Page:Asoka - the Buddhist Emperor of India.djvu/175

Rh the welfare of all folk. That, however, is difficult save by the utmost exertion.'

Comment

The older interpretations of this edict, as in my previous editions, we1'e largely erroneous. The true purport of it has been made clear by the Arthaśâstra, which Mr. Jayaswal has applied with satisfactory results. Asoka, in accordance with the precepts of the text-books on state-craft, declares his readiness to attend to business concerned with the public welfare, at all tin1es and in all places, even at the cost of much personal inconvenience. He requires the proper officers (paṭiredakâ) to keep him fully informed without delay on all public affairs, and gives special directions that when a matter of urgency discussed in the Council of Ministers (parisâyain) occasions a division of opinion or adjournment, he must be informed without delay. He then explains the principles on which his action is based.

The best commentary is presented by Arthaśâstra, Bk. i. chap. 19, entitled 'The Duties of a King.' The following passages are specially relevant:

'When in court he shall never cause his petitioners to wait at the door, for when a king makes himself inaccessible to his people and entrusts his work to his immediate officers, he is sure to engender confusion in business, and to cause thereby public disaffection, and make himself a prey to his enemies.

He shall, therefore, personally attend to the business of gods, of heretics, of Brahmans learned in the Vedas, of cattle, of sacred places, of minors, the aged, the afflicted, and the helpless, and of women. ..

All urgent calls he shall hear at once, but never put off; for when postponed, they will prove too hard or impossible to accomplish. . . . Of a king the religious vow is his readiness for action; satisfactory discharge of his duties is his performance of sacrifice; equal attention to all is the presentation of fees and the ablution of consecration.

In the happiness of his subjects lies his happiness; in their welfare his welfare; whatever pleases himself he shall not consider as good, but whatever pleases his subjects he shall consider as good.