Was the Mauryan Empire socialist?

Believe it or not socialism in India is at least 3000 years older than Karl Marx. During Vedic times, besides capitalists and workers, there were also hoarders and black marketeers and the economic laws prescribed heavy punishments for them.

Was the Mauryan Empire socialist?

Believe it or not socialism in India is at least 3000 years older than Karl Marx. During Vedic times, besides capitalists and workers, there were also hoarders and black marketeers and the economic laws prescribed heavy punishments for them. These included confiscation of their property. Capitalists and workers were inimical to one another in ancient India too. The present-day class war is nothing new and Mrs Gandhi seems to be doing her best to make industrialists and workers work together for the country's prosperity.

To put an end to this enmity due to unequal distribution of wealth, the ancient Indian economists have suggested two remedies: one is the spiritualization of the group of capitalists so as to make them voluntarily surrender their surplus wealth for the good of those that need it. The second is the taking by force of the surplus wealth of selfish capitalists for fair distribution among the needy.

The first remedy which, if strictly availed of by human society as a whole, will put an end to the evils of unequal distribution of wealth. It is taught in the fifth verse of the fourteenth chapter in the seventh Skanda of the Srimadhbhagavata.

The chapter is a dialogue between King Yudhishthira and the celebrated sage Narada. The sage says that the economic principle he is going to propound has been handed down from an ancient Indian sage called Ajagara, who had taught his king to work as an ordinary human being with his mind fixed on God and no consideration as to the results of his work. Out of the results of his work, the worker, no matter whether he is a king, priest, merchant, or a tiller of the soil, should retain only as much as will be enough to satisfy his elementary craving, and leave the rest for others.

The verse in which the principle is taught, is translated as:

"Man is the power of only as much as will satisfy his hunger; if he aspires to possess more, he is a thief and deserves punishment."

This is also stated in the reply which an ancient poet-philosopher gave to King Nanda. The king used to ask every day whether the poet had eaten his daily meal and the poet always replied "No." When asked, why, he is said to have replied:

"Those who in their own house, eat with pleasure the rice grown by their own labour and cooked by the hand of their own wives after it is partaken by their twice born guests and after due offerings to the Gods, are real eaters. Such food, O Nanda, is not eaten by me."

According to the Srimadbhagavata, this greed to accumulate and possess the profit earned by physical or intellectual labour is condemned in clear terms. Is then, it may be asked, life worth living? Will anyone engage oneself in agriculture, trade, or other occupations with no desire for the profits accruing from them?

In reply to this the Srimadbhagavata says that possession of money is not prohibited for a householder. It is only the Vanaprasthas and the sanyasins that are required to disown money altogether.

There is however, a difference of opinion regarding the quantity of money or grain that a householder can possess.

"He may either possess enough to fill a granary or a store filling a grainjar; he may collect enough for three days or make no provision for the morrow."

States a passage in Kulluka. According to Narada "what is sufficient for a year, six months, or three months."

Regarding the way of disposal of what is more than enough for the householder, Manu says "whoever has grains enough for the maintenance of himself his dependants, and servants for three years is fully qualified to drink in some sacrifice."

Thus a householder that has more than what is enough to maintain his family is required to spend his surplus in making gifts to the deserving. Whoever is found to disobey this rule is regarded as irreligious and his wealth is confiscated for distribution among the needy. Manu says: (XI 14)

"Or he may take it by force or fraud from one who always takes and never gives and who refuses to give it; thus the fame of the taker will spread and his merit increase."

The rule is that the king should take by force the wealth of the wicked and distribute it among the good (Asatamarthamadaya satameva prayachchhati). So, the Prime Minister's economic plan is a purely Vedic plan. Whether or not India can prosper by applying these ancient principles, only time can tell.

- Bhikshu Chaman Lal, INFA

Published On:

Jul 9, 2014

Mauryan empire was the largest political entity to have existed in Indian subcontinent, spanning over 5 million square kilometres at its zenith under Ashoka. The population of the empire was estimated to be about 50–60 million, making Mauryan Empire one of the most populous empires of antiquity. from IndiaSpeaks

The Mauryan Empire, which formed around 321 B.C.E. and ended in 185 B.C.E., was the first pan-Indian empire, an empire that covered most of the Indian region. It spanned across central and northern India as well as over parts of modern-day Iran.

The Mauryan Empire’s first leader, Chandragupta Maurya, started consolidating land as Alexander the Great’s power began to wane. Alexander’s death in 323 B.C.E. left a large power vacuum, and Chandragupta took advantage, gathering an army and overthrowing the Nanda power in Magadha, in present-day eastern India, marking the start of the Mauryan Empire. After crowning himself king, Chandragupta took additional lands through force and by forming alliances.

Chandragupta’s chief minister Kautilya, sometimes called Chanakya, advised Chandragupta and contributed to the empire’s legacy. In addition to being a political strategist, Kautilya is also known for writing the Arthashastra, a treatise about leadership and government. The Arthashastra describes how a state should organize its economy and maintain power. Chandragupta’s government closely resembled the government described in the Arthashastra. One notable aspect of the Arthashastra was its focus on spies. Kautilya recommended the king have large networks of informants to work as a surveillance force for the ruler. The focus on deception reveals a pragmatic, and borderline cynical, view of human nature.

Bindusara, Chandragupta’s son, assumed the throne around 300 B.C.E. He kept the empire running smoothly while maintaining its lands. Bindusara’s son, Ashoka, was the third leader of the Mauryam Empire. Ashoka left his mark on history by erecting large stone pillars inscribed with edicts that he issued. After leading a bloody campaign against Kalinga (a region on the central-eastern coast of India), Ashoka reevaluated his commitment to expanding the empire and instead turned to Buddhism and its tenet of nonviolence. Many of his edicts encouraged people to give up violence and live in peace with each other—two important Buddhist principals.

After Ashoka’s death, his family continued to reign, but the empire began to break apart. The last of the Mauryas, Brihadratha, was assassinated by his commander in chief—a man named Pushyamrita who went on to found the Shunga Dynasty—in 185 B.C.E.