A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c10.81

c10.81

However important may be the part played by the theories of the State in the rājadharma sections and chapters of the works with which we are here concerned, there is, we think, little doubt that the bulk of these sections consists of rules relating specifically to the art of government. These rules involve, as we hope to show presently, the absorption of a mass of Arthaśāstra material into the system of the Brahminical canon. Both Manu and the author of the Śāntiparvan, for example, make the king’s training and self-discipline the first requisite of successful government. Manu starts his description of the duties of the king and the royal officers by saying that the king should worship learned Brāhmaṇas, should cultivate modesty, should learn the four traditional sciences and should conquer the senses. The last involves the suppression of eighteen vices (vyasanas) which Manu declares to be worse than death.∗ The reason for the exercise of this self-command is indicated in another place where it is declared that the person who has conquered his own senses is alone able to keep his subjects under control.† Similarly in chapter LXIX (3-4) of the Śāntiparvan, Bhīṣma while instructing Yudhiṣṭhira about the primary duty of the king or of one doing duty in his stead, states that the king should first conquer his own self and afterwards his enemies, for, he asks, how can the king who has not achieved self-conquest conquer his enemies? Again, in chapter LXXI‡ Bhīṣma, asked as to how the king who protects his subjects may not be afflicted with anxiety and may not commit breach of righteousness, says that the king should give up covetousness and anger. For the foolish king who performs his task under the influence of anger and desire cannot secure either virtue or wealth.