Political History of Ancient India, from the Accession of Parikshit to the Extinction of the Gupta Dynasty c15.s1.t3: The Change in Internal Policy

Political History of Ancient India, from the Accession of Parikshit to the Extinction of the Gupta Dynasty c15.s1.t3

Language: English

The Change in Internal Policy

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The effects of Aśoka's change of religion after Kaliṅga war were felt not only in foreign policy but also in internal affairs. The principal objects of his complaint according to Rock Edict IV and the Kaliṅga Edicts were:

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1. The sacrificial slaughter (*ārambho*) of living creatures.
2. Violence (*vihiṁsā*) to animate beings.
3. Unseemly behaviour to (*asampratīpati*) to kinsmen (*jñāti*)
4. Unseemly behaviour to *Brāhmaṇas* and *Śramaṇas*.
5. Maladministration in the Provinces.

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According to Rock Edict I, Aśoka saw much offence not only in the sacrificial slaughter of animals, but also in certain *Samājas* or festive gatherings which, as we learn from the *Kauṭilīya*,¹ were often witnessed by kings and emperors.² The *Samāja*, says Smith, was of two kinds. The popular festival kind accompanied by animal fights, heavy drinking and feasting, including much consumption of meat, was necessarily condemned by Aśoka, as being inconsistent with his principles. The other kind, the semi-religious theatrical performance, sometimes given in the temples of Sarasvatī, the goddess of learning, was apparently not included among offensive *Samājas*. Dr. Thomas³ describes the disapproved *Samāja* as "a celebration of games or contests taking place in an arena or amphitheatre surrounded by platforms (*mañcha*) for spectators (*prekshā*)." This kind of (*Samāja*) is apparently referred to in the following lines of the *Virāṭa parva* of the *Mahābhārata*:—

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¹ p. 45.

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² For the holding of *Samājas* in Magadha and in neighbouring countries see *Vinaya*, IV. 267; *Mahāvastu*, III. 57 and 383.

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³ JRAS., 1914, pp. 392 ff

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*Ye cha kechinniyotsyanti Samājeshu niyodhakāḥ*.⁴
"Those combatants who will take part in wrestling in the Samājas."

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⁴ *Virāṭa*, 2, 7.

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*Tatra Mallāḥ samāpetur digbhyo rājan sahasrasaḥ* *Samāje Brahmaṇo rājan tathā Paśupater api* *Mahākāyāḥ Mahāvīryāḥ Kālakanjā ivāsurāḥ.*¹

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¹ *Virāṭa*, 13, 15-16.

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"O king, there arrived, by thousands, boxers from all quarters, in that festive gathering in honour of Brahman as well as Paśupati (Śiva). They possessed gigantic bodies and immense strength like the Titans styled Kālakañja."

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The harmless *Samāja* is well illustrated by the gathering in the temple of the goddess of learning referred to in Vātsyāyana's *Kāmasūtra* (*Pakshasya māsasya vā prajñāte' hani Sarasvatyā bhavane niyuktānāṁ nityaṁ Samājaḥ*). According to Hultzsch the harmless *Samāja* refers to edifying shows.²

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² See also IHQ, 1928, March, 112 ff.

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Aśoka determined to put a stop to the practices, referred to above, which he did not approve. At the same time he sought to improve the moral and material condition of the people to such an extent as to effect the "association of gods with men".³ He did all this "in order that he might discharge the debt (which he owed) to living beings (that) he might make them happy in this (world) and (that) they might attain heaven in the other (world)." The means employed to achieve this object may be classed under four heads :

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³ *Cf.* Minor Rock Edict I. *Cf.* The description in the *Harivaṁśa* of a prosperous realm where (*rājye mahodaye*) gods and men dwelt together (*Bhavishyaparva*, Ch. 32.1) "*Devatānāṁ manushyānāṁ sahavāso' bhavattadā.*" Hultzsch, however, compares (xlv) *Deva* with *Divyāni rūpāṇi* of Rock Edict IV.

Cites (6)

Mahāvastu — Sanskrit
Kauṭilīya Arthaśāstra — Kauṭilya, Sanskrit
Mahābhārata — Vyāsa, Sanskrit
Vinayapiṭaka — Pāli
Harivaṃśa — Vyāsa, Sanskrit
Kāmasūtra — Vātsyāyana Mallanāga, Sanskrit