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Analyze in detail Asoka's conception of Dhamma and its connection to his rule
Asoka's view of dhamma has three aspects. Firstly there is the religious element, derived from Asoka's
Buddhist faith, which led him to act piously himself, to encourage Buddhists, and to exhort his subjects,
whatever their religion, to follow the basic essence which he claimed was common to all religions. The
natural counterpart to this was a desire to provide for the physical comfort of and security of his people.
Thus he decreed a range of measures comparable to those of a modern secular government - protections of
the rights of those accused of crimes, provision of wells, and so on. Less obviously proclaimed, but still
important, was Asokas aim of maintaining and extending his personal power, which could be achieved
with the ideology of dharma - persuading people that it was a sin to disobey him, and using dhamma as a
means to increase royal control. Needless to say, there is no clear division between these three elements,
and many sections of the edicts fulfil more than one aspect. The principle of non-violence, for example, is
simultaneously a fundamental Buddhist doctrine, a means of peaceful coexistance, and a means for the king
- with the ability to exact punishment and even to maintain an army - to keep control over his state. Doing
good was, as Kautilya recognised, the best way to maintain power. The three aspects of dhamma can be
distinguished in the sources for Asokas conception of dhamma, in the decrees of the edicts, and in the
kings practical use of the edicts and the principle of dhamma in his rule.
The Kandahar bilingual rock inscription portrays Asokas policy of dhamma as being a conscious and
individual choice:ten years being completed king Piyadassi showed dhamma to men. But of course there
were a variety of influences behind his policy. Clearly the main source of his religious thought was
Buddhism, although he was probably also influenced by other groups, both of orthodox brahmins, and of
the various renouncer sects which frequented the Mauryan court and were patronised by Asokas
predecessors. The main significance of this influence was not in the scriptures themselves. While Asoka
clearly knew Buddhist writings (he mentioned specific texts in the minor rock edicts), he was probably
more influenced by preachers, whose views are much harder for us to uncover than written scriptures. Like
most rulers Asoka only propagated those aspects of Buddhism which seemed important or relevant to him,
and this relevance would have been based on a combination of personal preference and the influence of
those around him. Unlike most rulers, Asoka seems to have been concerned with social welfare, although
even he gives little attention to aspects of Buddhism like the disapproval of the caste system. And since he
apparantly saw religious and secular policies not as separate, but as parts of dhamma, his religious policies
were probably also influenced by political considerations.
By the same token much of his social policy would have been influenced by preachers. He would also have
learnt methods of maintaining control from his family and their advisors. In particular it is quite possible
that he had some contact with the elaborate theories of Kautilya's Arthasastra, ranging from rules for the
conduct of court cases (in 4.9.13-16) to principles on the treatment of ascetics (2.2.2; 4.8.9). Many of these
seem to be reflected in Asokas edicts a fact which does not necessarily demonstrate the influence of the
Arthasastra itself, but rather suggests that many of Asokas edicts were statements of widely-followed
policies, and are unique merely in having been preserved. Beyond this there must have been a huge and
diverse range of advice on offer in the cosmopolitan atmosphere of Taxila, where, for example, he probably
met many visitors from India and beyond, and including Greeks like Megasthenes. But the overall effect of
these numerous and probably conflicting sources of advice would probably have been to give Asoka the
chance to determine his views himself, with the benefit of having heard a wide range of opinions. He
himself explains the origin of his policy of dhamma in the 13 th Major Rock Edict, claiming that he was
shocked after the bloodshed involved in conquering Kalinga Since Asoka had been involved in other wars,
such as a war of succession against his brother, it is unlikely that this one event alone caused such a
dramatic change in his beliefs.
The contents of the edicts reinforce this view of a personal formulation of dhamma (although this is partly a
result of the lack of evidence on other rulers with which to compare Asoka). If there is one overriding
theme to the proclamations, it is that of the king's claimed concern for his subjects. In the first separate
edict, Asoka explains his position as that of a father: All men are as my children. As, on behalf of my own
children, I desire that they may be provided with complete welfare and happiness both in this world and the
next, the same I desire also for (all) men. This expands into concern for their spiritual wellbeing and for

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their prosperity and security. It also required that Asoka maintain his position as a father and king
although he would not have been uninterested in this anyway.
Religion was the focus of many of the edicts: it is the main subject of Major Rock Edicts 6, 7, 8, 9, 12, and
of many of the minor rock inscriptions. In addition, many policies which would today be seen as secular
were framed by Asoka in the language of religion. This is partly a natural outgrowth of Asokas adoption of
the term dhamma, with its religious origin, but also shows a desire to connect religious and secular policy,
both for the good of his subjects and for political reasons.
Asokas religious views of dhamma are noticeable for their emphasis on tolerance, outlined most clearly in
the 12th Major Rock Edict, which states that concord is to be commended, so that men may hear one
anothers principles and obey them and orders everyone to honour another mans sect. This tolerance was
not entirely novel the Arthasastra advised that ascetics should live in harmony, make room for
newcomers and not annoy each other (3.16.33-6), and even debates between different religions appear to
have been carried out with reasoned arguments as well as blind hatred. Nor should the extent of Asokas
religious tolerance be exaggerated, especially since it partially contradicts his claims to have made men
more pious. His definition of piety was presumably based on Buddhism, and so his idea of piety was a
Buddhist one, which would not have been agreed on by all those of other religions. His solution is to claim
that there is an essential doctrine of all sects, the basis of which is the control of ones speech, so as not
to extoll ones own sect or disparage anothers. Asokas tolerance extended only to those who basically
agreed with him. Similarly he had little tolerance of the ceremonies of other rituals, claiming that the one
ceremony which has great value is that of dhamma (Major Rock Edict 9), and that if [other] ceremonies
are performed they have but small results (Major rock edict 9).
Asokas claims of support for all religions (he honours all sects and both ascetics and laymen) seems at
least partially incompatible with the particular support he gave to the Buddhist sangha, and the control he
exerted over it (particularly in punishing scismatic monks so that the samgha cannot be torn asunder by
anyone whatsoever another demonstration of the limits of his tolerance). He also equates dhamma with
Buddhism (in the Bhabra inscription, for example), again showing the limitations to his claim to tolerate all
sects. A good example of this equation of Buddhism with dhamma is his adoption of vegetarianism, and his
attempts to convert his subjects to vegetarianism (although admittedly many sects apart from the Buddhists
forbade the eating of meat.).
Another important religious element is Asokas use of himself as an example, as a vegetarian (Major rock
edict I), as somebody constantly working for the benefit of others (I work for their [all beings] happiness
in this life, that in the next they may gain heaven Major rock edict 6), as a supporter of the religious (the
king went to the tree of Enlightenment Major rock edict 7) and honours all sects and both ascetics and
laymen)
Many of the edicts concerning dhamma also mention secular actions of the king. Often he seems to mix the
two, either as a deliberate attempt to win acceptance for his reforms by presenting them as actions of piety,
or simply because the emperor saw no difference between the two categories. He proudly announces that
twenty-five releases of prisoners have been made the phrasing suggests that it was for reasons of pity
rather than on any specific legal ground.
This viewpoint, along with the norms of the period, explains Asokas repeated emphasis on the family and
the social order. The 7th pillar edict lists the benefits of increasing dharma as obedience to mother and
fatehr, obedience to teachers, deference to those advanced in age, and regard for brahmans and ramaas,
the poor and wretched, slaves and servants

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Asoka frequently refers to various categories of royal officers. Often they are either described as following
dhamma (my subordinates, too, whether high or low or of middle station, endorse it and practise it Pillar
Edict 1) or ordered to follow it
He also, in the fifth major rock edict, specifically appoints officers of dhamma, although their duties seem
to have been social rather than religious, for example promoting the welfare of prisoners
He also introduces rjkas (rural officers, mentioned in the 4 th pillar edict), with general responsibilities for
the welfare and happiness of the country people
Judicial
The second rock edict mentions other social actions of the emperor, such as the provision of medical care
for people and animals, and that along the roads wells have been dug and trees planted for the use of men
and beasts
Less edicts are explicitly aimed at consolidating Asoka's power. But this is presumably the intention of the
edicts which praise Asoka both for his religious and for his practical leadership. The 4th and 5th major rock
edicts, for example, are clearly intended to praise the king's past actions:
today, thanks to the practice of dhamma on the part of the beloved of the gods, the king Piyadassi, the
sound of the drum has become the sound of dhamma' (MRE 4)
In the same way, most of the other edicts do not explain new policies, but list those which Asoka has
already enacted. Some of the reasons for this were presumably practical - it would take a long time for the
stones to be engraved, especially as they were placed across a huge empire: they were designed as longterm lists of major actions, not as breaking news. But, even allowing for this, there is a striking emphasis on
the past: in the 5th rock edict, Asoka seems to expect people to have forgotten that it was I who first
appointed [officers of dhamma], when I had been consecrated 13 years
One way of improving Asokas popularity and so his power and security was to show his good personal
qualities, both as a ruler (everywhere I transact public business MRE 6), and as a pious leader
The main problem with this practical explanation of the edicts was that most people would not have been
able to read, even in the local languages which were used for the edicts. Of course there were other uses of
the pillars, such as demonstrating the extent of the Mauryan empire and reminding people of the existance
of the king, but these are not directly relevant to the propagation of Asokas view of dhamma. The aim of
dhamma poses similar problems. Perhaps Asoka had personal religious reasons that he wanted to prove
his piety, regardless of who would notice. This is supported by the 14 th Major Rock Edict, which states that
there is considerable repetition because of the beauty of certain topics presumably by beauty Asoka
meant religious worth rather than the appeal of seeing his words in stone. He may also have been aiming at
the educated brahmins and literate Buddhists, Jains and Ajivikas, who would in turn preach to the rest of
the country. The fact that few people could read encourages the belief that Asoka wanted to do good rather
than just appear to do good. Many of the edicts form instructions to, or records of instructions to, royal
officials. A relatively large number of these officials are likely to have been literate, and so it could be
claimed that Asoka created the edicts to tell his subordinates what to do, rather than to convince the people
(who mostly could not read) that the officials were doing good. He even stated this in the 1 st separate edict,
introducing it the officers and city magistrates at Tosal/Sampa are to be instructed thus, and the 2 nd
separate edict, which ordered that the officers charged with announcing the royal decrees are to be ordered
thus. But the main problem with popular illiteracy must have been that it limited the effectiveness of the
edicts as propaganda. This problem would partially have been solved by those who were able to read
explaining the edicts to those who could not, and indeed the 1 st separate edict requries that this edict is to
be proclaimed on the eight day of the star titya, and at intervals between the titya days is to be read aloud,
even to a single person
Some of the uses of the edicts were, of course, religious. It is likely that Asoka saw the promotion of
dharma as a good deed, and so quite possibly as a way to gain personal religious merit. This is also the
most likely reason for his support of the Buddhist sangha. He was also very keen to convert others,

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probably both because he himself would gain religious merit from such conversions, and because he
believed people would benefit from being converted. He did this both by supporting Buddhists, and by
supporting any sect with an essential doctrine reasonably close to Buddhism. He also probably exerted
other religions to move closer to Buddhism, for example by his condemnation of meat-eating. The 7 th pillar
edict claims that he tried to achieve conversions by persuasion rather than legislation (since legislation has
been less effective, and persuasion more so) and so made them hear proclamations of dhamma, and
instruct them with the knowledgte of dhamma'
But the purpose or at least the use - of a great number of his edicts was as a means of consolidating his
power. The principle of tolerance would also have been useful to the king, since it would have reduced the
tendency of his subjects to divide along religious lines, and so to feel loyalty to religious rather than secular
leaders. It would also have been far easier for him to maintain peace if religous rivalry was diminished.
Since areas far from the centre of the empire were more likely to rebel, it was particularly important that
the emperor won their loyalty. Thus in the 2 nd separate rock edict, Asoka offers freedom to those living on
the frontiers only on the condition that they observe dhamma. This could also be the reason why so many
of the edicts were inscribed far from the centre of Magadha.
Asokas policy of sending out missionaries to other countries could also have been beneficial to him, since
a state committed to Buddhist principles of non-violence would be far less likely to threaten him militarily.
And for the same reasons that internal rivalry would be reduced by ensuring everyone shared basic beliefs,
border tensions could be reduced by ensuring that neighbouring countries shared the views of the Mauryas.
Since Buddhism particularly appealed to merchants, foreign traders would be very likely to convert, and, if
their kings were not Buddhists, their loyalty would be divided between Asoka and their own rulers.
Another practical purpose is achieved by the creation of the various officers of dhamma. By giving such a
good name to government officials, Asoka must have expected to make them seem less hostile, and even to
imply that people had a religious duty to help them. Asoka emphasises this by, in major rock edict 10,
listing various officials, religious and secular, and then stating that the result of this is the increased
influence of ones own sect and glory to dhamma. This policy would also have allowed royal officers to
exert some control on the actions of religious groups the 7 th pillar edict mentions that my officers of
dhamma are busy with the affairs of...sects
The delegation of power to rajukas, and the publicity of this in the 4 th pillar edict, may have been an attempt
to deflect criticism from the king himself, for example by delegating unpopular tasks to the rajukas.
other elements:
gift-giving
PE7: the advancement of dhamma among men has been achieved through two means, legislation and
persuasion. But of these two, legislation has been less effective, and persuasion more so