MAURYAN EMPIRE (322-185 BCE)
INTRODUCTION
Chandragupta Maurya founded the Maurya Empire in 322 BCE when he conquered the kingdom of Magadha and the northwestern Macedonian satrapies.
The Maurya Empire was a geographically extensive Iron Age historical power in ancient India, ruled by the Maurya dynasty from 322-185 BCE. Originating from the kingdom of Magadha in the Indo-Gangetic Plain (modern Bihar, eastern Uttar Pradesh) in the eastern side of the Indian subcontinent, the empire had its capital city at Pataliputra (modern Patna). The empire was the largest to have ever existed in the Indian subcontinent, spanning over 5 million square kilometres at its zenith under Ashoka.
The Empire was founded in 322 BCE by Chandragupta Maurya, who had overthrown the Nanda Dynasty, and rapidly expanded his power,with Chanakya’s help, westward across central and western India. His expansion took advantage of the disruptions of local powers in the wake of the withdrawal westward by Alexander the Great’s armies. By 316 BCE, the empire had fully occupied Northwestern India, defeating and conquering the satraps left by Alexander. Chandragupta then defeated the invasion led by Seleucus I, a Macedonian general from Alexander’s army, and gained additional territory west of the Indus River.
In its time, the Maurya Empire was one of the largest empires of the world. At its greatest extent, the empire stretched to the north along the natural boundaries of the Himalayas, to the east into Assam, to the west into Balochistan (southwest Pakistan and southeast Iran) and into the Hindu Kush mountains of what is now Afghanistan. The Empire was expanded into India’s central and southern regions by the emperors Chandragupta and Bindusara, but it excluded a small portion of unexplored tribal and forested regions near Kalinga (modern Odisha), until it was conquered by Ashoka. It declined for about 50 years after Ashoka’s rule ended, and it dissolved in 185 BCE with the foundation of the Shunga Dynasty in Magadha.
Conquest of Magadha and foundation of the Maurya Empire (c. 321 BCE)
According to several legends, Chanakya traveled to Magadha, a kingdom that was large and militarily powerful and feared by its neighbors, but was insulted by its king Dhana Nanda, of the Nanda Dynasty. Chanakya swore revenge and vowed to destroy the Nanda Empire.
The Nanda Empire originated from the region of Magadha in ancient India during the 4th century BCE, and lasted until between 345-321 BCE. At its greatest extent, the empire ruled by the Nanda Dynasty extended from Bengal in the east, to the Punjab region in the west, and as far south as the Vindhya Range. The rulers of this dynasty were famed for the great wealth that they accumulated.
Chanakya encouraged the young Chandragupta Maurya and his army to take over the throne of Magadha. Using his intelligence network, Chandragupta gathered many young men from across Magadha and other provinces, who were upset over the corrupt and oppressive rule of King Dhana, as well as the resources necessary for his army to fight a long series of battles. These men included the former general of Taxila, accomplished students of Chanakya, the representative of King Porus of Kakayee, his son Malayketu, and the rulers of small states.
Maurya devised a strategy to invade Pataliputra, the capital of the Nanda Empire. A battle was announced and the Magadhan army was drawn from the city to a distant battlefield in order to engage Maurya’s forces. Meanwhile, Maurya’s general and spies bribed the Nanda’s corrupt general, and created an atmosphere of civil war in the kingdom, which culminated in the death of the heir to the throne.
Upon the civil unrest in the kingdom, Nanda resigned and disappeared into exile. Chanakya contacted the prime minister, Rakshasa, and convinced him that his loyalty was to Magadha, not to the Nanda Dynasty, and that he should remain in office. Chanakya reiterated that choosing to resist would start a war that would severely affect Magadha and destroy the city. Rakshasa accepted Chanakya’s reasoning, and Chandragupta Maurya was legitimately installed as the new King of Magadha in 321 BCE, at the age of 21. Rakshasa became Chandragupta’s chief advisor, and Chanakya assumed the position of an elder statesman.
UNIFICATION AND MILITARY
Agriculture:
In some parts of the empire the gana sangha system with communal ownership of land continued. There are also references to state-owned lands called sita lands, which were worked under the supervision of the Sitadhyaksha either directly by hired labourers or they were leased out to individual cultivators.
In the latter case, a share of the produce had to be paid to the state. In addition to these were private owners of land who were required to pay taxes to the king. The village pastures were largely held by the entire community.
In the fertile Gangetic plain a variety of taxes are mentioned such as bali, bhaga, shulka, kara, etc. Megasthenes states that one-quarter of the produce had to be paid as tax. It is likely that this was the figure in the fertile region around Pataliputra.
Most Sanskrit texts, on the other hand, lay down that not more than one-sixth of the produce could be claimed by the king. It is very unlikely that a uniform tax was levied over the entire areas as the fertility of the soil varied from region to region, and it varied from one-fourth to one-sixth of the produce.
It was directly collected by the king’s officials from the individual cultivators without bringing in intermediaries. In addition, the Arthasastra states that the amount of tax would also depend on the nature of irrigation facilities and would range from one-fifth to one third.
The Rummindei inscription is the only Ashokan inscription which makes a precise reference to taxation. Here Ashoka says that he had reduced the amount of bhaga (produce of the soil) to one- eighth (atthabhagiya) as a concession to the people of the holy birth-place of the Buddha.
Another interesting fact which emerges from this inscription is that the king deals directly with the question of exemption from land tribute. The village that were exempted from taxation was called pariharaka, those that supplied soliders, ayudhiya, and those that paid their taxes in the form of grain, cattle, gold or raw material was called kupya. There were also the villages that supplied free services and dairy produce in lieu of taxes.
Other sources of Revenue:
The Arthasastra refers to a state monopoly of mines (khani), and the manufacture of salt and wine. According to Megasthenes, shipbuilding and manufacture of arms were royal monopolies. Slave labour was employed in the mines and factories.
The state was also the biggest trader and made arrangements to check adulteration, provided for the correctness of weights and measures, and collection of tolls through officials like Panyadhyaksa, Mudradhyaksa, Kosthagaradhyaksa, Pautvadhyaksa and Sulkadhyaksa, all of them working under the Samaharta.
Megasthenes also refers to six boards of Astynomoi, some of which were entrusted with these duties. The state derived its revenue from seven main heads (ayasarira) viz., durga (fortified towns), rastra (country side), khani (mines) setu (buildings and gardens), vana (forest), vraja (herds of cattle), and vanikpatha (roads of traffic).
There was a brisk internal trade among different regions, in various types of goods. External trade was carried on with foreign countries, particularly with the Hellenic (Greek) world and Burma to some extent. The main exports were different spices, pearls, diamonds, cotton textiles, ivory works, conch shells, etc.,
The main imports consisted of horses, gold, glass, linen, etc. Balance of trade was very much in favour of India. Trade was an important source of revenue which became a major earner in the post-Mauryan period. The eighteen chief handicrafts of the time were organised in guilds called srenis each under its president called pramukha and the alderman called jetthaka. Trade was organised in merchant-guilds (sanghas and srenis). The sale of merchandise was strictly regulated by the state and a toll tax of one- fifth of the value of the commodity was levied.
The percentages of profit to the merchants were fixed and excess profits went to the treasury. The amount consisted of 5 per cent on local commodities and 10 per cent on foreign produce. Commodities manufactured in the country were stamped at the place of manufacture, while those that were brought in from foreign countries were stamped at the toll-gates. Since the toll-tax was based on the value of the commodity it was probably paid in money and not in kind.
About the practice of usury, Megasthenes states that Indians neither put out money at usury, nor know how to borrow. Kautilya deals with organized money lending in the Arthasastra. Fifteen percent per annum appears to have been the average rate of interest on borrowed money.
A special commercial interest (vyavaharika) at 60 percent per annum was probably charged for commercial activities involving sea voyages or lengthy travels. Greek sources speak of tax evader being sentenced to capital punishment (kleptim totelos).
Trade routes in the Mauryan period followed either the main highways or the navigable rivers. Sea trade was conducted both with the west and with the northern coast of Burma. The important internal trade routes were the north to south-west route (from Sravasti to Pratisthana), the north to south-east route (from Sravasti to Rajagriha) and the east-west route which followed the river courses of the Ganges and the Yamuna. The Royal Highway from the north-west (in the region of Taxila) to Pataliputra was considered the most important route.
This route extended eastwards along the Ganga to the port of Tamralipti. Tamluk (Tamralipti) on the east coast and Broach and Soparaon the west coast were the most important sea-ports of India in those times. The east coast sea route appears to have had heavier traffic. The state appears to have had a considerable control over the ship building industry.
The Mauryan Empire was divided into four provinces, with the imperial capital at Pataliputra, near the Ganges River in the modern state of Bihar in India. The Edicts of Ashoka, a collection of inscriptions made during Ashoka’s reign from 268-232 BCE, give the names of the Maurya Empire’s four provincial capitals: Tosali in the east, Ujjain in the west, Suvarnagiri in the south, and Taxila in the north.
The organizational structure began at the imperial level with the emperor and his Mantriparishad, or Council of Ministers. The head of the provincial administration was the Kumara, or royal prince, who governed the provinces as the king’s representative, with the assistance of Mahamatyas, who were essentially regional prime ministers. Through this sophisticated system of bureaucracy, the empire governed all aspects of government at every level, from municipal hygiene to international trade.
Council of Ministers:
There was no fixed numberforthe members of the council and it varied according to the need. The Arthasastra lists the Chief Minister or the mahamantri and also distinguishes between the ministers and the assembly of ministers.
AMATYAS:
Amatyas were some sort of administrative personnel or civil servants who filled the highest administrative and judicial appointments. Their pay scales, service rules and method of payment were clearly laid down. Their role and functions were very important, for all governmental work proceeded from them.
Superintendent or Adhyaksha:
The Central administration was conducted by a highly skilled Superintendents or Adhyakshas who looked after various departments. Kautilya in the second book of his Arthasastra, Adhyakshaprachara, gives an account of the working of nearly 27 adhyaksas. Some of the important officials are mentioned below.
The Akshapataladhyaksha was the Accountant-General who was in charge of the two offices of currency and accounts. The Sitadhyaksha was the superintendent of the agriculture of crown lands or government agricultural farms.
The Akaradhyaksha was the superintendent of mining and possessed scientific knowledge of mines, metallurgy, gems and precious stones. Lavananyadhyaksha was the salt superintendent, as the manufacture of salt was a government monopoly.
Navadhyaksha was the Superintendent of Ports who controlled traffic and transit by waterways. The Panyadhyaksha was the controller of commerce who was in the charge of the control of supply, purchase and sale of commodities.
The Sulkadhyaksa was the collector of customs and tolls. TheSuradhyaksha was the Superintendent of Excise who controlled the manufacture and sale of liquor. Pautavadhyaksha was the superintendent of weights and measures. The Lakshanadhyaksha was the superintendent of the mint, etc.
Revenue Department:
The central administration was conducted through a number of offices largely relating to the control of the revenue, and each under particular officer.
Sannidhata:
The treasurer was responsible for the storage of royal treasure, and of the state income both in cash and kind.
Samaharta:
He was in charge of collection of revenue from various parts of the kingdom and looked after the income and expenditure by supervising the works of the akshapataladhyaksha (Accountant General). Sources of revenue as listed in the Arthasastra, include that of cities, land, mines, forests, roads, tolls, fines licences, manufactured products, merchandise of various kinds and precious stones.
Kautilya refers to some other kinds of income such as Senabhaktam, the punitive tax imposed by the army on the region through which it passed, and Pindakara, a fixed commuted tax contributed by the villages from time to time.
The Accountant-General kept the accounts both of the kingdom and the royal household. He was assisted by a body of clerks (Karmikas). The chief source of revenue was the land tax which was one-sixth to one-fourth of the produce and was collected by the revenue officer, agronomoi, who measured the land, levied the tax and collected it.
The second major source of income was toll- tax which was imposed on all articles (except grain, cattle and a few other items). This tax was approximately 10 percent. Shudras, artisans and others who survived on manual labour had to work free for one day in each month.
Strabo mentions that craftsmen (except royal craftsmen), herdsmen and husbands men all paid taxes. The king’s own estate or royal lands yielded income called sita. Two kinds of taxes, bali and bhaga, are referred to in the Ashokan edicts.
The Rummindei Edict records that the village of Lumbini, where the Buddha was born, was exempted from bali and was to pay only one eighth of the bhaga. Bhaga was levied on agricultural produce and the cattle at the rate of one-sixth (Shadabhaga) whereas Bali was a religious tribute. According to the Arthasastra, the Brahmins, women, children, armourers, sons and the king’s men were exempted from paying tax.
Centralized government also came in handy when emperors had to deal with trade and farming. Chandragupta Maurya established a single currency across India, a network of regional governors and administrators, and a civil service to provide justice and security for merchants, farmers, and traders.
As per Kautilya's Arthashastra the silver currency 'pana' was the standard currency during the Maurya Administration. It was divided into 16 ‘mashakas', which were copper currency. One 'mashaka' was divided into 4 'kakanis'. The highest denomination currency was 128 times of the lowest denomination currency. Thus it is presumed that 2 'pana' was the highest denominator and 1 'kakani' the lowest. It roughly correspondence to Indian currency system of rupee, anna and pie that prevailed before 1957.
- Maurya Empire was founded by Chandragupta Maurya in 322 BCE in the area of Magadha in India. Its capital was Pataliputra, which is modern-day Patna.
- The empire was considered as the largest one in the Indian subcontinent stretching over five million square kilometers during its golden age under Emperor Ashoka.
- It was bordered by the Himalayas in the north, to the east by Assam, and to the west by Pakistan, Iran, and Afghanistan.
Architecture
The most known Mauryan Architecture is
the Ashoka Pillars and Ashoka carved Edicts. There are more than 40 carvings
across India today. The peacock was dynastic among the mauryan empire rulers.
The Ashokan pillars at Nandangarh and Sanchi Stupa symbolize the axis on which
the world spins. These pillars represent the first physical evidence of the
buddhist faith. They spread dharma and supported his desire throughout his
kingdom. Hardly any building survives from the Mauryan time frame. Remains of a
building around eighty columns high of around ten meters have been found in
Kumhrar, five kilometers from Patna Railway station, one of only a handful
scarcely any locales Mauryas found. The style takes after Persian Achaemenid
engineering.
The grottoes of Barabar Caves give another case of Mauryan
design, particularly the enhanced front of the Lomas Rishi cave. The Mauryas
offered those to the Buddhist organization of the Ajivikas. The Pillars of
Ashoka, frequently wonderfully enriched, establish remarkable instances of
Maurya design with in excess of forty spread all through the sub-landmass
In 326 BCE, Alexander the Great crashed into India in his quest for world domination. He found a collection of small and large states ruled by independent kings and governors. Although he never progressed further than India's northwest corner (Alexander died in 323 BCE), his presence was enough to upset India's proverbial apple cart and make way for the rise of a powerful new Indian dynasty. That dynasty was waiting in the wings in the person of Chandragupta Maurya, who knew an opportunity when he saw one and reached out to grasp it.
Chandragupta was the ruler of the Magadha region in the northeast, but with the help of his shrewd political adviser, Kautilya, he marched across India, drove Alexander's successors out of the region, and established his domain in 321 BCE. Soon, he was the emperor of nearly five million square miles of land and between 50 and 60 million people. Chandragupta's son, Bindusara, ascended to the throne in 298 BCE and reigned until 272. During this time, he extended the empire even further, taking the lands of central India. Even areas not under his direct control paid him tribute. Even this, however, was not quite enough for the next emperor, Bindusara's son, Ashoka, who reigned from 272 to 232 BCE.
Ashoka soon proved to be a brilliant and brutal military leader bent on extending his empire south and east, and he didn't much care who died or was destroyed in the process. About 261 BCE, Ashoka's army marched against the eastern coastal kingdom of Kalinga, which refused to pay him tribute. By the end of the campaign over 100,000 residents of Kalinga were dead, and another 150,000 were homeless. Even more died from starvation and disease after the battle. Ashoka looked at what he had done and was horrified. He converted to Buddhism and renounced all war, adopting the principles of non-violence, respect, and tolerance.
DHAMMA (A RELIGIOUS POLICY OF ASHOKA)
The ideological conflict between the Vedic religion and newly emerging beliefs such as Buddhism, Jainism, Ajivikaism, was speculated as a potential source of social and religious tensions. It was against this background, of a possible communal discord, that Ashoka presented and explained the theory of Dhamma to unite all the sects having this in common, in order to eliminate the tension and thereby, knitting a strong and united empire.
For Ashoka, Dhamma was a way of life and was based on a high degree of social ethics and CIVIC RESPONSIBILITY. Dhamma was meant to reach every member of the society for which Ashoka formed a different cadre of officers known as the ‘Dhamma-Mahamattas’.
The 13th Rock Edict expresses an idea of conquest by Dhamma instead of by war and violence i.e. dhammavijaya instead of digvijaya. Ashoka was successful in his dhammavijaya by eliminating aggressive warfare. Thus, he includes the Greek kingdoms of Syria, Egypt, Cyrene, Macedonia and Epirus as having being conquered by Dhamma, whereas in fact all that may have happened was a cordial exchange of embassies or missions or merely the sending of one of these by Ashoka to the GREEK KINGS mentioned.
Description on several edicts:
In order to understand the concept behind the Dhamma the description on the following edicts can be referred to (in brief):
Major Rock Edict I prohibits animal sacrifice in public gatherings and festivities.
Major Rock Edict II discusses certain measures of social welfare for both men and animals, such as, building hospitals, roads, wells, planting trees, etc.
Major Rock Edict III tells us that on the order of the king, Pradesikas (head of the districts), Yuktas (subordinate officers), Rajukas (rural administrators) toured every 5 years to propagate Dhamma.
Major Rock Edict IV mentions that the sound of drums became the sound of dhamma showing divine form to people.
Major Rock Edict V acquaints us with the introduction of a new cadre of officers, i.e. the Dhamma-Mahamattas, in the 12th year of Ashoka’s reign. Their main function was to maintain communal harmony and spread the message of Dhamma. It also talks about the fair and humane treatment meted out to servants and prisoners.
Major Rock Edict VI makes the relationship between king and his subjects, through Dhamma-Mahamattas, crystal clear. The mahamattas are told to make their reports to the king at any time, irrespective of what he may be occupied with at the moment; whether he be in the palace partaking of its various pleasures, or engaged in occupation of a private nature, or if he be outside in the park, the officials had access to him at any time. The class of officers bringing news about the people were known as Pativedakas.
Major Rock Edict VII pleads for toleration among all sects. It seems that, during that time, there might have been intense tension among the various sects therefore, this plea was made to unite them, so as to ensure the stability and security of the kingdom.
Major Rock Edict VIII mentions the replacement of hunting expeditions of the king with Dhammayatras with the main purpose to propagate Dhamma.
Major Rock Edict IX attacks ceremonies and customs performed in Vedic religion after birth, illness, marriage, setting out on a journey, and suggests to follow Dhamma instead and lays stress on respect even of the slaves.
Major Rock Edict X here, Ashoka condemns all glory and the only glory which he desires is that his subjects should follow the principle of dhamma.
Major Rock Edict XI contains further explanation of Dhamma. It emphasises on the principles of Dhamma and refers to the gift of Dhamma, distribution of Dhamma and kinship through Dhamma.
Major Rock Edict XII is a plea towards toleration among all sects so as to maintain the unity and stability of the empire.
Major Rock Edict XIII mentions that the sound of war drums (bherighosha) has been replaced by sound of peace (dhammaghosha) that means to conqueror world war has been replaced by Dhamma.
PILLAR EDDICT
Pillar Edict – I
Beloved-of-the-Gods speaks thus: This Dhamma edict was written twenty-six years after my coronation. Happiness in this world and the next is difficult to obtain without much love for the Dhamma, much self-examination, much respect, much fear (of evil), and much enthusiasm. But through my instruction this regard for Dhamma and love of Dhamma has grown day by day, and will continue to grow. And my officers of high, low and middle rank are practicing and conforming to Dhamma, and are capable of inspiring others to do the same. Mahamatras in border areas are doing the same. And these are my instructions: to protect with Dhamma, to make happiness through Dhamma and to guard with Dhamma.
Pillar Edict – II
Beloved-of-the-Gods, King Piyadasi, speaks thus: Dhamma is good, but what constitutes Dhamma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity. I have given the gift of sight in various ways. To two-footed and four-footed beings, to birds and aquatic animals, I have given various things including the gift of life. And many other good deeds have been done by me.
This Dhamma edict has been written that people might follow it and it might endure for a long time. And the one who follows it properly will do something good.
Pillar Edict – III
Beloved-of-the-Gods, King Piyadasi, speaks thus: People see only their good deeds saying, “I have done this good deed.” But they do not see their evil deeds saying, “I have done this evil deed” or “This is called evil.” But this (tendency) is difficult to see.[41] One should think like this: “It is these things that lead to evil, to violence, to cruelty, anger, pride and jealousy. Let me not ruin myself with these things.” And further, one should think: “This leads to happiness in this world and the next.”
Pillar Edict – IV
Beloved-of-the-Gods speaks thus: This Dhamma edict was written twenty-six years after my coronation. My Rajjukas are working among the people, among many hundreds of thousands of people. The hearing of petitions and the administration of justice has been left to them so that they can do their duties confidently and fearlessly and so that they can work for the welfare, happiness and benefit of the people in the country. But they should remember what causes happiness and sorrow, and being themselves devoted to Dhamma, they should encourage the people in the country (to do the same), that they may attain happiness in this world and the next. These Rajjukas are eager to serve me. They also obey other officers who know my desires, who instruct the Rajjukas so that they can please me. Just as a person feels confident having entrusted his child to an expert nurse thinking: “The nurse will keep my child well,” even so, the Rajjukas have been appointed by me for the welfare and happiness of the people in the country.
The hearing of petitions and the administration of justice have been left to the Rajjukas so that they can do their duties unperturbed, fearlessly and confidently. It is my desire that there should be uniformity in law and uniformity in sentencing. I even go this far, to grant a three-day stay for those in prison who have been tried and sentenced to death. During this time their relatives can make appeals to have the prisoners’ lives spared. If there is none to appeal on their behalf, the prisoners can give gifts in order to make merit for the next world, or observe fasts. Indeed, it is my wish that in this way, even if a prisoner’s time is limited, he can prepare for the next world, and that people’s Dhamma practice, self-control and generosity may grow.
Pillar Edict – V
Beloved-of-the-Gods, King Piyadasi, speaks thus: Twenty-six years after my coronation various animals were declared to be protected — parrots, mainas, aruna, ruddy geese, wild ducks, nandimukhas, gelatas, bats, queen ants, terrapins, boneless fish, vedareyaka, gangapuputaka, sankiya fish, tortoises, porcupines, squirrels, deer, bulls, okapinda, wild asses, wild pigeons, domestic pigeons and all four-footed creatures that are neither useful nor edible. Those nanny goats, ewes and sows which are with young or giving milk to their young are protected, and so are young ones less than six months old. Cocks are not to be caponized, husks hiding living beings are not to be burnt and forests are not to be burnt either without reason or to kill creatures. One animal is not to be fed to another. On the three Caturmasis, the three days of Tisa and during the fourteenth and fifteenth of the Uposatha, fish are protected and not to be sold. During these days animals are not to be killed in the elephant reserves or the fish reserves either. On the eighth of every fortnight, on the fourteenth and fifteenth, on Tisa, Punarvasu, the three Caturmasis and other auspicious days, bulls are not to be castrated, billy goats, rams, boars and other animals that are usually castrated are not to be. On Tisa, Punarvasu, Caturmasis and the fortnight of Caturmasis, horses and bullocks are not be branded.
Pillar Edict – VI
Beloved-of-the-Gods speaks thus: Twelve years after my coronation I started to have Dhamma edicts written for the welfare and happiness of the people, and so that not transgressing them they might grow in the Dhamma. Thinking: “How can the welfare and happiness of the people be secured?” I give attention to my relatives, to those dwelling near and those dwelling far, so I can lead them to happiness and then I act accordingly. I do the same for all groups. I have honored all religions with various honors. But I consider it best to meet with people personally.
Pillar Edict – VII
Beloved-of-the-Gods speaks thus: In the past kings desired that the people might grow through the promotion of the Dhamma. But despite this, people did not grow through the promotion of the Dhamma. Beloved-of-the-Gods, King Piyadasi, said concerning this: “It occurs to me that in the past kings desired that the people might grow through the promotion of the Dhamma. But despite this, people did not grow through the promotion of the Dhamma. Now how can the people be encouraged to follow it? How can the people be encouraged to grow through the promotion of the Dhamma? How can I elevate them by promoting the Dhamma?” Beloved-of-the-Gods, King Piyadasi, further said concerning this: “It occurs to me that I shall have proclamations on Dhamma announced and instruction on Dhamma given. When people hear these, they will follow them, elevate themselves and grow considerably through the promotion of the Dhamma.” It is for this purpose that proclamations on Dhamma have been announced and various instructions on Dhamma have been given and that officers who work among many promote and explain them in detail. The Rajjukas who work among hundreds of thousands of people have likewise been ordered: “In this way and that encourage those who are devoted to Dhamma.” Beloved-of-the-Gods speaks thus: “Having this object in view, I have set up Dhamma pillars, appointed Dhamma Mahamatras, and announced Dhamma proclamations.”
Role of Chanakya in forming Mauryan empire
According to several legends, Chanakya also known as Kautilya, travelled to Magadha, a kingdom that was large and militarily powerful and feared by its neighbours but was insulted by its king Dhana Nanda, of the Nanda dynasty. Chanakya swore revenge and vowed to destroy the Nanda Empire.
Chanakya encouraged Chandragupta Maurya and his army to take over the throne of Magadha. Using his intelligence network, Chandragupta gathered many young men from across Magadha and other provinces, men upset over the corrupt and oppressive rule of king Dhana Nanda, plus the resources necessary for his army to fight a long series of battles.
DOWNFALL
About 50 years after Ashoka's DEATH, the Mauryan king was killed by his general-in-chief, Pushyamitra, who founded the Shunga dynasty. Scholars give several reasons for the empire's downfall, the major ones being its size and its weak rulers after Ashoka. Border states had started asserting their independence right after Ashoka's death. The empire started shrinking under Ashoka's successors. By the time Pushyamitra seized the throne, the mighty Mauryan Empire was a fraction of its size, reduced to only the three CITY-states of Pataliputra, Ayodhya, and Vidisha, and some parts of the Punjab.
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