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Ashoka CC1 Assignment, Himaghna Bandyopadhyay
Ashoka CC1 Assignment, Himaghna Bandyopadhyay
CLASS: UG 1 SEMESTER:
SEM 1 ROLL NO:
HIST048
Ashoka the last major emperor of the Mauryan dynasty is known for his vigorous
patronage of Dhamma and having a radical and audacious aim of initiating the
moral transformation of all humankind. In his ostentatious rejection of war and
his vigorous attempts to inculcate a universal culture of piety, Ashoka appears as
an important figure in Ancient Indian History.
Modern research of history of ancient India began in the
second half of the 18th century, only to serve the interest of British colonial
administration. So, upset by the colonial distortion of the ancient Indian History
and at the same time distressed by the contrast between the decaying feudal
society of India, Indian scholars took upon themselves the task of reconstructing
ancient Indian History. The 19th and 20th century Indian historians found the
possibility that there was an empire in India both challenging and exciting. This
was the Mauryan Empire. Many of these historians found that Ashoka was more
powerful, industrious and also more humble than later rulers who adopted
grandiose titles. Thus, nationalist leaders regarded him as an inspiring and
important figure.
It was through the success of James Prinsep in deciphering the Brahmi
and the Kharosthi scripts that the scholars became aware of the great Mauryan
ruler- ASHOKA. These scripts referred to Ashoka, by variants of 2 titles-
DEVANAMPIYA (Beloved to the Gods) and PIYADASI (Pleasant to behold). In later
decades, versions of Minor Rock Edict I containing the personal name of the king-
Ashoka were found first at Maski and later at Udegolam, Nittur and Gujjara.
There are three main important sources of the Mauryan Empire. The three being:
a) Kautilya’s Arthashastra b) Megasthenes Indica c) Ashoka’s Inscriptions. Where
Ashoka’s inscriptions are considered as the most reliable source for political ideas
and practice under the Mauryas. Ashoka succeeded the throne from his father
Bindusara. However it was not a clear or smooth transition of power. Bindusara’s
death in 273 BCE was followed by a four year succession conflict. According to the
DIVYAVADANA (Sanskrit anthology of Buddhist avadana text), Bindusara wanted
his son Susima to succeed him, but Ashoka was supported by his father’s
ministers. The DIPAVAMSA and MAHAVAMPSA refer to Ashoka killing 99
brothers, sparing only one named- Tissa. These texts does not present concrete
facts, thus are always open to criticism and their validity is subjective. After his
succession to the throne Ashoka fought only one major war called Kalinga war.
However the war resulted in a massive massacre as a result of which the king was
deeply moved and abandoned the policy of warfare and physical occupation in
favour of one of cultural tradition.
ASHOKA’S INSCRIPTIONS: -
The history of Ashoka is reconstructed on the basis of his inscriptions that are
classified into MAJOR ROCK EDICTS, MINOR ROCK EDICTS, SEPARATE ROCK
EDICTS, MAJOR PILLAR EDICTS, and MINOR PILLAR EDICTS. It is also possible that
some of the pillars considered “Ashokan” actually predates him (the king
mentions having had his edicts engraved on pre-existing pillars). What makes
Ashoka’s edicts unique is that it reveal the voice and ideas of the king, unlike royal
inscriptions of later times, which follow a conventional pattern and phraseology.
Ashoka saw himself as an enlightened and energetic new age monarch who would
leave an indelible mark on history.
INTERCONNECTEDNESS OF
ARTHASHASTRA AND ASHOKA’S
POLICIES:
This segment is only created to establish the interconnectedness of the
Arthashastra’s policies with Ashoka’s mandates, to clear the confusion that
Ashoka’s policies was not entirely independent and had some levels of influence.
The kautilya’s Arthashastra is the first Indian text to define a state. Its concept of
SAPTANGA RAJYA considers the state as consisting of 7 inter-related and inter-
locking constituent limbs or elements (ANGAS): a)Svami (The King) b)Amatya
(Ministers) c) Janapada (Territory and the people) d) Durga (Fortified Capital) e)
Kosha (Treasury) f) Danda ( Justice or force) g) Mitra (ally).
a) Svami: It represent the idea of patrilineal rule is reflected, which states that
the king to be embodied like a father, who show favors to those whose
exceptions have ceased. In light of this matter, Ashoka’s ideals of kingship
partially match those of the Arthashastra. This paternalistic ideal is
reflected in Rock Edicts 1 and 2. The inscription speaks of the debt the king
owes to all living beings and his concern for people who lived beyond the
borders of his kingdom. A kingdom only thrives when the people are
ensured certain level of welfare and security. In Ashoka’s kingdom this
welfare is ensured by making sure that his subject’s needs are met such as
planting trees along roads, digging wells, providing medical care for the
people as well as for animals, and also above all instructing people in
dhamma.
b) Amatya: In Arthashastra this term include all-high ranking officials,
counsellors, and executive head of departments. It also mention the king’s
duty to be accessible to the officials all the time. From this perspective one
can point to the fact that even ashoka’s empire had a vast cadre of officers
and officials. Evident from Edict 3 which states that the PALISA/ PARISA is
to direct the officers known as YUTAS (YUKTAS) in the discharge of certain
duties. Also when one looks at Rock Edict 6, one finds that it statesthe
king’s accessibility to his officials. In regard to keeping the king informed on
all matters of his empire, Ashoka’s inscription refer to PATIVEDAKAS and
PULISANI, who were appointed for keeping the king informed of public
opinion. The PATIVEDAKAS is said to have been spies or reporter, while the
PULISANI probably held a higher rank and a wider mandate. Now in total,
as per Ashoka’s inscription- PRADESHIKA, RAJUKA and YUKTAS were
important officers at the district level. And these officers wentg on tours
every 5 years in order to instruct people on dhamma. This information is
primarily derived from Rock Edict 3.
c) Kosha: It lists people’s main occupation such as agriculture, animal
husbandry and trade. In this regard, Ashoka’s Ruminidei Pillar inscription
refers to the villagers of lumbini being exempted from BALI (tax on the area
of land).
d) Danda: It primarily refers to justice and punishment. The Arthashastra deals
with the administration of justice in detail. Ashoka’s administration of
justice is derived from his inscriptions. One such inscription from Pillar Edict
4 announces Ashoka’s claim to have introduced SAMATA (Fairness) in
judicial procedure.
e) Mitra: This seventh element introduces friendship as an important element
in extending the empire. However the idea of military conquest is different
in Arthashastra and in Ashokan Edicts. In Arthashastra, military conquest
was presented as an important activity of the state performed through
righteous conquest and warfare. Whereas in Ashoka’s edicts, this
attainment of military conquest was to be achieved through peaceful
means as Dhamma-Vijaya and renunciation of warfare. But the connecting
point here is that both the Arthashastra and Ashokan Edicts speak of
Dharma/ Dhamma-vijaya.
CONCLUSION:
All this developments under Ashoka’s reign only adds to the development of his
importance. Not only important, Ashoka is also perceived as an important figure.
The achievements of Ashoka is not stuck at a certain point of history but have
been successful in influencing the present times. A more direct example is the
incorporation of the capital of the Sarnath Pillar (the Sarnath lions) as the national
emblem. His achievements in terms of equality and well-being also contributed to
his rise. All this factors clearly points out why he was regarded as such an
important figure even now.
BIBLIOGRAPHY:
1. Singh, Upinder. “Power and Piety: The Mauryan Empire, c 600-300 BCE” in
Ancient India : From the Stone Age to the 12th century, 320-367, Uttar
Pradesh: Pearson, 2009
2. Sharma, R.S. “The Maurya Age” in India’s Ancient Past, 170-178, USA:
Oxford University Press, 2005
3. Singh, Upinder. “Ashoka and his Piety Propaganda-Foundation” in Political
Violence in Ancient India, 40-56, USA, Harvard University Press, 2017
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