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significance to a comparatively straightforward action. The change from a pastoral economy or a village economy had by now been effected, else it would have been impossible to maintain such a large centralized empire as the Mauryan Empire. Much of the pastoral ritualism would have died a natural death. and the number of sacrifices must have been reduced. It can therefore be said that Asoka's prohibition gave sanction to an already existing trend.
The other prohibition, that of festive meetings or gatherings, Asoka says that he sees much evil in festive assemblies. The term samāja, which he uses, may refer to secular gatherings of a non religious nature as well. In another edict he speaks of festive meetings, most probably state sponsored, where celestial apparitions may be seen. The precise reasons for this measure are uncertain. It may have been a puritanical objection on the part of the king, the 'evil' being economic waste and immoral behaviour. Thus the samaja and the sacrificing of animals may have been part of the same ritual based on primitive cults of which Asoka disapproved.
The suppression of these popular meetings and assemblies is in conformity with the idea of strict centralization. Such gatherings may have been feared as occasions for attacks on the kings new ideas. The continuance of all the old traditional festivals would reparative the older ideas and would periodically raise doubts in the minds of the participants regarding the new preaching. On the other hand organised festivals, if properly handled. would produce the required emotional effects and could therefore be used as propaganda machines.28
Asoka says that policy of Dhamma has improved the general condition of the people, since the moral advance has been tremendous. The phrase, used in Rock Edict IV., 'the sound of the drum has become the sound of Dhamma' has been the centre of much controversial interpretations by various scholars. It seems fairly clear from the context, that the author wishes to say that the sound of the drum is now associated with edifying spectacles. The term bheri does not specifically mean a war drum as one authority has maintained, since it was a drum which was used either when leading forces into battle or for general announcements in towns and villages. To interpret it as a war drum is to narrow its meaning arbitrarily. In this context the opinion of Dr. Bhandarkar appears to be closest to the idea that Asoka may have had when he composed the phrase. He writes, "The sound of a drum invariably precedes either a battle, a public announcement, or the exhibition of a scene to the people. But since Asoka entered on his career of righteousness it has ceased to be a summons to fight but invites people to come and witness certain spectacles: and as those spectacles are of such a character as to generate and develop righteousness, the drum has become the proclaimer of righteousness": 30
Constituents of Dhamma
The Dhamma of the Edicts is not any particular Dhamma or religious system, but the Moral Law independent of any caste or creed." It has a two old aspect (a) practical and (b) doctrinal. In its practical aspect, it prescribes a comprehensive code of conduct embracing the various relations of life. The six typical relations of reciprocity are those between parents and children, teachers and pupil, husband and wife, kinsman and kinsman, friend and friend, master and slaves, sramanas and brahmanas and the lay supporter. It is described as comprising
(1) Suśrusā, obedience to father and mother, elders, teachers (gurus), high personages (agrabhuti)? (2) Apachiti, respect of pupils (antevāsi) towards their gurus**
