ASHOKA AND HIS DHAMMA

ASHOKA (273-32 BC):-

Ashoka, also known as Ashoka the great, was an Indian
emperor of the Maurya Dynasty, who ruled almost all of
the Indian sub continent from 273-232 BCE. The
grandson of the founder of the Maurya Dynasty,
Chandragupta Maurya, Ashoka promoted the spread of
Buddhism across ancient Asia considered by many to be
one of the India’s greatest emperors. Ashoka expanded
Chandragupta’s empire to reign over a realm stretching
from present day Afghanistan in the west to Bangladesh
in the east. It covered the entire Indian sub continent
except for parts of present day Tamil Nadu, Karnataka
and Kerala. The empire’s capital was Patliputra, with
provincial capitals to Taxila and Ujjain.
Ashoka waged a destructive was against the state of
Kalinga, which he conquered in about 260 BCE. In about
263 BCE, he converted to Buddhism after witnessing the
mass deaths of the Kalinga war, which he had waged out
of a desire for conquest and with reportedly directly
resulted in more than 1,00,000 deaths and 1,50,000
deaths deportations. He is remembered for the Ashoka
pillars and edicts, for sending Buddhist monks to Sri
Lanka and central Asia and for establishing monuments
marking several significant sites in the life of Gautam
Buddha.
The adoption of Buddhism by Ashoka in 263 BC has been
deemed as the direct consequence of the wide spread
destruction of life cause by Kalinga war.
To ensure social order and to pacify different groups
inhabiting empire and even to promote his own
understanding of tolerance, non violence etc, he
formulated a code- of conduct, which further has been
termed as “Dhamma”.

ASHOKA’S DHAMMA;-
Ashokan minor edicts proach about the principles of
Dhamma his formulated policy of Dhamma which
occupies a significant place in the Mouryan policy is
some time associated with religion, but it was a secular
policy having certain social and political implication.
Dhamma was a set of code of conduct (for social life)
propagated by Ashoka through which he wanted to
pacify his subjects and even to integrate centrally
administered state, where rebellion will be as mineral as
possible.
The word Dhamma is the Prakrit form of Sanskrit word
Dharma. The term Dharma has been variously translated
as piety, moral life, duty, righteousness and religion. This
policy of Dhamma was non-ritualistic and non-
doctrinaire. It was a synthesis of moral principles of all
the religions and aimed at promoting moral and social
consciousness among the people. The Dhamma was
related to guiding individual behavior in society
according to universal moral laws which transcend all
sectarianism. The Dhamma of the edicts was basically a
social ethical code. It contained no astute exposition of
doctrine or metaphysical dogma. It was solely a moral
code.
The code of Dhamma revolved around its various aspects
but more or less they were centered abound tolerance,
non violence and moral behavior of the people.

TOLERANCE:-
As Ashokan era was full of religious difference and so his
policy of tolerance stressed more on religious tolerance
to achieve his objectives. He ordained that people should
pay respect to the Brahmans and Buddhists monks and
even to shamanas. Ashokan code embrace the doctrine
of major religion prevailing during the time. Ashoka tried
to mitigated the religious rifts through his codes. He
adopted the policy of vochagoti restriction of speech)
aimed at reducing religious conflicts. (less speak, less
conflict). He even discontinued religious gatherings,
slaughter of animals, rituals which were based on
superstitions. These superstitions gave superior position
to Brahmans which could be detrimental for other
religious sects such Jainism, Buddhism, Ajinikas etc.
tolerance aimed at fostering togetherness was central to
Ashokan policy of Dhamma.

NON-VIOLENCE:-
This policy of Ashoka Dhamma too was filled with
intention of bringing peace internally and externally.
After war of Kalinga Ashoka abandoned his hitherto
policy of berighosha (sound of warfare) and adopted
Dhamma ghosha. After Kaling war Ashoka did not use
army against any of his neighbor or no other major war
was fought. Theory of non-violence was propagated to
bring internal and external peace (with neighbors and
tribes men inhabiting the empire).

MORAL BEHAVIOR OF PEOPLE:-

Through policy under Dhamma’s code Ashoka tried to
inculcate moral values in his subjects. Ashoka asked his
people to have respect for teachers, Older, for slaves and
for women. By propagating such behavior, Ashoka
wanted his state to take responsibility of behaving in a
way which would not be hurrying other. Moral behavior
will bring down crime. In order to establish a moral based
state Ashoka preached his empire should do away with
five sins-jealously, greed, anger, ego and hatred. He even
propagated Bhavsudhi-purity of thoughts-which could be
attained through the policies of Alpavyaga (not to spend
a lot) and Alpa sangrita (not to collect more than one’s
need).
Ashoka repeatedly asked his officials to tell his subjects
that the king looked upon them as children. Ashoka’s
Dhamma was not however a narrow Dharma and cannot
be regarded as a sectarian faith. The broad objective of
Dhammas was to preserve social order. He ordained that
people should obey their parents, pay respect to
Brahman and Buddhist monks and show mercy to slaves
and servants. Above all, his inscriptions ask people to
show loyalty to the king. Ashoka taught people to live
and let live. He emphasized compassion towards animals
and proper behavior relatives. His teachings were meant
to strengthen the institution of family and the existing
social classes, his teachings intended to maintain the
existing social order on the basis of tolerance. He does
not seem to have preached any sectarian faith. The
policy of Dhamma was an earnest attempt at solving
some of problems and tensions faced by a complex
society. Dhamma related to generalized norms of social
behavior and activities. The policy of Dhamma also
included other welfare measures like the planting of
trees and digging of well, constructions of rest houses.
Dhamma was not defined in terms of cast duties and
regulations. The policy of Dhamma included the state’s
concern for the welfare of its people.
In order to effectively implement Ashokan understanding
of Dhamma’s policy, he appointed special officials-
dhammamahamattas-and he himself took inspiration of
the states (Dhamma yatras), these yatras had very
positive effect, as it brought the emperor closure to the
people (direct contact).
Yet the policy of Dhamma did not succeed. It may have
been due to Ashoka’s over anxiety for its acceptance, or
to his own weakness when he became obsessed with
Dhamma in later part of his reign. The social tensions and
sectarian conflicts continued, or else were adjusted but
remained nevertheless Ashoka deserves administration,
not only for recognizing the need for a social ethic, but
for attempting to both define and implement such an
ethic in his capability as emperor.

RELATION BETWEEN DHAMMA AND BUDDHISM:-

Some historian link Ashoka’s policy of Dhamma with
Buddhism. According to V.A. Smith Ashoka actually
became a Buddhist monk for a short span of his life.
Smith believes that he was both a monk and monarch at
the same time. D.R. Bhandarkan claims that Ashoka was
a Buddhist and his policy of Dhamma was actually
original Buddhism as preached by the Buddha. Radha
Kumud Mookerji also formulates that as for as the
personal religion of Ashoka is concerned, it may be taken
as Buddhism.
Various arguments are formulated to show that Ashoka
was a Buddhist. It is quoted that Ashoka took the tour of
all the holy places associated with the Buddha. He visited
lumbini, Bodhgaya, Sarnath and kushi nagar. He
constructed a number of monasteries or viharas for the
Buddhist monks. These places became the centers of
Buddhist learning. He also constructed a number of
Stupas over the relics of the Buddha. Ashoka’s inscription
also revealed that he was a Buddhist. Ashoka emphasis
on non-violence also implies that his Dhamma was
somehow the expression of Buddhism because in
Buddhism also we see emphasis on non-violence. By a
minute analysis of ashoka’s policy of Dhamma suggests
that the Dhamma cannot be identified with the Buddhist
doctrine in his policy of Dhamma Ashoka now here
mentions the basic themes of Buddhism like four noble
trunks, eight fold path. In his personal belief he might
have declared his faith in Buddhist trinity but his policy of
Dhamma was different from Buddhism. It was a kind of
universal religion. It was the essence of various creeds on
we can say that it was above religious system and basic
principles of individual doctrines.

CONTESTATION:- DHAMMA RESPONSIBLE FOR

DECLINE OF MORYAN EMPIRE.
According to many historians Ashoka’s policy of Dhamma
was primarily responsible for the disintegration of the
Mouryan empire. Rhys Davids though he admires Ashoka
as great leader nevertheless holds him responsible for
the disintegration of empire. Critics point out to serious
drawbacks of the policy of Dhamma which lead the
empire to the path of disintegration. On one hand it was
responsible for military pacifism; on the other hand it
invited brahminical reaction against the pro-Buddhist
policy of Ashoka. As a consequence, the empire fell
down.
Ashoka followed a policy of universal toleration and
amity among all the religious sects. There is nothing to
believe that Ashoka was animated by any anti-
Brahminical bias to any degree. There is no denying the
fact that Ashoka asked his successors to follow the path
of ahimsa. But we cannot hold Ashoka responsible for
the downfall of the empire due to adoption of the policy
of Dhamma based on ahimsa. Ashoka after the Kalinga
war had followed the policy of peace and non-violence
but his successors could not continue this policy. The
successors did not possess the same strength and
effective personality as possessed by Ashoka. They could
not administer the empire they had inherited.
Empires come and go. No personality can be held
responsible for the downfall of an empire. It is the
process of history which is responsible. Therefore, we
cannot hold Ashoka and his policy of Dhamma
accountable for the disintegration of the empire. There
were other factors at work, notably the weakness of the
successors of Ashoka and the well known centrifugal
forces in Indian politics. It may be easily surmised that
the great Mouryan empire would have been in any case
come to an end, sooner or later, without the policy of
Ashoka.
BIBLIOGRAPHY:-
 A history of ancient and early and medieval Indian-
by Upinder Singh.
 India’s part- by R.S Sharma.
 Wikipedia
 Youtube
 Sir’s readings.