THAPAR- EARLY INDIA

Dhamma is the Prakrit form of the Sanskrit word dharma which in this context means
“universal law or righteousness”. In the Buddhist canon it was used for the teachings of the
Buddha. Ashoka gave the word a wider meaning.
According to early studies the edicts were read from a Buddhist perspective. Ashoka made a
distinction between his personal belief and his duty as a king to all religions.
2 types of inscriptions therefore:
a>smaller group addressed to the Buddhist sangha.
b>larger group major and minor rock edicts.

The major and minor rock edicts in areas where people were likely to gather and was
probably read out. Dhamma was aimed at people respecting each other. Some of Ashoka’s
ideas of dhamma are drawn from the Buddhist traditions but a lot are his own inventions.
The mauryas as a family favoured the heterodox sects although they were not hostile toward
any of the others. But there were still tensions between the groups and so dhamma was
ashokas cementing instrument for these diff groups.
Multi-cultural and social systems. Hellenistic society in the west with master slave system.
In the ganges plains the varna system and jatis, also the atavikas where no such system
existed. Ashoka mutated dhamma to his needs.
Principles of dhamma were such that they were acceptable to all sects. Ashoka emphasized
tolerance which was one of its basic principles. Respecting teachers, obedient to parents,
generous to friends and kind to slaves. Duties and regulations of caste were minimal and
vague.
For the differences to not lead to tensions gatherings wer discouraged. Retaining from
violence was another major principle. But ashoka himself says that there are situations when
violence is unavoidable like with the forest dwellers when they were troublesome. The result
of the war. Also included killing of animals.
Ashoka criticized what he called “useless ceremonies and sacrifices” held as a result of
superstitious beliefs.
Dhamma-mahamattas special category of officers appointed by him to spread the message of
dhamma all through the empire and he even claims to have spread it abroad as well.
But dhamma didn’t succeed maybe cos of his over anxiety or his own weakness caused ny
his obsession of dhamma in the latter part of his reign.

UPINDER SINGH
Practice of inscription of dhamma began 12yrs after the abisheka. Ahimsa is another of the
major principles of dhamma. Reduction in killing of animals for food in the royal kitchen.
Ashoka contrast the ceremonies of dhamma with those performed by other people. Dhamma
ceremonies yield results in this world and the next.
Another principle was that of mutuall respect between different sects or religious
communities.
Dhamma of the king n his duty towards the people-to promote the welfare of the people.
Rock edict 6 talks of his ideals and goals. Rock edict 2 talks about him having mad
provisions for medical treatment by planting medicinal herbs,roots and digging wells.
Similar activities mentioned in the 7th edict also done in neighbouring kingdoms- the
cholas,pandyas.
Ashoka projected himself as the proclaimer and techer of dhamma par excellence. This idea
of his role was unique as compared to the traditional notion of Indian dharma.
Ashokas innovation of his own idea of dhamma where he renounces warfare and goes for
righteous conquest.his dhamma-vijaya was different from that of the arthashasthra. His goals
correspond in many ways to the image of the ideal of the Buddhist tradition- chakkavatti
dhammiko dhammaraja.
He establishes his control through righteousness not through violence or force.
The 13th major rock edict talk the ashoka feeling remorse after the kalinga war which
according to Buddhist texts, ultimately led to his conversion. At the end of this edict he says
tht he hopes that none of his successors would resort to violent conquests.
The inscriptions usually begin with the phrase “thus speaks devanampiya piyadasi”. Most
people were illiterate and so the inscriptions were read out in many places on auspicious
days.
Dhamma was also officially propagated and ashoka also created a special cadre of officers
the dhamma-mahamattas.. rock edict 5 enjoins them to spread dhamma within the kingdom
and also among the yonas, kambojas, gandharas etc.
Rock edict 8 states that he replaced pleasure tours with dhamma-yatas. Ten years after his
abisheka he made a pilgrimage to gaya. Dhamma-yatas involved visiting shramanas and
brahmanas and giving them gifts, visiting the old and distributing gold to them, meeting
people of countryside and instructing them in Dhamma.
Ashoka also has his inscriptions in Greek and Aramaic although they are not literal
translations but it has all the basic elements like non-violence, truthfulness, compassion etc.
Increasing obsession with dhamma as his reign progressed. Later pillar edicts reflect his
highly exaggerated view of the transformation he has created with hid dhamma.
It has been seen as a universal religion containing certain common elements from different
religions. Historians hold different views about ashokan dhamma in his inscriptions.
Thapar has underlined the political rationale behind the propogation of dhamma. She
minimises the Buddhist element and says that there is no connection between his personal
beliefs and his public proclamations.
Dhamma used to weld the empire.(thapars views).
Ashokan incriptins do not conatain certain key ideas associated with Buddhism but it
definitely has a buddhist core. This is clear from the repeated emphasis on ahimsa. Also a
striking similarity between the duty oriented ethics of the inscriptions and the Buddhist
upasaka dhamma.
The Buddhist elemnt can also be seen in the sculptural motifs associated with the pillars.
Girnar rock has a fragmentary inscription referring to a white elephant that brings happiness
rto the whole world. Also kalsi rock has a small carving of a small elephant and an
inscription gajatame(the best elephant). These can be seen as Buddhist symbols as the
Buddha to be supposedly enters his mothers womb in the form of a white elephant. So it
suggests a connection between ashokan dhamma and Buddhist dhamma.
Ashoka banning the killing of animlas may have offended the brahmanas whose livelihood
depended on these animal sacrifices. The appointment of dhamma-mahamattas could have
also struck at the prestige of the brahmanas. But ashoka has asked the people to respect the
shramans and th brahmanas so it was therefore not any revolution which led to the fall of the
empire.
Another reason is his abandonment of violence which probably caused the decline. But this
is not entirely true as the army was still maintained and he gave stern warnings to the forest
dwellers and also capital punishment was not abolished. However the preparedness of the
army may have been affected which probable contributed to the success of the greek
invasions.
If the mauryan empire was centralised then the weakness of the ruler would have been the
reason for the decline, but if was not as centralised as we think then the rulers weakness
would no matter much.
Suggestion of financial crisis, but no evidence.

THAPAR- DECLINE OF THE MAURYAS

Ashokas ideas wer advanced for his tym and tht expression was premature wich led to
its failure.
Buddhism was against the malpracrices which had crept into the hindu system. During
ashokas tym it was propagated by nuns and monks.
The reason for the policy of dhamma to be adopted was tht central control had to be
maintained. So it could either be done by force or by a subtle method like tht of the dhamma
which was a collection of views from various groups.it was used as cementing force for the
the various groups within the empire.

Buddhist literature gives us the picture of the chakravartin whom ashoka is compared to.
Early Buddhism preached of the great elect. Ashoka on the other hand didn’t consider
himself as the great elect instead he considers himself as more of a father figure, this is clear
from his edicts.
It has been suggested tht ashoks dhamma was the same as that of the Buddhism of Buddha.
But not enough cross evidence for this. Thapar of the opinion that it was ashokas own
invention.

1st rock edict

Prohibition of animal sacrifice and festival gatherings.
This move would not have been popular with the brahmanas as their livelihood depended
much on the sacrifices. The gatherings may have led to people to discuss and revolt against
ashokan ideas.

2nd rock edict

Relates to measures of social welfare
Medical centres, construction of roads with wells and planting of trees on the sides.

3rd rock edict

Liberality to brahmanas and shramanas is a virtue.

4th rock edict

Important document in relationt o development of dhamma.
The king begins by assuming with complete conviction that his policy of dhamma has
improved the general condition of people.
5th rock edict
Relationship between servamt and master, treatment of prisoners.
He introduces the institution of dhamma-mahamattas who wer directly responsiblr the
practical working of dhamma. They were permitted entry into homes of ll classes of people.
The dhamma-mahamattas is one of the strongest arguments showing that ashoka did not
conform to any of the existing religious policies. The dhamma was above and apart from the
various groups n religions.

6th rock edict

Makes the relationship between the king and his subjects via the mahamattas clear.
The mahamattas are told to report to the king at any tym .
The second half of the edicts reaffirm ashokas preoccupation with the welfare of his subjects.

7th rock edict

Short edict pleading for tolerance among all sects.
He orderd the dhamma-mahmattas to busy themselves with the brahmanas and the ajivikas.

8th rock edict

Dhamma yata
His visit to bodh gaya to see the bodhi tree.. he toured the country for furtherance of
dhamma. These tours included inspections, gauging public opinion.

9th rock edict

Attacks the value of many widely practiced ceremonies.
However he does not condemn the shramanas and the brahmanas but demands liberality
toward them.

10th rock edict

Denounces fame and glory
He says that the only glory he desired is that his subjects should follow the principles of
dhamma.

11th rock edict

Further explanation of dhamma.
Refers to the gift of dhamma, distribution of dhamma and kinship through dhamma.
For ashoka dhamma was a new way of life.

Throughout his edicts he stresses the importance of family seeing that the family would
provide the ideal nucleus for the development and spread of dhamma.

11th—practice of morality
12th-- tolerance
13th—represents a new idea of conquest by dhamma instead of violence and warfare. His
regret over the kalinga war.
14th—the author explains that he had these edicts inscribed through out the country in
complete or abridged versions.

At dhauli and jaugada the 11,12,13 edicts have been omitted and 2 separate edicts have been
added to the others.
1st separate rock edict—directed at mahamattas at tosali and samapa with instructions to
them.
2nd separate rock edict—to officials at tosali and samapa working with the people in the
frontiers.
Minor pillar edicts after a gap of few years. They were associated with his purely Buddhist
activities.a

In his 13th regnal year he issued a minor rock edict.

Ashoka realised the importance of the peasantry owing to the fact that the economy had
changed from pastoral to agrarian.