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Loss of trained men is what is called kshaya, loss of men.

Diminution of gold and grains is loss of wealth.

When the expected profit overweighs both these; then one should march (against an enemy).

The characteristics of an expected profit are: that which is receivable, that which is to be returned, that which pleases all, that which excites hatred, that which is realised in a short time, that which entails little loss of men to earn, that which entails little loss of wealth to earn, that which is vast, that which is productive, that which is harmless, that which is just, and that which comes first.

When a profit is easily acquired and secured without the necessity of returning it to others, it is termed ‘receivable’; that which is of the reverse nature is ‘repayable’; whoever goes to receive a repayable profit or is enjoying it gets destruction.

When he, however, thinks that "by taking a repayable profit I shall cause my enemy’s treasury, army, and other defensive resources to dwindle; I shall exploit to impoverishment the mines, timber and elephant forests, irrigational works and roads of traffic of my enemy; I shall impoverish his subjects, or cause them to migrate, or conspire against him; when they are reduced to this condition, my enemy inflames their hatred (by punishing them); or I shall set my enemy against another enemy; my enemy will give up his hopes and run away to one who has some blood-relationship with him; or having improved his lands, I shall return them to him, and when he is thus brought to ascendancy, he will be a lasting friend of mine,"--then he may take even a repayable profit. Thus receivable and repayable profits are explained.

That profit which a virtuous king receives from a wicked king pleases both his own and other people; that which is of the reverse nature excites hatred; that profit which is received at the advice of ministers excites hatred, for they think: ‘This king has reduced our party and impoverished us." That profit which is received without caring for the opinion of treacherous ministers excites hatred, for they think: "Having made the profit, this king destroys us." But that which is of the reverse nature pleases. Thus pleasing and provoking profits are explained.

That which is acquired by mere marching is what is acquired soon.

That which is to be realised by negotiation (mantrasáddhya) entails little loss of men.

That which requires merely the expenditure of provisions (for servants employed to earn it) entails little loss of wealth.

That which is immediately of considerable value is vast.

That which is the source of wealth is productive.

That which is attained with no troubles is harmless.

That which is acquired best is just.

That which is acquired without any hindrance from allies is profit coming first.

When profits (from two sources) are equal, he should consider the place and time, the strength and means (required to acquire it), affection and disaffection (caused by it), intrigue and absence of intrigue (involving it), its nearness and distance, its present and future effects, its constant worth or worthlessness, and its plentifulness and usefulness; and he should accept only that profit which is possessed of most of the above good characteristics.

Obstructions to profit are: passion, anger, timidity, mercy, bashfulness, living like one who is not an Arya, haughtiness, pity, desire for the other world, strict adherence to virtuous life, deception, neediness, envy, negligence of what is at hand, generosity, want of faith, fear, inability to endure cold, heat, and rain, and faith in the auspiciousness of lunar days and stars.

 Wealth will pass away from that childish man who inquires most after the stars; for wealth is the star for wealth; what will the stars do?

 Capable men will certainly secure wealth at least after a hundred trials; and wealth is bound by wealth just as elephants are bound by counter-elephants.

[Thus ends Chapter IV, “Consideration about Loss of Men, Wealth and Profit,’ in Book IX, “The Work of an Invader,” of the Arthasástra of Kautilya. End of the hundred and twenty-fifth chapter from the beginning.]