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In Vasudevahindi by Sanghadasa while advising Pajjunna, who, lamenting over the death of his brother at his own hands, says that he need not be sorry over the incident, as one who is ready to kill you becomes your enemy (sattu) even if he were your brother³. 1. Vasudevahindi by Dharmadasa, II.141a. 2. Ibid., II.206a. 3. Vasudevahindi(F), 93.

83 Apart from this general definition in the case of the king, the main danger was always from his neighbouring kings (paccamtiyaraya)-. In this connection, it may be remembered that the Indian conception of interstate relations is mainly based on this idea. According to this theory a king, as his neighbouring king is necessarily a foe, is always surrounded on all the sides by adversary kings. Another basic maximum is that kings with common foes, become friends. As such the king who shares a is implicitly his friend. This theory common boundary with one's adversary is called the mandala ren his theory and is expressed fully in the Arthasastra of Kautilya². While dealing with his enemy the king is advised to employ four famous modes. Of these four, three, viz. sama, bheda, and upappayana have been referred to in the Vasudevahindi by Sanghadasa³. A king has to employ. all these exigencies keeping in view his main objective which he has to fulfil 1. Vasudevahindi by Sanghadasa, 241. 2. Arthasastra (Ed. Kangle), VI. 2.14-15. 3. Vasudevahindi by Sanghadasa, 69.

84 (Kajjasiddhi). However, the objective should be delineated by the king in such a way that he should not incur the displeasure of a more powerful king (balikavirodha or para balavato) which not only hampers his own fulfilment but destroys the happiness of his followers (parijanasiva)² which is not an unimportant factor and which is the basis of the rule of a king. It is said in a figurative language that a king should desire to eat only that morsel which he is able to chew and digest and which is conducive to happiness (hiya pattha) in the long run run³. Elsewhere it is stated that a ruler should be farsighted and should be ever ready to meet any emergency. A proverb says that it is of no use training horses and elephants when the battle has started or collecting grains and begging for money when the city is seiged; it is something like digging a well when the house has caught fire 4. The Vasudevahindi by Dharmadasa has something more to say about the foreign policy. As has been pointed out elsewhere also, the nature of the two books differs vastly. The information 1. Vasudevahindi by Sanghadasa, 244; see also Vasudevahindi by Sanghadasa, 325, 351, which state 'balika-virodho na s蓱hai'. 2. Vasudevahindi by Sanghadasa, 244. 4. Ibid., 168. 3. Ibid.,

85 relating to foreign policy and the internal policy of the king has been provided in one place by the author of the Vasudevahindi by Dharmadasa Alike the Vasudevahindi by Sanghadasa, the Vasudevahindi by Dharmadasa presupposes the mandala theory as the basis of the interstate relations. Harassing the neighbour (paccamtiyatasanahedum) 1 or to 2 be afraid of him' was a very normal affair in political life. The ministers of king Bhanucamda of kakamdi had been on an expedition to harass the neighbour³. Princess of the kingdom of Manivaddhana, who was looking after the administration of the kingdom ruled by her younger brother, was much worried about the probable danger from the neighbouring (salitamtariu) state of Damila. She advises Vasudeva, her husband, to bring about a matrimonial alliance between the two countries 4. 5 Technical term such as mittamitta i.e. friend's friend, who according to Kautilya lay on the fourth concentric circle from the Vijigisu king who was supposed to be in the central position according to the mandala theory掳 are also to be met with in the Vasudevahindi by Sanghadasa 6 1. Vasudevahindi by Dharmadasa, II.204a. 3. Ibid., II.204a. 2. Ibid., II.78a. 4. Ibid., II.78a. 5. mittamittas of Bhimaradha and Riduvanna came to the help of Nala, when he beseiged the city of Kosala; Vasudevahindi by Dharmadasa, 72b. 6. Arthasastra, VII.2.14.15.