Theory of Government in Ancient India (Post-Vedic) c11.3

c11.3

It is the Aśokan Edicts of the third century B.C. which, in the light of the latest researches, have a claim to be examined before any literary works for Buddhist ideas on government. The ‘beloved of the gods’ appears as the moral teacher and spiritual guide of his subjects. The state over which he presides is a missionary state exerting its utmost resources in the propagation of Buddhism and piety and morality in general. The third Rock Edict, for instance, requires administrative officers to proceed on circuit every five years “as well for their other business, as for this special purpose, namely, to give instruction in the law of piety.” Censors were appointed to watch over the Law and the operation of justice.¹ Asoka enunciates the paternal character of his government in so many words. In the Borderer's Edict of the Kalinga group, he wants his officers to make the people realise that "the king is to us even as a father; he loves us even as he loves himself; we are to the king even as his children." Hospitals, alms-houses, rest-houses, watering places, shady trees on the highways, and irrigation works are provided by the state.² The use of meat was hedged round by restrictions.³ The example and precepts of Asoka had a profound influence on Buddhist theory of government. The new element which is introduced is that the state is given dynamic missionary functions.