Pramāṇa · Search · About · API

The Mauryan Polity c11.s2.t5: The evidence of Megasthenes

The Mauryan Polity c11.s2.t5

Language
English

The evidence of Megasthenes

c11.s2.t5.1

Fourthly, the other evidence adduced in support of the theory that Candragupta was a Jaina is the *Indika* of Megasthenes and the writings of other Greek writers. The classical writers uniformly speak of Brahmanas and Śramaṇas (also *pravrajitas*). The same is found mentioned in the Edicts of Aśoka.¹ This only demonstrates the esteem and regard which the Brahmana had from the state both as a householder and as an ascetic. This is quite in keeping with the prescription of the *Arthaśāstra* that he was exempted from taxation, confiscation, corporal punishment, death-penalty, etc.² This was because he was expected to perform sacrifices and other rites to avert calamities, providential or otherwise, by use of spells, magic, and incantations. He was to read the omens, and fix the auspicious and inauspicious seasons for various undertakings by the state. He was above all a teacher. In return for these services he was allowed to have the privileges of a rare order. There is no incompatibility between the Kauṭalīya and the account of Megasthenes in this particular.

c11.s2.t5.2

¹ R.E. XIII; Meg. Fg. XLI, 19.

c11.s2.t5.3

² Bk. IV, ch. 8.

c11.s2.t5.4

Says Megasthenes, “The first is formed by the collective body of the philosophers which in point of number is inferior to the other classes, but in point of dignity is pre-eminent over all. For the philosophers being exempted from all public duties are neither the masters nor the servants of others. They are however engaged by private persons to offer sacrifices due in lifetime and to celebrate the obsequies of the dead; for they are believed to be most dear to the gods and to be the most conversant with matters pertaining to Hades. In requital of such sacrifices they receive valuable gifts and privileges. To the people of India at large they also render great benefits; when gathered together at the beginning of the year, they forewarn the assembled multitudes about droughts and wet weather, and also about propitious winds and diseases, and other topics capable of profiting the hearers. Thus the people and the sovereign learning beforehand what is to happen always make adequate provision against a coming deficiency and never fail to prepare beforehand what will help in time of need. The philosopher who errs in his predictions incurs no other penalty than obloquy and he then observes silence for the rest of his life.”¹ From this it is evident that not only was the Brahman a member of the society who fulfilled a sacred function, but a person who was sacred.² The same notion more or less prevailed among the Buddhists also.¹ The Dhammapada has the following statement:—

c11.s2.t5.5

¹ I ,40-43 cp. Frag. XXXIII, 39; XLI, 59: See also *An. Ind. in Class. Literature*, Sec. IX.

c11.s2.t5.6

² *C.H.I.*, Vol. I, p. 484.

c11.s2.t5.7

¹ Vide author's article on the Early History of Buddhism in India, Journal of Bombay Historical Society, Vol. II, pt. 1.

c11.s2.t5.8

"In whom there is truth and righteousness he is blessed, he is a Brahman."²

c11.s2.t5.9

² S.B.E., Vol. X, ch. 26.

c11.s2.t5.10

Again it is said "Because a man is rid of evil therefore is he called a Brāhmaṇa. Because he walks quietly he is called a Samaṇa, because he has sent away his own impurities therefore is he called a Pravrajita."³

c11.s2.t5.11

³ op. cit.

Linked texts (2)