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Ashoka and His Dhamma
Ashoka and His 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).