Jignasa Journal Of History Of Ideas And Culture Part 02

Author(s): Vibha Upadhyaya and Others
Publisher: University of Rajasthan

Page 140

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Jijñāsā
character, But Asoka's Dhamma has also a negative side, which may be summed up in one word asinava. In Pillar Edict III he specifies the malevolent affections that lead to asinava. They are chamdiye (fierceness), nithuliye (cruelty) kodhe (anger), māne (conceit) and iśyā (envy). Thus not only the performance of moral duties enumerated by Asoka but also freedom from these passions, is necessary for the full and adequate fulfillment of Dhamma.
It is seen that Asoka had thus a definite message to give to this world. In regard to the positive side of Dhamma, he specifies not only the attributes that constitute it but also the ethical practices in which they are to manifest themselves. As regard its negative character he has taken care to enumerate the malevolent affections, which impel a man to sin. He has clearly apprehended what debases spiritual progress, and has suggested a remedy, which enables a person to pursue the evolution of piety unhampered. This remedy is self examination (pativekha) which is absolutely necessary for the real development of Dhamma. Asoka refers to the natural tendency of human being to perceive and chuckle over the good he performs, but not to see and regret the ill, the sinfulness he is committing Asoka therefore very aptly remarks that it is very difficult for a person to conduct self examination pativekha and see through the evil he has committed. He insists upon self securing being carried on in order that man may not bring about his own fall.
No account of Asoka's Dhamma can be complete unless we know with what ultimate end the Dhamma was to be practiced. While speaking of the officials Rqjjukas he says that he expects these officers to promote the 'hidata and palata' of the provincial people i.e. their happiness in this world and the next67. Similarly, he tells us that the uppermost desire of his mind is that mankind should attain to welfare and happiness hida lokika and pālalokika i.e. pertaining to both this and the other world. By following Dhamma, man will secure svarga or heaven in other world says, Asoka. There are at least three references to svarga in his edicts. In Rock Edict VI he says that whatever efforts he puts faith, are in order to make his people happy in order that they may attain to svarga in the next world. Similarly in Rock Edict IX he says that the ceremonies connected with Dhamma are not bound by time. Even if one does not achieve, that object in this world, in the world beyond is produced endless merit. In other words what Asoka means is that the performance of Dhamma breeds much punya or merit in the next world and thus enables a man to attain to svarga or heaven.
This brings us to a fundamental concept in ethics, that of relative morality. It appears from the above account that Asoka was beginning to think in terms of double standards of virtuous action. One that was conducive to earthly happiness and the other to heavily bliss. This would imply a serious deviation from his original ethical concept of virtue being meritorious here and in the life to follow. The happiness on earth refers to the brief pleasure, which the satisfaction of a passion brings whereas the avoidance of passions led to eternal happiness in heaven.
In Pillar Edict VI, Asoka briefly explains the purpose of the edicts in general. The primary reason was a concern for the welfare and happiness of his subjects, who if they ordered their lives according to the principles of Dhamma would attain happiness. He claims that in this effort of bringing Dhamma to his people, he has been impartial to all classes and all sects. Dhamma combined a system of welfare with his own humanitarian approach.
For Asoka, Dhamma was a way of life incorporating a number of ideas and practices. It was based on a high degree of social ethics and civic responsibility Conscious social behavior based on a simple reasoned understanding of secular relationships, was for him essential to any society. Because