Primary Source Analysis Ashoka\'s Inscriptions

Primary Source Analysis

Ashoka's inscriptions

Dhammika (1993) and the University of Liverpool (2010) concur that Ashoka's inscriptions proclaim about the reforms in Ashoka's policies and promulgation of his advice to his subjects. After committing frightful atrocities in the Kalinga war, Ashoka later repented of the blood bath and converted his religion. They also concur that Ashoka openly declared his faith in the Three Jewels' of Buddhism in the 'Bhabru Edict'; Ashoka also went on a pilgrimage of the holy places associated with the Buddha. Ashoka had engraved his Dharma, that is., the 'Law of Piety' on the rocks and pillars in order to spread Buddhism. Consequently, the University of Liverpool (2010) claim that the inscriptions contained the fundamental principles of mastery of the sense; purity of thought; gratitude and steadfastness of devotion; kindness; charity; purity; truthfulness; service; support and reverence.

The University of Liverpool (2010) claim that the average height of these edicts is between 40 and 50 ft and weighs up to fifty tons each. All the pillars were quarried at Chunar, just south of Varanasi and were dragged to the places where they were erected. Each pillar was originally capped by a capital, of a roaring lion, a noble bull or a spirited horse, and the few capitals that survive are widely recognized as masterpieces of Indian art. Dhammika (1993) also claim that both the pillars and the capitals; exhibit a remarkable mirror-like polish that was the unique feature of the Mauryan art and has survived despite centuries of exposure to the elements.

More so, Dhammika (1993) declare that Asoka's edicts are mainly concerned with the reforms he instituted and the moral principles he recommended in his attempt to create a just and humane society although they give us little information about his life. In addition, Dhammika (1993) claim that there is little doubt that Asoka's edicts were written in his own words rather than in the stylistic language in which royal edicts or proclamations in the ancient world were usually written in. Their distinctly personal tone gives us a unique glimpse into the personality of this complex and remarkable man.

The University of Liverpool (2010) claims that Asoka's style tends to be somewhat repetitious and plodding as if explaining something to one who has difficulty in understanding. Asoka frequently refers to the good works he has done, although not in a boastful way, but more, it seems, to convince the reader of his sincerity. In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in nearly every edict. Dhammika (1993) declare that Asoka tells his subjects that he looked upon them as his children, that their welfare is his main concern; he apologizes for the Kalinga war and reassures the people beyond the borders of his empire that he has no expansionist intentions towards them. Mixed with this sincerity, there is a definite puritanical streak in Asoka's character suggested by his disapproval of festivals and of religious rituals many of which while being of little value were nonetheless harmless.

Lastly, Dhammika (1993) claim that the contents of Asoka's edicts make it clear that all the legends about his wise and humane rule are more than justified and qualify him to be ranked as one of the greatest rulers. The Asokan state gave up the predatory foreign policy that had characterized the Mauryan Empire up till then and replaced it with a policy of peaceful co-existence. The judicial system was reformed in order to make it fairer, less harsh and less open to abuse, while those sentenced to death were given a stay of execution to prepare appeals and regular amnesties were given to prisoners. State resources were used for useful public works like the importation and cultivation of medical herbs, the building of rest houses, the digging of wells at regular intervals along main roads and the planting of fruit and shade trees. To ensue that these reforms and projects were carried out, Asoka made himself more accessible to his subjects by going on frequent inspection tours and he expected his district officers to follow his example. To the same end, he gave orders that important state business or petitions were never to be kept from him no matter what he was doing at the time.

According to Indianetzone (2009), Ashoka's inscriptions provide sufficient and reliable knowledge about the religion of Ashoka. His inscriptions are found on the rock, and pillars scattered from the Himalyas to Mysore; and Orissa to Kathiawar. The object of his inscriptions is religious and ethical. Broadly speaking, these inscriptions can be divided into three categories. Indianetzone (2009) further claim that Ashoka's inscriptions are categorized as rock edicts, pillar edicts, and cave inscriptions. Beside, Indianetzone (2009) explains them as follows:

The rock edicts may be further classified into several heads such as the minor rock edicts, fourteen rock edicts, Kalinga rock edicts, and Bharbru rock edict. The pillar edicts may further be classified into three categories. The names can be mentioned as seven pillar edicts, two commemorative pillar inscriptions, and four minor pillar edicts.

There two types of minor rock edicts which belong to 258 or 257 B.C. The firs type is found in Shabhaz district of Bihar at Sahasram in Bairat district of Rajasthan, and also Rupnath in Jabalpur district. The other type of minor rock edicts have been found at Brahmagiri in Mysore and at Rameshvaram. The first type of minor rock edicts enlights us with personal life of Ashoka while the second one contains a code of morals.