Ashoka and Mauryan dynasty

 

 

Ashoka proudly claimed to be Chakravartin : the turner of wheel which signifies one who turns the wheel of dharma .. ,a metaphor for a radical restructuring of the world in accordance with a Laws laid down by rishis for ethical, socio economic and spiritual wellbeing of the society. Asokan Pillar Edict 7 emphasizes that compliance to Dhamma must arise largely from nijjhattiya (persuasion), not solely from niyama (legislation). This is a very fundamental insight. Change and control is possible and real only when it is from within. Pillar Edict 6 mentions lokassa hitasukhaye (welfare and happiness of all living beings in this world), and hereafter in swarga (heaven). Pillar Edict 4, dictates that a king's officials owe samata (impartiality), viyohala or vyavahar samata (impartiality in the social domain) and damda samata (impartiality in the domain of retributive punishment) to every one in his praja or subjects. A king following Dharam / Dhamma is not a ruler but a leader, an inspirer,  a moral exemplar. As we say in modern management, only authority can be delegated and responsibility remains with a leader, similarly king was said be 1/6^th part of the sins and crimes done by his people. "Prajaparipalam varnashramanam swe swe dharme vyawasthapanam: Thus a king who realizes taxes from the people but does not protect them is a thief.  ( Mahabharata ) "( people agree to pay taxes because )… the king brings about the well-being and security of the subjects" ( Kautilya Arthashastra ) According to the Tamil tradition, the three attributes of king are Toonqamei: decision, Kalvi: Learning and  Tunivoo: Prowess. The six endowments of a king: are Mantri: Wise ministers, Nadu: A strong population, Aran: Fortifications, Porul: A good revenue, Paddei: A powerful army and Natpoo: Friends and alliances. The king should possess virtues like Kodei: Liberality, Talsiyali: Benignity, Shenkole: Justice, Kudiyombel: Care of his subjects. 

It was said that a king should pardon the enemy who is stunned or who has surrendered his arms, and also pardon and in fact protect wives or children of enemy.

The king was to rule for a long time because of his special qualities of righteousness as per Milind putta ? texts in Buddhism..

Buddha proposed Dasa Rāja Dharma for a king to follow.which includes giving alms, Virtuous life or morality, Liberality or more specifically self-sacrifice, Straightness or honesty, Gentleness, Self-control, Non-anger or pleasant temperament, Nonviolence, Forbearance, Non-opposition.

There are seven conditions to the welfare, maintenance and longevity of the kingdom of the Vajjis. They had frequent public meetings of their tribe which they all attended, They met together to make their decisions and carried out their undertakings in concord, They upheld tradition and honored their pledges, They respected and supported their elders, No women or girls were allowed to be taken by force or abduction.They maintained and paid due respect to their places of worship, So long as the rightful protection, defense and support shall be fully provided for the Arhantas among them. It was expected that when the Chakravarti retires he should give the rulership of his kingdom to his eldest son and become a Śramana or wandering ascetic.

War was only last resort after all efforts to avoid war have failed. ‘To repel the enemy is not unethical and Buddha in his life said it is okay to do so.’

How the king should choose his ministers directly follows the description of qualities a king should cultivate. (Manu 7.54) He advises the king to choose seven or eight counselors who are learned and of noble birth, without specifically defining their vaṛṇa.  Both Manu and Kautilya tell that the envoys (dūta) should be chosen based on cleverness and the ability to decipher hints and gestures in Yājñavalkya 13.328,

Manu and Viṣṇu both state that the king may either try cases himself esp the higher ones or appoint a judge to oversee trials for him. 

A  king who is partial and unjust in his inflicting of punishment will himself be punished (Manu 7.27), punishing one who does not deserve to be punished condemns the king to hell. (Manu 8.128) Viṣṇu and Nārada stress that ‘both the king and his judges be unbiased in their hearing of cases. This had religious as well as strictly legal implications; according to Nārada Mātṛkā ‘ 1.65, In the Bṛhaspatismṛti, the king is advised to hear cases in the morning, dressed in his regalia after having performed morning ablutions. Manu 8.62-72 : about who can be questioned as a witness in connection with a trial; similar list is given at Nārada 1.159. Manu 8.73 advocates to rely on what the majority of witnesses say. Nārada 1.142 states that ‘the king should dismiss witnesses whose testimonies continuously contradict each other.’

Maurya Empire reigned during the 4th and 3rd centuries BCE. From the 3rd century BCE onwards there was efflorescence of Prakrit and Pali literature in the north and the Tamil Sangam literature in southern India. Wootz steel originated in south India in the 3rd century BCE and was exported to several countries.