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A KING desirous of expanding his own power shall make use of the six-fold policy.

Agreements of peace shall be made with equal and superior kings; and an inferior king shall be attacked.

Whoever goes to wage war with a superior king will be reduced to the same condition as that of a foot-soldier opposing an elephant.

Just as the collision of an unbaked mud-vessel with a similar vessel is destructive to both, so war with an equal king brings ruin to both.

Like a stone striking an earthen pot, a superior king attains decisive victory over an inferior king.

If a superior king discards the proposal of an inferior king for peace, the latter should take the attitude of a conquered king, or play the part of an inferior king towards a superior.

When a king of equal power does not like peace, then the same amount of vexation as his opponent has received at his hands should be given to him in return; for it is power that brings about peace between any two kings: no piece of iron that is not made red-hot will combine with another piece of iron.

When an inferior king is all submissive, peace should be made with him; for when provoked by causing him troubles and anger, an inferior king, like a wild fire, will attack his enemy and will also be favoured by (his) Circle of States.

When a king in peace with another finds that greedy, .impoverished, and oppressed as are the subjects of his ally, they do not yet immigrate into his own territory lest they might be called back by their master, then he should, though of inferior power, proclaim war against his ally.

When a king at war with another finds that greedy, impoverished, and oppressed as are the subjects of his enemy, still they do not come to his side in consequence of the troubles of war, then he should, though of superior power, make peace with his enemy or remove the troubles of war as far as possible.

When one of the two kings at war with each other and equally involved in trouble finds his own troubles to be greater than his enemy's, and thinks that by getting rid of his (enemy's) trouble his enemy can successful wage war with him, then he should, though possessing greater resources, sue for peace.

When, either in peace or war, a king finds neither loss to his enemy nor gain to himself, he should, though superior, observe neutrality.

When a king finds the troubles of his enemy irremediable, he should, though of inferior power, march against the enemy.

When a king finds himself threatened by imminent dangers or troubles, he should, though superior, seek the protection of another.

When a king is sure to achieve his desired ends by making peace with one and waging war with another, he should, though superior, adopt the double policy.

Thus it is that the six forms of policy are applied together.

As to their special application:--

 When a powerless king finds himself attacked by a powerful king, leading a Circle of States, he should submissively sue for peace on the condition of offering treasure, army, himself or his territory.

 Agreement made on the condition that with a fixed number of troops or with the flower of his army, a king should present himself (when called for), is peace termed átmámisha, ‘offering himself as flesh.’

 Agreement made on the condition that the commander of the army together with the heir-apparent should present himself (when called for), is peace styled purushántarasandhi, ‘peace with hostages other than the king himself’; and it is conducive to self-preservation, as it does not require the personal attendance of the king.

 Agreement made on the condition that the king himself or some one else should march with the army to some place, as required, is peace termed adrishtapurusha, ‘peace with no specified person to serve’; and it is conducive to the safety of the king and the chiefs of his army.

 In the first two forms of the peace, a woman of rank should be given as an hostage, and in the last, a secret attempt should be made to capture the enemy; these are the forms of peace concluded on the condition of supplying his army.

 When, by offering wealth, the rest of the elements of sovereignty are set free, that peace is termed parikraya, ‘price.’

 Similarly, when peace is concluded by offering money capable of being taken on a man's shoulders, it is termed upagraha, ‘subsidy’; and it is of various forms; Owing to distance and owing to its having been kept long, the amount of the tribute promised may sometimes fall in arrears.

 Yet as such a burden can tolerably be paid in future, this peace is better than the one with a woman given as an hostage. When the parties making an agreement of peace are amicably united, it is termed suvarnasandhi, ‘golden peace.’

 Quite reverse from the former is the peace called kapála, ‘half of a pot,’ which is concluded on the condition of paying immense quantity of money.

 In the first two, one should send the supply of raw materials, elephants, horses and troops; in the third, money; and in the fourth, one should evade the payment under the plea of loss of results from works; these are the forms of peace concluded on the payment of money.

 When by ceding a part of the territory, the rest of the kingdom with its subjects are kept safe, it is termed ádishta, ‘ceded,’ and is of advantage to one who is desirous of destroying thieves and other wicked persons (infesting the ceded part).

 When with the exception of the capital, the whole of the territory, impoverished by exploitation of its resources is ceded, it is termed uchchhinnasandhi, ‘peace cut off from profit,’ and is of advantage to one who desires to involve the enemy in troubles.

 When by the stipulation of paying the produce of the land, the kingdom is set free, it is termed avakraya, ‘rent.’ That which is concluded by the promise of paying more than the land yields is paribhúshana, ‘ornament.’

 One should prefer the first; but the last two based upon the payment of the produce should be made only when one is obliged to submit to power. These are the forms of peace made by ceding territory.

 These three kinds of peace are to be concluded by an inferior king in submission to the power of a superior king owing to the peculiar condition of his own works, circumstances and time.

[Thus ends Chapter III, “The Character of Equal, Inferior, and Superior Kings; and Forms of Agreement made by an Inferior King” in Book VII, “The end of the Six-fold Policy” of the Arthasástra of Kautilya. End of the hundred and first chapter from the beginning.]