Ashoka Dhamma policy is a world-famous event of the Mauryan era. He never called his propagated religious doctrine ‘Buddhism’, but called it ‘Dhamma’. In Pali language, ‘dharma’ is called ‘dhamma’. Again, the true corruption of the Sanskrit word ‘dharma’ is ‘dhamma’. There is no doubt about Ashoka’s devotion and belief in Buddhism because in various inscriptions he repeatedly expressed allegiance to Buddha, Dhamma, and Sangha. Ashoka wrote most of his inscriptions on dhamma (the Prakit form of dharma).
The first mention of the word ‘dhamma’ was found in the Maski Inscription. Evidence that he was a devotee of Shaivism in his early life was found in Kalhana’s ‘Rajatarangini’. The circumstances under which Ashoka abandoned the policy of war and adopted the policy of religion, and the nature and form of the religion he adopted are discussed below.
The Kalinga War and Reasons for Ashoka’s Adoption of Buddhism
Ashoka was coronated in 269 BCE. For the first 12 years after ascending the throne, he prepared for the Kalinga war. Major Rock Edicts XII revealed that he conquered Kalinga (261-260 BCE) in the ninth year after his coronation, i.e., 8 years after his abhisheka.
The bloody Kalinga war created a horrific impression in Ashoka’s mind. He realized how devastating the consequences of a war could be. He understood that war not only harms those who fight but also causes great misery to a country, including those not directly involved in the conflict. Feeling the ill effects of war deeply, Ashoka was consumed with remorse. So, he made a firm resolve to himself that in the future, he would not take up arms unless absolutely necessary.
At this time, the emergence of Buddhism and Buddha’s eloquent teachings attracted Ashoka to adopt Buddhism. About a year after the war, Ashoka was initiated into Buddhism. The Kalinga War and his initiation into Buddhism brought a revolutionary change in his mental world. This change in Ashoka was reflected in all his works, in the practice and propagation of religion, in administration, and in foreign policy.
Ashoka Dhamma Policy
Dr. Radha Kumud Mukherjee said that Ashoka wanted to bring purity to people’s social and personal lives through his ‘Dhamma’. Ashoka not only pointed out the characteristics of religion but also showed the human society how it can be transformed by the policy of Dhamma.
According to him, the main principles of ashoka dhamma policy and the right path to follow it were non-violent behavior towards living beings, avoiding killing animals, kind treatment towards subjects and slaves, and being devoted to serving parents, elders, and relatives. There was no place for gross social customs in Ashoka Dhamma. He considered various ceremonies centered around religion as trivial and meaningless, so he abandoned them. He also said that through the practice of religion, people earn eternal merit in the afterlife.
Ashoka’s View of Dhamma
Buddhist writings and Ashoka’s inscriptions both show his connection with Buddhism. He is admired as a pious upasaka and an exemplary king in Buddhist tradition. He was closely associated with the sanga and prominent monks of his era, including Upagupta.
The Minor Rock Edicts 3 can solely be obtained from Bairat (Bhabru culturally). In this inscription, Ashoka offers his request of the sangha, states resolutely, ‘I go for refuge to the Buddha, the Dhamma, and the Sangha’, and proposes six texts of Dhamma that, in his hope, laypeople, monks, and nuns would embrace and hypothetically consider reading on a regular basis. All six of these texts are written by Buddhists.
According to the inscription in ‘Pillar Edicts 6’, it is clear that the practice of having inscriptions on ‘Dhamma’ (dhamma lipi) inscribed in various parts of the empire began 12 (expired) years after the abhisheka.
In Major Pillar Edicts II & VII, Ashoka mentioned six characteristics of religion. These are freedom from moral impurity, Human welfare, compassion, charity, truthfulness, and purity. In Major Pillar Edicts VII, a few more qualities were mentioned along with these. However, Ashoka’s inscriptions were completely silent about ‘Chaturashrama’ and ‘Ashtangika Marga’.
Ashoka gave instructions on what things religious adherents should follow, evidence of which can be found in various inscriptions. These are: not killing living beings (Anarambha-prananam), not hurting animals (Avhihis bhutanam), devotion to parents (Pitori matori susrusa), respect for elders or teachers (Thoiro srusrusa), courtesy towards friends and relatives, gentle behavior towards slaves, little expenditure (Apobayota), little saving (Apovandota).
He was so devoted to Buddha that he even visited Buddha’s birthplace, Lumbini village. A clear description of this is found in the “Lumbini Pillar Edicts,” also known as the “Rummindei Pillar Inscription.”.
He had a special interest in the work of the Buddhist Sangha. He had a keen eye on keeping the Sangha united. He also paid special attention to preventing any environment of division in the Sangha. His efforts to prevent division in the Buddhist Sangha were recorded in his two Minor Pillar Edicts found at Sanchi and Sarnath.
Nature or Form of Ashoka Dhamma
There is notable disagreement among various historians about the nature of Ashoka Dhamma:
One group of historians believes that Ashoka’s Dhamma and Buddhism were one and the same. That is, Ashoka’s Dhamma was Buddhism.
Another group of historians thought that his Dhamma was not Buddhism or any particular religion.
Among the historians who consider Ashoka Dhamma and Buddhism to be the same, one of the most prominent is D.R. Bhandarkar. In addition, some other historians are B.N. Barua, Dr. Senert, and Russian historian Bongard Levin.
Some historians have also presented sufficient arguments behind why Ashoka Dhamma is not one and the same as Buddhism. These are Dr. Fleet, Wilson, Thomas, Radhakumud Mukherjee, Rys Davids, D.D. Kosambi, Vincent Arthur Smith, Romila Thapar, and Rameshchandra Majumdar.
Dr. Fleet believes that Ashoka Dhamma is a combination of the duties and principles of action of righteous kings. He termed it ‘Rajadharma’ (King’s Duty).
According to Dr. Smith, Ashoka Dhamma is a collection of the fundamental principles of all Indian religions, unrelated to any particular religion.
According to Rys Davids, Ashoka Dhamma was not actually a religious doctrine. He highlighted what the duty of humans is in his Dhamma.
Rameshchandra Majumdar said that what Ashoka preached in the name of religion was essentially moral discipline rather than religion.
Dr. Romila Thapar said that Ashoka Dhamma was his own invention and never Buddhism. In her opinion, he preached Dhamma not out of attachment to a powerful ideal but out of the need for national unity and solidarity.
However, according to Bhandarkar, ‘Buddhism’ and ‘Dhamma’ were synonymous.
B.N. Barua referred to Ashoka’s ‘Dhamma’ as reformed Buddhism.
Russian historian Bongard Levin said that the aim of Ashoka’s religious preaching was to establish unity in an empire composed of various tribal groups.
Evangelism of Ashoka Dhamma
One of the fundamental bases of Ashoka’s Dhamma propagation was non-violence. For the propagation of religion, he appointed a class of royal officials called ‘Dhamma-mahamatras’. Their job was to preach Buddha’s teachings and promote harmony among different communities. Ashoka’s Major Rock Edicts V contains a detailed list of the works of the Dhamma-mahamattas. A detailed description of the measures he took for the purpose of religious propagation was found in Major Pillar Edict VII.
It was known from Major Rock Edict III that he had further strengthened the propagation of religion by appointing more royal officials like ‘Rajuka’, ‘Yukta’ and ‘Pradeshikas’.
It was known from Major Rock edict VIII that for the expansion of religion, he stopped ‘Viharyatra’ i.e., hunting and pleasure trips and instead started ‘Dharmayatra’. He frankly admitted that his mission of preaching religion at home and abroad was successful. It was known from Ashoka’s Major Rock edict XIII that he had sent religious ambassadors not only within his own kingdom but also to distant southern countries like Chola, Pandya, Keralaputra (Chera), Thambapanni, and Satyaputra, and even to Burma, Ceylon, Egypt, Sri Lanka, and Greece. This Rock Edict also revealed that he had sent religious ambassadors to the rulers of five Greek-ruled states. The kings of the Greek-ruled states and the ambassadors in order are:
| Ambassador sent by Ashoka | Greek Kings and Their Kingdoms |
| Amtiyoko | Antiochus II Theos of Syria. |
| Turayama | Ptolemy philadelphus II of Egypt. |
| Antikini | Antigonus of Macedonia. |
| Maka | Magas of Cyrene or Libya. |
| Alikasudaro | Alexander of Epirus or Greece. |
Conclusion
Ashoka transformed Buddhism, which was confined to a small area of India, into a world religion. Ashoka, a follower of Buddhism, was truly tolerant, and the Buddhism he preached was liberal and universal. Above religious narrowness, he gave the highest place to human religion. According to historian Smith, “Ashoka was the first religious guru of mankind.”
Ashoka Dhamma FAQ’s
What was Ashoka’s Dhamma?
Ashoka’s Dhamma undertook towards the establishment of moral values such as non-violence, respect and governance.
What were the main principles of Ashoka’s Dhamma?
The main principles of Ashoka’s Dhamma included non-violence, compassion towards, living beings and the venerability of the elder people and humane behavior towards the subjects​.
What is Dhamma?
‘Dharma’ is known as ‘Dhamma’ in Pali language.
