ECONOMIC CONDITIONS
There was all-round progress in ab' i.:.]1ture, trade and industry, Basically, the economy was "t;:,n'::-- .nd the majority of the population were agriculturists.}-. ::-l~ were also engaged in animal-husbandry and cattle-breeding which meant additional income to peasants and the state. In the sphere of trade and industry, the state had monopoly over mining and the production of many trade articles such as liquor and arms. Indian silk and cotton were in much demand in western countries. The existence of srenis (guilds), which managed both internal and external trade, many industries and the banking system also proves that trade and industry were not only well organised but were also conducted on a large scale. There were coins of different metals for the purpose of exchange. The most popular amongst them were nishka, a gold coin; purana, a silver coin; and karshapana, a copper coin.
The economic organisation was characterised by heavy taxation by the state Roads helped in trade and transportation. The royal highway between Taxila and Pataliputra was the ancestor of the Grand Trunk Road of today. Pataliputra was also connected to the eastern port of Tamralipti.
Showing posts with label Dhamma. Show all posts
Showing posts with label Dhamma. Show all posts
Friday, November 27, 2009
RELIGION
RELIGION
Hinduism, Buddhism and ]ainism were the popular religions at the time and there existed some rivalry between them. However, on the whole, religious toleration was the order of the day. Hinduism underwent changes. Krishna, Balaram, Siva, Indra and rivers like Ganga, Yamuna were worshipped as gods and goddesses. Yajnas were 'performed but animal sacrifices had lost much of their importance. Image worship was still not in vogue.
Asoka's Dhamma Asoka's personal religion was Buddhism, as he has admitted in the Bhabru edict, but he did not thrust it on the population. In fact, he evolved an ethical code which was the essence of all religions and propagated it as 'Dhamma'. The Dhamma consisted of such principles as respecting and obeying one's elders and teachers, treating the young with affection, maintaining good relations with neighbours, treating animals kindly, tolerating others' religions, adhering to truth, practising charity, simplicity and piety, and leading a virtuous life.
Why did Asoka fonnulate Dhamma? Chandragupta's well organised administrative machinery and Asoka's dhamma policy were the two remarkable features of the Mauryan rule in ancient India. In fact, Asoka's dhamma is even more remarkable than Chandragupta's administrative set-up. It is dhamma that has made Asoka one of the greatest rulers in Indian history.
There were several factors that prompted Asoka to
formulate the policy.
(i) The Mauryan imperial set-up encompassed various cultures, beliefs and social and political trends. So Asoka was left with only two options to control so complex an empire: maintaining the structure by force or defining a set of social order which would be acceptable to all. Asoka wisely opted for the latter. Hence the policy of dhamma.
(ii) The rise of Buddhism, Jainism and Ajivikism-all opposed to the domination of the Brahmans-generated tensions in society. These heterodox sects had a growing number of followers. But Brahmans still commanded a strong hold on society. Given the situation, hostility among different sects seemed inevitable. Hence Asoka developed dhamma to bring about a climate of harmony and mutual trust in society.
(iii) Within the empire, there were some areas where neither the Brahmanical system nor the heterodox sects had an access. The example of the Yavanas country, as referred by Asoka himself, may be mentioned in this context. Hence, the need of a mechanism envisaging some common pattern of social behaviour and common approach to the problems of society was felt.
Hinduism, Buddhism and ]ainism were the popular religions at the time and there existed some rivalry between them. However, on the whole, religious toleration was the order of the day. Hinduism underwent changes. Krishna, Balaram, Siva, Indra and rivers like Ganga, Yamuna were worshipped as gods and goddesses. Yajnas were 'performed but animal sacrifices had lost much of their importance. Image worship was still not in vogue.
Asoka's Dhamma Asoka's personal religion was Buddhism, as he has admitted in the Bhabru edict, but he did not thrust it on the population. In fact, he evolved an ethical code which was the essence of all religions and propagated it as 'Dhamma'. The Dhamma consisted of such principles as respecting and obeying one's elders and teachers, treating the young with affection, maintaining good relations with neighbours, treating animals kindly, tolerating others' religions, adhering to truth, practising charity, simplicity and piety, and leading a virtuous life.
Why did Asoka fonnulate Dhamma? Chandragupta's well organised administrative machinery and Asoka's dhamma policy were the two remarkable features of the Mauryan rule in ancient India. In fact, Asoka's dhamma is even more remarkable than Chandragupta's administrative set-up. It is dhamma that has made Asoka one of the greatest rulers in Indian history.
There were several factors that prompted Asoka to
formulate the policy.
(i) The Mauryan imperial set-up encompassed various cultures, beliefs and social and political trends. So Asoka was left with only two options to control so complex an empire: maintaining the structure by force or defining a set of social order which would be acceptable to all. Asoka wisely opted for the latter. Hence the policy of dhamma.
(ii) The rise of Buddhism, Jainism and Ajivikism-all opposed to the domination of the Brahmans-generated tensions in society. These heterodox sects had a growing number of followers. But Brahmans still commanded a strong hold on society. Given the situation, hostility among different sects seemed inevitable. Hence Asoka developed dhamma to bring about a climate of harmony and mutual trust in society.
(iii) Within the empire, there were some areas where neither the Brahmanical system nor the heterodox sects had an access. The example of the Yavanas country, as referred by Asoka himself, may be mentioned in this context. Hence, the need of a mechanism envisaging some common pattern of social behaviour and common approach to the problems of society was felt.
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