Six Fold Policy
The attitude of a ruler towards foreign rulers depended upon the special circumstances of each case. It enumerates the six-fold policy determining the relations of state with one another. The ruler was supposed to adopt one or other of six types of policy, namely :
1. Sandhi (Treaty of peace or alliance);
2. Vigraha (War):
3. Asana (Neutrality);
4. Yana (making preparation for attack without actually declaring war);
5. Samsraya (seeking the protection of another);and
6. Dvaidhibhava (making peace with one and waging war with another or double dealing).
6. Dvaidhibhava (making peace with one and waging war with another or double dealing).
(1) Sandhi- It is an agreement or cooperation between states. The king in sandhi makes peace when he is sure of his own gain and súperiority in future and of his inferiority at present. Sandhi signifies an agreement with pledges. In all cireumstances, treaties should aim at the enemy, promoting self-defence and self-development. Manu said, "A king does not prosper so by having gold and territory as by having a firm ally, though weak but full of future possibilities. Even a weak ally is conmended if he is pious, grateful, loyal, persevering and with his men contended."
(2) Vigraha-Vigraha or war is open hostility. In vigraha he wages war when he thinks that he is strong to defeat the enemy. Here war was to be deferred and the purpose was sought tó be achieved by armed remonstrance. War was either started for self-aggrandisement or to help any ally to reduce his grievance.
(3) Asana-Asana means halting in a fort, mounting pressure on the enemy to come to terms. In Asana he waits and acts as neutral when he is weak in chariots and troops. Having proceeded he was to sit quiet and try to conciliate his foe slowly and carefully by the methods of conciliation, gift etc. It might be resorted to due to two reasons-one might adopt it either due to the weakness of his army or at the request of his ally. His ally might try to bring about a peaceful settlement and thus prevent a war.
(4) Yana-Yana or marching to war simply meant march to war, rather a show of movement of forces and no actual clash of arms. In Yana he orders march against the enemy when his army is well-disposed towards him and is comparatively superior.
(5) Samsraya-Samsraya was the method of taking refuge with or without assistance from a powerful state as a protection against the aggression of a powerful foe. This principle was prescribed by Manu for one who was about to be overpowered by his enemy.
(6) Dvaidhibhava-Dvaidhibhava was to creat dissension in the rank of his enemies' army. When one found his adversary to be all powerful, he was to adopt this policy. He was to remain with a small force within a fort and send his commander-in-chief as the head of a powerful army with a view to dividing the enemies' troops. This was a military tactic. called dvaidhibhava.
The above policies were prescribed to maintain the "balance of power'. Though the term is a modern one, the principle was known to the ancient Indians. It was their only guiding force in international polities. Al their diplomatic actions were determined by this. Manu laid down: The king who knows the rules of politics, to act in such a way, having recourse to all expedients, that his friends, foes and neutrals are not superior to him, no one is to be believed."
Four Expedients (means) of Policy
For winning over enemies. Manu receommends to resort to the expedients of Sama (conciliation), Dama (bribery), Danda (force) and Bheda (dissession).
(1) Sama-Sama is a general attitude of friendliness and persuasion: the way of polite argument, of approach based on reason and interest. One might conciliate by praising the qualities of the enemy, recalling the pleasant relationship, and good actions of the past, pointing out the mutual benefits of the relationship, showing the likelihood of future advantages and the harmony of interest that both sides have in their objectives.
(2) Dama-Dama consisted of giving gifts of land, precious and rare articles, money, girls and various other desirable presents to avert the fear caused by the enemy. It includes agreement involving loss, limitation of interests, withdrawl, something advantageous to the other party in exchange of gaining one's objects.
(3) Bheda- If neither persuasion nor compromise succeeded then bheda was recommended for being used. Bheda signifies the policy of divide and rule. It is a policy of sowing fear, suspicion and dissension. It is an important adjunct of diplomacy through which even a strong king could be brought under subjection.
(4) Danda- Lastly there was danda or the use of force. Normal diplomacy included a judicious mixture of the first three methods. But if they failed then danda was to be applied. The application of physical force has been regarded as the most effective means to bring the desired result relating to inter-state relations. Danda actually was diplomatic war, not an armed contest, rather a last resort before the actual commencement of fighting.
The above four expedients of diplomacy against the enemy were meant for winning victory and these were to be supplemented by new alliances and strengthening the old ones-the principle being to weaken the enemy by loosening his alliances with his allies and to strengthen one's own position and thus guard against possible enemy action in trying to sow dissension in his own camp and among this allies.
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