Make assessment of emperor Asoka.

1. As an administrator: The administrative control clearly reflects the greatness of the ruler. But the yardstick does not show exact figure sometimes. Very often the crooked and cruel ruler too improve their administration on the basis of causing terrorism. Hence, the ruler's behaviour with their subjects has also to be considered along with his administrative control. Asoka’s powers were successful in both these spheres. He considered his subjects like his sons and daughters.

2. As an introducer of welfare states: The higher officials of the kingdom were called the Mahamattas. The officials junior to the Mahamatras were called the Rajuks. Similarly, there were other officials during that time known as the ‘Pursh’, ‘Yukta’ and ‘Prativedak’ - who rendered assistance to the king in royal affairs. The ‘Prativedaks’ were a sort of detectives. Hence, the king used to appoint them himself. In order to view the condition of his subjects, the king used to go around his kingdom. The administration of the central departments was run from the capital city of Patliputra under the king's supervision.

3. Good control over Provincial Administration: The four governors belonging to the royal family looked after the administration of the four far-off provinces. Taxila, Tosali and Ujjain were the capitals of these provinces. He gave instructions to provincial administrators or governors to pay proper and timely attention and assistance to all people of their areas. Inscription No. 6. sheds light on the fact that Asoka used to receive information about the royal activities taking place around him round the clock whether he was in his harem or was at his dining table.

4. As a Great Preacher of Buddhism: The shape that Asoka gave to Buddhism was known as Dhamma or Dharma. It neither stresses good conduct nor only piety of religious conduct. The Dhamma lays emphasis on the routine affairs of daily behaviour. He got many inscriptions on the stone pillars the study of which proved helpful in improving this life and the life after death. They reflect both the religious feelings and good worldly conduct. For example:

• Do not torture others.

• Always speak the truth.

• Elders should be obeyed.

• Youngers should be loved.

• Live and let live others.

• Be kindful to all.

Asoka’s Dhamma bears written records about civic rights and duties e.g. man should not spend beyond his income, one must be charitable to the poor. One should not follow the worthless customs during marriages or celebrations. But it is very strange that the Dhamma of Asoka no where bears any description about God or the soul.

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M. Imp.