chap18 chapter_17.html chapter_18.html chapter_19.html Tamil Nadu, The Land of the Vedas R. Nagaswamy 18. Aśoka’s Dharma
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Ashoka was the greatest monarch who left all thoughts of kingship and discipline in his edicts. He referred to his social discipline as dharma. He did not claim that he was enforcing Buddha’s dharma, but rather the ancient dharma. He repeatedly declared that the kings in ancient times desired that their people should perform and promote dharma. However, the people did not make any progress. Therefore, he decided that he would make a proclamation on dharma and provide them with instructions. It is important to understand Aśoka’s dharma from the following angle:
  1. Aśoka did not teach Buddhist dharma in his dharma ghoṣa.
  2. Aśoka followed the “Vaidika dharma” especially of the Taittirīya Upaniṣad - 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.
  3. Aśoka had the greatest respect for the Brāhmaṇās.
  4. The Brāhmi script, which Aśoka used was invented early in his reign by the Brāhmaṇās for creating documents probably in Northwestern India.
  5. There was no anti Brāhminical sentiments in his domain at any point of time that could be substantiated.
 To propagate and instruct his people, he appointed dharma-mahāmātras. He says that he made them engaged in various activities from officials to ascetics and householders and to all religious sects like Buddhist assembly. Some of them were occupied with the Brāhmaṇas, the Ājīvakas and Nirgranthas and others. “I seek that the practice of Dharma, consisting of compassion, liberty, reality, truthfulness, purity, gentleness, and goodness ss may grow. They will also develop further respect and obedience, to parents and elders, courtesy to the aged and Brāhmaṇas, and the Śrāmaṇas, to the poor, to the distressed, and even to slaves and servants and the person following this Dharma will attain happiness in this world, and in the next”.

18.1. 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 Kaliṅga’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.

18.2. 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.

18.3. Ancient system - Paurāṇi Prakṛtih

Aśoka’s main mission in life after the conquest of Kaliṅga 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. However, 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 as amounting 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.

18.4. Sikṣavalli of Taittirīya Upaniṣad

It is necessary to see what was the Vedic system followed by the ancient kings. There is the Taittirīya 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), ‘yeṣa ādeśah, yeṣa upadeśa’. 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. Most of the terminologies he uses as his dharma-śilana 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 paurāṇi prakṛtiḥ. In this edict (Erragudi) Aśoka uses the term “Pauraṇi Prakṛtih” 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”.

18.5. 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 “yetad anusāsanam”. The Upaniṣad says “yeṣa 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.
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