Hanuman Obhong : Convocare

"Sun Tzu put it this way, 'The art of war recognizes nine varieties of ground,'" said the Moon in presenting part of Sun Tzu's Bingfa. '[1] When a chieftain is fighting in his own territory, it is dispersive ground. [2] When he has penetrated into hostile territory, but to no great distance, it is facile ground. [3] Ground the possession of which imports great advantage to either side, is contentious ground. [4] Ground on which each side has liberty of movement is open ground. [5] Ground which forms the key to three contiguous states, so that he who occupies it first has most of the Empire at his command, is a ground of intersecting highways. [6] When an army has penetrated into the heart of a hostile country, leaving a number of fortified cities in its rear, it is serious ground. [7] Mountain forests, rugged steeps, marshes and fens—all country that is hard to traverse: this is difficult ground. [8] Ground which is reached through narrow gorges, and from which we can only retire by tortuous paths, so that a small number of the enemy would suffice to crush a large body of our men: this is hemmed in ground. [9] Ground on which we can only be saved from destruction by fighting without delay, is desperate ground.

On dispersive ground, therefore, fight not. On facile ground, halt not. On contentious ground, attack not. On open ground, do not try to block the enemy’s way. On the ground of intersecting highways, join hands with your allies. On serious ground, gather in plunder. In difficult ground, keep steadily on the march. On hemmed-in ground, resort to stratagem. On desperate ground, fight.Those who were called skillful leaders of old knew how to drive a wedge between the enemy’s front and rear; to prevent cooperation between his large and small divisions; to hinder the good troops from rescuing the bad, the officers from rallying their men.

When the enemy’s men were united, they managed to keep them in disorder. When it was to their advantage, they made a forward move; when otherwise, they stopped still.

If asked how to cope with a great host of the enemy in orderly array and on the point of marching to the attack, I should say, 'Begin by seizing something which your opponent holds dear; then he will be amenable to your will.'

Rapidity is the essence of war: take advantage of the enemy’s unreadiness, make your way by unexpected routes, and attack unguarded spots.

The following are the principles to be observed by an invading force: The further you penetrate into a country, the greater will be the solidarity of your troops, and thus the defenders will not prevail against you. Make forays in fertile country [this is just an idea, probably, some of us would agree, and some would not] in order to supply your army with food. Carefully study the well-being of your men, and do not overtax them. Concentrate your energy and hoard your strength. Keep your army continually on the move, and devise unfathomable plans. Throw your soldiers into positions whence there is no escape, and they will prefer death to flight. If they will face death, there is nothing they may not achieve. Officers and men alike will put forth their uttermost strength.

Soldiers when in desperate straits lose the sense of fear. If there is no place of refuge, they will stand firm. If they are in hostile country, they will show a stubborn front. If there is no help for it, they will fight hard. Thus, without waiting to be marshaled, the soldiers will be constantly on the qui vive; without waiting to be asked, they will do your will; without restrictions, they will be faithful; without giving orders, they can be trusted. Prohibit the taking of omens, and do away with superstitious doubts. Then, until death itself comes, no calamity need be feared. If our soldiers are not overburdened with money, it is not because they have a distaste for riches; if their lives are not unduly long, it is not because they are disinclined to longevity.

On the day they are ordered out to battle, your soldiers may weep, those sitting up bedewing their garments, and those lying down letting the tears run down their cheeks. But let them once be brought to bay, and they will display the courage of a Chu or a Kuei. The skillful tactician may be likened to the SHUAI-JAN. Now the SHUAI-JAN is a snake that is found in the Ch`ang mountains. Strike at its head, and you will be attacked by its tail; strike at its tail, and you will be attacked by its head; strike at its middle, and you will be attacked by head and tail both.

Asked if an army can be made to imitate the SHUAI-JAN, I should answer, Yes. For the men of Wu and the men of Yueh are enemies; yet if they are crossing a river in the same boat and are caught by a storm, they will come to each other’s assistance just as the left hand helps the right. Hence it is not enough to put one’s trust in the tethering of horses, and the burying of chariot wheels in the ground.

The principle on which to manage an army is to set up one standard of courage which all must reach. How to make the best of both strong and weak—that is a question involving the proper use of ground. Thus the skillful general conducts his army just as though he were leading a single man, willy-nilly, by the hand. It is the business of a general to be quiet and thus ensure secrecy; upright and just, and thus maintain order. He must be able to mystify his officers and men by false reports and appearances, and thus keep them in total ignorance. By altering his arrangements and changing his plans, he keeps the enemy without definite knowledge. By shifting his camp and taking circuitous routes, he prevents the enemy from anticipating his purpose.

At the critical moment, the leader of an army acts like one who has climbed up a height and then kicks away the ladder behind him. He carries his men deep into hostile territory before he shows his hand. He burns his boats and breaks his cooking pots; like a shepherd driving a flock of sheep, he drives his men this way and that, and nothing knows whither he is going. To muster his host and bring it into danger—this may be termed the business of the general.

The different measures suited to the nine varieties of ground; the expediency of aggressive or defensive tactics; and the fundamental laws of human nature: these are things that must most certainly be studied. When invading hostile territory, the general principle is, that penetrating deeply brings cohesion; penetrating but a short way means dispersion. When you leave your own country behind, and take your army across neighborhood territory, you find yourself on critical ground. When there are means of communication on all four sides, the ground is one of intersecting highways. When you penetrate deeply into a country, it is serious ground. When you penetrate but a little way, it is facile ground. When you have the enemy’s strongholds on your rear, and narrow passes in front, it is hemmed-in ground. When there is no place of refuge at all, it is desperate ground. Therefore, on dispersive ground, I would inspire my men with unity of purpose. On facile ground, I would see that there is close connection between all parts of my army. On contentious ground, I would hurry up my rear. On open ground, I would keep a vigilant eye on my defenses. On ground of intersecting highways, I would consolidate my alliances. On serious ground, I would try to ensure a continuous stream of supplies. On difficult ground, I would keep pushing on along the road. On hemmed-in ground, I would block any way of retreat. On desperate ground, I would proclaim to my soldiers the hopelessness of saving their lives.

For it is the soldier’s disposition to offer an obstinate resistance when surrounded, to fight hard when he cannot help himself, and to obey promptly when he has fallen into danger.

We cannot enter into alliance with neighboring princes until we are acquainted with their designs. We are not fit to lead an army on the march unless we are familiar with the face of the country—its mountains and forests, its pitfalls and precipices, its marshes and swamps. We shall be unable to turn natural advantages to account unless we make use of local guides.

To be ignored of any one of the following four or five principles does not befit a warlike prince. When a warlike prince attacks a powerful state, his generalship shows itself in preventing the concentration of the enemy’s forces. He overawes his opponents, and their allies are prevented from joining against him. Hence he does not strive to ally himself with all and sundry, nor does he foster the power of other states. He carries out his own secret designs, keeping his antagonists in awe. Thus he is able to capture their cities and overthrow their kingdoms.

Bestow rewards without regard to rule, issue orders without regard to previous arrangements; and you will be able to handle a whole army as though you had to do with but a single man.

Confront your soldiers with the deed itself; never let them know your design. When the outlook is bright, bring it before their eyes; but tell them nothing when the situation is gloomy.

Place your army in deadly peril, and it will survive; plunge it into desperate straits, and it will come off in safety. For it is precisely when a force has fallen into harm’s way that is capable of striking a blow for victory.

Success in warfare is gained by carefully accommodating ourselves to the enemy’s purpose. By persistently hanging on the enemy’s flank, we shall succeed in the long run in killing the commander-in-chief. This is called ability to accomplish a thing by sheer cunning.

On the day that you take up your command, block the frontier passes, destroy the official tallies, and stop the passage of all emissaries. Be stern in the council-chamber, so that you may control the situation. If the enemy leaves a door open, you must rush in. Forestall your opponent by seizing what he holds dear, and subtly contrive to time his arrival on the ground. Walk in the path defined by rule, and accommodate yourself to the enemy until you can fight a decisive battle. At first, then, exhibit the coyness of a maiden, until the enemy gives you an opening; afterwards emulate the rapidity of a running hare, and it will be too late for the enemy to oppose you.'

Sun Tzu's military method is a Chinese military treatise, first written in roughly 400-320 BC, attributed to an ancient Chinese military general known as Sun Tzu—romanized as Sunzi—meaning 'Master Sun.' Composed of 13 chapters, in which it discusses strategies and various methods of war. The book is the most respected and famous Chinese military writing in countries outside China. It was first introduced in Japan in 716-735 AD. Meanwhile, in Europe, it was introduced and translated into French by Jean Joseph Marie Amiot. Subsequently, translated into English by Captain E.F. Calthrop, an English captain.

The book is one of the oldest military strategy books in the world and has had a great influence on military strategic planning, both East and West. In addition to inspiring the military world, it is also applied in the business field, and even in politics.

It was said that Sun Tzu Wu was a native of the Ch‘i State. His Art of War brought him to the notice of Ho Lu, King of Wu. Ho Lu said to him, 'I have carefully perused your 13 chapters. May I submit your theory of managing soldiers to a slight test?' Sun Tzu replied, 'You may.' Ho Lu asked, 'May the test be applied to women?'

The answer was again in the affirmative, so arrangements were made to bring 180 ladies out of the Palace. Sun Tzu divided them into two companies, and placed one of the King’s favourite concubines at the head of each. He then bade them all take spears in their hands, and addressed them thus, 'I presume you know the difference between front and back, right hand and left hand?' The girls replied, Yes.'

Sun Tzu went on, 'When I say ‘Eyes front,’ you must look straight ahead. When I say ‘Left turn,’ you must face towards your left hand. When I say ‘Right turn,’ you must face towards your right hand. When I say ‘About turn,’ you must face right round towards your back.'

Again the girls assented. The words of command having been thus explained, he set up the halberds and battle-axes in order to begin the drill. Then, to the sound of drums, he gave the order 'Right turn.' But the girls only burst out laughing. Sun Tzu˘ said, 'If words of command are not clear and distinct, if orders are not thoroughly understood, then the general is to blame.'

So he started drilling them again, and this time gave the order 'Left turn,' whereupon the girls once more burst into fits of laughter. Sun Tzu, 'If words of command are not clear and distinct, if orders are not thoroughly understood, the general is to blame. But if his orders are clear, and the soldiers nevertheless disobey, then it is the fault of their officers.'

So saying, he ordered the leaders of the two companies to be beheaded. Now the King of Wu was watching the scene from the top of a raised pavilion; and when he saw that his favourite concubines were about to be executed, he was greatly alarmed and hurriedly sent down the following message, 'We are now quite satisfied as to our general’s ability to handle troops. If We are bereft of these two concubines, our meat and drink will lose their savour. It is our wish that they shall not be beheaded.'

Sun Tzu replied, 'Having once received His Majesty’s commission to be the general of his forces, there are certain commands of His Majesty which, acting in that capacity, I am unable to accept.'

Accordingly, he had the two leaders beheaded, and straightway installed the pair next in order as leaders in their place. When this had been done, the drum was sounded for the drill once more; and the girls went through all the evolutions, turning to the right or to the left, marching ahead or wheeling back, kneeling or standing, with perfect accuracy and precision, not venturing to utter a sound. Then Sun Tzu sent a messenger to the King saying, 'Your soldiers, Sire, are now properly drilled and disciplined, and ready for your majesty’s inspection. They can be put to any use that their sovereign may desire; bid them go through fire and water, and they will not disobey.'

But the King replied, 'Let our general cease drilling and return to camp. As for us, We have no wish to come down and inspect the troops.'

Thereupon Sun Tzu said, 'The King is only fond of words, and cannot translate them into deeds.'

After that, Ho Lu saw that Sun Tzu˘ was one who knew how to handle an army, and finally appointed him general. In the west, he defeated the Ch‘u State and forced his way into Ying, the capital; to the north he put fear into the States of Ch‘i and Chin, and spread his fame abroad amongst the feudal princes. And Sun Tzu shared in the might of the King.'"

"Meanwhile," the Moon moved on, "in his quarter, Akshayakumara was being moody. He poured out his anxiety to three of his relatives, Prahasta, Kumbakarna and Vibeeshana. He said, 'Uncle, I'm sad because my friends often come to reunions, and I never. They suspect my diplomas are fake. So what should I do?' Kumbakarna firmly replied, 'Just imprison them!' Prahasta advised, 'You should hold a small reunion with people you trust in order to dispel that assumption.' Vibeeshana had another view, 'This is a simple matter, why do you imprison them, or simply hold a reunion, it will complicate the matter. I agree with those who say that it's best to just show them your original diplomas, so that the problem becomes clear. If you imprison them, it will make them feel sure that your diplomas are fake. If you have a small reunion, they'll suspect that it's just a setup. Yes indeed, if you were a celebrity, it would be sensational, but if you were a prince, it's not a favorable situation. Easy, right? Now then, allow us to withdraw, for the meeting room is waiting.' Before Aksa could answer, suddenly a messenger from Ravana came in a hurry, saying, 'O Prince, the Emperor invites you to his inner-quarter!' Immediately the four of them stood up, and Aksa nodded respectfully to his seniors.

The young Akshayakumara, also known as Mahabali Akshya, was the youngest son of Ravana and Mandodari, and also the brother of Meghanada, known as Indrajit. He was a ksatriya who fights with sportsmanship and did not underestimate his opponent. The Rakshasa called for his own son now, the mighty Aksha, who just sixteen. Wearing silver mail, his bow in his hand, Aksha was like the first flame that leaps up in the yagna pit when the brahmana pours libation onto the fire. Ravana blessed his valiant boy.

The valiant one ascended a gigantic chariot that was like the rising sun in complexion and was armoured with a plate made out of molten gold. The bull among the nairittas ventured forth against the large ape. The chariot was fashioned out of the store of austerities he had accumulated and won for himself. It was decorated with armour that was made out of molten gold. The flag and the standard were decorated with jewels. It was yoked properly to eight excellent horses that possessed the speed of thought. It moved without obstructions and bataras and asuras could not assail it. With a complexion like that of the sun, it could be controlled and could move around in the sky. A quiver, eight swords and bells were fixed to it. In due order, spears and javelins were arranged in the designated places. He ascended the chariot, which was like the sun in complexion.

Filled with all the required objects, it was resplendent. There were ropes that dazzled like the sun and the moon. He emerged, like an immortal in his valour. The noise of horses, elephants and large chariots filled the sky and the earth, with its mountains. With the army, he approached asokavana. The capable ape was standing there, waiting.

Having reached the vanara, Aksha, the one with the tawny eyes, saw him standing there, like the fire of destruction at the end of a yuga, ready to destroy subjects. He was astonished and was filled with respect. He looked at him, with a lot of respect in his eyes. The immensely strong son of the king weighed the force and valour of the enemy, the great-souled ape, and his own strength and increased his own size, like the sun at the end of the winter. Having considered the valour, stability and invincibility of Hanuman, though he was filled with rage in the battle, he controlled himself and provoked him with three sharp arrows. He saw that the ape was proud and had conquered his exhaustion, having defeated the enemy. Aksha looked at him with an agitated mind and picked up a bow and arrow in his hand. His necklace and armlets were made out of gold and his earrings were beautiful. Swift in his valour, he approached the ape. Their unmatched encounter generated respect even among the bataras and the asuras. Witnessing the battle between the ape and the prince, the earth shrieked. The sun did not radiate heat. The wind did not blow and the mountain quaked. The sky screamed and the ocean was agitated. The brave one who knew the truth about affixing, aiming and releasing, struck the ape on the head with three arrows that were excellent at the tips and with golden tufts. These were like venomous serpents. When those arrows struck him on the head, blood started to flow from the wounds and he dilated his eyes. With the arrows like rays, he was like the sun when it has just arisen. He was as radiant as the sun, with its garland of rays. In the battle, the supreme adviser of the lord of the apes glanced at the excellent and eager son of the king, with his wonderful weapon and his wonderful bow. He was filled with delight and was keen to fight in the battle. Filled with strength and energy, his rage increased, like the one with the rays in front of Mandara. Using his eyesight, which were like the flames of a fire, he burnt down Prince Aksha’s soldiers and mounts.

The rakshasa’s bow was like Shakra’s bow, a rainbow. In the encounter, he showered down arrows like a cloud. The lord of the apes was like a mountain and he swiftly showered down arrows on him, like a cloud showering down on an excellent mountain. The ape saw him in the battle, terrible in his valour and with increasing energy, strength, valour and arrows. On seeing Prince Aksha in the encounter, like a cloud in his valour, he roared in joy. Because of his childish nature, he was brave and insolent in the battle. His anger increased, with his eyes like wounds. He approached the ape, who was unmatched in fights, like an elephant approaches a giant pit that is covered with grass. When those forceful arrows descended on him, he roared like the thundering of a cloud. The son of the wind, terrible to behold, swiftly leapt up into the sky, extending his arms and his thighs. The supreme and powerful one among the rakshasas was supreme among all charioteers. When the powerful one leapt up, he too leapt up and enveloped him with arrows, like a cloud raining down hail on a mountain. The brave ape followed Vayu’s path and like the wind, sought out gaps in between the arrows that were released. Terrible in his valour, he moved around, with the speed of thought. Using his eyes, he glanced at Aksha with a great deal of respect. With the bow and arrows, he was eager in the battle and shrouded the sky with many kinds of excellent arrows. The son of the wind thought. The arrows pierced the ape between the arms. Struck by the noble prince, the great-souled one roared. The mighty-armed one knew the truth about what should be done in specific situations.

He thought about his adversary’s prowess in the encounter. ‘He is not acting like a child and his radiance is like that of the young sun. The extremely strong one is accomplishing this great deed. He is one who displays deeds in all kinds of encounters. But the idea of killing him does not appeal to me. This great-souled one is great and brave. He is controlled and can withstand a lot in an encounter. Because of the deeds and qualities he has exhibited, there is no doubt that he is revered by the serpents, the yakshas and the sages. He is stationed in front of me and is looking at me, with enhanced valour, enterprise and will. The valour of the one who acts fast will make the minds of even the bataras and asuras tremble. If he is ignored, he will certainly overpower me. In this encounter, his valour is increasing. The idea of killing him appeals to me, because if an expanding fire is ignored, that cannot be tolerated.’ He thus debated the enemy’s force. Accordingly, the valiant one determined his own course of action. The immensely strong one, the great ape, made up his mind to kill him. Using slaps from his palms, the brave ape who was the son of the wind and was following Vayu’s path, slew the eight extremely swift horses. The great chariot was struck by the palm of the minister of the lord of the apes and destroyed. The seat was shattered and the kubara broke. Slain, the eight horses fell down from the sky on to the ground. The maharatha abandoned his chariot. Wielding a bow and a sword, he leapt up from the ground into the sky. His body took to the air, like the wind in its own abode. The ape also wandered around in the sky, frequented by the king of the birds, Khagesvara: Garuda, the wind and the siddhas. The son of the wind, forceful and valiant, used his austerities, like a brave and fierce rishi. He seized him by the feet, slowly and firmly. The ape whirled him around one thousand times, like the lord of the birds does to a large serpent with many heads, Kaliya. Though he was like his father in valour, the excellent ape hurled him down on the ground with great force. His arms, thighs, waist and head were shattered. Blood started to flow from his wounds. His bones and eyes were crushed. His joints were fragmented and his entrails strewn around. The rakshasa was slain and Vayu’s son felled him on the ground. The great ape crushed him down on the ground and generated a great fear in the lord of the rakshasas. On seeing that the prince had been killed by the ape, the maharshis who are great in their vows and move around unimpeded, the assembled creatures, the yakshas, the serpents and the bataras, with Indra, were filled with wonder. Prince Aksha, with eyes like wounds, was as resplendent as the son of the wielder of the vajra. Having killed him, the brave one again went to asokawana. He was like Death, when the time arrives for the destruction of subjects.

Blessing the young rakshasa in his heart, with a sigh, Hanuman whispered, 'I like this dauntless boy so much I do not want to kill him. But what can I do? The fire that rages must be put out, or it consumes one.’

When their prince died, Aksha’s legion panicked and fled back to their master of darkness in his sabha. Ravana sat, ten-headed and terrifying, before his ministers. He was aflame. A tremor ran through his lean body when he heard Aksha was slain. No muscle on his faces twitched, to show the grief that clutched him like a pang of death. But nine of ten heads shut their eyes in a prayer.

The faint sound of high school kids singing Vitamin C's the Graduation', which reminded us of the rhythm of Pachelbel's Canon in D, humming farewell to Aksha,

So if we get the big jobs, and we make the big money

When we look back now, will that joke still be funny?

Will we still remember everything we learned in school?

Still be trying to break every single rule?

Will little brainy Bobby be the stockbroker man?

Can Heather find a job that won't interfere with her tan?

I keep, keep thinking that it's not goodbye

Keep on thinking it's a time to fly

And this is how it feels

As we go on, we remember

All the times, we had together

And as our lives change, come whatever

We will still be friends forever *)

The tenth, central, one called for his eldest son: Indrajit, master of astras, said to be his father’s equal in battle. The awesome Indrajit."

Citations & References:
- Ramesh Menon, The Ramayana: A modern Translation, HarperCollins
- Bibeck Debroy, The Valmiki Ramayana, Penguin Books
- Sun Tzu, The Art of War, Rupa Publications
- Lionel Giles M.A. (transl.), Sun Tzu's the Art of War, Pax Librorum
- Tjio Tjiang Feng, Seni Perang Sun Tzu dan 36 Strategi, Visimedia
*) "Graduations (Friend Forever)" written by Colleen Fitzpatrick, better known by her stage name Vitamin C.
[Part 14]
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