Asoka and Buddhism
According some scholars, his conversion to Buddhism was
gradual and not immediate. About 261 B.C. Asoka became a Sakya
Upasaka (lay dsicple) and two and a half years later, a Bikshu
(monk). Then he gave up hunting, visited Bodh-Gaya, and organized
missions. He appointed special officers called Dharma Mahamatras
to speed up the progress of Dhamma. In 241 B.C., he visited the
birth place of Buddha, the Lumbini Garden, near Kapilavastu. He
also visited other holy places of Buddhism like Sarnath, Sravasti
and Kusinagara. He sent a mission to Sri Lanka under his son
Mahendra and daughter Sangamitra who planted there the branch
of the original Bodhi tree. Asoka convened the Third Buddhist
Council at Pataliputra in 240 B.C. in order to strengthen the Sangha.
It was presided over by Moggaliputta Tissa.
Extent of Asoka’s Empire
Asoka’s inscriptions mention the southernmost kingdoms –
Cholas, Pandyas, Satyaputras and Keralaputras – as border-states.
Therefore these states remained outside the Mauryan Empire.
According to Rajatarangini, Kashmir was a part of the Mauryan
Empire. Nepal was also within the Mauryan empire. Thenorthwestern frontier was already demarcated by Chandragupta
Maurya.
Asoka’s Dhamma
Although Asoka embraced Buddhism and took efforts to
spread Buddhism, his policy of Dhamma was a still broad concept.
It was a way of life, a code of conduct and a set of principles to be
adopted and practiced by the people at large. His principles of
Dhamma were clearly stated in his Edicts. The main features of
Asoka’s Dhamma as mentioned in his various Edicts may be summed
as follows:
1. Service to father and mother, practice of ahimsa, love of truth,
reverence to teachers and good treatment of relatives.
2. Prohibition of animal sacrifices and festive gatherings and
avoiding expensive and meaningless ceremonies and rituals.
3. Efficient organization of administration in the direction of social
welfare and maintenance of constant contact with people
through the system of Dhammayatras.
4. Humane treatment of servants by masters and prisoners by
government officials.
5. Consideration and non-violence to animals and courtesy to
relations and liberality to Brahmins.
6. Tolerance among all the religious sects.
7. Conquest through Dhamma instead of through war.
The concept of non-violence and other similar ideas of
Asoka’s Dhamma are identical with the teachings of Buddha. But
he did not equate Dhamma with Buddhist teachings. Buddhism
remained his personal belief. His Dhamma signifies a general code
of conduct. Asoka wished that his Dhamma should spread through
all social levels
.Estimate of Asoka
Asoka was “the greatest of kings” surpassing Alexander the
Great and Julius Caesar and other renowned Emperors of the world.
According to H.G. Wells “Amidst the tens and thousands of names
of monarchs that crowd the columns of history, the name of Asoka
shines and shines almost alone, a star”. Asoka was true to his ideals.
He was not a dreamer but a man of practical genius. His Dhamma is
so universal that it appeals to humanity even today. He was an
example in history for his benevolent administration and also for
following the policy of non-aggression even after his victory in the
war. His central ideal was to promote the welfare of humanity.
According some scholars, his conversion to Buddhism was
gradual and not immediate. About 261 B.C. Asoka became a Sakya
Upasaka (lay dsicple) and two and a half years later, a Bikshu
(monk). Then he gave up hunting, visited Bodh-Gaya, and organized
missions. He appointed special officers called Dharma Mahamatras
to speed up the progress of Dhamma. In 241 B.C., he visited the
birth place of Buddha, the Lumbini Garden, near Kapilavastu. He
also visited other holy places of Buddhism like Sarnath, Sravasti
and Kusinagara. He sent a mission to Sri Lanka under his son
Mahendra and daughter Sangamitra who planted there the branch
of the original Bodhi tree. Asoka convened the Third Buddhist
Council at Pataliputra in 240 B.C. in order to strengthen the Sangha.
It was presided over by Moggaliputta Tissa.
Extent of Asoka’s Empire
Asoka’s inscriptions mention the southernmost kingdoms –
Cholas, Pandyas, Satyaputras and Keralaputras – as border-states.
Therefore these states remained outside the Mauryan Empire.
According to Rajatarangini, Kashmir was a part of the Mauryan
Empire. Nepal was also within the Mauryan empire. Thenorthwestern frontier was already demarcated by Chandragupta
Maurya.
Asoka’s Dhamma
Although Asoka embraced Buddhism and took efforts to
spread Buddhism, his policy of Dhamma was a still broad concept.
It was a way of life, a code of conduct and a set of principles to be
adopted and practiced by the people at large. His principles of
Dhamma were clearly stated in his Edicts. The main features of
Asoka’s Dhamma as mentioned in his various Edicts may be summed
as follows:
1. Service to father and mother, practice of ahimsa, love of truth,
reverence to teachers and good treatment of relatives.
2. Prohibition of animal sacrifices and festive gatherings and
avoiding expensive and meaningless ceremonies and rituals.
3. Efficient organization of administration in the direction of social
welfare and maintenance of constant contact with people
through the system of Dhammayatras.
4. Humane treatment of servants by masters and prisoners by
government officials.
5. Consideration and non-violence to animals and courtesy to
relations and liberality to Brahmins.
6. Tolerance among all the religious sects.
7. Conquest through Dhamma instead of through war.
The concept of non-violence and other similar ideas of
Asoka’s Dhamma are identical with the teachings of Buddha. But
he did not equate Dhamma with Buddhist teachings. Buddhism
remained his personal belief. His Dhamma signifies a general code
of conduct. Asoka wished that his Dhamma should spread through
all social levels
.Estimate of Asoka
Asoka was “the greatest of kings” surpassing Alexander the
Great and Julius Caesar and other renowned Emperors of the world.
According to H.G. Wells “Amidst the tens and thousands of names
of monarchs that crowd the columns of history, the name of Asoka
shines and shines almost alone, a star”. Asoka was true to his ideals.
He was not a dreamer but a man of practical genius. His Dhamma is
so universal that it appeals to humanity even today. He was an
example in history for his benevolent administration and also for
following the policy of non-aggression even after his victory in the
war. His central ideal was to promote the welfare of humanity.
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