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How King Asoka Institutionalized Buddhism Buddhism and Jainism in Ancient and Medieval India Dhamma sadhu, kim cu dhamme ti? Apasinave, back kane, daya, dane, same, scale. -- Dhamma is good, but what constitutes Dhamma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity. In the third century BC there lived a king described by the historian H. G. Wells as a ruler who stood out amidst the tens of thousands of names of monarchs that crowd the columns of history... and shines almost alone, a star.
Wells was referring to the legendary Buddhist king, Asoka. The exact dates of Asoka's birth and death are still debated by scholars even today. However it is generally excepted that he was born sometime late in the fourth century BC or early third century BC. Although Buddhist literature preserved the legend of Asoka, for many years there was not any definitive historical record of his reign. It was in the 19 th century that these records were provided. Many edicts were found in India, Nepal, Pakistan, and Afghanistan.
These edicts were inscribed on rocks and pillars and exhibited Asoka's reforms and policies. During his reign (c. 265 - 238 BC; also given as c. 273 - 232 BC) Asoka practiced his policy of conquest by Dhamma (principles of right life). The policy was three pronged; administration based on Dhamma, instruction in Dhamma for the populace, and personal practice of Dhamma by the ruler. The results of this practice were instantly visible among Buddhist circles across India as well as in neighboring countries.
The durability and significance of these edicts are a testament to the legacy of King Asoka and are still Perhaps the most striking example of Asoka's policy of administering his domain based on the Dhamma is his adoption of Buddhist philosophy after his bloody conquest of Kalinga. Centered in east-central India, Kalinga had recently succeeded from the Magadha n dynasty in about 321 BC. Shortly thereafter Kings Asoka, in only his eighth year of reign, reconquered the area in a battle described as one of the most brutal clashes in Indian history. Supposedly the hardships suffered by the defeated people moved Asoka to give up violent conquest.
It was also about this time that Asoka spiritually embraced Buddhism. The time was 261 BC Although Asoka had encountered Buddhism and formally converted the year earlier, it was in 260 BC that he truly adhered to Buddhisms teachings. The first evidence of this true conversion is found in and edict released after the war. In it, he evinced great remorse at the carnage he had caused, and expressed the desire to govern, please and protect his subjects according to Dhamma.
Asoka's administration took several steps to implement this edict. Governing according to Dhamma required Asoka to improve the quality of his subjects lives. He created public wells and rest houses, supported medical aid for both people and animals, and set up provisions for the same benefits outside his realm. Asoka was ever vigilant over his administration. While he worked to strengthen and unify Buddhism, the occasional schism was unavoidable. In Asoka's seventeenth year of rule, differences of opinion arose among some Buddhism monks.
There were many lazy and bad monks given to evil ways. These willful sanya sins were a curse to Buddhism. Asoka was upset by this trend. In order to save Buddhism from what he considered a total eclipse, Asoka dismissed many monks. He then invited the serious-minded monks to Ashokarama in Pataliputra for a conference. Asoka met with each of the current great teachers of Buddhism and asked them What did Lord Buddha teach?
After long discussion, their ideals came out clearly and unambiguously. Asoka now considered Buddhism stronger as a result of this conference. While legislation played a large role in his administration, Asoka also relied on persuasion to further the Buddhist cause. One of the main virtues found in his edicts was ahimsa, or non-injury. This idea is a central concept of Buddhism and other Indian traditions. Although Asoka kept his army, he did so only to prevent invasion, never for the purpose of conquest.
One way he used persuasion to influence the populace was to encourage respect for ones parents and good behavior towards friends and relatives. Furthermore, good treatment of servants was encouraged and many game animals were protected. The virtues supported by Asoka included, Mercy, truthfulness, sexual purity, gentleness, and contentment... Realizing that the success of his policy rested with the people, Asoka greatly advanced what was then considered the Buddhist cult practice of relic worship through the construction of stupas. Richard Gombrich has argued that the principle point of this practice was to unite an empire which was fundamentally divided.
The tactic seemed to have worked because now there was a favorable climate for the acceptance of Buddhist ideas... This was probably the greatest contribution Asoka gave to Buddhism. In fact A. L.
Basham has maintained that prior to Asoka's rule, Buddhism was a relatively minor factor in the religious life of India. Perhaps a quote conveying the wishes of Asoka best expresses his ideology, All men are my children. As for my own children I desire that they may be provided with all the welfare and happiness of this world and of the next, so do I desire for all men as well. King Asoka undertook an unprecedented attempt to institutionalize a religion. However some scholars have pointed out the Asoka's edicts bare a strong resemblance to the teachings of Ven.
Moggaliputta-tissa, a Buddhist teacher of the time. Whether King Asoka selected the edicts on his own or at the advice of his mentor, Ven. Moggaliputta-tissa, no one knows. Still it is possible to gain some insight into the Dhamma of which Asoka approved, whether or not it originated with him. One of the main points of Asoka's edicts is that Dhamma is a quality of a person, rather than of doctrines or ideas. The central passage in the edicts, (and its only extended poem, The Sage, ) paints a picture of the Dhamma as personified in the deeds, words, and attitudes of the people who practices it.
Only if the Dhamma finds concrete expression in people's lives will it last and have value. It was for this reason that Asoka undertook the instruction of his populace in Buddhist traditions. II. Instruction in Dhamma for the Populace India in the third century BC was not a particularly humanitarian time. There was ritual animal sacrifice, a huge number of neglected orphans, the accepted reality of underprivileged women, and forgotten destitute elderly. In addition the courts regularly handed down biased sentences based on the judges own personal beliefs.
Punishment for many crimes was severe, even to the point of torture and death. Asoka set out to right what he perceived as injustices, and his primary means of doing so was to appoint several high ranking Dhamma Ministers. These ministers, (including his own son and daughter), were sent to various parts of his empire as well as to outlying countries to encourage virtue, look after old people and orphans, and ensure equal judicial standards throughout the empire. By encouraging virtue, Asoka did not expressly promote Buddhism.
Actually he was tolerant of all harmonious religious practices and insured that all of his subjects could adhere to whatever creed they so chose. Asoka had such an interest in the instruction of his people that he ordered matters concerning public welfare to be reported to him at all times. His interest in the elderly and orphans seems to come only from his wish that they suffer no discomfort. In some cases his protection even extended to [T]hey work among all religions for the establishment of Dhamma, for the promotion of Dhamma, and for the welfare and happiness of all who are devoted to Dhamma. They work among the poor, the aged and those devoted to Dhamma -- for their welfare and happiness -- so that they may be free from harassment.
They (Dhamma Mahamatras) work for the proper treatment of prisoners, towards their unfettering, and if the Mahamatras think, This one has a family to support, That one has been bewitched, This one is old, then they work for the release of such prisoners. They...
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Research essay sample on The Righteous Reign How King Asoka Institutionalized Buddhism
