The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c12.95

c12.95

As a corollary of paternalism, the king must ceaselessly exert himself for the public good. "I am never satisfied," he remarks, "with (my) exertion or with (my) dispatch of business. The welfare of the whole world is an esteemed duty with me. And the root of that, again, is this, namely, exertion and dispatch of business."⁴ No limits are recognised to the scope of state-activity. The "welfare of the whole world" was to be promoted in every walk of life and by all possible means. Though Aśoka's mission was one of moral amelioration above all, he was alive to the calls of material comfort. ". . . On the roads banyan trees were caused to be planted by me, (in order that) they might afford shade to cattle and men, (and) mango-groves were caused to be planted. And (at intervals) of eight kos wells were caused to be dug by me, and flights of steps (for descending into the water) were caused to be built. Numerous drinking places were caused to be established by me, here and there, for the enjoyment of cattle and men."⁵ He encouraged the cultivation of medicinal herbs, roots and fruits. He arranged for the medical treatment of men and cattle not merely in his own dominions, but also in foreign lands.⁶ For the relief of distress, charity was organised on a lavish scale on behalf of the emperor and his relations.¹ Members of the royal family followed the example of Aśoka. For instance, the second queen made endowments, registered in her own name, for mango-groves or gardens, almshouses and other charitable purposes.² In fact, the emperor was delighted to discover that people in general were imitating his good deeds.³