Political Concepts in Ancient India /115

Glossary
 
term as 'dividing one's army into two'. The

idea, as it may be gathered from Kulluka's

com. on Manu Samhitaṁhitā VII. 173, is possibly

that, it is the policy of keeping the enemy enga-
ged with one half of the army, while remaining
safe in the own fort with the other half.
 

ged with one half of the army, while remaining
safe in the own fort with the other half.
 
DVAIRĀJYA --(1) The rule of two.
 

(2) A state ruled by two kings at the same time.

(3) This term occurs in the Jaina (Ācārānṅgsūtra,

quoted under Ganṇarajya (q.v.).
 

(4) There existed such a state at Patala in Sindh

in Alexander's time, "where the sovereignty

was vested in two different kings hailing from

different houses".
 
95
 
(5) It is different from a Viruddha-rājya state,
presumably by being ruled by two kings acting
in harmony, while in the Viruddharajya the
country is ruled by two contending rulers.
 
(6) While making an assessment of the relative
merits of Dvairājya and Vairājya, Kautilya
observes that the two kings in a Dvairājya often
happen to be a father and a son, or two brothers.
As such there is always a party of Yoga-Kşema
(q. v.), and the Amatyas also remain under con-
trol in a Dvairājya. This is how, according to
Kautilya, Dvairājya is superior to Vairājya.
(q.v.). It may be noted that Kautilya here does
 
2. Mc Crindle, The Invasion of India by Alexander the Great,

p. 296, referred to by Altekar, SGAI, p. 38, n. 1.
 
dvai
(5) It is different from a Viruddha-rājyam
 
state,
presumably by being ruled by two kings acting
in harmony, while in the Viruddharājya the
country is ruled by two contending rulers.
(6) While making an assessment of the relative
merits of Dvairājya and Vairājya, Kauṭilya
observes that the two kings in a Dvairājya often
happen to be a father and a son, or two brothers.
As such there is always a party of Yoga-Kṣema
(q. v.), and the Amatyas also remain under con-
trol in a Dvairājya. pitāputrayorbhrātrorvā dvairājyaṁ tulyayoga-kşemam
 
3. pitäputrayorbhrātrorvā
amātyāvagrahamṣemam
amātyāvagrahaṁ vartayateti (AS' VIII. 2).
 
This is how, according to
Kauṭilya, Digitized by
 
Google
 
Original from
 
UNvairājya is superior to Vairājya.
(q.v.). IVERSITY OF MICHIGAN
 
t may be noted that Kauṭilya here does