Jignasa Journal Of History Of Ideas And Culture Part 02

SR No.: 022813
Original Sutra Author: N/A
Author: Vibha Upadhyaya and Others
Publisher: University of Rajasthan
Publication Year: 2011
Total Pages: 236
Language: English
Classification: Book_English
File Size: 11 MB

Page 132

348/ Jijñāsā
44. Asokan ideal of Dhamma Vijaya - The impact of Ascetic thought and
the new trends in Indian Diplomacy
Pramila Sanghvi
The political conditions and struggles of the times determined the Mauryan State; in it the political evolution of India reached its zenith. It also helped to institutionalize kingship, even the Kautiliyan Arthasastra bears testimony to the political ideal and practice of the Mauryan period. The cardinal principle of the Arthasastra was the universalization of political principles and the intensification of political activities for safeguarding the interests as well as promoting the ends of the Mauryan State. Kautilya visualised the importance of political factors and mobilized all his powers to bring about the solidarity of the Mauryan State and kingship on the firm foundation of the laws of politics and statecraft. In other words, the Mauryan political Organisation throve on the totalitarian principles of statecraft and politics.
Asoka was brought up in the Mauryan political traditions. The Mauryan spirit possessed him and his political outlook was stamped with it; he carried in his person the Mauryan heritage. This Mauryan aspect of Asoka continued to affect all the phases of his personality till he fought the most bloody war of Kalinga in order to actualise the Mauryan dream of political suzerainty. 'Chandasoka' of the Buddhist tradition might have been the typical Maurya who idealised in him the Mauryan political ideal and practice. To the Buddhist world, the Mauryan ideology was, to all intents and purposes, useless and harmful. Both represented ideals antagonistic to each other. The Mauryan ideal stood for the regimen of life on the basis of political principles. The Buddhistic ideal also claimed the superiority, of a regimen of life on the realisation of cultural values. This clash of ideals. Mauryan and Buddhist seems to disclose the mystery of 'Chandasoka' and his metamorphosis into a 'Dhammasoka.' Although the edict brings out in bold relief the character of 'Chandasoka' as a true specimen of the Mauryan world, yet it shows the far reaching change that had set in the personality of Asoka.
The edicts of Asoka stand out pre eminent as a challenge to the laws of politics and proclaim a new message, of understanding, for the cooperation and integration for human welfare. The complete culturalisation of politics, government and the state was the avowed aim of Asoka who made it known through his edicts. He destroyed with his own hands the creation of the Maurya without any remove. The existence of the Mauryan political state was set at naught and in its place arise the *Asokan State as the upholder and promoter of cultural values'.