The Mauryan Polity c11.s1.t2.11

c11.s1.t2.11

We thus gather that the *dharma* of the state was to see that the respective *dharmas* of the people were followed and to exercise the rod of punishment towards him or her who would misbehave. Hence the *Mahābhārata* views the *dharma* of the state or the *kṣatra dharma* superior to all other *dharmas*.³ *Dharma* then, is the composite expression which, if properly analysed, will be the means for and the end of the progressive realisation of the *trivarga* or the *muppāl* of Tamil literature. This term is significant in more than one respect. It includes *dharma*, *artha*, and *kāma*. In other words every citizen of the state, whether male or female, was to pursue his or her *dharma*, which was the *svadharma* or the peculiar duties which he or she owed to the society at large. In performing these duties, let him or her use *artha* and *kāma*, so far as they help him or her to realise this object, namely, the fulfilment of his or her obligations. Over-indulgence would lead to the misuse of power with the result that there would be a conflict as regards the relations which exist among these three factors of life. The object underlying the principle of *trivarga* is the attainment of the last aim in life, namely, *mokṣa* or salvation, one form of which is heavenly bliss in after life. Life to the ancient Hindus of all faiths including the Buddhists and Jainas was a race to be run and the goal was absolute freedom from the fetters of the mundane world. The people required material comforts and welfare so as to realise this end. Towards this end the state came to function by looking after their material and moral welfare. These are exactly the motives which underlie the political philosophy of the *Kauṭalīya*. Kauṭalya envisages a social order of castes, and pinning his faith in the *trivarga* and the *caturvarga*, he prescribes means and methods by which the social order should be maintained. The means and methods laid down are *dharmaic* in the sense that they help the people to realise their chief aims in life. It is reasonable to assume that this idea must have profoundly influenced the administration of the first Mauryan emperor and his son, not to speak of Aśoka.