discuss the nature of ashoka dhamma in 1500 words
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Answer:
Explanation:
Dhamma is a set of edicts that formed a policy of the Mauryan emperor Ashoka Maurya (Devanāgarī: अशोक, IAST: Aśoka), who succeeded to the Mauryan throne in modern-day India around 269 B.C.[1] Many historians[which?] consider him one of the greatest kings of ancient India for his policies of public welfare. His policy of Dhamma has been debated by intellectuals.
The word Dhamma is the Prakrit form of the Sanskrit word Dharma.[4][5][6] There have been attempts to define and find equivalent English words for it, such as "piety", "moral life" and "righteousness" but scholars could not translate it into English because it was coined and used in a specific context. The word Dharma has multiple meanings in the literature and thought of ancient India. The best way to understand what Ashoka means by Dharma is to read his edicts, which were written to explain the principles of Dharma to the people of that time throughout the empire.[7][8][9]
Dharma was not a particular religious faith or practice, or an arbitrary formulated royal policy.[10] Dharma related to generalized norms of social behavior and activities; Ashoka tried to synthesize various social norms which were current in his time. It cannot be understood by assuming it is one of the various religions that existed at that time. To understand why and how Ashoka formulated Dharma and its meaning, one must understand the characteristics of the time in which he lived and to refer to Buddhist, Brahmanical and other texts where norms of social behavior are explained.[11][12]
Some historians link Ashoka’s policy of dhamma with Buddhism. According to V.A. Smith,[13] Ashoka actually became a Buddhist monk for a short span of his life. Smith believes that he was both a monk and a monarch at the same time. D.R. Bhandarkar [14] claims that Ashoka was a Buddhist and his policy of dhamma was actually original Buddhism as preached by the Budhha. Radha Kumud Mookerji also formulates that as far as the personal religion of Ashoka is concerned, it may be taken as Buddhism.
The Brahmanical hold over society, assiduously built through the later Vedic period, was coming under increasing attack. The privileges of the priests, the rigidity of the caste system and the elaborate rituals were being questioned. The lower orders among the four sects began to favour new sects. The vaishyas, who were technically included in the higher social category, were treated as inferior to both Brahmans and Kshatriya. The opposition of the commercial class to Brahmanism was to give a fillip to the other sects of the society.[15][16] Buddhism began as schismatic movement from the more orthodox outlook of Brahmanism. Its basic tenet was an emphasis on misery and advocacy of the middle path. It was a set of ethical principles. Buddhism opposed the dominance of the Brahmans and the concept of sacrifices and rituals. It thus appealed to lower social orders and to emerging social classes. The human approach to relations in society preached by Buddhism further attracted different sections to itself.
Major Rock Edict I prohibits animal sacrifice and holidays of festive gathering.
Major Rock Edict II relates to measures of social welfare. It mentions medical treatment for men and animals, construction of roads, wells and tree planting
Major Rock Edict III declares that liberality towards Brahmans and Sramanas is a virtue, and that respecting one's parents is a good quality.
Major Rock Edict IV comments that because of the policy of Dhamma the lack of morality and disrespect towards Sramanas and Brahmans, violence, unseemly behaviour to friends, relatives and others, and evils of this kind have been checked. The killing of animals to a large extent was also stopped
Major Rock Edict V refers to the appointment of Dhamma-mahamatta for the first time in the twelfth year of his reign. These special officers were appointed by the king to look after the interests of all sects and religions and spread the message of Dhamma
Major Rock Edict VI is an instruction to Dhamma-mahamattas. They are told that they could bring their reports to the king at any time. The second part of the Edict deals with speedy administration and the transaction of smooth business.
Major Rock Edict VII is a plea for tolerance amongst all sects. It appears from the edict that tensions among the sects were intense perhaps in open antagonism. The plea is a part of the overall strategy to maintain unity.
Major Rock Edict VIII states that Dhammayatras (tours) would be undertaken by the emperor. The earlier practice of the emperor going out on hunting expeditions was given up. Dhammayatras enabled the emperor to come into contact with various sections of people in the empire.
Major Rock Edict IX attacks ceremonies performed after birth, illness, marriage and before going on a journey. A censure passed against ceremonies observed by wives and mothers. Ashoka instead lays stress on practice of Dhamma and the uselessness of ceremonies.
Major Rock Edict X denounces fame and glory and reasserts the merits of following the policy of Dhamma.
Major Rock Edict XI is a further explanation of the policy of Dhamma. It emphases the respect of elders, abstaining from killing animals, and liberality towards friends.
Major Rock Edict XII is another appeal for tolerance among sects. This edict reflects the anxiety the king felt because of conflict between sects and carries his plea for harmony.
Major Rock Edict XIII is of paramount importance in understanding the Ashokan policy of Dhamma. The Rock Edict pleads for conquest by Dhamma instead of war. This is logical culmination of the thought processes which began from the first Rock Edict, and by conquest what is perhaps meant is the adaptation of the policy of Dhamma by a country, rather than its territorial control.
Major Rock Edict XIV Ashoka said, My dominions are wide, and much has been written, and I shall cause still more to be written. And some of this has been stated again and again because of the charm of certain topics and in order that men should act accordingly
Explanation:
The policy of Dhamma was an earnest attempt at solving some of problems and tensions faced by a complex society. Ashoka's private empire were responsible for the formation of the policy. The immediate social environment in which Ashoka grew up influenced him in later years.The Mauryan kings adopted an eclectical outlook. Chandragupta took recourse to Jainism in his later years and Bindusara favoured the Ājīvika. Ashoka adopted Buddhism in his personal life, though he never imposed Buddhism on his subjects.
By the time Ashoka ascended the throne, the Mauryan imperial system had become complex, encompassing various cultures, beliefs and social and political patterns. Ashoka had to either maintain the structure by force—which would incur tremendous expenses—or to define a set of social norms which would be acceptable to all social practices and religious beliefs. He was aware of the tensions which the heterodox sects—Buddhism, Jainism and Ajiviksim—had generated in society. They were all opposed to the domination of the Brahmans and had a growing number of supporters. But Brahmans continued to control society and hostility was inevitable. It was essential to bring about a climate of harmony and mutual trust.There were many areas within the empire where neither the Brahmanical system or the heterodox sects prevailed. Ashoka referred to the country of Yavanas, where neither Brahmanical nor Sramanical culture were in vogue. In many tribal areas, people were unfamiliar with Brahmanical or heterodox ideas. To make the empire survive and to bring some cohesion within the empire in the midst of this diversity, some common patterns of behaviour and common approaches to the society's problems were needed.