षड्गुण

यन्त्रोपारोपितकोशांशः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

षड्गुण¦ पु॰ षड्भिः गुणिता गुणाः शाक॰। राज्ञां{??}-दिषु षट्सु गुणेषु षाड्गुण्यशब्दे दृश्यम्।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

षड्गुण¦ mfn. (-णः-णा-णं) Six-fold, six times. n. (-णं) An assemblage, of six qualities or properties. mf. (-णः-णा) The six acts of a king in his military character, viz. “सन्धि” alliance, “विग्रह” war, “यान” march, “स्थान” halt, “आसन” strategem, and “द्वैधीभाव” aid of other kings. E. षष् and गुण a time.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

षड्गुण/ षड्--गुण m. pl. the qualities perceived by the five senses and मनस्GarbhUp. BhP.

षड्गुण/ षड्--गुण m. the six excellencies or advantages Hariv.

षड्गुण/ षड्--गुण m. the six acts or measures to be practised by a king in warfare (viz. संधि, " peace " , विग्रह, " war " , यान, " marching " , आसन, " sitting encamped " , द्वैधी-भाव, " dividing his forces " , संश्रय, " seeking the protection of a more powerful king ") ib. Das3.

षड्गुण/ षड्--गुण n. an assemblage of six qualities or properties MW.

षड्गुण/ षड्--गुण mfn. sixfold , six times Hit. Katha1s.

षड्गुण/ षड्--गुण n. having six excellencies or advantages Sarvad.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

ṢAḌGUṆA I : The six qualities or attributes of Bha- gavān (God). Aiśvaryam (prosperity), Vīryam (prowess), Vairāgyam (non-attachment or renunciation), Vijñānam (super-knowledge), Śrī (welfare and prosper- ity) and Yaśas (fame, reputation) are the six attributes of Bhagavān.


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*7th word in left half of page 661 (+offset) in original book.

ṢAḌGUṆA II : Six kingly or political policies. Sandhi, Vigraha, Yāna, Āsana, Dvaidha and Āśraya are the six policies of state-craft. (Manusmrti, Chapter 8, Verse 160)

1) Sandhi. To enter into peace and concord with the enemy is Sandhi. One may make peace for one's own benefit with the enemy, who is powerful and is fighting. There are sixteen kinds of sandhi called Kapālasandhi, etc. No kind of peace or treaty should be made with twenty kinds of kings, i.e. infants; old men; one suffer- ing from chronic disease; cast out by one's own people; coward; one whose supporters are cowards; miser; one whose people are misers; who is very much addicted to women and such other material things; one, who has not a mind of one's own and is ruled by more than one adviser; he, who does not respect Devas and brahmins; one hated or forsaken by God; blasphemer; one subject to scarcity and sorrow; one not with satisfactory army; local person; one with many enemies; one whose days are numbered and one devoid of truth and righteousness. One shall only fight and not enter into peace with the above types of people.

2. Vigraha. Fighting, i.e. war is vigraha. War is the result of mutual evil-doings. The king, who desires pros- perity who is troubled by others and in whose favour time and circumstances are, should go in for war. The main causes of war are the following: the desire to capture kingdom, woman, position etc. haughtiness and imperiousness, obstruction to duties and rights, the interest of friends and allies, destruction to one's allies, both parties getting interested in one and the same thing etc. Enmity is engendered chiefly due to the following causes:-rivalry of co-wives, disputes about property and women, verbal controversies and wrongs committed. The following kinds of wars should not be fought:-Wars the benefit of which is meagre or futile; war which would cause harm in the present as also in future; with the enemy whose strength is not correctly known; incited by others, for others, on account of women, which would continue for long; with brahmins, where time and fate are not in favour; with him, who has powerful allies, though of temporary advantage but which will not be so in future; though of advantage in future but useless at present.

The king should always do what will be of advantage at present as also in future. If one's own army is strong and enthusiastic and when the army of the adversary is not so, one may go in for war. Also, when all circum- stances are in one's favour and against the antagonist one may fight.

3) Yāna. Yāna means marching for war. One may start for war after declaring it, after making peace, after making alliances; and incidentally also.

4) Āsana. To remain quiet or doing nothing which is also of four kinds as yāna.

5) Dvaidha. To get in between the contending parties to support with words only and to remain without join- ing either side is dvaidha. He who takes up the stand should, on meeting both the parties, serve the stronger side. But if he finds that both the parties are making peace, and not in need of his aid, he should approach their enemy, who is more powerful than they, or he should fight by himself.

6) Āśraya. When one is attacked by a stronger enemy and if one finds no means to retaliate, one should depend upon another person, who is noble, truthful and power- ful. To put on a supplicant's look, to understand the moods of that person whose help is sought and to be humble to him--these are the characteristics and traits of the dependent. (Agni Purāṇa, Chapter 240.


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*8th word in left half of page 661 (+offset) in original book.