________________
132
THE INDIAN ANTIQUARY
[JULY, 1930
last being the stre
Call uddsins are so
To the types of friendly and hostile states already named were added two more, vis.
madhyama and uddotna. The former is situated within the first Iwo more states within the first sono.
zone of both the central state and its enemy, and is therefore within one One of Don en
the zone of enmity to each of them. But as expressed enmity to one of them results in friendliness to the other, none of them can consider madhyama as friend or foe until its word or action crystallizes its position. The texts lay down that it helps the central state and its enemy if allied, and can help or destroy each of them when not oombined. From this issues the corollary that the strength of this state is much greater than that of either the central power or its enemy, but less than their oonjoint resources* (henceforth, we shall call it the medium power or state). The uddsina (hence. forth to be termed super-power or state) in the strongest power we have to imagine within the first one of the central state. It is laid down that the super-power takes a friendly attitude towards the three powers when combined, and can at pleasure help or destroy each of them when separate. This gives rise to the position that its strength is less than the combined strength of the central state, its enemy, and the medium state, and necessarily much greater than the individual power of each of them.5 (Diagram V shows the location of the medium and super-states.) The madhyama is so called from its strength being intermediate between the central
state or its enemy on the one hand, and uddsina on the other, the Why... madhyama Just being the strongest power within the first zone, within which
therefore three states besides the central, of gradually higher strength, are contemplated, viz., enemy, medium, and super. This zone, as already stated, is the region where the chanoes of war between the central and other states are the greatest, and hence the location of two states of higher grades of strength within it, with their special names, to meet emergencies of reference to such powers in the discourse to follow.
4 The Kauf illya (BK. VI, ch. 2, p. 269) has this passage "ari-vijigishvor=bhêmy-antaraḥ saphatAsaphatayor=anugraha-gamartho nigrahe ch=Asamhatayor=madhyamah.". The expression avhatdear hatayor-anugraha-samartha) is ambiguoue inasmuch as it may be made to signify (1) " can help the central state and its enemy both when allied with each other, and when not so allied":(2) "can help the central state or its enemy both when allied with other power or powers, and when not so allied."
The first meaning gaing support from the “UpAdhyâya-nirapekshasariņi" commentary (Bibl. Indios) on sarga 8, lk. 18 of the Kamandalys, and the second meaning from BankarArya's commentary ng the same.
The merit of the first interpretation is that it indicates the measure of strength of the madhyama, while the second leaves it obscure. It may be objected that the central state and its enemy cannot easily be transformed into allies whicin this interpretation implies. To this the reply may be made that the alliance (though it is not an impossibility) is suggested only to show that, should they be allied, the madhyama single-handed will not dare offend them both simultaneously but rather will tum to help them. This indicates that the strength of the madhyama is greater than both that of the central state and its enemy but less than their combined resources. That such a measure of strength in the marthyama was intended to be conveyed by the politionl thinkers of yore may be inferred, not only from the name madhyama, but also
rom the location of a higher power than madhyama within the first one of the central state. This power is called uosina (literally "seated on a hoight") and is the highest power that we have to keep in view within the aforesaid first zone. With reference to the central state or its enemy on the one hand, and the udostna on the other, the madhyama comes as a siate of medium strength, and hence its name.
8 Kawillya (Bk. VI, ch. 2, p. 259) has "ari-vijigishu-madhyamanath Vahib prakritibhyo balvatLarab.......". The Bibl. Indica commentary on Kamandanya, sargo 8, lk. 19, which uses the word ** mandalAd-bahih," interprete vahib " as " vijigishor bhomy-enantarab" 1.c. " within the first zone of the central state."
