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He refers to the four types of means (upaya) to realise a policy—sama (peace), dana (gift), bheda (dissention) and danda (constraint and coercion). But coercion should not be used except as the last expedient.
Yajnavalkya Smriti- I, 346 Explaining these terms Apararka or AparSditya says in his commentary (AnandSsrama ed., 2 vols. 1903):
Sana—priyabhashanam
bheda—svamibhntyanSm vimatikaranam (attacking the loyalty of the personnel)
danda—vittasya sarirasya vapidanam.
(Refer for Above- Studies in Hindu Political Thought page 355)
______________________________________________________-
Kautilya also mentions the use of four ancient concepts that overlap the six measures of foreign policy and can be adapted to any of them. These concepts are adopting a conciliatory attitude (sama), placating with rewards and gifts (dana), sowing dissensions among enemies (Bheda), and using force (danda). Conciliation (sama) is achieved by praising the merits of a person‘s qualities, occupation, nature, or wealth, by extolling common relationships, explaining the advantages that will accrue to each of the two parties, and awarding an honor or a high rank. Placating with gifts (dana) is achieved by rewarding with money, granting favors, exempting from taxes, and giving employment.23 According to Kautilya, gifts are of five kinds: relinquishing what is owed, continuing a payment already made, return of something received, giving something new out of one‘s own wealth, and permission to take something from the enemy.
Sowing dissensions (bheda) is carried out between enemies by creating mutual suspicion between them or by threatening one of them. Force (danda) can be used to deprive a person of his property, liberty, or life, and includes plunder, harassment, and death. These concepts can be used in isolation or combination depending on the situation. For example, Kautilya recommends the use of conciliation and placating with gifts for a son or a relative. For the citizens of the state, or members of the army, placating with gifts and/or sowing dissension works best. For neighboring princes, sowing dissension and the use of force is recommended. Kautilya shows that in the cases of allies and enemies, a combination of methods ensures success as the different techniques reinforce each other. Some methods are ideal, in particular cases, and others unnecessary. Conciliation is adequate for dealing with an enemy‘s ministers whose loyalties are uncertain, while placating with gifts for dishonest ministers of the enemy (traitors) can be efficacious. Dissensions are especially effective against confederacies, and force—properly applied at the most propitious times—is often successful against the powerful (who may find retaliation or continuing enmity cost ineffective).25 While the six measures of foreign policy are utilized by the king for statecraft, the four concepts of attitude have wider application and cross the boundaries of all.26 For instance, Kautilya recommends that the conqueror who has secured the submission of a king should treat him with honor, unless the king harbors hostile intentions. By treating the vassal unjustly, he not only faces the prospect of retaliation, he is likely to incur the wrath of the circle of states. The conqueror is required to respect the other kings in the vicinity of his kingdom, or they may unite and foil the conqueror‘s aspiration of world conquest.
Kautilya's Arthashastra a timeless grand strategy, page 27
____________________________________________________________________________________
The Instruments of Diplomacy or Chatur Upayas
Kautilya prescribes the four upayas or ways to enforce the king's hegemony in the
mandala. These are methods of persuasion and tacit measures to get the writ of the
vijigishu running in the mandala and these are the ways to consolidate his rule. Kautilya
realized these are recognized expedients, because as a realist thinker, he knows fully well
that although trickery and deceipt play important part in politics, diplomacy by trickery
seldom helps a country to achieve its objective. The four upayas are:
Sama:
It means a general attitude of friendliness and gullible persuation, the way of polite argument, an approach based on reason and interest. Kautilya advises the vijigishu to follow this policy on the conquered ruler in order to secure his loyalty. The vijigishu must not go plundering. He must show respect to the conquered people, protect their villages, respect the women, and take care of their farms, forests, animals and livelihood. Through this policy, a weaker king can thus be brought under control. The annexation of Sikkim by India in 1975 can be cited as an example with reference to this means.
Dana:
Dana means concession. Kautilya advised the stronger rulers to make concessions
to the weaker rulers in an unequal alliance. The weaker kings can be brought into a fold
of some sort of obligation and loyalty this way. In diplomacy, if the policy of Sama is
successful but can’t produce the desired result in full, then Kautilya’s advice is to follow
the policy of Dana. It means nothing for nothing is the rule in diplomacy and for gaining
an important object one should be prepared to pay something. This includes agreement
involving loss, limitation of interest, withdrawal, something advantageous to the other
party in exchange for gaining one’s own objective. The example in this context is-- the
USSR supplied India with Heavy Water in 1978 without any corresponding return. They
did it even though the newly elected Janata Party government was not as pro-Soviet as
the Congress regime. This was done to win-win Indian sympathy towards the Russian
cause.
Bheda:
If neither persuasion nor compromise succeeds then Bheda is recommended by
Kautilya. Bheda signifies the policy of divide and rule. Kautily referred Bheda as an
important adjunct to diplomacy through which even a strong king could be brought to his
knees and a great power could be subdued. According to Kautilya, there are multiple
ways of sowing seeds of dissensions, e.g. by instigating anyone of the neighboring king, a
wild chief, a scion of enemy’s family of an imprisoned prince. Films like Sholay, A Dirty
Dozen and Shahenshah can be cited as an example in this context. Bheda was an
important means for an ancient conqueror and even today it is still used by many counties
in order to promote their national interest. The British rulers ruled India for more than
two hundred years by using this policy of divide and rule among various countries. They
also applied this policy in Malaysia by making division between Bumiputera ,on the one
side and Chinese and Indians, on the other.
Danda:
Finally, there is Danda or the use of force. Normal diplomacy includes a
judicious blend of the first three mentioned methods. But if they fail, then Danda is to be
applied. Danda means punitive measures. It means using force or other economic
measures to punish another state and forcing it to yield to the vijigishu. Kautilya also says
that it is in human nature that without Danda, there can be no obedience. In all ages, the
application of physical force irrefutably regarded as the most effective means to bring the
desired results relating to inter-state relations. Therefore, it is not necessary to equate
Danda with war. Danda was a diplomatic war and not an armed contest, rather a last
alternative before the definite commencement of fighting. Kautilya then referred 3 types
of Danda:
1. Sanctions: For example, sanctions on Libya, South Africa are examples of sanctions in the recent past.
2. Blockades: example Cuban Missile crisis
3. Refusal of right of passage, blockade, boycott, etc.
Other than these, Kautilya has also advised the vijigishu to make most of the devious ways to secure foreign interests and these include the use of spies, saboteurs and the lure of women to cause rapture and defection among enemy ranks.
Sub-methods of Diplomacy
Although the four upayas are the recognized devices for the application of six forms of
foreign policy, Kautilya further mentioned three more methods of diplomacy, viz.
Upeksha, Maya and Indrajala. Here Kautilya recognizes Upeksha, not as a separate
policy, but as an aspect of Udasina. International law always respects neutral power. This
was the ethics of the ancient India’s international law. No belligerent disturbed the king
of indifferent attitude. So, it was the privilege of the weaker power to adopt the attitude of
Upeksha and to hide his own weakness. That is why Kautilya presented the most
practical advice that even provoked a weaker should bear it and adopt the attitude of
Upeksha. Maya, according to Kautilya is a baser kind of diplomacy and it embraces
cunning and intrigue as its method. Maya is a method under Danda. Finally, Indrajala is
the use of trick for victory over the enemy.
Kautilyas Concept of Diplomacy page 16-18
______________________________________________________________________________________
He refers to the four types of means (upaya) to realise a policy—sama (peace), dana (gift), bheda (dissention) and danda (constraint and coercion). But coercion should not be used except as the last expedient.
Yajnavalkya Smriti- I, 346 Explaining these terms Apararka or AparSditya says in his commentary (AnandSsrama ed., 2 vols. 1903):
Sana—priyabhashanam
bheda—svamibhntyanSm vimatikaranam (attacking the loyalty of the personnel)
danda—vittasya sarirasya vapidanam.
(Refer for Above- Studies in Hindu Political Thought page 355)
______________________________________________________-
Kautilya also mentions the use of four ancient concepts that overlap the six measures of foreign policy and can be adapted to any of them. These concepts are adopting a conciliatory attitude (sama), placating with rewards and gifts (dana), sowing dissensions among enemies (Bheda), and using force (danda). Conciliation (sama) is achieved by praising the merits of a person‘s qualities, occupation, nature, or wealth, by extolling common relationships, explaining the advantages that will accrue to each of the two parties, and awarding an honor or a high rank. Placating with gifts (dana) is achieved by rewarding with money, granting favors, exempting from taxes, and giving employment.23 According to Kautilya, gifts are of five kinds: relinquishing what is owed, continuing a payment already made, return of something received, giving something new out of one‘s own wealth, and permission to take something from the enemy.
Sowing dissensions (bheda) is carried out between enemies by creating mutual suspicion between them or by threatening one of them. Force (danda) can be used to deprive a person of his property, liberty, or life, and includes plunder, harassment, and death. These concepts can be used in isolation or combination depending on the situation. For example, Kautilya recommends the use of conciliation and placating with gifts for a son or a relative. For the citizens of the state, or members of the army, placating with gifts and/or sowing dissension works best. For neighboring princes, sowing dissension and the use of force is recommended. Kautilya shows that in the cases of allies and enemies, a combination of methods ensures success as the different techniques reinforce each other. Some methods are ideal, in particular cases, and others unnecessary. Conciliation is adequate for dealing with an enemy‘s ministers whose loyalties are uncertain, while placating with gifts for dishonest ministers of the enemy (traitors) can be efficacious. Dissensions are especially effective against confederacies, and force—properly applied at the most propitious times—is often successful against the powerful (who may find retaliation or continuing enmity cost ineffective).25 While the six measures of foreign policy are utilized by the king for statecraft, the four concepts of attitude have wider application and cross the boundaries of all.26 For instance, Kautilya recommends that the conqueror who has secured the submission of a king should treat him with honor, unless the king harbors hostile intentions. By treating the vassal unjustly, he not only faces the prospect of retaliation, he is likely to incur the wrath of the circle of states. The conqueror is required to respect the other kings in the vicinity of his kingdom, or they may unite and foil the conqueror‘s aspiration of world conquest.
Kautilya's Arthashastra a timeless grand strategy, page 27
____________________________________________________________________________________
The Instruments of Diplomacy or Chatur Upayas
Kautilya prescribes the four upayas or ways to enforce the king's hegemony in the
mandala. These are methods of persuasion and tacit measures to get the writ of the
vijigishu running in the mandala and these are the ways to consolidate his rule. Kautilya
realized these are recognized expedients, because as a realist thinker, he knows fully well
that although trickery and deceipt play important part in politics, diplomacy by trickery
seldom helps a country to achieve its objective. The four upayas are:
Sama:
It means a general attitude of friendliness and gullible persuation, the way of polite argument, an approach based on reason and interest. Kautilya advises the vijigishu to follow this policy on the conquered ruler in order to secure his loyalty. The vijigishu must not go plundering. He must show respect to the conquered people, protect their villages, respect the women, and take care of their farms, forests, animals and livelihood. Through this policy, a weaker king can thus be brought under control. The annexation of Sikkim by India in 1975 can be cited as an example with reference to this means.
Dana:
Dana means concession. Kautilya advised the stronger rulers to make concessions
to the weaker rulers in an unequal alliance. The weaker kings can be brought into a fold
of some sort of obligation and loyalty this way. In diplomacy, if the policy of Sama is
successful but can’t produce the desired result in full, then Kautilya’s advice is to follow
the policy of Dana. It means nothing for nothing is the rule in diplomacy and for gaining
an important object one should be prepared to pay something. This includes agreement
involving loss, limitation of interest, withdrawal, something advantageous to the other
party in exchange for gaining one’s own objective. The example in this context is-- the
USSR supplied India with Heavy Water in 1978 without any corresponding return. They
did it even though the newly elected Janata Party government was not as pro-Soviet as
the Congress regime. This was done to win-win Indian sympathy towards the Russian
cause.
Bheda:
If neither persuasion nor compromise succeeds then Bheda is recommended by
Kautilya. Bheda signifies the policy of divide and rule. Kautily referred Bheda as an
important adjunct to diplomacy through which even a strong king could be brought to his
knees and a great power could be subdued. According to Kautilya, there are multiple
ways of sowing seeds of dissensions, e.g. by instigating anyone of the neighboring king, a
wild chief, a scion of enemy’s family of an imprisoned prince. Films like Sholay, A Dirty
Dozen and Shahenshah can be cited as an example in this context. Bheda was an
important means for an ancient conqueror and even today it is still used by many counties
in order to promote their national interest. The British rulers ruled India for more than
two hundred years by using this policy of divide and rule among various countries. They
also applied this policy in Malaysia by making division between Bumiputera ,on the one
side and Chinese and Indians, on the other.
Danda:
Finally, there is Danda or the use of force. Normal diplomacy includes a
judicious blend of the first three mentioned methods. But if they fail, then Danda is to be
applied. Danda means punitive measures. It means using force or other economic
measures to punish another state and forcing it to yield to the vijigishu. Kautilya also says
that it is in human nature that without Danda, there can be no obedience. In all ages, the
application of physical force irrefutably regarded as the most effective means to bring the
desired results relating to inter-state relations. Therefore, it is not necessary to equate
Danda with war. Danda was a diplomatic war and not an armed contest, rather a last
alternative before the definite commencement of fighting. Kautilya then referred 3 types
of Danda:
1. Sanctions: For example, sanctions on Libya, South Africa are examples of sanctions in the recent past.
2. Blockades: example Cuban Missile crisis
3. Refusal of right of passage, blockade, boycott, etc.
Other than these, Kautilya has also advised the vijigishu to make most of the devious ways to secure foreign interests and these include the use of spies, saboteurs and the lure of women to cause rapture and defection among enemy ranks.
Sub-methods of Diplomacy
Although the four upayas are the recognized devices for the application of six forms of
foreign policy, Kautilya further mentioned three more methods of diplomacy, viz.
Upeksha, Maya and Indrajala. Here Kautilya recognizes Upeksha, not as a separate
policy, but as an aspect of Udasina. International law always respects neutral power. This
was the ethics of the ancient India’s international law. No belligerent disturbed the king
of indifferent attitude. So, it was the privilege of the weaker power to adopt the attitude of
Upeksha and to hide his own weakness. That is why Kautilya presented the most
practical advice that even provoked a weaker should bear it and adopt the attitude of
Upeksha. Maya, according to Kautilya is a baser kind of diplomacy and it embraces
cunning and intrigue as its method. Maya is a method under Danda. Finally, Indrajala is
the use of trick for victory over the enemy.
Kautilyas Concept of Diplomacy page 16-18
______________________________________________________________________________________