Ashoka and his policy of 'Dhamma'
Introduction
Ashoka in his 13th rock edict mentions
about the suffering and grief he felt after conquering the Kalinga; and what we
know today as his policy of Dhamma is a result of his realization after the
war. Although his policy of Dhamma has a vast perspective, along with the
ideals of social welfare it has political implications also which helped him to
manage such a vast empire and administration which covered most part of the
Indian sub-continent. Ashoka’s policy of Dhamma is influenced from Buddhism but
it did was not made to promote the Buddhism as religion but to promote its
ideals. This assignment tries to look at these ideals, their social and
political aspects and how much his policy was free from religious implications.
The Dhamma: -
The policy of Dhamma is like an open room where all
the good ethics regardless of any sect, religion and community can exist. It
was formed according to the sectarian, administrative and political needs of
the then current times. Dhamma did not oppose or hurts any sect’s beliefs but
by compiling all the goods in them and adding its own ideals it becomes a
policy for social welfare and solidarity of empire and its subjects. It is a
set of civic duties, a guide to social morality and a collection of virtues, it
comprised merits like: -
1 Daya or kindness (PE 2 AND 7)
2 Danam or charity (RE7)
3 Satyam or truthfulness (MRE2, PE2 and 7)
4 Shauchama or inner and outer purity (PE2 and7)
5 Mardavam or gentleness (RE13 AND PE7)
6 Sadhuta or saintliness (PE7)
7 Apa-Vyayata and Apa-Bhandata or moderation in
spending and saving (RE3)
8 Samyama or self-control (RE7)
9 Bhava-Shuddhi or purity (1b)
10 Dharma-rati or attachment to morality (RE13)
Ashoka’s dhamma emphasize on Akshati or non-injury, Amayama
or restraint, Samacharanam or equal treatment and Sarvbhutanam means respect
for all creatures either human being or animals. Ashoka also mentions about
requisites which one might follow. Ashoka in his pillar edict 7 mentions about
works he has done for the benefit of humans and animals both like he has
planted banyan and mangoes trees, has done arrangements for water for both
humans and animals etc. in one of his other edicts he mentions about his order
where he instructs to plant medicinal plants and dig wells for the benefit of
all the living creatures. So, he has done many such things for the welfare of
his people and the animals. He also mentions in one of his edicts about the
requisites which one might follow in order to be a true follower of Dhamma and
get it’s fruits, Dhamma-Kamata or love for Dhamma, Pariksha or
self-examination, Susrusa or obedience, Bhaya or fear (from doing sin).
According to Ashoka by following the path of Dhamma one can get liberation from
sufferings and pain and sins. In many of his edicts he also mentions about
respecting elders, teachers, parents and life of other creatures for example in
his 1st rock edict he asks to be kind towards animals and urges not
to kill them he further states that earlier many animals and birds were used to
be killed for the purpose of food in royal kitchen but later he commands to not
to slaughter animals for food in any case but Romila Thapar in her book early India
mentions about the edict and further states that the king has made a list of
animals which can be used for food purpose in the royal kitchen but he limited
the number to three only. It means that the killing of animals was not
completely prohibited but was made limited.
So, these are some of the features and ideals of Ashoka’s
Dhamma. But many historians like Romila Thapar, R.S. Sharma and Upinder Singh
points out towards the other aspects of Dhamma which could had helped Ashoka in
administration also.
Ashoka in his rock edict 9 questions the necessity of
the popular rituals and ceremonies performed during his times especially by
women folk at the birth of babies, at the time of illness, journeys and so on.
In his this edict he further mentions that these ceremonies were directed by
priestly class and the offerings given to them by the people. Through his this
message he could be possibly pointing towards the meaninglessness of ceremonies
and the propounded myths by the priestly class for their own good, indirectly.
On the other hand, in his 8th rock edict,
he mentions about Dhamma-Yatas, also preferring other people to do so instead
of Vihara-Yatas, during his Dhamma Yatas, he mentions about the activities to
be done like meeting Shramanas and brahmans, giving them gifts, meeting aged
people and helping them, teaching people about Dhamma and pilgrimage to holy
places. In this edict he mentions about meeting brahmans and Shramans which is
enough to show the liberal nature of Dhamma. These Dhamma Yataras might had
also helped the king to know his subjects well and their day to day issues
personally.
The policy of Dhamma had also played a role of
reformist, in his rock edicts he asked his subjects to treat their slaves with
generosity and help them in need. If looking towards his this message and the
social system of that times it can also be interpreted as, he is asking to have
generosity towards lower class and castes but not mentioning it directly as the
slaves and servants usually belong to lower castes. In any of his edict he
didn’t mentions about caste system, but the Varna or caste system existed in
ancient India.
For the promotion and propagation of Dhamma Ashoka appointed
many officials like Dhamma-Mahamattas who used to promulgate the policy of Dhamma
between the common people. Through these officials it was possible for Ashoka
to get to know about the opinions of the citizens and day to day happenings in
the empire and events which could helped him to form his policies according to
the public opinions and there welfare.
Dhamma-Vijay
The concept of Dhamma Vijay by Ashoka is not only
limited to its political objectives but also to the common masses means through
the Dhamma Yatas were a way of interaction between the king and his citizens
make people aware about the ideas and thinking of their ruler and influence
them to pursue his ideals.
Conclusion
The policy of Dhamma is based on the principles of
Buddhism but it was not made to preach people about the life and ideals of
Buddha but through the Dhamma to make them understand the true meaning of them
and to follow the path of Buddha’s ideals through Dhamma not only to listen
them. The policy of Dhamma didn’t oppose any sect or religion instead it
teaches to respect other’s belief. Dhamma was made in alignment to the
situations of that time either social or political. The concept of Dhamma-Yatas
helped the rulers and the ruled to interact each other and share their concerns
and ideas which further deepens the solidarity in the empire and also the trust
of king in his subjects and vice-versa. One more thing to specify in the edicts
of Ashoka is that he used to address his people as his children which further
strengthens the bond between the king and his people.
Abbreviations: -
1 Pillar edict(PE)
2 Rock edict (RE) 3 Minor edict (ME)
References: -
Books-
1.
Specific portions from the book- A history of ancient
and early medieval India from stone age to the 12th century, By-Upinder
Singh
2.
Specific portions from the book- The penguin history
of early India from the origins to AD 1300, By-Romila Thapar
3.
Specific portions from book- India’s ancient past By-
R.S. Sharma
Websites: -
Too intersting ❤️
ReplyDeleteWell done �� I have never read so deeply about Ashoka's dhamma before .Keep it up ,��
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