Module DetailsName of Subject- History

Paper Name- Core Course- paper (Hons)-I and GE-CC(Paper)-1= History of India ( From earliest Times to 600 A.D.)

Module Name/ Title – Changing Political formations (CIRCA 300 BCA to Circa CE 300):-

Kalinga war, Religion ‘Dhamma’, foreign policy of Ahsoka (Maurya period)

Pre-requisites- To have a knowledge about Buddha’s religion, Reign of Chandragupta and Bindusara, the Maurya King.

Objects:-

a) to give a little idea regarding the great king of Ashoka.

b) To give the idea, the cause and effect of Kalinga war.

c) To give information of Ahsoka, his religious policy,his philosophy of Dhamma,main objects or aim of his religious policy.

d) How Ashoka consolidated or unified his empire by the religious policy.

e) To learn the Students regarding foreign policy of Ashoka.

f) To motivate the students by this learning, information /materials regarding of Ashoka.

Key words:- Coronation, violence of war, religious thought, propagation of Dhamma,foreign policy.

Role as Principal Investigator and paper content writer-Nimai Chandra Mondal, Assistant Professor in History (Dept.Head),Kabi Nazrul College,Murarai, Birbhum,West Bengal

Affiliated University-Burdwan University

Ahsoka (273 B.C.-236 B.C.)

INTRODUCTION:- (summary)

Asoka was a great king not only in the history of India but also of the whole world. we possess a lot information about him from his inscription and Buddhist literature .according to the Buddhist tradition,Ashoka was a second son of king Bindusara,his mother’name was (Northern tradition) Subhadrangi.When Ashoka was only 18 ,he was appointed by his father the viceroy of Avanti Rashtra with its capital at Ujjayini. According to Dr. Smith his (Ashoka’s) formal coronation(Abhiseka) was delayed ( due to rebellion and story of 98 brothers killing) for some four years until 269 B.C. Ashoka took up the title of Devanampiya piyadasi or beloved of gods and amiable of appearance (According to Maski Edict (1915) and the Junagardh inscription of Rudradaman I ).

Ashoka was the third ruler of the illustrious Maurya dynasty and was one of the most

powerful kings of the Indian subcontinent in ancient times. His reign between 273 BC and

232 B.C. was one of the most prosperous periods in the history of India. Ashoka’s empire

consisted most of India, South Asia and beyond, stretching from present day Afghanistan

and parts of Persia in the west, to Bengal and Assam in the east, and Mysore in the south.

Buddhist literature document Ashoka as a cruel and ruthless monarch who underwent a

change of heart after experiencing a particularly gruesome war, the Battle of Kalinga. After

the war, he embraced Buddhism and dedicated his life towards dissemination of the tenets of

the religion. He became a benevolent king, driving his administration to make a just and

bountiful environment for his subjects. Owing to his benevolent nature as a ruler, he was

given the title ‘Devanampriya Priyadarshi’. Ashoka and his glorious rule is associated with

one of the most prosperous time in the history of India and as a tribute to his non-partisan

philosophies, the Dharma Chakra adorning the Ashok stambh has been made a part of the

Indian National Flag. The emblem of the Republic of India has been adapted from the Lion

Capital of Ashoka.

Early Life

Ashoka was born to Mauryan King Bindusara and his queen Devi Dharma in 304 B.C.

He was the grandson of the great Chandragupta Maurya, the founder emperor of the Maurya

Dynasty. Dharma (alternatively known as Subhadrangi or Janapadkalyani) was the daughter

of a Brahmin priest from the kindom of Champa, and was assigned relatively low position in

the royal household owing to politics therein. By virtue of his mother’s position, Ashoka also

received a low position among the princes. He had only one younger sibling, Vithashoka,

but, several elder half-brothers. Right from his childhood days Ashoka showed great promise

in the field of weaponry skills as well as academics. Ashoka’s father Bindusara, impressed

with his skill and knowledge, appointed him as the Governer of Avanti. Here he met and

married Devi, the daughter of a tradesman from Vidisha. Ashoka and Devi had two children,

son Mahendra and daughter Sanghamitra. 

Asoka quickly grew into an excellent warrior general and an astute statesman. His command

on the Mauryan army started growing day by day. Ashoka’s elder brothers became jealous of

him and they assumed him being favoured by King Bindusara as his successor to the throne.

King Bindusara’s eldest son Sushima convinced his father to send Ashoka far away from the

capital city of Pataliputra to Takshashila province. The excuse given was to subdue a revolt

by the citizens of Takshashila. However, the moment Ashoka reached the province, the

militias welcomed him with open arms and the uprising came to an end without any fight.

This particular success of Asoka made his elder brothers, especially Susima, more insecure1.

Kalinga War: (B.C.261):-

The Kalinga war (in the 13th years of his reign) had far-reaching effects so far as Asoka was concerned. The change of Asoka” religion can be directly attributed to the Kalinga war.Before his conversion, Shiva seems to have been his favorite deity . This fact is stated by Kalhana ,the author of Rajtarangini . Then Asola had no scruples about the slaughter of men and animals. May hundred thousands of living creatures were slaughtered in his kitchen to make curry . But he gave up all his after the Kalinga war and become a Buddhist. In the Bhabru Edict. Asoka openly declares his faith in the Buddha,Dhamma and the Samgha . He called the Buddha as a Bhagavat. He went on a pilgrimage to the holy places associated with the life of Buddha . He also showed his belief in the former Buddhas.

1) https://www.culturalindia.net.ashoka

The Main Causes of Kalinga War:-

After 12th years of his reign and the 8th years of his coronation,in 261 b. c. decided to invade Kalinga. From the view point of Mauryan imperialism, there were various many causes for the conquest of Kalinga .

1) Kalinga gradually became more powerful, her freedom-loving people were powerful to resist the invasion with all their might. So the Kalinga war became one of most violent and terrible wars in the History of India as well as History of the World in that times.

2) Kanlinga maintained her identity as a powerful kingdom, it extended from the river Ganges in the east to the river Godavari in the south,which is covered the eastern seacoast of India,its northern frontier touch the southern frontier of the Mauryan empier,( as the main part of the modern Orissa was the ancient Kalinga).

3) Kalinga ,there were many sea ports on her coast, Kalinga was a maritime power with oversee colonies, her merchants people and sailors crossed the Indian Ocean to carry on successful trade with the south-east Asian countries,

4) Before Ashoka’s invasion,Kalinga had established an empire in Burma,Buddhist and Jaina sources also supported the Kalinga’s maritime activities, due to commercial enterprises outside and there were many fertility land, people were rich and prosperous.

5) Kalinga’s military power was also tremendous her main forces was elephants which strengthen her. Megasthenes,who lived in the court of Chandragupta Maurya indirectly referred the military power of Kalinga, king of Kalinga (maintained for himself) had 60000 standing bodyguard foot soldiers. 1000 horsemen,and 700 elephants,so we can imagine Kalinga must have maintained a very big and most powerful army to protect his state. The greek writer Diodorus also referred that Kalinga people possessed the largest size elephants, Owing to this ,Deodorus wrote,’ their country has never been conquered by any foreign king, Kautilya also wrote, in his Arthasastra , the varieties elephants of Kalinga.

6) In this respect Chandragupta (who conquered almost of India, defeated the Greek king Seleukos) and Bindusara (who was a more powerful king) did not think it wise to invade Kalinga, they greatly aware of the military might of Kalinga. So Ashoka had also to wait and prepare for long eight years after his coronation to undertake that invasion.Ashoka thought that the conquest of Kaling was necessary to complete the political unification of India, it would be the land bridge between the north and south,its conquest could result in safe passage for the Magadhan military for aggression in the far south. The Mauryan empire had also reason to apprehend invasion from Kalinga from the south.so existence of the powerful kingdom Kalinga which was nearby Mauryan empire was like direct threat to the Mauryan emperialism.

7) On the other hand, the Kalinga people governed the Indian Ocean and controlled the overseas trade, their supremacy on the eastern seacoast virtually closed the sea routes in the east for the Magadhan marchants,similarly .Kalinga controlled the land routs for internal trade from the Gangetric valley towards the Deccan . that is why Mauryan economy was affected by the Kalinga’s supremacy.

8) Tibetan auther Taranatha wrote that seafaring people of Kalinga plundered some shipswhich was coming for outside with costly jewels for Ashoka,that means Kalinga did not permit the maritime journey of the Megadhans in the Indian Ocean

In view of the above, Ashoka (who possessed all resources, the size of the army could have been much longer than Chandragupta and Bindusara) felt bold to invade Kalinga when he was at the height of his power. Without conquest of Kalinga,Mauryan empier could not have reached its logical climax1.

In the 13th year of his reign, he conquered Kalings . All account of his war and its effects is given by Asoka himself in Rock Edict XIII. To quote him, “ Kalinga was conquered by His Sacred and Gracious Majesty when he had been consecrated eight years. 1,50,000 persons were thence carried away captive. 1,00,000 persons were there slain and many times that number died. Directly after the annexation of the Kalingas began His Sacred Majesty’s zealous protection of the Law of Piety , his love of that Law and his inculcation of that Law (Dharma). Thus arose His Sacred Majesty’s zealous protection of the Law of piety , his love of that Law and his, inculcation of that Law (Dharma). Thus arose His Sacred Majesty’s remorse for having conquered involves the slaughter, death and carrying away captive of the people. That is a matter of profound sorrow and regret to His Sacred Majesty. “ Again , “So that of all the people who were then slain , done to death, or carried away captive in kalinga, if the 100 th or the 1,00th part were now to suffer the same fate, it would be a matter of regret to His Sacred Majesty. Moreover, should anyone do him wrong, that too must be borne with by His Sacred Majesty, so far as it can possibly be borne with. Even upon the forest –folk in his dominions his Sacred Majesty looks kindly and he seeks to make them think aright, for if he did not , repentance would come upon His Sacred Majesty. They are bidden to turn from evil ways that they be not chastised. For His Sacred Majesty desires that all animated beings should have security, self- control, peace of mind and joyousness. According to Dr. Raychuaudhuri, “The conquest of kalins was a great landmark in the history of Magadha, and of India. It marks the close of that career of conquest and aggrandizement which was ushers in by Bimbisara’s annexation of Anga2.

1) http://www.historydiscussion.net/history-of-india/what are the causes-of-the kalinga war/2415

2) V.D.Mahajan,Ancient India,S.Chand & Company Ltd,new Delhi,2003,p-295

it opens a new era-an era of peace, of social progress, of religious propaganda and at the same time of political stagnation and , perhaps, of military during which the martial spirit of imperial Magadha was dying out for want of exercise.

The era of military conquest or Digvijaya was over, the era of spiritual conquest or Dhammavijaya was about to begin .” Again , “ The kalings war opened a new epoch in the history of Magadha and of India. During the first thirteen years of his reign Asoke was a typical Magadhan sovereign – the inheritor of the policy of Bimbisara , of Mahapadhma and of Chandragupta- conquering peoples , suppressing revolt, annexing territory. After the kalingsa war all this is changed. The older political philosophy which tradition associates with the names of Vassakara and Kautilya gave way to a new statecraft inspired by the teaching of the sage of the Sakyas.”

Dr. eggermont has justified the Kalings War “for military- strategic reasons.” His view is that Asoka at that time was merely a half-hearted lay Buddhist , much under the influence of Hindu tradition.

The reign of Bindusara probably terminated in, or within a few years of, 273 B.C. Sometime after-four years later according to tradition—his successor was solemnly enthroned at Pataliputra and died after a reign of thirty-six or thirty-seven years, in or about 232.B.C. The name of the new king, as known literature, and certain later epigraphs, was Asoka. He is, however, generally mentioned in his inscriptions as Devanampiya Piyadasi. Devanampiya, “beloved of the gods”, is a title which he shared with some of his predecessors, successors and contemporaries. The other appellation Piyadasi (Priyadarsin) or Piyadassana (Priyadarsana), “of amiable appearance”, is said to have been borne also by his grandfather Chandragupta1.

Maski Edict of Ashoka2

1) 1)R.C.Majumdar ,R.C.Raychaudhuri &Kalikinkar Dutta,An Advanced History of India,Macmillan India Ltd.Madras,Bombay,Delhi-1985,p-95

2) https://en.m.wikipedia.org>wiki>Edicts

The Dhauli Major Rock Inscription of Ashoka

Dhauli edict of Asoka1

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1) https://en.m.wikipedia.org>wiki>Edicts

Effects of Kalinga war andAsoka’s religion:- ‘Dhamma’

The Kalinga war (in the 13th years of his reign) proved a turning-point in the career of Ashoka and produced results of far-reaching consequence in the history of India and of the whole eastern world. The sight of misery and bloodshed in the Kalinga campaign smote the emperor’s conscience and awakened in his breast sincere feelings of repentance and sorrow. It made Asoka intensely devoted to the practice of Dharma (morality and piety), the love of Dharma and the instruction of the people in Dharma. It also led to a momentous change in foreign policy. The emperor eschewed military conquest involving slaughter and deportation of people and evolved a policy of dharma-vijaya, “conquest by piety”, in place of old conquest by bows and arrows. Ashoka had doubtless inherited the traditional devotion of Hindu kings to gods (devas) and the Brahmanas, and, if the Kashmir chronicle of Kalhana is to be believed, his favourite deity was Siva. Shortly after the Kalinga war he seems to have been greatly influenced by Buddhist teaching. He became a lay worshipper (updsaka) of the Buddha but for some time did not show much zeal for the new faith. He then went out to Sambodhi, taken by some to refer to Bodh-Gaya, and also established intimate relations with the Buddhist Sandha or order of monks. According to one view, he actually entered the Sangha and became a monk. Contact with the place of enlightenment of the Blessed One, and the pious fraternity that he had founded, apparently gal vanished Asoka into greater exertions for the cause of religion and morality.2

His ne-born zeal showed itself in many ways. He made a deep study of the Buddhist scriptures and undertook “tours of morality” (dharma-yatra) in the place of the pleasure tours (vihara-yatra) of his ancestors. In the course of these tours he visited the people of the country, instructing them in Dharma (morality and piety) and questioning them about Dharma. The royal preacher was highly pleased with the result of his tour. The sovereign was no longer to be sen only among litigants, priests, soldiers, and hunters of big game. The “Beloved of the Gods” had been among the country folk lecturing on Dharma. He had taught them that attainment of heaven is not the monopoly of the great alone. Even a lowly person could attain heaven if he was zealous in following the ancient rule of morality. The royal tours were apparently decennial. One was undertaken when the king had been anointed ten years, and another when he had been consecrated twenty years. In course of the second tour, the emperor visited the birthplace of Sakya-muni and that of a previous Buddha, and worshipped at these holy spots.

1) R.C.Majumdar ,R.C.Raychaudhuri &Kalikinkar Dutta,An Advanced History of India,Macmillan India Ltd.Madras,Bombay,Delhi-1985,p-96

The dominions of Asoka were vast, and the royal preacher must have soon realized that with all his zeal it would not be possible for him alone to bring the message of Dharma to the doors of all his subjects in the remotest corners of his far-flung empire. When he had been anointed twelve years , that is to say within two years of his first tour, he requisitioned the service of important officials like the Rajukas (probably district judges and survey officers), pradesikas (apparently officers in provinces charged with revenue collection and police ) and Yuktas (clerks or secretaries). He ordered his officers to publish prescripts on morality and set out on tours every five years to give instruction in morality as well as for ordinary business. The rescripts and proclamations ware to be engraved on rocks and on existing stone pillars. New “ pillars of morality “ (dharma – stambha) were also to be set up. These orders must have taxed the capacity of the officials to the utmost, and within a year the emperor felt the need of special functionaries whose sole business would be the promotion of religion. Accordingly, new officials, stayed Dharma- Mahamatras or high officers in charge of religion , were appointed. They were employed in the imperial capital as well as in the outlying towns and tribal territories especially on the western and north – western border of the empire. They busied themselves with the affairs of all sects and of the people in various walks of life, including princes and princesses of the blood as well as prisoners in jail, ordinary householders and their servants as well as homeless ascetics. Reporters were posted everywhere to keep the king informed of the doings of his officials and subjects. The moral uplift and the welfare of the country folk were specially entrusted to functionaries styled Rajukas who had imperial agents to guide them. Envoys went out to foreign courts so that people outside the empire might conform to morality.

In one of his inscription Asoka made an open confession of his faith in the Buddha , the dharma (the Buddhist doctrine) and the Sangha (the Buddhist order of monks). He called the Buddha Bhagavat-an epithet applied by a Hindu to the object of his loving devotion. He went on pilgrimage to the places of the Blessed One’s nativity and enlightenment and worshipped at the former place. He declared that whatever had been spoken by the Buddha, all that was quite well spoken. He took much interest in the exposition of the Buddhist Dharma or doctrine so that it might long endure. As to the Sangha, he kept in close touch with it after his memorable visit to the fraternity a year or so after his conversion. He impressed on the clergy the need of a correct exposition of the true doctrine and appointed special officers to busy themselves with the affairs of the Brotherhood. He also took steps to maintain the integrity of the church and prevent schism within its fold. Attempts in this direction are also recorded by tradition which avers further that a council was convened during his reign to compile the scriptures. That Asoka interested himself in Buddhist scriptures as well as monastic discipline is amply attested by contemporary records.

But with all his faith in Buddhism, Asoka was not intolerant of other creeds. He sought, it is true, to put an end to practices and institutions that he considered to be opposed to the fundamental principles of morality which, according to him, constituted the “essence of all religions”. But he never became an enemy of the Devas and the Brahmanas, or of any other religious fraternity. He continued to style himself the “Beloved of the Devas”. He condemned unseemly behavior towards Brahmanas and

showered gifts on them as well as on the Ajivikas, the followers of Gosala. His Darma-Mahamatras were told to look after all sects including even the Nirgranthas or the Jainas. The emperor laid special emphasis on concourse (samavaya) and the guarding of speech (vachoguti), and warned people against the evil consequences of using harsh language in respect of other sects.

Asoka never sought to impose his sectarian belief on others. The prospect that he held before the people at large is not that of sambodhi or nirvana but of sarga (heaven). and of mingling the Devas. Svarga could be attained by all people , high or low , if only they showed zeal, not in adherence to a sectarian dogma or the performance of popular ritual (mangala but in following the ancient rule (porana pakiti ), namely:

“Obedience must be rendered to mother and father, likewise to elders; firmness (of compassion) must be shown towards animals; truth must be spoken: these same moral Virtues towards be practiced.

“In the same way the pupil must show reverence to the master, and one must behave in a suitable manner towards relatives.”

In the pillar edicts it is declared that “happiness in this world and in the other world is difficult to secure without great love of morality, careful examination, great obedience, and great fear of sin and great energy”. Prominence is also given, in the pillar edicts, to “spiritual insight “. Towards the end of his career, Asoka seems to have been convinced that reflection and meditation were of greater efficacy that moral regulations. But the need of such regulations was keenly felt by him in the first part of his reign.

It was a characteristic of Asoka that he practiced what he preached. He inculcated the virtues of compassion, liberality and toleration. He showed his compassion by abolishing or restricting the slaughter and mutilation of animals , and making arrangements for the healing both of men and beasts. He put a stop to the massacre of living creature to make curries in the imperial kitchen, and discontinued the royal hunt. He abolished the sacrificial slaughter of animals and regulated festive gatherings (samaja) so as to prevent loss of life or the practice of immorality. He provided medical herbs both for men and lower animals. His officers constructed reservoirs of water and planted trees and groves for the comfort of travelers. Special officials were sent from headquarters to check oppression in the outlying provinces. Liberality and toleration were show by undertaking pious tours for the distribution of gifts of Tradition credits him with the construction of a splendid palace besides numerous relic mounds, monasteries and temples. He is actually known to have enlarged the stupa of Konakamana, a “former Buddha” and predecessor of Sakya- muni. He also set up pillars of morality (dharma- stambha). Modern critics are eloquent in their praise of the polished surface of his columns and the fine workmanship of their crowing sculptures , one of which , the capital of the Sarnath Pillar, has been adopted as the national of free India1.

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1) R.C.Majumdar ,R.C.Raychaudhuri &Kalikinkar Dutta,An Advanced History of India,Macmillan India Ltd.Madras,Bombay,Delhi-1985,p-101

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.

Definition

The word dhamma is the {PRAKRIT} which is called as Dharma in [SANSCRIT]."The Dhamma". Buddhanet. Archived from the original on 7 September 2013. Retrieved 30 August 2013.</ref>[4There 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.

Dharma 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.

Some historians link Ashoka’s policy of dhamma with Buddhism. According to V.A. Smith , 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 claims that Ashoka was a Buddhist and his policy of dhamma was actually original Buddhism as preached by the Buddha. Radha Kumud Mookerji also formulates that as far as the personal religion of Ashoka is concerned, it may be taken THE MAURYAN PERIOD SAW A CHANGE IN THE ECONOMIC STRUCTURE OF THE SOCIETY.THE USE OF IRON RESULTED IN SURPLUS PRODUCTION, AND THE ECONOMIC CHANGED FROM BEING A SIMPLE ,RULER 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 Brahmanical 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 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. 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 Kshatriya or 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.

The complexity of the state system demanded an imaginative policy from the emperor which required minimal use of force in such a large empire having diverse forms of economy and religions. It could not have been controlled by an army alone. A more feasible alternative was the propagation of a policy that would work at an ideological level and reach out to all sections of the society. The policy of Dharmawas such an endeavour.

Ashoka expounded his policy of Dhamma through his edicts. By engraving his views about Dhamma on these edicts, Ashoka tried to directly communicate with his subjects. These inscriptions were written in different years of his life. The inscriptions can be divided into two categories. A small group of inscriptions reveal that the king was a follower of Buddhism and were addresses to the Buddhist church—the samgha. These inscriptions are declarations of Ashoka's relationship with the Buddhist order.[ Inscriptions of the other category are known as the Major and Minor Rock Edicts, which were inscribed on rock surfaces. This larger group includes the Pillar Edicts inscribed on specially erected pillars.

All the sites of Ashokan inscription were chosen carefully to ensure that they were accessible to large numbers of people. These edicts are proclamations to the public at large. They explain the idea of Dhamma. One must make a distinction between Ashoka's policy of Dhamma which stressed social responsibility and Ashoka's own commitment as a Buddhist. There has been a tendency in the past among historians to study the policy of Dhamma and Ashoka as Buddhist in the same context without making any distinction. An examination of the inscriptions suggests that Ashoka declared his personal association with a Buddhist order and on the other he tried to teach, through the policy of Dhamma, the importance of social responsibility and tolerance amongst different members of the society.

Dhamma causes:-

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.1

1) https://www.culturalindia.net.ashoka

Edicts of Asoka

Minor Pillar edict on the Samnath pillar of Ashoka and lion capital of Asoka1.

I Minor Rock Edict2

1) https://en.m.wikipedia.org>wiki>Edicts 2) https://en.m.wikipedia.org>wiki>Edicts

He took interest in the exposition of Buddhism and kept himself I close contract with the Samgha . He did all that he could to maintain the integrity of the Church. He summoned the third Buddhist Council.It is true that Asoka become a Buddhist but that does not mean that he become the enemy of other religion. Asoka was responsible for the construction and dedication of certain cave dwelling to the Ajivikas. Asoka did not show his hatred for other religion. As a matter of facts. he declared that he who thought in terms of praising his religion by decrying other religions, did the greatest injury to his own religion. He believed in a policy of religious toleration (Bahu-Sruti). Asoka did not condemn the Devas and the Brahmanas . He took pride in calling himself Devanampiya or beloved of the gods. He was opposed to any hostility towards the Brahmanas . He put his religious policy bluntly in these wards: “The king does reverence to men of all sects” However, this does not mean that Asoka was prepared to allow other religion to have complete freedom in doing whatever they pleased. There were certain religious practices which he hated and no wonder he was determined to remove them at any cost .He was opposed to the sacrificial slaughter of living creatures ,violence to animate being and unseemly behavior to kinsmen and got the same stopped . He was opposed to samajas or festive gatherings and stopped the same. According to Dr. Smith,samajas were of two kinds. In one kind of samaja, the popular festival was accompanied by animal fights, heavy dirking and feasting including the use of meat, This kind of samaja was stopped by Asoka . The other kind of samaja consisted of semi-religious theatrical performances and this was not by him.

(1) Samyam or mastery of sense (2) Bhavasuddhi or purity of thought (3) Kritajnata or gratitude(4) Dridh-Bhakti or steadfastness of devotion(5) Daya or kindness (6) Dana or charity(7) Saucha or purity(8) Satya or truthfulness(9) Sushrusa or service(10)Sampritipattri of support(11)Apichiti or reverence

A few references from his inscription can give us a clear idea of the religion propagated by Asoka. In the second Minor Edict, it is stated thus ; father and mother must be obeyed ;similarly ,respect for living creatures must be enforced ;truth must be spoken. These are the virtues of the law piety which must be practiced. Similarly, the teacher must be reverenced by the pupil, and proper courtesy must be shown to relatives. This is the ancient piety-this leads

to length of days and according to this men act,” .In the second pillar Edict, Asoka declared that Dhamnma consisted in little impiety, many good deceds, compassion,liberality,truthfulness and purity.

Really why or when Ashoka take the Buddha Dharma

(Dhama. It was in this concept in the context of Mauryan India that the true achievement of Ashoka lay. He did not see Dhamma as piety resulting from good deeds inspired by formal religious beliefs, but as an attitude of social responsibility. In the past historians have generally interpreted Ashoka’s Dhamma almost as a synonym for Buddhism suggesting thereby that Ashoka was concerned with making Buddhism the state religion. It is doubtful if this was his intention. Dhamma was aimed at building up an; attitude of mind in which social responsibility the behavior of one person towards another, w3as considered of great relevance. It was a plea for the recognition of the dignity of man and for a humanistic spirit in the activities of society.

In examining this idea it is necessary to analyses the conditions which gave rise to it. It was in part of policy which was nurtured in the mind of Ashoka, but since he saw it largely as a solution to existing problems, it is in the light of these problems that its true nature can be assessed. Ashoka’s private beliefs and his immediate environment of course had their share in molding this policy. As a family the Mauryas tended to favor the heterodox sects, although they never attacked Brahmanism. The impact of these sects and dissidents created conflicts in the social fabric, as we have seen. In addition there were the other tensions, created by the status of the mercantile community, the power of the guilds in urban centers, the strain of a highly centralized political system, and the sheer size of the empire. It would see that the people of the Mauryas Empire required a focus or common perspective to fact all these divergent forces, something that would draw them together and give them a feeling of unity. Owing to the structure of Mauryas India, such a focus, in order to be successful, had to derive from the king. In seeking a group of unifying principles Ashoka concentrated on the fundamental aspects of each issue, and the result was his policy of Dhamma.

The principles of Dhamma were acceptable to people belonging to any religious sect. Dhamma was not defined in terms of rules and regulations. It seems to have been deliberately left vague in details, only the broad policy being indicated, which was required to mould general behavior. Of the basic principles, Ashoka laid most stress on toleration. Toleration, according to him was of two kinds: toleration of people themselves and also of their beliefs and ideas. He defined it as:

… Consideration towards slaves and servants, obedience to mother and father, generosity towards friends, acquaintances, and relatives, and towards priests and monks. …

But the Beloved of the gods does not consider gifts of honour to be as important as the essential advancement of all sects. Its basis is the control of one’s speech, so as not to extol one’s own sector disparage that of another on unsuitable occasions . … On each occasion one should honour another man’s sect, for by doing so one increase the influence of one’s own sect and benefits that of the other

man, while, by doing otherwise, one diminishes the influence of one’s own sect and harms the other man’s … therefore concord is to be commended so that men may hear one another’s principles. …5

This was a plea to suppress differences of opinion in the interests of general harmony. Yet it might be argued that tolerance is best achieved by expressing differences of opinion openly and admitting these differences merely aggravates the concealed tensions. One suspects that the emperor almost had a fear of people becoming impassioned over differences of opinion. He placed a ban on festive gatherings and meetings, which ban may have had a political motive, since such gathering could become the starting-point for opposition.

Non-violence was another fundamental principle of Dhamma. Non-violence implored both a renunciation of war and conquest by violence and a restraint on the killing of animals. But he was not adamant about wanting complete non-violence. He recognized that there were occasions when violence might be unavoidable, as for instance when the more primitive forest tribes were troublesome. In a very moving passage on the general suffering, physical and mental, caused by war, he declares that by adhering to Dhamma he will refrain from using forced in the future. He also states that he would prefer his descendants not to conquer by force, but should they have to do so he hopes that this conquest will be conducted with a maximum of mercy and clemency. The policy of Dhamma included measures which today are associated with the welfare of citizens The emperor claims that.On the roads I have had banyan trees planted, which will give shade to beasts and men. I have had mango groves planted and I have had wells dug and rest houses built every nine miles. … And I have had many watering places made everywhere for the use of beasts and men. But this benefit is important, and indeed the world has enjoyed attention in many ways from former kings as a well from me. But I have done these things in order that my people might conform to Dhamma.6

He attacked in no uncertain terms what he describes as useless ceremonies and sacrifices, held as a result of superstitious beliefs, as for example those meant to ensure a safe journey or a quick recovery from an illness. These were the stock-in-trade of the lower order of priests, who depended on these ceremonies for their livelihood. To implement the policy of Dhamma, Ashoka instituted his officers of Dhamma. They were responsible for publicizing it. They seem gradually to have developed into a type of priesthood of Dhaamma with extensive powers of interference in the lives of the people, thus to some extent nullifying their very purpose.

Yet the policy of Dhamma did not succeed. It may have been because of Ashoka’s over-anxiety that it be accepted or his own weakness when in the latter part of his reign he became obsessed with Dhamma. Basically, it failed to provide a solution to the problems which it set out to solve. The social tensions remained, the sectarian conflicts continued. In a sense Dhamma was too vague a solution, because the problems lay at the very roots of the system. Nevertheless, Ashoka deserves admiration for recognizing the need for a guiding principle and trying to provide one1.

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1) Romila Thapar,A History of India,Penguin New Delhi,1990,p-86-88

The horror of kalinga war Asoka adopted the Buddha religion which is inscribed in the 13 th Rock Edict of Asoka. but is noted that why Asoka converted into Buddhist two and half years after of Kalinga war and the 13th Rock edict were issued in 4 years after of kalinga war, if Asoka really be repented for Kalinga war why he issued the 13th rock edicts 4 years after of kalinga war.According to opinion of historian Lavin , the horror of kalinga war Asoka take the Buddha Dhamma it is not a fair and square because he accepted the Buddha dharma in between 7-11 years of his reign1 .Lavin and Romila Thapar said that Asoka take a new policy after the Kalinga war due to the unity of his empire ,he tries to centralize the empire and nobody separatists can raise his head against his empire so that he uses the Buddha Dhamma as a theoretically. B.Lavin saib that ‘ The inculcation of the Dhamma was largely dictated by political reasons-the need for consolidating the state’. Romila Thapar said that Asoka was not a starry-eyed king ,he was a cleaver king if Asoka really be repented for Kalinga war why he did not destroy his military forces or returned the kingdom to the Kalinga people,he not repented for the Kalinga war but he knowingly pitched and campaigns the Buddha Dhamma so that all people can come under the trapezoids umbrella of the state1.

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1) Prof. P. Maiti,Bharat Itihas Parikrama,Sridhar Prakashani,Kal.2000,p-92,93,97

2) Sunil Chattapadhyay,Prachin Bharatar Itihas (protham Khanda),Paschimbanga Rajya Pustak Parshad,1997,p-213-18

Preach of Dhamma and foreign policy of Ashoka

Diplomacy and geographical proximity primarily determined the foreign relations maintained by Asoka. Particularly, the century in which, Asoka lived was one of continued interactions between the Eastern Mediterranean and South Asia. That is why most of Asoka's contacts were with South Asia and the West. It appears that this interest was not one sided. A fair number of foreigners lived in Pataliputra to necessitate a special committee under the municipal management to look after the needs of welfare of the visitors. Apart from these major factors determining the foreign relations of Asoka, one more parameter was the desire of Asoka to spread his policy of dhamma to distant lands.

To begin with, Asoka in his foreign relations was a realist defeat and annexation of Kalinga. Also his realism is to be seen in Asoka not annexing the southern kingdoms (Cholas, Pandvas, Satyaputras and Keralaputras) while being satisfied with theirac knowledgement of his suzerainty. He probably felt that it was not worth the trouble to annex the small territories too.

In other foreign relations Asoka reveals as an idealist or a monarch who wore the robes of a monk. He sent various missions, though not embassies, to various countries. Their main purpose was to acquaint the countries they visited with his policies, particularly that of dhamma. They may be compared to modern goodwill missions helping to create an interest in the ideas and peoples of the country from which they came. Also, the fact that they are quite unheard of in contemporary literature or in later sources would suggest that they made only a short-lived impression.

In spite of the above reservations, the missions must have opened a number of channels for the flow of Indian ideas and goods. It is unlikely that Asoka expected all the kings who had received missions to put the policy of dhamma into practice, although he claims that his did happen. It is curious to observe that there is no reference to these missions in the last important public declaration of Asoka, the seventh pillar edict. In this edict Asoka mentions the success he had with his welfare services and the widespread propagation of dhamma but all within the empire.

The territory immediately adjoining the empire of Asoka on the West and that Antiochus. There is ample evidence of contacts of similarity in cultures. The use of Kharoshti in the Shahbazgarhi and Mansehra edicts in the north is evidence of strong contact with Iran. The fragmentary Aramaic inscription at Taxila and another of the same kind from Kashmir point to continue inter communication between the two areas.

Apart from contacts with Iran, Asoka Empire was close to various Greek kingdoms. There are references to the Greeks in the rock edicts of Asoka. On certain occasions the word used refers to the Greek settlements in the north-west and on others to the Hellenic Kingdoms..

Apart from these western contacts, tradition maintains that Asoka visited Khotan. This cannot be substantiated. On the other hand, Asoka maintained close relations with modern Nepal. Tradition states that his daughter, Charumati was married to Devapala of Nepal.

On the East, the Mauryan empire included the provice of Vanga, Since Tamralipti was the principal port of the area, Indian missions to and from Ceylon are said to have traveled via Tamaralipti.

The extent of the influence of Asoka's power in South India is better documented than in north India. The edicts of Asoka are found at Gavimathi, Palkignuda, Brahmagiri, Maski, yerragudi and Siddapur, Tamil poets also make references to the Mauryas.

More Important were the contacts with Ceylon. Information is available in the Ceylonese Chronicles on contacts between India and Ceylon. Coming of Mahindra to Ceylon was not the first official contact. Earlier, Dhamma missions were sent. A Ceylonese king was so captivated by Asoka that the top called

himself as Devanampiya. Asoka maintained close relations with Tissa, the ruler of Ceylon. Relationship between Asoka and Tissa was based on mutual admiration for each other.

What interests of the country or the aims of Asoka were served through his missions? Asoka primarily tried to propagate his dhamma and may be incidentally Buddhims. He claimed that he made a spiritual conquest of all the territories specified by him as well as a few more territories beyond them. This claim definitely appears to bean exaggeration. There is no historical evidence to show that Asoka missions did succeed in achieving their aim particularly when the dhamma happened to be highly humanistic and ethical in nature. After all, Asoka was neither a Buddha nor a Christ to appeal to various people. Neither a St. Peter nor an Ananda to successful spread the message of their Masters. No1 did he possess fighting men to spread his message just as the followers of prophet Mohammed. Thus, when there is no follow up action after the missions visited the various parts of the world, it is understandable that no one paid any heed to his message1.

In 8th Rock Edicts Ashoka inscribed that past 10th years of his reign he started to preached his Dhamma.(In the past ,king went on pleasure tours, which consisted of hunts and other similar amusements .

the practice of tours connected with Dhamma ,during which meeting are held with ascetics and Brahmans, gifts are bestowed, meeting are arranged with aged folk, gold is distributed, meeting with the people of the countryside are held, instruction in Dhamma is given ,and questions on Dhamma are answered .The beloved of the Gods ,the king Piyadassi, derives more pleasure from this than from any other enjoyments1

In the 3rd Major Rock Edict, When I had been consecrated twelve years I commanded---the Yuktas with the Rajukas and the praddesikas, shall go on tour every five years, in order to instruct people in the Dhamma as well as for other purposes.2

For the spread of Buddhism,Asoka adopted many measures . he himself went on tours of the country to preach Buddhism to the people . He gave up Vihara Yatra and went on Dharma Yatra, and took policy of Dharma Vijaya,Dharma Ghosha and directed to his officials like Yuktas,Rajukas,purushas and pradeshikas to go on tours and preach his law of piety to the people and calling third Buddhist Council Pataliputra (c.250 B.C.). He sent missionaries to the various parts of the world as well as neighboring and foreign countries asCeyion,Nepal (Asia minor) Greek ,Egypt ,Epirus etc. and took commercial policy with these Countries.

1) https://www.civilserviceindia.com/subject/History/prelims/Asoka-Foreign-Relations.html

Conclusion :- Ashoka Dhamma and Buddha religion and foreign policy:-

As a man, Ahsoka personally was a real Buddhist and he practiced ,,followed all the rituals, customs of Buddha religion, but as a king Ashoka whatever he pitched and campaign to the people ,it was not Buddha religion, it is a sum total of social laws, it is called Dhamma ,because there were absence of main canons of Buddha religion as four noble truth, karjakaran samparka,Nirban,Astranjikmarg, etc. .He (Ashoka) did not say to the monks to trust of Buddha,Dhamma,and Sangha, finally Ashoka did not mention this religion as Buddha religion ,but it is called ‘Dhamma’ and it is a new discover of Ashoka, he composed these (of Dhamma) morals laws by the combined of Hindu and Buddha objects. It is noted that Ashoka did not emphasized on the complicated philosophical matter but emphasized on the morals and religious behavior which he inscribed on the ii and vii pillar edicts. Dr.R.K. Mukherjee opined that Ashoka wanted to purify the personal life and social life both by the Dhamma. It is a universal religion. R.Davids opined that Ashoka’s Dhamma, which is not religion, whatever an educated man should have done, Ashoka want to say in his religion( Dhamma).But Dr. Vandarkar opposed it1 and he said, it is totally Buddha Religion. Many Historians do not agree with this view.

The kalinga war not only changed the religion of Asoke , but also influenced his foreign policy. After kalinga, he gave up the policy of conquest. He told the rulers of the neighboring states that they should not be afraid of him , but trust him. He assured them that they would receive from him happiness and not sorrow. He even called upon his sons and grandsons to give up the policy of conquest. Asoka rightly boasted that reverberation of the Law of Piety (Dhammaghoso).” Asoka maintained friendly relations with the Cholas, Pandyas, Satyaputra, Keraputta, Keralputra, Tambapamni or Ceylon and the Amtiyako Yonaraja or Antiochos II. It has rightly been pointed out that as a result of this change in foreign policy, a period of stagnation set in the history of India. The Mauryan empire began to dwindle down in extent till it sank to the same position from which it had frown from the time of Bimbisara and Ajatasatru2.

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1) Sunil Chattapadhyay,Prachin Bharatar Itihas (protham Khanda),Paschimbanga Rajya Pustak Parshad,1997,p-213-18

2) V.D.Mahajan,Ancient India,S.Chand & Company Ltd,new Delhi,2003,p-295

Self Assessment:-

Some related Questions:-

1) In which year Ashoka ascended the throne of the Maurya Empire or mention the date of coronation of Ashoka.

2) What were the father and mother name of Ashoka ?

3) In which edict prove that Ashoka and Devanampiya Piyadasi is the same person and who discovered the Maski Edict ?

4) Write two main historical elements of Ashoka ‘s reign.

5) Write one or two rock /pillar Edicts of Ashoka which tells us about the Buddha religion /‘Dhamma’

6) In which year Kalinga war was occurred and in which edict Ashoka inscribed the events

7) Why did Ashoka take the Buddha Dharma?

8) Buddha Religion and Ashoka’s ‘Dhamma’ is same ?

9) According to Dr. Smith what’s two kind of Samaja ?

10)Whom did Ashoka send to ceylan for Buddha Religious propagating?

11) What is the main objects of Ashoka’s ‘Dhamma’ ?

12)Why and when did Ashoka take the Buddha Dhamma ?

Suggested more learning

References:-

1) Romila Thapar,Asoka and the decline of the Maurya,oxford university,Delhi.2) Nayanjoti Lahiri,Ashoka In Ancient India,Harvard university press,edt.2015.3) Christopher I Beckwith,Greek Buddha,Pyrrho’s Encounter with Early Buddhism in

Central Asia.4) Wytze Keuning and J.E.Steur,Asoka the Great,Rupa Publication India,2015

5) B.D. Chattopadhyaya, The Making of Early Medieval India, 1994. 6) D.P. Chattopadhyaya, History of Science and Technology in Ancient India, 19865.7) D.D. Kosambi, An Introduction to the Study of Indian History, 1975.8) S.K. Maity, Economic Life in Northern India in the Gupta Period. 1970.9) B.P. Sahu (ed), Land System and Rural Society in Early India, 1997.10) K.A.N. Sastri, A History of South India.11) R.S. Sharma, Indian Feudalism, 1980.12) R.S. Sharma, Urban Decay in India, c.300-C1000, Delhi, Munshiram Manohar Lal,

1987.13) Romila Thapar, Ashoka and the Decline of the Mauryas, 1997.14) Susen Huntington, The Art of Ancient India: Buddhist, Hindu, and Jain, New Work,

1985.15) Chakravarti Ranabir, (ed), Trade in Early India, OUP, 200116) Chakravarti Ranabir, Exploring Early India, Macmillan, 2010.

17)N.N. Bhattacharya, Ancient Indian Rituals and Their Social Contents, 2nd ed.,1996.18J.C. Harle, The Art and Architecture of the Indian Subcontinent, 1987.19) P.L. Gupta, Coins, 4th ed., 1996.20) Kasavan Veluthat,The Early Medieval in South India, New Dilhi, 2009.21) H.P. Ray Winds of Change, 1994.22)Romila Thapar, Early India; From the Origins of 1300,2002.23)V.D.Mhajan,Ancient History of India,S.Chand & Company Ltd.New Delhi-

110055,2003,p-296-9824(R.C.Majumdar,H.C.Raychaudhuri,Kalikinkar Datta,An Advanced History of

India,Macmillan India Litd.Madras,Bombay,Delhi,1985,p-95-10125)Romila Thapar,A History of India,PenguinBooks,1966,p-86-8826)Dilip Kumar Gangapadhyay,Bharat Itihas Sandhana,Sahityalok,kalkatta-2000,p-233-

34,235-38Probhatansu Maiti,Bharat Itihas Parikrama,Sridhar Prokashani-2000,p-96-97

27)Sunil Chattapadhyay,Prachin Bharatar Itihas (protham Khanda),Paschimbanga Rajya Pustak Parshad,1997,p-213-18