Pramāṇa · Search · About · API

The Mauryan Polity c7.s2: Sec. ii. Education and Discipline of Princes

The Mauryan Polity c7.s2

Language
English

Contents

Sec. ii. Education and Discipline of Princes

c7.s2.1

To be actuated by such high ideals, the king must have been well disciplined both in body and mind from his boyhood. The fruit of discipline is the result of proper educational training. We may regard Kauṭalya’s prescription in regard to the education of a prince as the type in ancient states under Hindu monarchies. Discipline (*vinaya*), says Kauṭalya, is of two kinds, artificial (*kṛtaka*) and natural (*svabhāvika*).² Instruction proper disciplines the naturally good man possessing great and noble virtues of obedience, restraint, discrimination and other qualities. With the ceremony of tonsure which was usually at the age of three the prince learnt the alphabet (*lipi*) and arithmetic (*saṅkhyānam*).³ Two stages could be distinguished in the matter of education. The first stage was between the years three and eleven. In this period what we call secondary education was completed. The first rudimentary principles of arts and sciences were learnt. From the age of eleven, the age for investiture ceremony, extending to sixteen, he was initiated into higher studies. Thus the educational training and practice were complete before the age of sixteen when the prince could enter the life of a householder. The higher education consisted in the study of the three Vedas, *ānvīkṣakī* (philosophy), *vārttā* (economics) and *daṇḍanīti* (politics). Different teachers were engaged to teach these sciences. The *trayī* and *ānvīkṣakī* were learnt from persons who were learned in the respective sciences (*adhyakṣa*), while *vārttā* and *daṇḍanīti* from expounders and administrators of law (*vakṭṛprayokṭṛbhyaḥ*).¹

c7.s2.2

² Bk. I, ch. 5.

c7.s2.3

³ Ibid.

c7.s2.4

¹ Ar. Śās., Bk. I, ch. 5.

c7.s2.5

A perusal of the daily time-table of princes shows the heavy programme of work before them. The forenoons were devoted to the hearing of *itihāsas* or stories of ancient kings, who had led great and glorious lives.² Listening to chivalrous tales about far-famed ancestors from competent Purāṇa tellers would make a much greater impression on the mind of the young prince than simply reading them for himself. This was to infuse in him the fire of enthusiasm without which no noble work could be undertaken by any person. How it adds to the efficiency of learning is observed thus: "Knowledge arises out of hearing and produces steady application (*yoga*), which ultimately leads on to self-possession (*ātmavattā*)."³ During the rest of the day and the night the prince not only learnt new lessons in other branches but revised the old lessons lest they should be forgotten. If he came across passages which were not clear and intelligible to him then he would enter into a discussion with the teachers and elders and thus free himself from doubts of any kind. Last but not least the prince was instructed to court the awe-inspiring company of the aged professors, the living example of great learning and healthy discipline.¹

c7.s2.6

² Ibid.

c7.s2.7

³ śrutāddhi prajāñopajāyate| prajñāyā yogo yogādātmavatteti vidyāsāmarthyam||—Ibid.

c7.s2.8

¹ Bk. I, ch. v; Bk. VIII, ch. iii.

c7.s2.9

Kauṭalya raises a question why such attention should be bestowed on education and himself answers it excellently well. A prince with a disciplined mind and body could carry on administration on sound lines.² He alone would be able to control the organs of his senses properly and use them in the right direction. No learning, no discipline; then arise all troubles for all men and specially so for kings. An unlettered person is not able to discriminate between vice and virtue, nor to appreciate the evils of such vices. Vices are due primarily to anger (kopa) and desire (kāma). The triad of evils due to anger is abuse of decorum, abuse of money, and abuse of proper justice. The evils of kāma or desire are said to be fourfold, hunting, gambling, women, and drinking.³ This does not mean that the king was prohibited from hunting, or in any way enjoying life. Only excess was condemned. They could be indulged in but within certain limitations. Excessive indulgence will be an abuse and a vice. We know from Megasthenes¹ that the king actually went out a hunt on certain occasions. Ktesias informs us that in India the king is not allowed to make himself drunk but that the Persian king is allowed to do so on one particular day, that on which sacrifice is offered to Mitras.² Though one need not give full support to such an ideal statement it is reasonable to assume that the king was expected to cultivate temperate habits and lead a temperate life which would enable him to bring his sense-organs under control.³ For it is said³ that the vices of anger would generate people's fury against him, and the vices of *Kāma* would lead to negligence of the government and consequently to the discontent of the subjects. In both the cases the king would alienate the sympathies of his peoples with the result that the administration would seriously suffer. The fruits of discipline are then said to be freedom from lust, anger, avariciousness, pride, indolence, and extreme joy. These six are said to be the inveterate enemies of the king, and he who does not get over them cannot be in a position to control the whole kingdom.⁴

c7.s2.10

² prajānām vinaye rataḥ|—Bk. I, ch. 5.

c7.s2.11

³ Bk. VIII, ch. 3.

c7.s2.12

¹ Fg. 27.

c7.s2.13

² Fg. 32.

c7.s2.14

³ *Ar. Śās.*, Bk. VIII, ch. 3.

c7.s2.15

⁴ *Ibid.* Bk. I, ch. 6.

c7.s2.16

Having had the full course of study and having subjugated the sense-organs the king should endeavour to improve his general faculties. He should cultivate wisdom by association with the aged, the sense of sight through the *cāras* or Intelligence Officers, the means for general welfare and happiness by activity, the establishment of *svadharma* (doing one’s duty) by the exercise of his authority, discipline by learning, healthy relations with the people by proper administrative measures, and a proper course of conduct by wholesome methods of action and movement.¹

c7.s2.17

¹ vṛddhasaṃyogena prajñām, cāreṇa cakṣuḥ, utthānena yogakṣemasādhanam, kāryānuśāsanena svadharmasthāpanam, vinayam vidyopadeśena, lokapriyatvam arthasaṃyogena, hitena vṛttim| —*Ar. Śās.*, Bk. I, ch. 7.

c7.s2.18

*utthāna* or exertion of the king

c7.s2.19

In the chapter entitled the *prakṛtisampat*², among the varied virtues expected of a good monarch is mentioned that of *utthāna* or active exertion on the part of the king. It is in fact the result of transparent enthusiasm (*mahotsāho adīrghasūtraḥ*). The fruits of the practice of *utthāna* are then mentioned. Ever exerting, the king must exercise his authority. Exertion is the root of all *artha* (wealth and territory). Absence of exertion leads to the reverse. Lethargy leads on to the destruction of acquisitions, old and new. Exertion produces fruitful results and tends to increase the wealth.

c7.s2.20

² Bk. VI, ch. 1.

c7.s2.21

That such instructions of the *Kauṭalīya* were followed by Aśoka in detail is evident from his inscriptions.⁴

c7.s2.22

³ tasmān nityotthito rājā kuryād arthānuśāsanaṃ| arthasya mūlamutthānam anarthasya viparyayaḥ|| anutthāne dhruvo nāśaḥ prāptsyanāgadasya ca| prāpyate phalam utthānallabhate cārthasampadam|| —Bk. I, ch. 19.

c7.s2.23

⁴ nāsti hi me to(s)o uṣṭānaṃhi atha-saṃtīraṇāya va| katavya-mate hi me sa(rva)-lokahitaṃ| tasca cha puna esa mūle uṣṭānaṃ cha atha-saṃtīraṇa cha| —R. E. VI (Girnār), *Corpus*, p. 12.

c7.s2.24

By the course of his conduct, and by administrative measures to promote the welfare of his subjects, Aśoka endeared himself to the people at large. The importance of the quality of *utthāna* was also realised to a full measure, for, every action and movement of his depended on his powers of exertion to which he set a special value above everything else.

Daily time-table

c7.s2.t1.1

The Mauryan kings who set before themselves high ideals of royalty and were imbued with solicitude for the welfare of an all-embracing humanity could not have piloted the ship of administration if the daily life allocated to sovereigns in general in the *Arthaśāstra* was not normal. Days and nights were divided into eight periods respectively and a fixed time-table was drawn up. The king went to bed at 9 P.M., and got up at 3 A.M. accompanied by music on both occasions. From 3 to 4-30 A.M. he pondered over miscellaneous state business especially concerning the business of the day. At 4-30 A.M. came to his chamber *ṛtviks*, *ācāryas*, *purohita*, and showered on him choice blessings. Consultations were then held with the Physician, the Master of the Kitchen, and the Soothsayer respectively, and the king entered the Hall of Audience after the ceremony of circumambulating a cow with her calf, and a bull. We need not mention that even to this day it is reckoned to be auspicious to see a cow as first in the morning. Having entered the public hall of audience the king was engaged first in supervising and examining the balance-sheet comprising the receipts and expenditure, perhaps, of the previous day. From 7-30 to 9 A.M. ordinary citizens were allowed to have an audience with His Majesty and ventilate their grievances, if any, in person, so that immediate attention might be given to such affairs as would seem urgent. Exactly at 9 A.M. he left the hall for morning bath, prayers and breakfast all of which he used to finish in an hour and a half. For from 10-30 to 12 noon he looked to the affairs of the officers of the state to whom perhaps interviews were given and when a free expression of their views was heard. At 12 noon he entered the council chamber to confer with his counsellors and ministers on important affairs of state which required their mature deliberation and sound advice so as to pursue an effective policy. The period between 1-30 and 3 P.M. was devoted to rest by way of some amusement. The pastime being over, he took a general supervision of the whole army and devoted the evening to matters relating to diplomatic relations with other states including military operations and undertakings. Between 6 and 7-30 P.M. the king gave audience to special Intelligence Officers and other confidential agents of the realm. Then he went to supper after his evening bath and prayers.¹

c7.s2.t1.2

¹ Ar. Śās. Bk. I, Ch. 19.

c7.s2.t1.3

Some of the facts are corroborated by the testimony of classical writers. According to Strabo² the king did not sleep during day time. Megasthenes remarks that the king remained in the Court for the whole day.³ It was shown above that excepting for a brief interval for both, breakfast and rest, the king was practically engaged with the business of the state from morning to evening. The programme of work was indeed heavy and it required a strenuous and active man to follow. Need it be said that the first Mauryan kings were full of these characteristics.

c7.s2.t1.4

² McCrindle: Ancient India as described in Classical Literature, p. 55.

c7.s2.t1.5

³ Fg. 27.

Linked texts (3)