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India had been known to the world since the dawn of history. By the second half of the 18th century, many European scholars began to see it also as the cradle of civilisation. That image was soon dented by the occupation of the Indian subcontinent by the English East India Company. For almost 100 years, the lands of India remained the private property of the Company. After the rebellion of 1857, the British government took over these lands. Henceforth, India became the subject of much experimentation in promoting what the English thought was civilisation and science. This was also the time when the English discovered many wonders from ancient times that had all but been forgotten in the turmoil of history. One such discovery was that of the great king Ashoka who ruled over the subcontinent some 300 years before Christ.
The narrative of this book is structured around two conflicts. One, the age-old rivalry between the Kshatriya rulers and their Brahmin advisers and the other, between the Brahmanic civilisation of the Gangetic planes and the non-Brahmanic cultures that lay just outside of the rich plains of the Ganga. The Mauryan Empire was divided over the strategy to be adopted for enlarging its influence and encompassing these cultures. The extent to which Brahmanic ideology should be imposed remained a contentious point. While awed by the puissance of the Mauryan Emperor, the non-Brahmanical cultures would not easily submit to any change in their way of life and trade. Others in the Dakkan were even unwilling to give a share of the rich trade which flowed through the western sea ports of Bharukachha (presently Broach) to the Mauryans in Patliputra (present-day Patna). Ashoka’s life was made even more difficult because, even though he was the younger son, his own father Bindusara was afraid of Ashoka’s strength and that he would try to usurp the kingdom in his impatience. Ashoka, who is represented as an upright, mature and far-seeing man, and his elder brother Sumanna, surrounded by a Brahmanic coterie did not see eye to eye on the manner in which other people should be won over. Ashoka preferred the use of main force while allowing local cultures considerable autonomy of existence. Keuning’s Ashoka routinely chose to surround himself with loyalists belonging to shudra and other lower classes. For the Brahmins, he had nothing but contempt. In his views they were trying to feed off the fat of the land with very little contribution in return. On the whole, this is an unputdownable book. It was written during the period of the World War II and scholars of language will have a field day analysing the contemporary linkages. Some credit for the book, which was originally written as a trilogy, also goes to the translator who has done such a captivating translation.
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Ashoka’s discovery, his
achievements and the growth of a strong Buddhist culture in India
excited many Europeans. Here was a king who was a strong and just ruler
and who derived his strength from being spiritual. In the early 20th
century much historical research was done on Ashoka and his times. That
in turn provided material for thought about the sad condition in which
Europe found itself in the 1920s and 30s. Economic depressions were
plaguing the people. At the same time, there was a large body of people
who were doing rather well for themselves feeding off the carcasses of
those who fell by the economic wayside. Fascism had already overrun
Italy. Nazism was gaining in strength in Germany. Hitler had tried out
the first carpet-bombing raids over Spain. It was in this context that
this particular book was being written.