History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v4.c62.496.1

v4.c62.496.1

The *yogakṣema* (welfare) of a State springs from peace (*śama*) and exertion (*vyāyāma*). The latter achieves the completion of works undertaken, while *śama* brings about the undisturbed enjoyment of the fruits of undertakings. The (proper) employment of the six *guṇas* (*sandhi* &c.) is the source of *śama* and *vyāyāma*. What results (*udaya*) from these six *guṇas* is either deterioration, stagnation or progress. *Udaya* depends upon human and divine causes which together govern the world. The human ones are *naya* and *apanaya*. Human causes are seen (anticipated) and can be operated (by men). Naya (good policy) is that out of the human causes from which results *yogakṣema* (welfare); *apanaya* (impolitic way) is that which produces loss (or an unfavourable state). In VI. 1 (last verse) Kauṭilya says that a king who understands *naya* and is endowed with the *ātmaguṇas* and all the elements of the State will conquer the whole world, though originally he may have a small kingdom. The maṇḍala theory is set out in relation to a king who is called *vijigīṣu* (the ambitious ruler or conqueror). Kām. VIII 6 defines²⁸⁸ vijigīṣu as a king who aspires to extend his territories, who is possessed of all the seven elements of sovereignty, who has great energy and who makes great efforts. In verses 7-11 he mentions at length his qualities. All our works place before kings this ideal of conquest, domination or self-aggrandizement at the expense of one's weak neighbours.