Question

List of ashoka dhama

Answer 1

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.Many historians 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.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 Dhamma is to read his edicts, which were written to explain the principles of Dhamma to the people of that time throughout the empire.

Dhamma was not a particular religious faith or practice, or an arbitrary formulated royal policy.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

The Mauryan period saw a change in the economic structure of the society. The use of iron resulted in surplus production, and the economy changed from being a simple, rural economy to a pattern of economy in which urban centres became important. It has been generally argued that the use of the Northern Black Polished Ware pottery is an indicator of material prosperity in the period. The use of Punch-marked silver coins and some other varieties of coins, the conscious intervention of the State to safeguard trade routes and the rise of urban centers point to a structural change in the economy, requiring adjustments in the society. The commercial classes had come to the forefront of society. The emergence of urban culture demanded a flexible social organization. The incorporation of tribes and peoples from the outlying areas into the social fabric also presented a problem.

The response of the Benshawmanical social order, which was based on the four-fold varna division, was to make the caste system more rigid and deny a higher status to the commercial class. The rigidity of the Brahmanical class system sharpened the divisions within the society. The lower orders turned to various heterodox sects and this created social tensions. It was this situation which emperor Ashoka inherited when he ascended the Mauryan throne.

Religious conditions

The Brahmanical hold over society, assiduously built through the later Vedicperiod, 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.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.

Polity

The Mahajanapada of sixth century B.C. marked the beginning of the state system in many parts of India. Only a small section of society came to have a monopoly of power, which they exercised over the rest of the society. There were gana-samghas in which the rulers were a group of hereditary Kshatriyaor members of a clan. By the time Ashoka ascended the throne, the state system had grown very elaborate.It was characterized by:

The political supremacy of one region (Magadha) over a vast territory which comprised many previous kingdoms, gana-samghas, and areas where no organised states had previously existed;

Existence within this vast territory of geographical regions, cultural areas, and of different faiths, beliefs and practices;

Monopoly of force by a ruling class of which the emperor was the supreme head.

Appropriation of a very substantial quantity of surpluses from agriculture, commerce and other sources.

Answer 2

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.Many historians 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.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 Dhamma is to read his edicts, which were written to explain the principles of Dhamma to the people of that time throughout the empire.


This is the short list....

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