Shishupala-vadha (Study)
by Shila Chakraborty | 2018 | 112,267 words
This page relates ‘Dvaidhibhava (double dealing)’ of the study on the Shishupala-vadha (in English) in the light of Manusamhita (law and religious duties) and Arthashastra (science of politics and warfare). The Shishupalavadha is an epic poem (Mahakavya) written by Magha in the 7th century AD. It consists of 1800 Sanskrit verses spread over twenty chapters and narrates the details of the king of the Chedis.
Dvaidhībhāva (double dealing)
“The last policy, dvaidhībhāva, is no new policy. It is saṃdhi with one king and at the same time vigraha with another. The purpose of making the saṃdhi is to get the help of troops or money from him for the hostilities with the other king.
This policy is to be preferred to that of saṃśraya, since in the latter one confers benefits on others, while in the former one looks to one’s own interests only.[1]
‘dvaidhībhāvasaṃśrayayoḥ dvaidhībhāvaṃ gacchet | dvaidhībhūto hi svakarmapradhāna ātmana evopakaroti | saṃśritastu parasyopakaroti, nātmanaḥ |’ (7.2.4-5)[2]
“As between dual policy and seeking shelter, he should resort to dual policy. For, he who resorts to the dual policy, giving prominence to his own undertakings, serves only his own interests, while he who takes shelter (with another) serves the interests of the other, not his own.”[3]
“This text does not support the view that dvaidhībhāva is duplicity, making peace for the time being with a view to prepare for war against the same king. The purpose of all policy is to secure an increase in one’s power, principally at the cost of one’s natural enemy. This increae in power is intended as a preliminary to the realisation of the ambition to conquer the world. The adoption of one or the other of the six policies is to be solely guided by this consideration. The interest of one’s own state is to be the supreme criterion, and expediency is to decide which policy would be most advantageous under the cireumstances.
The appropriate use of the six measures, it is stated enables the vijigīṣu to play with the other kings just as he pleases; thay become, as it were, tied to him by the chains of his intellectual powers”[4]
evamanyonyasañcāraṃ ṣāḍguṇyaṃ yo'nupaśyati |
sa vuddhinigalairvaddhairiṣṭaṃ krīḍati pārthivaiḥ | (7.18.44)320“He, who sees the six measures of policy as being interdependent in this manner, plays, as he pleases with kings tied by the chains of his intellect.’[5]
Conclusion:
Kauṭilya says if he were to think that he will promote his own undertakings by peace on one side and ruin the enemies undertakings by war on the other side, he should secure advancement through a dual policy.
According to Manu dvaidhībhāba is also of two types.
“If the army stops in one place and its master in another, in order to effect some purpose, that is called by those acquainted with the virtues of the measure of royal policy, the twofold division of the forces.[6]
Means, if the vijigīṣu king realize that the gain of allies, wealth and land are sure or he becomes sure about the profit share the production of special quality then he will try to fullfil his purpose and try to make sandhi with the constantly related neighouring kings. He will march with the enemy kings.
Footnotes and references:
[1]:
ibid., part-III, p. 254.
[2]:
ibid., part-I, p. 170.
[3]:
ibid., part-II, p. 325.
[4]:
ibid., part-III, pp. 254-255.
[5]:
ibid., part-II, p. 384.
[6]:
ibid., p. 173.