What was the nature of Asoka's Dhamma?
Till very recently historians were confused as to the true
nature of Asoka's Dhamma. Some pointed that Buddhism and Asoka's Dhamma
are one and the same. But after a deep analysis of Asokan Edicts on Dhamma it
has been found the these are two different things and one should not be
confused with the other.
Indeed, Asoka embraced Buddhism after the Kalinga war.
- According to Romila Thapar, Dhamma was Asoka's own
invention.
- In his Dhamma, Asoka had suggested a moral life that was
convenient to follow.
- Dhamma incorporated a way of life that included a number of
ideals and practices.
- Abstinence from killing, respect to elder moderation in
behaviour, etc. were the ideals that could be follow- by all people.
No matter to what religion they belonged. In conclusion it may
be said that Buddhism was the personal religion of Asoka while Dhamma was the
way of life that he wanted, as a king, the people in general to follow.
- Ashoka’s dhamma meant
‘righteousness’.
- The concept of dhamma is well
discussed in Ashoka edicts which were the oldest surviving documents of
Indian history.
- The edicts found scattered all
over the Indian subcontinent are basically official pronouncement of
policy, and instructions of Ashoka to his officials and subjects.
- Ashoka is said to have underwent a
complete charge of heart after Kalinga war during his eight regnal year
and thus visualized ‘Dhamma’.
The traditional policy of
territorial expansion was substituted by Dhamma. As mentioned in Ashokan edicts, Dhamma calls for certain
virtues to be possessed and the negative traits to be abstained from. It gives
a moral guidance to the subjects and stresses on social harmony and religious
tolerance.
- Respect to elders, parents
teachers; equal treatment to all religious sects, ahimsa, moderate
accumulation of wealth and judicious spending etc, are dealt with in
detail in the Major Rock Edicts VII and III respectively.
- The major rock edict IX condemns
rituals as ‘the source of ignorance’ and Ashoka appeals for non-sacrifice
of animals in ceremonies and food habits.
- The Major Rock Edict V speaks
about the welfare activities undertaken and the appointment of Dhamma
Mahavratas to propagate Dhamma. Ashoka strived for the moral and spiritual
development of his subjects. He even undertook pilgrimages and sent his
kith and kin as missionaries to propagate Dhamma abroad.
1.
Ashoka's creation of the institution of
the Dhammamahamattas convincingly proves that Asoka's Dhamma did not favor any
particular religious doctrine. Had that been case, then there would have
been no need for such an office, as Ashoka could have utilized
the organisation of Samgha to propagate Dhamma.
2.
A careful study of Rock Edicts depicts
that Ashoka wanted to promote tolerance and respect to all religions sects and
duty of the Dhammamahamattas included working for the Brahmans and Sarmans.
- In totality, Dhamma was not a religion but a ‘way of
life.’
Relevance in the current Society ?
- Ashoka’s Dhamma holds good even in
the present society.
- Dhamma is distinguished by several
characteristic doctrines and philosophical positions.
- Tolerance was insisted upon as an
absolute duty, which is very much necessary for multi-religious country
India.
- Dhamma is completely cosmopolitan
and has universal applicability.
- It can act as a panacea for the
religious and social unrest currently prevailing in India.
In conclusion, Dhamma being
secular in nature and advocates humanitarian approach, making it a very
practical solution. Dhamma promotes social equality and is realistic. So,
Dhamma is the need of the hour of the present India. Ashoka’s Dhamma has
all-time applicability in a divergent Indian society.
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Was Ashoka's Dhamma responsible for the downfall
of his empire?
- According
to the historians, the sole cause behind the decline of the Mauryas after
Ashoka was his weak successors.
- After
Ashoka`s demise, there was none among his heirs to equal the gigantic task
of maintaining unity within the vast Empire.
- Moreover
the successors of Ashoka had been reared in the tradition of non-violence
and the policy of Dharma Vijaya.
- To
them, aggressive imperialism initiated by Chandragupta Maurya was a dim
idea.
- As
a result they had neither will nor the strength to bridle the process of
disruption within the Empire.
- None
of Ashoka`s successors except Dasharatha could really understand and
implement the Dharma Vijaya policy inaugurated by the enigmatic man.
- The
later Mauryas followed the policy of Dharma Vijaya only by forbidding any
armed resistance against the invaders and internal revolutionaries. As a
result the very foundation of the Mauryas was shattered.
However
downfall of the Mauryan Empire cannot solely be attributed to Ashoka's
Dhamma..infact der were many other genuine reasons due which the EMPIRE could
not STAND as follows :-
1. The Partition of the
Mauryan Empire:
- An
immediate cause for the decline was the partition of the Mauryan Empire
into two halves .
- "Had
the partition not taken place, the Greek invasions of the north-west could
have been held back for a while. The partition of the empire disrupted the
various services as well."
2. Weak later-Mauryan
Rulers:
- The
succession of weak Mauryan rulers after Asoka completely disrupted the
Mauryan administration.
- The
weakness of these rulers can be imagined from the fact that as many as
six rulers could rule only 52 years over the eastern part of the empire
and finally the last Mauryan King was assassinated by his own
commander-in-Chief Pusyamitra Sunga.
- These
weak later-Mauryan rulers could also not continue the traditional
policies of the Mauryas.
3. Asoka's Responsibility
for the Decline:
- Many
scholars have accused Asoka as being directly responsible for the decline
of the Mauryan Empire.
- H.C.
Raychaudhuri maintains that Asoka's pacifist policies were responsible for
undermining the strength of the empire.
- He
says: "From the time of Bimbisara to Kalinga war the history of India
was the story of the expansion of Magadha from a tiny state in South Bihar
to a gigantic empire extending from the foot of the Hindukush to the
borders of the Tamil country.
4. Pressure on Mauryan
Economy:
- D.D.
Kosambi has expressed the opinion that there was considerable pressure on
Mauryan economy under the later Mauryas.
- This
view is based on the increase of taxes and debasement of later- Mauryan
punch- marked coins.
- But
contrary to the above, the foreign accounts and the material remains of
the period give a picture of an expanding economy
5. Highly Centralized
Administration:
- Prof.
Romila Thapar is of the view: "The machinery of the Mauryan
administrative system was so centralized that an able ruler could use it
both to his own advantage and that of his people, to the same degree it
could become harmful to both under a weak ruler who would lose its central
control and allow forces of decay to disintegrate and wreck it."