Early Monastic Buddhism v2.c40.2

v2.c40.2

There is nothing in the Edicts nor in the Buddhist traditions to prove that Aśoka took up the cause of Buddhism as against Brāhmanism, though there are ample evidences to show that Aśoka had a great, if not the highest, regard for Buddha and his teachings. During the first few years of his reign, he maintained the family tradition of feeding the brāhmaṇas¹ which even now is regarded as a meritorious act. This institution came into vogue for supporting a spiritually minded cultured class, who were unmindful about earning their livelihood. In course of time, it became a ritualistic affair, the original object of which was lost sight of. It did not however take Aśoka long to find out that the essential object of feeding the brāhmaṇas was more overlooked than observed. With his discriminating vision he took the right course of replacing the undeserving brāhmaṇas by deserving monks or ascetics, brāhmanical or non-brāhmanical. He no doubt deviated from the traditional convention, and it behoved a man of his courage and conviction to do so. That Aśoka was an out and out radicalist and a rationalist is clearly revealed in his Edicts. He cared neither for the brāhmanical rituals and traditions nor for the Jaina or Buddhist forms of ceremonies and observances. He was neither fond of a brāhmanical *guru* nor of a Buddhist *thera* nor of a Jaina *sādhu*. He had his own ideals of religion—an ideal which would not bear a sectarian name. In forming the conception of his ideal, he was undoubtedly influenced by the Buddhist and Jaina teachings, but he was not enamoured of the Buddhist or Jaina ideal of retirement from worldly life. He stood against the brāhmanical practice of killing animals for religious purposes, and dissuaded his subjects from performing brāhmanical rituals, which to him were meaningless. From a study of his inscriptions we may outline his religion (Dhamma) thus:—