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58
Political Concepts in Ancient India
while the latter is the cause of loss of all that is
gained and all that is yet to accrue. cf.
arthasya mulam utthānam anarthasya viparyayaḥ
anutthāne dhruvo nāśaḥ prāptasyā nāgatasya ca
prapyate phalam utthānāllabhate carthasam-
padam (AS' I. 19).
UTSĀHA GUNAS-A King's qualities of prow-
ess or enterprise. Kautilya names them as
follows:
Saurya (fearlessness), Amarşa (intolerance for
the evil), Śīghrata (promptness in action), Dākṣya
(dexterity in all affairs). (AS' VI. 1).
UTSAHASAKTI-A King's power arising out of
martial spirit and physical prowess. See Śakti.
UDAYA-A profit. (AS' III. 12).
UDĀSĪNA (1) One of the Kings forming the circle
of allies and enemies of the Mandala theory.
(See Manṇḍala).
(2) The territory of this King belongs either to
the right or to the left of the Aggressor (Vijigiṣu).
(3) He is an indifferent King and stands outside
the circle of the Aggressor, his enemies, and the
intermediate King. He is by far the mightier
King and is in a position to favour the Vijīgişu
(Aggressor), the Ari (enemy of the Aggressor) and
the Madhyama (the intermediate King) when
they are engaged in a conflict or even when they
remain in amity or to punish them when they
are engaged in a conflict.
Cf. ari-vijigisu-madhyānāṁ bahiḥ prakṛtibhyo
balavattaraḥ saṁhatāsaṁhatanam ari-vijīgişu
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UNIVERSITY OF MICHIGAN
Political Concepts in Ancient India
while the latter is the cause of loss of all that is
gained and all that is yet to accrue. cf.
arthasya mulam utthānam anarthasya viparyayaḥ
anutthāne dhruvo nāśaḥ prāptasyā nāgatasya ca
prapyate phalam utthānāllabhate carthasam-
padam (AS' I. 19).
UTSĀHA GUNAS-A King's qualities of prow-
ess or enterprise. Kautilya names them as
follows:
Saurya (fearlessness), Amarşa (intolerance for
the evil), Śīghrata (promptness in action), Dākṣya
(dexterity in all affairs). (AS' VI. 1).
UTSAHASAKTI-A King's power arising out of
martial spirit and physical prowess. See Śakti.
UDAYA-A profit. (AS' III. 12).
UDĀSĪNA (1) One of the Kings forming the circle
of allies and enemies of the Mandala theory.
(See Manṇḍala).
(2) The territory of this King belongs either to
the right or to the left of the Aggressor (Vijigiṣu).
(3) He is an indifferent King and stands outside
the circle of the Aggressor, his enemies, and the
intermediate King. He is by far the mightier
King and is in a position to favour the Vijīgişu
(Aggressor), the Ari (enemy of the Aggressor) and
the Madhyama (the intermediate King) when
they are engaged in a conflict or even when they
remain in amity or to punish them when they
are engaged in a conflict.
Cf. ari-vijigisu-madhyānāṁ bahiḥ prakṛtibhyo
balavattaraḥ saṁhatāsaṁhatanam ari-vijīgişu
Digitized by
Original from
UNIVERSITY OF MICHIGAN