chap05 chapter_04.html chapter_05.html chapter_06.html Mirror of Tamiḻ and Sanskrit R. Nagaswamy 5. BRAHMINS AND BRĀHMI UNDER AŚOKA
Contents | Previous | Next | Academy

5.1. Introduction

This chapter argues that a) Aśoka did not teach Buddhist dharma in his dharma ghoṣa but b) followed the “Vaidika dharma” especially of the Taittiriya Upaniṣadi - Sikṣāvalli in which a fine exhortation is found for students, a code of conduct which was almost adopted verbatim in his concept of dharma and its teaching, and c) that he had the greatest respect for the Brāhmaṇās and d) the Brāhmi script he used was invented early in his reign by the Brāhmaṇās for creating documents probably in Northwestern India and e) there was no anti Brāhminical feeling in his domain at any point of time that could be substantiated.

5.2. Aśokan Buddhism

It is mentioned by historians that Buddhism appeared as a result of anti Brāhminical wave or we may say anti-Vedic sacrifices in which animals were slaughtered. The earliest authentic records about Buddhism occur only in the Aśokan edicts. The dates of other texts on Buddhism are assigned to varying periods, as it is likely that they might have undergone revisions during the subsequent Buddhist councils that took place in the time of later kings including Aśoka. In one of the edicts on a stone slab found at Bairat near Bhabru in Rajasthan, now preserved in the Asiatic Society of Calcutta, Aśoka lists a number of Buddhist texts as sayings of Bhagāvan Buddha. In this edict, he says that Buddhist monks and nuns (Bhikṣus and Bhikkunis) must frequently listen and reflect on these sayings as they were the sayings of Bhagāvan Buddha and that whatever has been said by the Bhagāvan is truth. The following is the English version of the edict:-

5.2.1. Upadesa and Anuśāsana

“King Devānāmpriya, the Priyadarsi of Magadha salutes enquires and addresses members of the Saṅgha, after customary offerings of respects as below. You know of my veneration for and my faith in the Buddha, the Dharma, and the Saṅgha. All that has been said by the supreme Buddha (Bhagavata Buddhena) is well said. I want to tell you that how this dharma can be everlasting. I want all the monks and nuns to often listen to and reflect on the texts of dharma such as: I have proclaimed them in writing so that people may know of my intention (No 4)”. This edict is addressed to Buddhist followers and not to all people. Also please note the king says “Listen and reflect”. This would show that all the Buddhist monks of that period did not know how to read. Obviously, these were transmitted orally. It is not unlikely this oral tradition might have undergone verbal changes if not the contents in the absence of the Vedic system of preserving texts through ghana pāta, pada patha, and so on, was not known to have been adopted by the Buddhists.

5.2.3. Aśoka’s Warning to Buddhists

This must also be read with other edicts like the Pillar edict of Aśoka at Sāranath, Sānchi and Allahabad. These Pillar edicts were addressed to the Mahāmātras of Pātaliputra issued in the 14th regnal year. It reads “You shall act in such manner that no one will be able to divide the council Saṅgha. Any monk or nun who ever does it should be compelled to put on white robes and to be sent to a place unfit for recluses. This order (sāsana) should be communicated to the councils of Monks and Nuns (Bhikshu saṅgha and Bhikkṣuni saṅgha). One copy of this order should be deposited in your office. Another copy should be made available to all the upasakas who along with Mahāmātras together on the days of fasting (full moon) the day of the dark fortnight, and the 8th day (aṣṭami) of the bright and dark fortnight and get inspired by listening to this edict. You and your subordinates should be also sent out on tour to all the places including the fortified towns and convey this message” (pp 70-71)1. This order is issued to the Buddhist monks and nuns (Upāsakas). As this order says the text should be read with the Mahāmātras it shows the Monks were to listen to the readings by the Mahāmātras. It also shows that all monks were not able to read and write. It seems that the Brāhmi writing was not invented by the Buddhist clergy. Evidently, the number of readers of the edict was restricted to Mahāmātras and other officials such as the Rajjukas. From this, it is clear that the edicts which were issued from his 13th year and got inscribed from the 14th year, the Brāhmi script came into vogue from around the 10th year of Aśoka and not later. And may not also be much earlier. That is the year when Aśoka came into contact with the Buddha Saṅgha, as he specifically mentions the monks and nuns should listen to Aśoka’s inscription which was written in Brāhmi script, from about his 10th year, that is 260 BCE. It is also known that Aśoka stopped waging war after the war in Kalinga, in 264 BCE. His territory extended from Afghanistan in the Northwest to Bengal in the East and also Kashmir in the North to Kāñchipuram in the South. In North West Afghanistan and even beyond where the Yavana country was located, he was already in contact, with where the writing of Greek, Aramaic, and other readable scripts was prevalent and Aśoka was aware of the use of writing from these regions. Neither in the Tamiḻ country nor in the east that is Bengal, any system of writing was known then. The only area of writing known to Aśoka was from the Northwest.

5.2.4. Aśoka’s Brāhmaṇās

At this stage, we may see references to Brāhmaṇās in Aśokan inscriptions. It is well known that there are many pointed references to Brāhmaṇās and Śramaṇas in many edicts and in each he says that Brāhmaṇās and Śramaṇas (Sanyāsis) should be revered and gifts should be made to them. Bamhaṇa samnanam sadhu dānam (Girnar rock edict). Brāhmaṇā sramaṇānam sampratipattih (Girnar Rock edict). Aśoka says that he visited many Brāhmaṇās and Śramaṇas during the pilgrimage and made gifts to them. Referring to Kalinga’s conquest and consequent repentance for the enormous loss of life and suffering Aśoka said that “the pious people like Brāhmaṇās and Śramaṇas and adherents of other sects and householders etc., who live in that country and who practice virtue such as devotion and care of parents, elders, and preceptors”. It is evident from this record that Aśoka had the greatest respect for Brāhmaṇās as virtuous people not only in his country but also in the enemy country. So, the question of Aśoka’s religion was anti-Brāhminical is absolutely incorrect.

5.2.5. Aśoka’s Theras

These Brāhmaṇās are different from Buddhists is also explicitly stated by Aśoka in one of his edict of Girnar in which he says “Bhammaṇa Śramanānām sampratipattih, Mātāpitari susruṣa, Sthavira suśruṣa”. The Sthaviras mentioned here separately are the Buddhist Theras. This confirms that the Buddhists were the Theras different from Brāhmaṇās who were the followers of the Vedic system.

5.2.6. Ancient system - Paurāṇi Prakṛtih

Aśoka’s main mission in life after the conquest of Kalinga was devoted to spread of dharma to which he gives several repeated expressions as Dharma Ghoṣa, Dharma vijaya, Dharma prasarana etc. He has also given what according to him was dharma. Referring to his dharma, he says in more than one place, that it was the ancient tenets of dharma, i.e., he meant Paurāṇi prakṛtih. He says that the system followed by ancient kings was the one he is now following and that he was interested in propagating the same among the people at all levels and it is for that purpose he created a new post of Dharma mahāmātras to spread the ancient dharma. Dharma is pious and disciplined life. Nowhere does he mention that he was spreading Buddha dharma, though he does say that he had very great veneration towards Bhagvān Buddha and the Buddhist Triratnas - Buddha Dharma and Saṅgha. But in all edicts, he goes beyond Buddhism and preaches respect for all religions, and all sects and directs that no one should claim that his religion is the best and speak disparagingly against others' religion which he warns amounts to sin. His religion was above any sectarian system. He did not hesitate to warn Buddhist monks and nuns that if any caused dissension among the Saṅgha, the Mahāmātras should divest them of saffron clothing force them to wear white clothes, and excommunicate them. Rich or poor, high or low, servant or master, slaves or lords, he wanted all to be treated with the same respect, and their wellbeing must be impartially catered to. He also directed to treat of Brāhmaṇās, Kṣatriyas, Vaisyas, and agriculturists with equality as limbs of the society. Aśoka’s system was the age old dharma of the Vedic traditions.

5.3. Sikṣavalli of Taittirīya Upaniṣad

So, it is necessary to see what was the Vedic system followed by the ancient kings. There is the Taittiriya Upaniṣad decidedly earlier than Buddhism which gives an interesting insight. A student who had studied under a teacher as an Antevasi for several years till he completed his Vedic studies went to his teacher for taking leave of him. The advice given by the Ācarya at that time is striking. The Ācarya says it is his counsel (upadeśa) and at the same time an order (adeśa), ‘esa Adesah, esa upadesa’. These are simple and direct teachings at the end of one’s educational carreer. It seems this part of the Yajurveda as a code of conduct that has been taken by Aśoka. For, most of the terminologies he uses as his dharma silana are the same Vedic terms. Though this short Vedic teaching in full is very important for the understanding of Aśoka, we may examine some salient parts and their influence here. The first teaching of this Upaniṣad is “satyam vada and dharmam cara”, (speak the truth and follow the dharma). The Veda says do not swerve from satya and dharma, “satyāt na pramaditavyam, dharmāt dharmat na pramaditavyam”, and “kuśalat na pramaditavyam”, meaning never move away from good conduct. Aśoka uses these very same words at the very beginning as “satyam vaktavyam”, truth must be spoken and these are the qualities of dharma, dharma-gunah. When the edict says that Yogyācāryas Brāhmaṇās, Kāranakas, Hastyāropah should teach the students (Antevasis), ājñāpayata order and nivesayata, the teaching is direct influence of the Veda is undoubtedly true. It is here that Aśoka says that these are the ancient customs yadrsi paurāni Prakritih. In this edict (Erragudi) Aśoka uses the term “Paurani Prakṛitih” twice which shows the importance attached to him. Please note that this edict emphasizes teaching the “antevasins” i.e., students. The Upaniṣad discussed in the sequence addressed to “antevas?' antev āsinam anusāsti”, Aśoka orders “antevasini nivesayata”.

5.3.1. Mātṛ Devo Bhava

Similarly the relevant veda says “mātṛ devo bhava, pitṛ devo bhava, ācārya devo bhava, athiti devo bhava” is the same order of expression found in Aśoka as “mātā pitari susruṣitavyam, ācāryeṣu sushruṣitavyam, jñātiṣu susrūṣitavyam”. In many edicts, Aśoka emphasizes again and again, the reverence devotion, and obedience to mother, father, and Ācārya and also relatives. Another order in the same edict says the respect for the elders, which is the “yadrisi paurāni prakṛtih”. Aśoka is clear in his mind that this is the age-old dharma that he is propagating. He calls such orders as anusāsana, a phrase found in the Vedas as “etad anusāsanam”. The Upaniṣad says “eṣa adesah eṣa upadesah”, while Aśoka says ājñapayāta and nivesayāta. There are several such points mentioned earlier in the Upaniṣad that are verbatim used by Aśoka and there could be no doubt that whatever has been said by the Vedic Ācārya to the student as advice and righteous conduct “dharma ācaranam” are from the same Upaniṣad. Therefore it is evident that Aśoka was a serious follower of the Vedic dharma as advised in the Upaniṣad. The following is the complete translation of the Upaniṣad adopted from Dr.S.Radhakrishnan’s work from “The principal Upaniṣads”2. “Having taught the Veda, the teacher instructs the pupil.
  1. “Speak the truth - satyam vada.
  2. Practice the virtue - dharmam cara.
  3. Let there be no neglect of your daily reading (svādhyāyān mā pramadah).
  4. Having brought to the teacher the wealth that is pleasing to him, do not cut off the thread of the off-spring ācāryāya priyam dhanam āhritya prajā tantum ma vyavacchetsih).
  5. Let there be no neglect of truth (satyat na pramaditavyam).
  6. Let there be no neglect of virtue (dharman na pramaditavyam).
  7. Let there be no neglect of welfare (Kusalan na pramaditavyam).
  8. Let there be no neglect of prosperity (bhutyai na pramaditavyam).
  9. Let there be no neglect of study and teaching (svadhyāya pravacanābhyam na pramaditavyam).
  10. Let there be no neglect of the duties to the Gods and the fathers (deva- pitru- kāryabhyām na pramaditavyam).
  11. Be one to whom the mother is a god (mātṛu devo bhava).
  12. Be one to whom the father is a god (pitṛu devo bhava).
  13. Be one to whom the teacher is a god (ācārya devo bhava).
  14. Be one to whom the guest is a god (athithi devo bhava).
  15. Whatever deeds are blameless they are to be practiced and not others. (yani anavadyani karmani tāni sevitavyāni, no itarāni)
  16. Whatever Brāhmaṇās there are, who are superior to us, they should be comforted by you with a seat (ye ke cha asmath śreyāmso brahmanah. theṣam tvaya asanena prasvasitavyam). What is to be given is to be given with faith (śraddhaya deyam), should not be given without faith (āśraddhaya adeyam), should be given in plenty (śriya deyam), should be given with modesty (hriya deyam), should be given with fear (bhiya deyam) and should be given with sympathy (samvidā deyam).
  17. Then, if there is in you any doubt regarding any deeds or any doubt regarding conduct you should behave yourself, in such matters as the
  18. Brāhmaṇās, who are competent to judge, devoted to good deeds, not led by others, not harsh, lovers of virtue would behave in such cases (atha yadi te karma vicikitsa va vritta vicikitsā vā syat ye tatra Brahmanah sammarsinah yuktha ayukthah alūksah dharma kāmāsyuhu yatha te tattra vartteran tatha tattra varttetah). (The Brahmanās have a spontaneity of conciousness which expresses itself in love for all beings. Their tenderness of sentiment and enlightened conscience).
  19. Then, as to the persons who are spoken against, you should behave yourself in such a way as the Brāhmaṇās there, who are competent to judge, devoted to good deeds, not led by others, not harsh, lovers of virtue would behave in regard to such persons.
  20. This is the command. This is the teaching. This is the doctrine of the Vedas. This is the instruction. Thus, should one worship. Thus, indeed should one worship. (yesha adesah, yesha upadesah, yesha vedoupanishad, yetat anusasanam, yevam upasitavyam, yevam su chaitat upāsyam)”.
With this the Buddha’s exhortation where the Pāli word upanisā for the Sanskrit Upaniṣad is used. SR yetat attā tatha, yetat mantana, yetat atta upaniṣā, yetat atta svatava dānam. (vinaya 5). It is clear that Aśoka in his dharma vijaya had followed very closely, the teachings of this particular Upaniṣad (Sikṣa valli Taitriya Upaniṣad) in exhorting his Dharma mahāmātrās to emphasize his subjects, Brāhmaṇās and their relatives to teach students, and tell them it is his order which must be obeyed. All the Scholars working on Aśoka’s inscriptions have missed this particular Upaniṣad and its contribution to Aśoka’s outlook and dharma-sila. We have already mentioned that the vinaya text of the Buddhists almost repeat these instructions, and ascribes them to Buddha and as Aśoka is said to have followed Buddhist Dharma, it may be argued, that he was only reasserting Buddha’s teachings as given in Vinaya but as he himself gives two important factors, for adopting the dharma ghoṣa namely one he specifically mentions that his teaching is not a new one but an age-old teaching paurāni prakrutih. Second, he himself admits that this code of conduct was followed by the earlier Kings for the past several hundred years which means several hundred years earlier to Buddha. Also, he does not say in any of his edicts that he is preaching Buddha dharma. Therefore it is evident what Aśoka teaches as dharma is not the Buddhist doctrine but what is enshrined in the teaching of Taitriya Upaniṣad. It is also clear why Aśoka emphasized great respect for the Brāhmaṇās for Taitriya Upaniṣad makes it explicit that Brāhmaṇās were held in very high esteem. In every one of his edicts, he does not fail to emphasize the attendance that one should give to Brāhmaṇās (brāhmaṇa śramaṇeṣu susruṣita vyam or brāhmaṇa śramaṇānam pratipattavyam). Further, it is the Upaniṣad that has been the source is proved by the statement that Brāhmaṇās should be given a seat with reverence by the Upaniṣad and the Aśokan edict uses the same concept asanena prasvasitvyam.

5.4. Scholars’ Views on Aśoka’s Dharma

Dr. J.F. Fleet argued in 1908, in the Journal of Royal Asiatic Society PP 491-4973, that the dharma of the Pillar and Rock edicts is not Buddhist but merely traditional Rajasāsana. Dr. J.M. Macphail rejected the idea that Ashoka’s dhamma stands for Buddhism (Aśoka p.48) and held that it merely denoted piety. Dr. Vincent Smith said “The dharma or law of piety which he preached and propagated unceasingly with amazing faith had few, if any, distinctive features. The doctrines were essentially common to all Indian religions. Dr. Smith found that none of them was distinctive in the sense of being not Brāhminical. He considered that they were Brāhminical in nature. K.V.Rangaswami Aiyangar held that Aśoka over and over again enjoined respect for Brāhmaṇās and ascetics. His plea for largesse and pious pilgrimages is only the inculcation of the Hindu Dharma to make dānas and to go to Tirthas. Without going so far as to claim that these show that the king was the follower of old Brāhminism, it might be maintained, the policy as well as conviction, made him unwilling to change the rules of old dharma4. (Rangaswami Aiyangar. K.V., Rajadharma, The Adayar library, 1941, p 140) The last one was a feeble admission. Romila Thapar holds that “It was Aśoka who expounded an idea new to Indian political and social theory”. She holds that Aśoka did not see dhamma resulting from good deeds that were inspired by formal religious belief but as conformity to social ethics5. (Ancient India P.201). Romila Thapar admits that Aśoka’s intention was for the propagation of Buddhism as virtually the religion of the Mauryan State. He defined dharma repeatedly as consideration towards slaves and servants respect for teachers, obedience to mother and father, generosity towards friends and relatives, regard for and donations to Brāhmins and Śṛamaṇas, concern for all living beings, and abstention from taking life. Evidently, all serious Scholars, except Romila Thapar, are in agreement that Ashoka’s dharma was not Buddhist in nature but Brāhminical. Romila Thapar also agrees that it is not Buddhist in nature but holds that “It was a new and original idea of Aśoka to which he gave a definition”. My study shows the Taittiriya Upaniṣad turns out to be the verbatim source of dharma anusasana and this shows that Aśoka was a follower of Vaidika dharma. This may be seen further from the Erragudi edicts studied with other known edicts of Aśoka. The most important point that has escaped the attention of Scholars is Aśoka’s categorical statement that his teaching was the paurāni prakriti, the Ancient code followed by kings for several hundred years before Aśoka, which means it is undoubtedly pre Buddhist in nature.

5.5. Erragudi Inscription

The Erragudi inscriptions of Aśoka in Karnool District of Andhra Pradesh are written on 6 large boulders. Nearby, there is a figure of an elephant, so the boulders are called “yena koṇḍa” (elephant hill). The figure reported earlier, is not now traceable. There are fourteen rock edicts inscribed here numbered 1 to 14. While most of the records are to be read from left to right, some are to be read from right to left as in Kharoṣṭi record. In some edicts, interestingly, some writing is to be read left to right, and in some others, they are to be read right to left within the same line. These types of mixing of writing from right to left and left to right is obviously due to the scribe who knew writing mostly Kharoṣṭi as in the case of Capada of Chithra Durga edicts, who should have hailed from northwest frontiers of India.

5.6. Māgadhi, the State Language

The language of the Erragudi and Chitradurga Edicts in the Deccan is called Magadan dialect the language of Pataliputra, the Capital of Aśoka. It is perhaps one of the reasons why Aśoka wanted his edicts should be read out to the people by his Officers. It is known that Aśoka became a follower of Buddhism in the eighth year of his reign and for two and half years he was gradually integrated into the saṅgha as an upāsaka. His edicts are specific orders for he says “you should do as you have been told to do by the King. You should order the Royal Officers to obey the orders of the King. He will in turn order the people of the country to do as ordered by the King. Thus, you should instruct your people to do what is the ancient usage. This order should be obeyed.”

5.7. Paurāni Dharma

Thus, you should pass orders in the name of the King. The king also commands, that what has been ordered by him must acted by the royal officers. Hevam anthevasini yadrsi pourāṇi prakṛtihi (purāṇi nivesayatha prakṛthih) These two minor rock edicts show that the orders to reach the teacher who in turn will teach the antevāsi. The order was issued to four cadres of Officers, elephant riders, scribes, chariot riders, and the Brāhmaṇās are mentioned. Neither the Śramaṇas nor Sthaviras are other categories are mentioned. The order then reads that Brāhmaṇās should teach the antevāsins (pupils), their female members, and other relatives. Their relatives are asked to teach the students appropriately. This seems to be a special order addressed to teach the student population through the Brāhmaṇās and their relatives (evam nivesayatha anthevasin yadruṣa pourāṇi prakiti). As royal officers were only executives, they were not teaching the students, the king expected them, to engage the Brāhmaṇās who were in the teaching profession. Here we find, King Aśoka accepted Brāhmaṇās as an important source of spreading the ancient dharma, in the society. That also explains, why Aśoka held Brāhmaṇās in great respect. Aśoka introduces his Brāhmaṇās in his first and second rock edict as a vital source to spread the Dharma, there is no anti-Brāhminical expression even remotely in any of Aśokas inscription. Aśoka seems to have felt firm that the teaching of dharma inculcated among the younger generation would be the real foundation for the welfare state and so he decided to issue very strict orders to his officers with the stipulation that this order should be obeyed. He goes on to state that whatever honors the teacher enjoys depends upon how he inculcates the spirit of dharma among the students. Aśoka’s final order on this subject was that the students should learn abundantly the principles of dharma and be ordered to obey. It was also his desire that his intention should reach all like the rāṣtrikas (the royal officers) who will order the village officers. This order of Aśoka found in Errakudi in Andhra Pradesh, and also in Chitradurga, came from Aśoka’s court in Pātaliputra as it is in Māgadhi language. From where did Aśoka get this idea to address the teachers and students? He himself says that he propagated the ancient customs.
  • abstention from killing animals
  • non violence
  • proper behaviour towards relatives
  • good respect to Brāhmaṇās and Śṛamaṇas
  • respectful attendance to mother and father
  • revered attendance to staviras
 This dharma should be obeyed, observed and taught. Yetat upasitavyam, yetat upasyam. See the following passages of the Upaniṣad. It may be seen that Aśoka uses both the firmness of authority and persuasions, anusāsanam and upadesah.
  • yeṣa ādeshah (this is the order)
  • yeṣa upadeshah (this is the counseling)
  • yeṣa vedopanishad (this the Vedic Upaniṣad teaching)
  • yetat anusāsanam (this is the order for observance)
  • yevam upasitavyam (this way one should observe dharma)
  • yevam cha upasyam (this should constantly be observed)
  • yevam cha upasyam (this should also be taught)
 Aśoka calls his order dharma anuśasānam using the same terminology as the Upaniṣad (yetat anuṣasanam). Aśoka undertook pilgrimages, and during such visits, he did the following: This inscription of Aśoka from Girnar in 256 BC says the King visited Sambodhi with full respect for Buddha and it is in this record that he says he paid visits to Brāhmaṇās with respect and made gifts. He also mentions the Theras (Buddhists) separately apart from Brāhmaṇās and Śṛamaṇas. Whenever Aśoka mentioned Śṛamaṇas, he was referring to ascetics other than Buddhists. Also, note the first item he mentions is a visit to Brāhmaṇās and gifts to them. See the Taitriya Upaniṣad’s Ṣikshavalli which says that the Brāhmaṇās should be honored with due seat and reverence and gifts made to them willingly and with due respect and devotion. This is what Aśoka did when he undertook pilgrimage. So, Aśoka’s insistence in many edicts, that what he did was the pourāṇi prakṛthih (ancient code) which he wanted to propagate, i.e., the dharma of the land. An in-depth study of Aśoka’s edicts, would prove that he followed the Vedic, Upanishadic doctrine, especially the Taititriya Samhita - Ṣikṣāvalli with his advice given by the teacher to the outgoing graduate for studies (antevasi) for observance in actual life. Another edict of Aśoka now in Pakistan - Manshera, Hazara district, mentions the observance of righteousness gives very great merit.
  • Mahapalam tat dharma maṅgalam
  • Dasa bhrityeṣu samyatpratipattihi
  • Gurunam apachithihi
  • Prananām samyamaha
  • Śramaṇa Brahmanebhyo dhanam
    •      Aśoka considered visiting Brāhmaṇās and making gifts to them bestows the greatest spiritual merit mahaphalam which is dharma maṅgalam. It is also known that Aśoka was interested equally in Pāralaukika and also making gods mix with mortals. It would negate the suggestion that he was not interested in the spiritual aspect of the dharma.

    5.8. Restrain in Speech

    From Shabhazgari in Peshawar district in Pakistan, Aśoka says, “the route of dharma lies in vacho gupti (restrain in speech). Aśoka wished that all religious sects should live harmoniously everywhere. All of them desire to have self-control and purity of thought, however, people have varying inclinations and divisions so they may perform all their duties or only part of them. Even if one gives liberally to charities, but has no self-control (samyamah), purity of thought, gratitude (kṛtajñata), and adherence (dhrda-baktihi) that would be worthless (page 30). There should be no excessive praise of one's own religious sect or disparagingly of other sects. Therefore restraint of speech is good” - with this attitude and explicit revelation in his own thought recorded in all his edicts, there is no question of Aśoka being anti-Brāhminical as suggested by writers like Mahadevan. If such an anti Brāhminical system was allowed in his time that would negate what he has been striving for. Neither Aśoka had any such attitude nor the society cherished such an attitude Aśoka exertions would have been a void. The evidence does not support this presumption of some Scholars. We also see that many of the orders are meant for judicial officers, Nagara vyavahārikas, and officers. It is known that besides being experts in the Vedas, the Brāhmins were also experts in law - dharma and so it is mentioned in the Dharma Śāstras the king should appoint Brāhmaṇās who were steeped in Vedic lore as administrators of Justice, Amatyas and also as treasurers. We can cite several examples wherein Brāhmaṇās besides being judges, were also in royal service and received respect. Brāhmins have served in different capacities in the court of Aśoka.

    5.9. Aśoka’s Dharma

    Aśoka wrote his dharma lipi in two different scripts namely Brāhmi and Kharoshti. The latter was mostly confined to North West frontier provinces including modern Pakistan and Afganistan which were included in his dominion. While the former was used throughout India, Aśoka has also issued his edicts in Greek and also Aramaic in the Northwest of India. He embarked on issuing his edicts from his 10th regnal year that is 262 BCE but he had an already well-organized administrative system which he used to maintain the vast territory intact. For example, there is evidence to show that administrative records were being used by him when he says the gifts made by his second queen must be “entered” in her name.

    5.10. Brāhmi Script

    It is also known that there was no form of readable writing in the south beyond Kāñchi to Kanyākumari either during or after him and so any claim that Brāhmi script was originally the script in the south which was adopted of by Aśoka later is untenable. Similarly, there was no script in any part of Bengal or beyond. At the same time, it is clear both from his territorial limits and edicts in Greek and Aramic, Aśoka had great contact with northwestern regions especially the most important school of Sanskrit grammar of Pāṇini flourished. It is also known that many capitals of the Aśokan pillars have shown Persian influence. The concepts of writing and grammatical writing were known to Aśoka. Scholars who have studied the evolution of Brāhmi script has expressed the opinion that Brāhmi script was invented by Scholars who were well informed about the Sanskritic phonetic system and designed it for that purpose. There is an 8th century Chinese annal that speaks of the creation of Brāhmi and Kharoshti scripts in India and by Indians. We may confidently say the invention of Brāhmi script was made by Brāhmaṇās in the region of Saraswati Valley, Punjab. The similarity of some Brāhmi letters to Greek and Aramaic script led some Scholars to believe that the Brāhmi script was derived from Greek or Aramaic characters. The similarity may be accidental but may even be deliberate but the system as a whole is meant for Sanskritic (Prākṛtic) phonetic is said to be beyond doubt6. Before we demonstrate the origin of Brāhmi we may consider one point of importance namely the name Brāhmi. It is known to Scholars that the original Prakṛt word for Brāhmi was “Bhammi” mentioned in a Jaina text Samavayangana sutta attributed to 1st cent BCE. The Sanskrit lalitavistara, a later text of Buddhist tradition calls it Brāhmi attesting that Bhammi is the exact equivalent of Brāhmi. Similarly, we may see that Aśoka in all his inscriptions refers to Brāhmaṇās as “Bhammaṇās”. It seems to us the script that was used by the Brāhmaṇās was called “Bhammi” and we may not be wrong in identifying the Brāhmi script as an invention of the Brāhmaṇās. Also, we are convinced that this should have taken place in the northwestern part where the Sanskrit grammatical dialogue was very active and intellectually of very great order. Aśoka was quick to recognize the importance of regional languages and scripts as evidenced by the Greek and Aramaic scripts in the northwest. Aśoka’s has not left any inscription in Tamiḻ or other language. Therefore we come to the conclusion that there was no Tamiḻ script prior to Aśoka and that Bhammi was the invention of the Brāhmaṇās in the service of Aśoka, drawn from the experience of seeing writing in NW India and devising a script for Sanskrit tradition before Aśoka’s Kalinga war. Aśoka utilized this script for his propagation work profitably and this happened around his 10th year, 262 BCE. But the script had been in use already for other records in his court. The invention of Brāhmi script may be assigned to a period between 272 and 262 BCE.

    5.11. Endnotes and References

     1. Sarcar, D.C, Aśokan Studies, Indian Museum, Calcutta, 1979 2. Radhakrishnan S. Sir, The Principal Upaniṣads, Harper Collins Publishers, New Delhi, Seventh Impression, 2000. 3. TJ. F. Fleet, The Journal of the Royal Asiatic Society of Great Britain and Ireland Published by: Cambridge University Press, 1908. 4. Rangaswami Aiyangar, K.V., The Rajadharma, The Adayar library Publication., 1941 5. Romilla Thapar, The Penguin History of Early India, Penguin Books, Delhi 2003. 6. Krishnan K.G. Uttankita Sanskrit Vidyaranya - Epigraphs - VolII Uttankita vidyaranya Trust, Mysore, 1989.
    Contents | Previous | Next | Academy