The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c17.152

c17.152

Speaking of a north-western state, Yuan says that the administration was founded on benign principles and that the rules of government were marked by rectitude. His judgment on Harṣa's regime is even more favourable. It may be accepted that Hindu governance was generally benevolent in the seventh century A.D. But rulers could sometimes be intolerant and oppressive. Śaśāṅka of Bengal persecuted the Buddhists. Even a righteous ruler like Kumāra could sometimes be arbitrary. When Śīlabhadra, the head of the monastery of Nālanda, twice refused to send Yuan to Kumāra, the latter threatened that he would "let the evil portion of him prevail" and would "equip his army and elephants to raze to the ground the whole monastery of Nālanda." The poor abbot promptly complied with the peremptory demand.² The Chinese pilgrim emphasises that there was no registration of families. But from his own account, as from that of Bāṇa, it is clear that at least the government of Harṣa interested itself most actively in the higher life as well as in the material comforts of the community. Harṣacarita shows that state or private beneficence was responsible for the foundation of numerous alms-houses, rest-houses and water-places.³ In some respects Harṣa seems to have followed the policy of Aśoka. Throughout his dominions he forbade the slaughter of any living thing and interdicted meat-diet on pain of death without pardon. He erected several thousands of Stūpas on the banks of the Ganges. He erected Saṃghārāmas at all places where there were any holy traces of the Buddha. On all the highways which ran through towns and villages, he established hospitals, appointed physicians therein, arranged for the distribution of medicine, food and drink to travellers and poor people around in an unstinted measure, free of all charge.¹ He arranged scholastic assemblies for discussions and himself judged on the arguments advanced. He honoured character and learning in all individuals, rewarded the good and promoted men of talent.² "If there was any irregularity in the manners of the people of the cities, he went amongst them."³ The higher activities of the state in the 7th century A.D., were according to Yuan Chwang, financed with great generosity. Speaking of the north-west he remarks that the income from the land was divided into four parts, the first was for carrying out the affairs of state and providing sacrificial offerings; the second for providing subsidies to ministers and chief officers of state, the third for rewarding men of distinguished ability and the fourth for charity to religious bodies.⁴ Whether Harṣa also actually divided his income regularly in this fashion we cannot be sure. But it is clear that he must have spent a good deal on religion and learning. The accounts of the Buddhist celebrations are interesting. The gorgeous processions were escorted by Harṣa and Kumāra, each with 500 war-elephants clad in armour; in front of the statue of the Buddha as well as behind it marched another 100 big elephants, carrying musicians who sounded their drums and raised their music.⁵ When Harṣa made an expedition to Koṅgoda in Orissā, he held a religious assembly there and summoned to it four Buddhist masters from Nālanda. He exerted himself energetically in the propagation of Mahāyāna Buddhism and offered to assign the revenue of 80