Pramāṇa · Search · About · API

The Mauryan Polity c7.s1.t12: The paternal conception

The Mauryan Polity c7.s1.t12

Language
English

The paternal conception

c7.s1.t12.1

A significant circumstance in this connection is the paternal conception of the government so eloquently proclaimed by the inscriptions left to us as an invaluable legacy by Aśoka. Even to this concept Aśoka was indebted to the *Arthaśāstra*. This is evident from the fact that the *Arthaśāstra* pleads for such a healthy form of government. It is unfortunate that an indologist of the standing of Dr. D. R. Bhandarkar has fallen into an error in examining the real force that underlies the paternal conception of administration. He remarks¹: "Just as children are solely dependent upon their parents who can do to them just what they like, the subjects were at the mercy of the king who was thus no better than a despot." The statement of Bhandarkar amounts to the fact that every father is a despot. If the feelings of a father towards his children are to be despotic it is impossible to cultivate homely virtues of peace and goodwill which were as much the crowning fruits of India's culture as those of other cultures. Nay, the notion of a father being despotic lays an axe at the root of all human relationships, and is contrary to all religious creeds. When we speak of parental feelings we mean undoubtedly genuine affection, transparent sincerity, and religious devotion to duty which consists in the upkeep of the children until they come of age and stand on their own legs. This and this alone is meant by Kauṭalya in his *Arthaśāstra* and Aśoka in his inscriptions.¹

c7.s1.t12.2

¹ *Asoka*, p. 63.

c7.s1.t12.3

¹ According to Kauṭalya ‘happy is the king whose subjects are happy.’ prajā sukhe sukhaṃ rājñaḥ prajānāṃ ca hite hitam nātmapriyam hitam rājñaḥ prajānāṃ tu priyaṃ hitam| —*Ar. Sās.*, Bk. I, 19.

c7.s1.t12.4

Aśoka’s aim was to win the affection of his people. Just as a father would do his best to his children, so that they may enjoy life thoroughly and well by pursuing a righteous path leading them ultimately to the heaven of bliss, so Aśoka wished to do to his people. He wanted to see that every one of his subjects was happy and contented. In a word, Aśoka liked to follow the *Rājadharma* in such a manner that it would tend to the *Yogakṣema* of the state comprised of different communities of people. Welfare and happiness (*hita-sukham*) correspond to the happy phrase of the Kauṭalīya *Yogakṣema*. It was then the ambition of Aśoka to discharge his duty, namely protection of his subjects, in a way calculated to promote their best interests

c7.s1.t12.5

This was the paternal conception of the ancient Indian monarchy. Kauṭalya refers to this theory in more than one place where he advocates the remission of taxes whenever need arose for such a step. (Bk. II, 1; Bk. IV, 3.) In the chapter on *Janapadaniveśa* (Bk. II, 1) the king is asked to treat the newly settled people as his children (*nivṛttaparihārān pitevānugṛhṇīyāt*. Again in the chapter on *Upanipātapratīkāra* (Bk. IV, 3) the king is instructed to protect his subjects as his own children:

c7.s1.t12.6

tān pitevānugṛhṇīyāt|

c7.s1.t12.7

This is exactly what Aśoka advocates. (First Separate R. E. Dhauli, *Corpus*, p. 95.)

c7.s1.t12.8

“All men are my children. As on behalf of (my own) children I desire that they may be provided with complete welfare and happiness in this world and in the other world, the same I desire also on behalf of (all) men.”

c7.s1.t12.9

save munise pajā mamā| ath(ā)pajāye ichhāmi
h(a)ka(ṃ) kiṃti sa(ve)na hi ta-sukhena hidalo(kika)-
pālalokike(na) y(ūjev)ū (t)i [tathā . . muni]sesu
pi (i)chhāmi (ha)ka(ṃ).

c7.s1.t12.10

possible. Aśoka's was not mere lip sympathy. He in fact did his level best to advance the comforts of his subjects. His administration undertook such kinds of public works as were acceptable to the common will and tended towards public utility. These were hospitals for beast and man, rest-houses, roads with medicinal herbs and plants, wells, irrigation works, prohibition of the eating of flesh as far as possible, avoiding war and consequently bloodshed, endowments for religious purposes and propaganda for moral and material uplift.

Linked texts (4)