History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v4.c62.509.2

v4.c62.509.2

one who is endowed with all advantages may march against the enemy, whoever is devoid of strength should seek the protection (of a powerful ruler), and one should resort to a two-fold attitude when one's object can be accomplished by a friend. Some other works give more exact definitions and also define dvaidhībhāva somewhat differently, viz. dvaidhībhāva is dividing one's army into two parts. Vide Viṣṇudharmottara³⁰¹ II. 150. 3–5 and Mit. on Yāj. I. 346. Some say that saṁśraya means seeking the protection of the udāsīna or madhyama king. Kauṭilya (book VII) gives the most elaborate treatment of these six guṇas and so do Manu VII. 160 ff, Kām. IX-XVI, Viṣṇudharmottara II. 145-150, Agnipurāṇa 240, Mānasollāsa pp. 94-116, Rājanītiprakāśa pp. 324-413. Only a few remarks are all that considerations of space allow. Manu (VII. 162-168) states that each of the guṇas is of two sorts. Kām. IX. 2-18 and Agni 240 enumerate sixteen kinds of sandhis and Kām. defines them. His treatment is based on Kauṭ. VII. 3. Kauṭ. (VII. 3) says that when a weak king is attacked by a powerful king who is the leader in a circle of States, the former should at once submit and sue for peace on condition of offering his army, treasury, himself and his territory. Then he says that sandhis made on condition of offering the army are of three kinds viz. *ātmāmiṣa* (lit.