The Political Institutions and Theories of the Hindus: A Study in Comparative Politics c16.s2.t1.13

c16.s2.t1.13

First, then, in regard to the doctrine of *vijigîsu*. According to Kautilya,¹ it is the ambition of each state to acquire "strength and happiness" for the people. The *élan vital* of a ruler in Kâmandaka's conception² also lies in the "aspiration to conquer". The king, says he, should establish in himself the *nâbhi* (or centre of gravity) of a system. He should become the lord of a *mandala*. It is part of his duty to try to have "a full sphere around him" just as the "moon is encircled by a complete orb". The "full sphere" is, of course, the circle of states related to the Siegfried as allies, enemies and neutrals. Perpetual "preparedness" must therefore be the first postulate of *Realpolitik* in Hindu theory. "One should be ever ready with *danda*" (the "mailed fist"), declares Manu³ naively, "should always have one's might in evidence and policies well-guarded, as well as be ever on the look out for the enemy's holes". Further, one should "bring to subjection all those elements that are obstacles to the career of triumph".⁴