Political History of Ancient India, from the Accession of Parikshit to the Extinction of the Gupta Dynasty c15.s1.t4: Administrative Reforms
Political History of Ancient India, from the Accession of Parikshit to the Extinction of the Gupta Dynasty c15.s1.t4
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Administrative Reforms
c15.s1.t4.1
In the first place, Aśoka instituted the Quinquennial and Triennial *Anusaṁyāna* or Circuit of the *Yutas*, *Rājūkas* *Prādeśikas*, and *Mahāmātras*. Jayaswal and Smith¹ were of opinion that the whole administrative staff from the Rājūkas and the Prādeśikas down to the *Yutas* could not possibly have gone on circuit at once every five years. They interpreted the term as signifying a regular system of transfers from one station to another. But there is nothing in the text to show that *all* the officers were required to go on circuit *at once*. The *anusaṁyāna* of the *Yutas*, *Rājūkas* and *Prādeśikas* was quinquennial and was mainly intended for propaganda work. The *anusaṁyāna* of the *Mahāmātras* was specially instituted for the purpose of checking miscarriage of justice, arbitrary imprisonment and torture in the outlying provinces (Kaliṅga, and the Ujjayinī and Takshaśilā regions).
c15.s1.t4.2
¹ *Aśoka*, 3rd edition, p. 161; Mr. A. K. Bose (IHQ, 1933, 811) takes *anusaṁyāna* in the sense of 'a court-house or a citadel.' But the epic reference to *puṇyatīrthānusaṁyānam* (Mbh. i. 2, 123), 'going forth to holy places of pilgrimage,' suggests that the interpretation proposed by Kern and Bühler is the one least open to objection. See also Barua, *Aśoka Edicts in New Light*, 83 ff.
c15.s1.t4.3
Secondly, Aśoka created a number of new posts, *e.g.*, *Dharma-mahāmātras* and possibly *Dharma-Yutas*.² The *Dharma-mahāmātras* were given a protective mission among people of all sects including the Brāhmaṇas and the Nirgranthas or Jainas, and among the Yavanas, Kambojas, Gandhāras, Riṣṭikas and all the Aparāntas. "Among servants and masters, Brāhmaṇas and the wealthy(*Ibhyas*),¹ among the helpless and the aged, they are employed in freeing from worldly cares their subordinates (in the department) of the Law of Piety. They are also employed on the revision (of sentences of) imprisonment or execution, in the reduction of penalties, or (the grant of) release, on the grounds of motive, having children, instigation, or advanced years...At Pāṭaliputra and in all provincial (*bāhira*) towns, in the family establishments of the king's brothers and sisters, as well as of other relatives, they are everywhere employed." The *Dharma-mahāmātras* were further engaged everywhere in the imperial dominions (*vijita*) or indeed in the whole world (*Pṛithivī*) as known to the Mauryas, among the *Dharma-yutas* with regard to "the concerns of the Law, the establishment of the Law, and the business of almsgiving." The border countries (*deśa*) were placed under the special care of the *Āvutikas*.²
c15.s1.t4.4
² *Dhammayuta* may not be an official designation. It may mean simply 'one devoted to Dhamma' (morality, righteousness). *Cf.* Bhandarkar, *Asoka*, 2nd ed., pp. 311, 343.
c15.s1.t4.5
¹ We have here a reference probably to the fourfold division of society into Brāhmaṇas, Kshatriyas or nobles (*Ibhyas*), Vaiśyas (*Aryas*), and Sūdras (*Bhaṭa*).
c15.s1.t4.6
² Cf. Hultzsch, *Aśoka*, 100 n 7.
c15.s1.t4.7
The emperor was naturally anxious to keep himself fully informed without delay about all public affairs, specially about the doings of the *Mahāmātras* on whom the success of his mission mainly depended. He, therefore, gave *special directions to the Paṭivedakas* or Reporters that when a matter of urgency committed to the *Mahāmātras* and discussed in the *Parishad* or Council occasioned a division of opinion or *nijhatī* (adjournment?)³ he must be informed without delay.
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³ For procedure in cases of disputations in an Assembly see also *Jaim. Up. Br. III*. 7.6. Can *Nijhati* imply reference to the *Upadrashtṛis* hinted at in the Brāhmaṇa passage? The help of *Upadrashtṛis* was invoked by the Kuru-Pañchālas to arrive at a satisfactory agreement or understanding in case of dispute. (Cf. also Barua, *Aśoka Edicts in New Light* p. 78.)
c15.s1.t4.9
It is apparent from the Kaliṅga Edicts and Rock Edict VI that Aśoka kept a watchful eye on the *Mahāmātras* especially on those who administered justice in cities. But he was more indulgent towards the *Rājūkas* for whose intelligence he apparently entertained great respect. To the *Rājūkas* "set over many hundred thousands of people" the emperor granted independence in the award of honours and penalties in order that those officials might perform their duties confidently and fearlessly. He wanted, however, to maintain some uniformity in penalties as well as in procedure. For this reason he issued the following rule :—
c15.s1.t4.10
"To condemned men lying in prison under sentence of death a respite of three days is granted."
c15.s1.t4.11
Lastly, Aśoka issued certain regulations restricting slaughter and mutilation of animals, and up to the twenty-seventh year of his coronation effected twenty-five jail deliveries. This suggests, as has been pointed out by Hultzsch, that the emperor used to proclaim an amnesty to criminals at almost every anniversary of his coronation.
Cites (1)
- Mahābhārata — Sanskrit