obtaining fame here and felicity hereafter. Thou
hast been instructed in all duties by Bhishma, by Krishna, and by Vidura,
I should also, O best of kings, from the affection I bear thee, give thee
these instructions. O giver of profuse presents in sacrifices, thou
shouldst do all this duly. Thou shalt, by conducting thyself in this way,
become dear to thy subjects and attain to felicity in Heaven. That king
who adores the deities in a hundred horse-sacrifices, and he who rules
his subjects righteously, acquire merit that is equal.'"