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Asokan ideal of Dhamma Vijaya
(3) Sampatipati, proper treatment towards asceties, both brahmana and sramana, relations, servants and dependents (dāsa bhataka), the poor and miserable, friends, acquaintances and companions."
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(4) Dānam,. liberality towards ascetics, brahmana and sramanas, friends, comrades and relatives (mita-samstuta-bhatika), and the aged (thairanam) 35
(5) Pranānām anarambha, abstention from slaughter of living beings. 36
(6) Pranānām samyamo, restraint of violence towards living beings.37
(7) Avihisa bhutanām, non violence towards life.38
By the inclusion of these duties. the king no doubt aimed at the purity of domestic life so essential to the well being of society. of which the family is the basis and unit. The circle of domestic relations embraced even the brahmans and the sramanas, thereby recognizing the duty of householders to support the ascetics who left their households in the interests of their spiritual life. It also embraced the lower animals. whose claim to kind treatment by their human masters are established and even enforced. 39
Sometimes, again this code of Duties, or practical Dhamma, is more generally described as comprising the following virtues viz. daya" (kindness), dānam11 (liberality), satyam2 (truthfulness), saucham3 (inner and outer purity), mardavam44 (gentleness), sādhutā" (saintliness), apa-vyayatā and apa-bhandata" (moderation in spending and saving), samyama" (self control), bhava-suddhi (purity of heart), kritäjnata" (gratitude), dridha bhaktita (firm devotion) and Dhamma rati (attachment to morality).
Asoka intention of what might be termed a welfare policy towards his subjects is evident from the edict and there are no religious tones in his reference to it. He is concerned about the relationship between servants and masters and the treatment of prisoners, both of which are subjects of general concern to any ruler, no matter what his religious convictions may be. The master servant relationship is of great consequence in any society and it is to Asoka's credit that he appointed a special body of officers for this work. The statement concerning officials who attend to the welfare of prisoners brings out a particularly humane aspect of Asoka's policy. ... They are busy in promoting the welfare of prisoners, should they have behaved irresponsibly or releasing those that have children, are afflicted or are aged.52
Kern has a strange interpretation of this passage. He believes that it refers to the fetters of the spirit and the freeing of the soul.53 But that is a forced interpretation. This edict is devoted to the matter of social and administrative welfare. The edict hints at something more on the lives of a reformatory. In any case there was always the hope for the prisoner that his release was at hand. Looking after the prisoner's family is a modern concept in the penal system and speaks well for the foresight of the Mauryan administration.
Asoka introduced the institution of the Dhamma Mahamattas, the special cadre of officials, in his fourteenth year. 54 It is clear from the edicts that as a group of officers they were of great importance as they were directly responsible for the practical working of Dhamma. In the early years their work was connected with the general welfare of the populace, with particular emphasis on the teaching and practice of Dhamma. These officials were active not only with heart of the empire at Patliputra, but also in the distant frontier regions and among neighbouring peoples. Furthermore they worked both among the religious communities and secular groups. The institution of the Dhamma Mahāmättas is
