The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c12.104

c12.104

In Rock Edicts IX and XI, Aśoka states that there is no such gift as that of Dhamma. His Dhamma, though free from all sectarianism, is not merely the sum of moral duties as Senart supposed.⁴ It is also a way of life, an outlook on things in general, a certain measure of the values of social life. Aśoka admits that his predecessors had had the desire to promote Dhamma, but, he continues, they had adopted no adequate measures and, therefore, men had made no progress. He thought seriously on the promotion of morality, "How could I elevate them by the promotion of Dhamma?" It occurred to him, "I shall issue proclamations on Dhamma, (and) shall order instruction in Dhamma (to be given). Hearing this men will conform to (it), will be elevated and will (be made to) progress considerably by the promotion of Dhamma." So, proclamations were issued all over the realm, including the frontiers. These were inscribed "either in an abridged (form), or of middle size, or at full length," according to local circumstances.¹ The promotion of Dhamma was the true conquest, always to be preferred to conquest by force.² There is, however, nothing revolutionary in Aśoka's Dhamma. In one respect, it is remarkably conservative. Aśoka constantly reiterates the injunction to obey one's parents and revere the elders.³