z1st slide

As we all know that//as stated by archana that dhamma is the prakrit

equivalent of the Sanskrit word dharma, but ashoka gave it a much
wider connotation in his edicts. It was the first time that a king is
directly interacting with his subjects through dhamma. He started
the dhammayātās instead of vihār-yātās. From an administrative
point of view these tours might act as an effective means to know
the pulse of public opinion and to reach out to the common people.
Ashoka believed that an ideal king should busy himself with the
social welfare of his subjects. Probably no ruler ever expressed the
relationship the relationship between the king and his subjects in a
simpler and a nobler language. As he said “All men are my children”.
Ashoka seems to have been obsessed with explaining and
propagating Dhamma. Some of the Greek and Aramaic inscriptions
and the later pillar edicts reflect his highly exaggerated idea of the
transformation that he had brought about in the conduct and lives of
his people. The policy of dhamma is politically significant for one
more reason. It was in the form of a universal faith including the
common elements of all the faiths. Therefore, it could be easily
acceptable to all sections of the empire. It was also aimed at building
up an attitude of social responsibility among people.

2ns slide
Ashoka’s policy of dhamma is significant also from the perspective of
bringing uniformity in the society. ASHOKA EXPOUNDED HIS POLICY
OF DHAMMA to eliminate social tension and sectarian conflict. He
also wanted to promote a harmonious relationship between diverse
elements of the vast empire through dhamma. According to Upinder
Singh Another important aspect of Ashoka’s dhamma was the
generation of mutual respect and concord among people. This clearly
indicates that dhamma did not consist in the promotion of a
particular sect, Buddhist or otherwise.
3rd slide
The extraordinary significance of the dhamma policy of Ashoka lies in
the fact that we see these ideas of welfarism being adopted and
implemented by a ruler almost 2200 years ago in the third century
B.C.E., troughout his policy of dhamma he highlighted the welfarist
nature of the state and rightly formulated that the functions of the
state should not be limited to the maintenance of law and order only
but it should also include within its sphere the various welfarist
measures. To promote welfare of all his people he had also
discharge all the debates he owes to all beings. All these measures
were prompted by Ashoka’s for the popularisation of the practices of
the dhamma among the people so that they might attain happiness
in the next world as well. While all this might come under what
would be considered a king’s dharma in all traditions, what makes it
unique is that the edict states that all these things had been done for
the benefit not only of people, but also animals.
Similar activities are mentioned in pillar edict 7, not only in his own
kingdom, but also in the kingdoms of neighbouring rulers such as
Antiochus in the north-west and the Cholas and Pandyas in the far
south.

4th slide

The policy of dhamma was also significant from the point of view of
bringing administrative reforms. For promotion of the dhamma
Ashoka created a number of new administrative posts eg., the posts
of dhamma-mahāmātras, kumaras, pulisani, yutas and rājukas.
Through the institution of dhamma-mahāmātra he tried to perform
the task of betterment and upliftment of the depressed and the
neglected sections of the population. The institution of dhamma-
mahāmātras was an attempt made by Ashoka to provide some
system of social welfare for the lower castes and the less fortunate
members of the community. Through the institution of dhamma-
mahāmātras he tried to bring uniformity of judicial proceedings and
punishment
Another significant element of dhamma was the A DECLARATION OF
BENEVOLENCE It clearly suggests what should be the role of the
ruler. In this sense it is a guideline to the political class ruling
throughout the world which suggests that the purpose of statecraft
is public welfare, not personal gain. Yet the policy of Dhamma did
not succeed. Nevertheless, Ashoka deserves admiration. Radha
Kumud Mookerji points out that , Ashoka talked of certain principles
and tried to practise them , which also aspire today’s morden world.
To quote him, “Ashoka gave to his empire certain principles of
administration which, in their breadth of vision and outlook, their
spirit of humanity and internationalism, are an aspiration even to the
modern world.