The Adoption of Dvaidhibhava (Double policy)

Lastly, Duaidhibhava or Double policy (Double policy i.e., “making peace with one and waging war with another”) is defined by Kautilya in the following words: "when a king thinks that by making peace with one, he can work out his own resources, and by waging war with another, he can destroy the works of his enemy, then he may adopt double policy.50 48. sanghatavan yatha venurnibidaivenubhirvatah | na sakyena samucchettum durbalo'pi tatha nrpah || Pancatantra, Kakolukiya, verse - 59, p.15. 49. mahajanasya samparkah kasya nonnatikarakah | padmapatrasthitam toyam dhatte muktaphalasriyam || Pancatantra, Kakolukiya, verse - 60, p.15. 50. "sandhinaikatah svakarmani pravartayisyami vigrahanaikatah parakarmanyupahanisyami " iti dvaidhibhavena vrddhimatisthet || Arthasastra, VII Adhikarana, (Sadgunyam) I Adhyaya, p.329.

190 Further, Kautilya explains the terms of double policy with more options in the following words. "Having combined with a neighbouring king, the conqueror may march against another neighbouring king. Or if he thinks that "(my enemy) will neither capture my rear nor make an alliance with my assailable enemy against whom I am going to march; I shall have double the strength with him, i.e. the enemy ensuing peace; (my ally) will not only facilitate the collection of my revenue and supplies and put down the internal enemies who are causing me immense trouble, but also punish wild tribes and their followers entrenched in their strongholds, reduce my assailable enemy to a precarious condition or compel him to accept the proffered peace, and having received as much profit as he desires, he will endeavor to endear my other enemies to me, "then the conqueror may proclaim war against one and make peace with another, and endeavor to get an army for money or money for the supply of an army from among his neighbouring kings.5 51 Visnusarma suggests the proper time for adopting Double policy in the words below: When a cruel enemy grows stronger he will not become fit for faith; at that time another king should show his friendship in appearance and finally should kill him. 51. krtapranasah saktihanirvidyapanyatvamasanirvedo desalolyamavisvaso valavadvigraho va parityagasthanamityacaryah | bhayamavrttiramarsa iti kautilyah | ihapakari tyajyah, paropakari sandheyah | ubhayapakari tarkayitavyah iti samanam | asandheyena tvavasyam sandhatavye yatah prabhavah tatah pratividadhyat || Arthasastra, VII Adhikarana, (Sadgunyam) VI Adhyaya, p.347-348.

191 Thus double policy has to be followed because that cruel enemy is not ready for either Sandhi or Yana. 52 And while such cruel enemy requires to be brought under confidence he should be attracted by essential desirable objects and then he may be easily destroyed. This view is exemplified by Sthirajivi. "Man well-versed in politics allow an enemy to grow strong ones, though they have to uproot him; phlegmatic affection, when increased by means of molasses, is easily cured."53 Further Visnusarma, reveals another aspect of double policy with regulative words: "The man who acts honestly with women, an enemy, a treacherous friend and especially with harlots, does not live."54 It means, to protect one's life, one should not deal in a righteous way with women (of bad character), bad friend in general and enemy in particular. On the other hand Visnusarma 52. avisvasam sada tisthetsandhina vigrahena ca | dvaidhibhavam samasritya papasatrau baliyasi || Pancatantra, Kakolukiya, verse - 61, p.16. 53. ucchedyamapi vidvamso vardhayantyarimekada | gudena vardhitah slesma sukham vrddhaya nipatyate || don do Pancatantra, Kakolukiya, verse - 62, p.16. 54. strinam satroh kumitrasya panyastrinam visesatah | yo bhavedakabhavo'tra na sa jivati manavah || Pancatantra, Kakolukiya, verse - 63, p.17.

192 avoids the adoption of double policy with god, brahmin and one's preceptor. 55 This shows Visnusarma's high regard for them. So also the author puts another statement in a similar taste as below : "Oneness of action is always commandable in the case of ascetics whose souls are purified but not in the case of men who are attached to women and especially of kings."56 In short, basing on the comparitive statements, from the Arthasastra and the Pancatantra, it may be said that Visnusarma is greatly indebted to Kautilya in many respects. 55. krtyam devadvijatinamatmanasca gurostatha | ekabhavena kartavyam sesam dvaidhasamasritam || Pancatantra, Kakolukiya, verse - 64, p.17. 56. eko bhavah sada sasto yatinam bhavitatmanam | strilubdhanam na lokanam visesena mahibhrtam || Pancatantra, Kakolukiya, verse - 65, p.17.