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Ashoka, Concept of Dharma

Ashoka, Concept of Dharma

Section titled “Ashoka, Concept of Dharma”

2020-04-27 11:48 :05

Ashoka (268 - 232 BCE)

Section titled “Ashoka (268 - 232 BCE)”
  • Ashovadana, Divyadana, Vamsatthapakasini, Dipavamasa and Mahavamsa talks about Ashoka’s life, wife Devi and their sons Mahinda and Sanghamitta ^c88462
  • Inscriptions suggests extent of empire upto Kandahar, Orissa; almost the entire sub-continent except the southernmost parts
  • After his death the empire quickly disintegrated due to invasion of Bactrian Greeks
  • James Princep deciphered Brahmi inscription referring to a king called Devanampiya Piyadasi; Maski Inscription
  • tried to establish a system of rule based on the principle of Dhamma
  • Ashoka was the viceroy of Ujjain married the daughter of a Merchant from Vidisha and had 2 children
  • Conquered Kalinga for strategic reasons -> trade routes to south India by land and by sea
  • war took place 8 yrs after his consecration around 260 BC
  • After this was he turned towards Dhamma and a policy of conquest through Dhammavijaya
  • bordering empires were Cholas, Pandyas, Sataputras and Keralaputras in the south. Whereas Kambojas and Yavanas along with Bhojas, Pitinikas, Andhras and Pulindas were some living within the empire.
  • Conquest territories were called Vijita and ‘royal territories’ as Rajavishaya and bordering territories Prayatna.

Concept of Dharma

Section titled “Concept of Dharma”
  • variously translated as piety, moral life, righteousness and so on
  • It was not any particular religious faith or practice, was also not an arbitrarily formulated royal policy
  • was related to the norms of social behaviour and activities in a very general sense

Causes/Need Of Dhamma

Section titled “Causes/Need Of Dhamma”
  • Ashoka’s private beliefs and his own perceptions of how he should respond to the problems of his empire were responsible for the formulation of the policy of Dhamma
  • Ashoka ascended the throne where the political, social and cultural concepts had matured. To maintain the existent social structure he had to either use force or make a set of complex social norms and make people follow them
  • Bring about harmony b/w the heterodox sects and the Brahmanical fold that had emerged.
  • For the empire to survive there had to be some sort of social, cultural uniformity among the various groups that existed viz the Yavanas, Tribal groups, Brahmanical religion and Heterodox sects.

Contents of Dhamma

Section titled “Contents of Dhamma”
  • was not given any formal definition or structure
  • RE 1 banned animal sacrifices and reports decrease in killing of animals. Pillar Edict PE 5 mentions more such prohibitions.
  • In RE 12 he emphasised on toleration of people themselves and also on toleration of their various beliefs and ideas. And exercise restraint in criticising other sects and praising their own.
  • Non-violence was to be practised by giving up war and conquests and also as a restraint on the killing of animals. This was one of the most remarkable innovative aspect of his dhamma.
  • included certain welfare measures, like planting of trees, digging of wells, etc
  • In RE 9 ceremonies and sacrifices were attacked as being meaningless especially by women performed during illness, marriage, birth etc. It also describes the ceremony of dhamma and mentions :
    • consideration towards slaves and servants
    • obedience to elders
    • generosity towards the needy, Brahmanas and Sramanas, etc.
  • RE 11 is similar to RE 9 it also mentions gift of dhamma being greatest gift of all.
  • Dhamma mahamattah were instituted to implement and publicise Dhamma.
  • His contents were read out in public during auspicious days like full moon etc.
  • has been written in the 14 Major Rock Edicts of Ashoka.

Ashoka Did not Favour Buddhism - Evidences

Section titled “Ashoka Did not Favour Buddhism - Evidences”
  • Dhammamahamattas office did not favour any particular religion. If he was partisan he could have used the Sangha to propagate Dhamma
  • He wanted to promote tolerance and respect for all religious sects and the duty of the Dhammamahamattas to ensure this this can be deduced from his rock inscriptions.

Role of Dhamma on the Downfall of Empire

Section titled “Role of Dhamma on the Downfall of Empire”
  • #todo

Haraprasad Sastri has suggested that Pushyamitra Sunga’s coup showed Brahmanical revolution as a result of Ashoka’s Dhamma.

  • It is possible that Ashoka’s ban on animal sacrifices may have annoyed Brahmana livelihood.
  • Appointment of Dhamma Mahamatas may have struck Brahmana prestige as custodians of social morality.
  • However Sastri’s interpretations are wrong since in his edicts Ashoka had mentioned to respect both the Sramana and Brahmanas.
  • Ashoka’s followed a pacifist policy as a result of his Dhamma. However, he was pragmatic and did not disband the army and also warned the tribal communities to not make nuisance. He also did not abolish capital punishment.
  • Reasons for downfall have to searched on the weakness of the political structure and lack of later able rulers in the dynasty than in Dhamma.
  • Unable to restructure economy and the tendency of the fringes to act independent were some other reasons.
  • Romila Thapar has mentioned the lack of nationalism, idea of loyalty to state, lack of popular representative institution.

Ideas of Dhamma in Vedas, Upanishads 1 2

Section titled “Ideas of Dhamma in Vedas, Upanishads 1 2”
  • Both the Vedas and Buddhist canonicals have the concept of Dhamma in them.
  • Rig Veda mentions it at least 56 times the root of the word means to uphold or support. In most cases it means religious rites and in some other cases it meant ‘fixed principles or rules of conduct’.
  • In Chandogya Upanishad there is an important passage a/c to which there are 3 branches of dharma :
    • one is constituted by sacrifice, study and charity;
    • second is constituted by austerities and
    • third is the brahmacharin dwelling in house of his teacher and making himself sudy with the family of the teacher till last.
    • All of them attain immortality.
  • In Taittiriya Upanishad it is ‘Speak the truth, practice your dharma’ here it means the standard conduct as a mem of Aryan community as member of one caste as a person in a particular stage of life.
  • The Vedas are however the source of Dharma.
  • Dhamma in Buddhism is interpreted to mean ‘the teaching of the Buddha’. Accorting to him it is overcoming suffering or dukkha.
  • It gives people a way of life to achieved enlightenment by following the noble eigthfold path.
  • Many of the Buddhas views in the eightfold path found mentions in the vedas and upanishads.
  • Both say to follow dhamma but their definition of dhamma is different wherein lie the dissimilarity.

Historians Views on Dhamma

Section titled “Historians Views on Dhamma”
  • #todo
  • The Dhamma that was mentioned in his inscriptions and the concept of Buddhist Dhamma were different.
  • Historians hold different views about the nature of Ashokas Dhamma. It has been seen as a sort of universal religion containing common elements of other religious traditions.
  • It has been interpreted as a form of raja-dharma/ Dharma of a king consisting of political and moral principles.
  • It has been understood as a form of Buddhist Upasaka dhamma.
  • And also been seen as all of the above rolled into one.

Romila Thapar’s Views on Dhamma

  • Thapar has underlined the political rationale behind the propagation of dhamma.
  • She has minimised the Buddhist elements in his Dhamma asserting that there was no connection b/w personal beliefs of Ashoka and his public proclamations.
  • It was an ideological tool to consolidate his large empire and to get support of non orthodox elements.
  • as being a bond for the empire, common social way of life
  • A/c to her Dhamma was Ashoka’s own invention for a way of moral life for people in general to follow.
  • Ashoka’s Dhamma meant righteousness.
  • For Ashoka it was to give him socio-political order in his empire that would make it easy to govern.

Upinder SIngh

  • Ashokas inscriptions do not contain ideas of Buddhas teaching ex Dukkha, 8 fold path etc.
  • But there is a definitve Buddhist core clear from ther repeated emphasis on ahimsa and in the 3rd century BC Buddhism along with Jainism were prominent sects that emphasised ahimsa.
  • There is also similarity b/w duty oriented ethics of inscriptions and Buddhist upasaka dhamma as mentioned in Sigalvada Sutta.
  • Bhabru rock edict lists 6 Buddhist texts as texts on dhamma.
  • His ideas that king owes debt to all his subjects has Buddhist connotation.
  • Buddhist element can also been seen in his sculpture as well ex Girnar rock mentions white elephant bringing happiness to the world. Elephant appears in Dhauli inscription as well.
  • Buddhist archaeological remains have been found around many Ashokan pillars.

PYQs

Section titled “PYQs”
  1. Discuss the nature of Ashoka’s Dhamma. Was it responsible for the downfall of his empire? [1979, 60m]

Ashoka’s Dhamma was a moral and ethical code that was central to his reign as emperor of the Mauryan Empire in ancient India. It was based on the principles of non-violence, compassion, and respect for all living beings, and it aimed to promote peace and harmony within the empire and beyond.

Ashoka’s Dhamma was not a religious doctrine, but rather a set of ethical guidelines that were intended to govern the behavior of the emperor and his subjects. It emphasized the importance of moral conduct, tolerance, and selflessness, and it was reflected in the laws and policies of the empire, as well as in the edicts that Ashoka inscribed on rocks and pillars throughout the empire.

  • ! Then mention the views of Romila Thapar and Upinder Singh on this.

The extent to which Ashoka’s Dhamma was responsible for the downfall of the Mauryan Empire is a matter of debate among historians. Some argue that the empire was weakened by internal factors, such as economic decline and political instability, and that the focus on moral and ethical principles may have contributed to this decline. Others believe that Ashoka’s Dhamma was a positive force that helped to promote peace and stability within the empire, and that its downfall was the result of external factors, such as invasions from neighboring kingdoms.

Analysis on the policy of Dhamma.

Ashoka’s policy of Dhamma was a set of principles and policies implemented by the Indian Emperor Ashoka in the 3rd century BCE. The policy was based on the principles of non-violence, justice, morality, and compassion, and it aimed to promote social harmony and improve the lives of the people. Ashoka implemented the policy through the creation of a network of pillars and rock edicts throughout his empire, which carried messages promoting the principles of the Dhamma.

Historian Romila Thapar states that Ashoka’s Dhamma was “a new moral and ethical code for governance and for the behaviour of individuals.” Ashoka’s Dhamma was not based on any specific religious tradition, but rather on universal moral principles, and it was intended to be followed by all members of society, including the emperor himself. In one of his rock edicts, Ashoka stated, “Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart.”

Another historian, K.A. Nilakanta Sastri, notes that Ashoka’s Dhamma was not just a policy but “a way of life,” and that it was intended to create a society where “the weak and the strong are alike in their privileges and obligations.” Ashoka’s Dhamma was intended to promote peace and compassion, and it included policies aimed at alleviating suffering and promoting the welfare of all members of society. In one of his rock edicts, Ashoka stated, “Everywhere King Piyadasi (Ashoka) has occupied the hearts of the people with love for him, and the love of one’s own religion and the love of others, and by the practice of the Dhamma.”

Thapar states that many people in India at the time were deeply rooted in their own cultural, religious, and social traditions, and they were resistant to the idea of changing their ways of life. This made it difficult for Ashoka to fully implement his policy of Dhamma.

Another historian who has criticized the policy for lack of enforcement is K.A. Nilakanta Sastri. Sastri notes that, although Ashoka tried to promote the Dhamma, there was no mechanism in place to enforce it, and many people continued to engage in violent and unjust practices.

  1. Irfan Habib: Irfan Habib is a noted historian of India and has written extensively on Ashoka and his empire. Habib has praised Ashoka’s policy of Dhamma for its efforts to promote non-violence and compassion, but has also noted that the policy faced challenges in its implementation.

  2. D. D. Kosambi: D. D. Kosambi was an Indian mathematician, statistician, and historian who studied Ashoka’s policy of Dhamma. Kosambi has noted that the Dhamma was an important factor in Ashoka’s rule and that it helped to create a sense of unity and social harmony in India.

  3. N. G. Majumdar: N. G. Majumdar was a historian of India and has written extensively on Ashoka’s policy of Dhamma. Majumdar has praised the policy for its efforts to promote peace, justice, and compassion, and has noted that it had a significant impact on Indian society.

  4. Upinder Singh: Upinder Singh is a historian and professor of ancient Indian history and culture, who has studied and written about Ashoka’s policy of Dhamma. Singh has praised the Dhamma for its efforts to promote social harmony and improve the lives of the people, and has noted that it helped to create a more just and compassionate society in India.

1. Write a short essay on: "Contents of Asoka's dhamma and reasons for Asoka's keenness to propagate dhamma." [1991, 20m]


Contents of his Dhamma :


1.  Non-violence and compassion: One of the core principles of the Dhamma was non-violence and compassion towards all living beings. Ashoka sought to promote peace and reduce violence, both within his empire and beyond its borders.


2.  Respect for all religions: Ashoka believed that all religions had value and should be respected. He encouraged tolerance and respect for different beliefs and practices, and sought to promote social harmony between different religious and ethnic groups.


3.  Moral and ethical behavior: The Dhamma emphasized moral and ethical behavior, including honesty, integrity, and fairness. Ashoka encouraged people to lead virtuous lives and to avoid negative actions such as theft, violence, and deceit.


4.  Service to others: The Dhamma encouraged people to serve others, particularly those who were in need. This included providing food, shelter, and medical care to those who were suffering.


5.  Promotion of education: Ashoka believed that education was an important means of promoting the Dhamma and improving society. He encouraged the spread of knowledge and the education of both men and women.


6.  Environmental conservation: The Dhamma emphasized the importance of preserving the natural environment and protecting wildlife. Ashoka promoted the planting of trees and the conservation of forests, and encouraged people to act responsibly in their use of natural resources.
  1. Discuss different interpretations of historians about the nature of Asoka’s ‘Dhamma’. Did his principle of ‘Dhamma-vijaya’ render the Mauryan Empire militaristically weak? [2014, 20m]

The nature of Ashoka’s “Dhamma” has been interpreted in different ways by various historians over the years. Some of the notable interpretations include:

  1. Secular interpretation: According to this interpretation, represented by historians such as Romila Thapar and Irfan Habib, Ashoka’s Dhamma was a secular code of conduct that had nothing to do with religion. It was seen as a political tool to unify his empire and maintain order.

  2. Buddhist interpretation: According to this interpretation, represented by historians such as Ananda Coomaraswamy and Paul Mus, Ashoka’s Dhamma was a form of early Buddhism that sought to spread the teachings of the Buddha and bring the empire under Buddhist influence.

  3. Hindu interpretation: According to this interpretation, represented by historians such as R.C. Majumdar and H.C. Raychaudhuri, Ashoka’s Dhamma was an expression of Hinduism, drawing on the principles and values of Vedic and Upanishadic literature.

  4. Jain interpretation: According to this interpretation, represented by historians such as Johannes Bronkhorst, Ashoka’s Dhamma was influenced by Jainism and reflected Jain principles such as non-violence and compassion.

  5. Syncretic interpretation: According to this interpretation, represented by historians such as Hermann Kulke and Dietmar Rothermund, Ashoka’s Dhamma was a synthesis of various religious and philosophical traditions, including Buddhism, Hinduism, and Jainism, reflecting a syncretic approach to religion and spirituality.

The principle of “Dhamma-vijaya,” or the conquest through righteousness, has been seen by some historians as contributing to the militaristic weakness of the Mauryan Empire. However, this view is not universally accepted, and there is evidence to support both sides of the debate.

Arguments in favor of the idea that Dhamma-vijaya made the empire weak include:

  1. Rejection of violence: Ashoka’s emphasis on non-violence and compassion, as expressed in his inscriptions, may have limited his ability to engage in military conquests and maintain control over his vast empire.

  2. Decreased military power: By rejecting the use of force and relying on moral persuasion, Ashoka may have reduced his military power, making the empire vulnerable to attack by neighboring states.

Arguments against the idea that Dhamma-vijaya made the empire weak include:

  1. Political stability: The principle of Dhamma-vijaya may have contributed to political stability and social cohesion within the empire, reducing the need for military conquest.

  2. Diplomatic influence: By spreading his Dhamma through his empire and beyond, Ashoka may have exerted a moral influence that enhanced his diplomatic power and reduced the need for military intervention.

  3. Continued expansion: Despite his emphasis on non-violence, Ashoka still expanded his empire through diplomacy and strategic marriages, suggesting that his military power was not necessarily weakened by his adoption of Dhamma-vijaya.

Historians such as Romila Thapar and Irfan Habib argue that Dhamma-vijaya did not render the Mauryan Empire militarily weak, as the empire continued to expand and maintain its power through diplomacy and political savvy. On the other hand, historian Ananda Coomaraswamy has argued that Ashoka’s rejection of violence weakened the empire and reduced its military power

  1. “The concept of Ashoka’s Dhamma as found through his inscriptions had its roots in Vedic---Upanishadic literature.” Discuss. [2017, 15 Marks]

Ashoka’s Dhamma, as found through his inscriptions, can indeed be traced back to Vedic and Upanishadic literature. Here are ten points that illustrate this connection:

  1. Concept of Dharma: The concept of Dharma, which is central to Ashoka’s Dhamma, is derived from the Vedic literature, where it refers to the moral and ethical laws that govern human behavior.

  2. Emphasis on non-violence: The Upanishads, specifically the Mahabharata and the Bhagavad Gita, emphasize the importance of non-violence and compassion, concepts that are also central to Ashoka’s Dhamma.

  3. Concept of ahimsa: The principle of ahimsa, or non-harm, is a fundamental tenet of both Vedic and Upanishadic literature and is also emphasized in Ashoka’s inscriptions as a key component of his Dhamma.

  4. Emphasis on self-control: The Vedic literature places a strong emphasis on self-control and inner discipline, which are also central to Ashoka’s Dhamma as expressed in his inscriptions.

  5. Concept of karma: The concept of karma, which is the law of cause and effect, is also present in both Vedic and Upanishadic literature and is central to Ashoka’s understanding of the moral and ethical laws that govern human behavior.

  6. Emphasis on compassion: The Upanishads emphasize the importance of compassion and kindness, concepts that are also central to Ashoka’s Dhamma as expressed in his inscriptions.

  7. Concept of moksha: The concept of moksha, or liberation from the cycle of birth and death, is a central tenet of Upanishadic literature and is also mentioned in Ashoka’s inscriptions as a goal for those who follow his Dhamma.

  8. Emphasis on ethical conduct: Both the Vedic and Upanishadic literature place a strong emphasis on ethical conduct and the importance of moral behavior, concepts that are also central to Ashoka’s Dhamma.

  9. Concept of samsara: The concept of samsara, or the cycle of birth and death, is present in both Vedic and Upanishadic literature and is also mentioned in Ashoka’s inscriptions as a fundamental aspect of human existence.

  10. Emphasis on wisdom: The Upanishads emphasize the importance of wisdom and self-realization, concepts that are also central to Ashoka’s Dhamma as expressed in his inscriptions.

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Footnotes

Section titled “Footnotes”

  1. < http://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_2000_01-03_03.pdf> ↩

  2. < https://www.bbc.co.uk/bitesize/guides/zr7ck2p/revision/1> ↩