The righteous reign of King Ashoka
King Ashoka, the third monarch of the Indian
Mauryan dynasty, has come to be regarded as one of the most exemplary
rulers in world history. The British historian H.G. Wells has written:
"Amidst the tens of thousands of names of monarchs that crowd the
columns of history ... the name of Ashoka shines, and shines almost
alone, a star."
Lionel WIJESIRI
Ashoka ruled over India from 273 to 232 B.C., and it was an India
that comprised not only most of what we know as India proper, from the
Himalayas to almost as far down in the peninsula as Chennai, but also
Afghanistan, Baluchistan, Kashmir and Nepal. It may even have extended
across the mountains into Chinese Turkestan. In this immense area, with
a population running into millions, there were tens of thousands of
villages, and also numerous cities filled with artists and craftsmen of
superb skill and ingenuity, and deep thinkers in the mysterious realms
of philosophy and religion.
Preserved statue of Emperor Ashoka |
After he embraced the teachings of the Buddha, he transformed his
polity from one of military conquest to one of Dharmavijaya - victory by
righteousness. By providing royal patronage for the propagation of
Buddhism both within and beyond his empire, he helped promote the
metamorphosis of Buddhism into a world religion that spread peacefully
across the face of Asia.
Reformation
In his edicts, King Ashoka spoke of what might be called state
morality, and private or individual morality. The first was what he
based his administration upon and what he hoped would lead to a more
just, more spiritually inclined society, while the second was what he
recommended and encouraged individuals to practice. Both these types of
morality were imbued with the Buddhist values of compassion, moderation,
tolerance and respect for all life.
King Ashoka 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
ensure that these reforms and projects were carried out, King Ashoka
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.
He believed that the State had a responsibility not just to protect
and promote the welfare of its people but also its wildlife. Hunting
certain species of wild animals was banned, forest and wildlife reserves
were established and cruelty to domestic and wild animals was
prohibited. The protection of all religions, their promotion and the
fostering of harmony between them, was also seen as one of the duties of
the state. It even seems that something like a Department of Religious
Affairs was established with officers called Dhamma Mahamatras whose job
it was to look after the affairs of various religious bodies and to
encourage the practice of religion.
Law Maker
The great conception of the ancient Indian civilization was the King
could not be and was not a law-maker. The king of the land was to act
according to the laws prescribed by the ancient sages and he could not
override them. His authority amounted to proclamations explaining
existing laws or reviving those which had fallen into disuse. It is in
this context that we should view King Ashoka's Rock and Pillar edicts
which are important from a political, economic and religious point.
The enactments issued by Ashoka were not randomly placed. Each one
was set up to portray a particular message. One edict - the Bhabru Rock
Edict, which was placed near in Jaipur state, is a very interesting one.
Here, King Ashoka expressed his faith in the Buddha, Dharma and the
Sangha and also refers seven examples of Buddhism which were dear to him
and he wished that his subjects should also follow them.
The second passage of the Edict, the Traditions of the Noble Ones,
emphasizes the idea of time, a recurring theme throughout Ashoka's
selections. It relies on the past to show how venerable, time-tested,
and pure the traditions of the Dhamma are. In the four discussions on
Future Dangers, he presents a warning - it is imperative to practice the
Dhamma as soon as one encounters it. By no means should the practice be
put off because there is no guarantee that opportunities for practice
will exist in the future.
These "dangers" are broken down into two categories. The first set of
dangers includes death, aging, illness, famine, and social turmoil in
one's own life. The second category of dangers centres on the religion
of Buddhism itself - Buddhism will degenerate as a result of improper
exercise by its practitioners. The point of these passages is to give a
sense of urgency to the practice of Buddhism, so that an effort will be
made to take advantage of the teachings while one can.
The next passage presents the ideal of inner safety, an ideal already
embodied in the lives of those who have practiced the religion in full.
It stresses that true happiness comes not from relationships, but from
the peace gained in living a solitary life, existing off alms and free
to meditate in the wilderness.
The fifth passage analyzes the ideal presented into three qualities;
body, speech, and mind. While the passage best expresses the goal of
training ones actions in body, speech and mind, the sixth passage
contains what is considered to be the most succinct expression of the
Four Noble Truths; suffering, its cause, its cessation, and the path to
its cessation. The last passage shows how these goals may be realized by
focusing on two main qualities - truthfulness and constant reflection.
Ideals
What a masterpiece! The inscriptions in the edict underlie every
aspect of Buddhist practice. King Ashoka wanted to inspire his subjects.
He wanted to tell his subjects that practice in Dhamma builds upon the
qualities in everyone - the lay follower and the monk; men, women and
children.
The message also emphasizes again the theme of time, or more
appropriately, the timelessness of the Dhamma. Whoever in the past,
future or present develops purity in thought, word or deed, will have to
do it in this way, and this way only.
All edicts of Ashoka follow a pattern to impress on their listeners
first that the ideals of the Dhamma are timeless and well-tested, and
that there is a need to embrace them as quickly as possible.
King Atoka's commitment to Buddhism was such that he familiarized
himself with enough of the sacred texts to recommend some of them to the
monastic community. Some scholars have advanced that King Ashoka had a
simplistic view of Dhamma. Their claim is that his edicts say nothing
about the philosophical aspects of Buddhism.
The purpose of the edicts however was not to promote philosophical
discourse among the monks, but rather to inform and educate his
subjects, to encourage them to be more generous, kind and moral. As
such, there was no reason for King Ashoka to delve into the deep
philosophy underlying Buddhism.
King Ashoka was concerned with being an administrator and a Buddhist
more than a source of original Buddhist insight. He took as keen an
interest in Buddhist philosophy as he did in Buddhist practice. Another
example of his personal adherence to Buddhist principles can be found in
his court. Prior to Ashoka, hunting was commonly accepted as the royal
sport.
In accordance with his ideal of non-injury, Ashoka replaced this
practice with a pilgrimage to sites associated with the Buddha.
It was during some of these pilgrimages that Ashoka erected his
edicts and according to some, even erected the original ten stupas said
to contain relics of the Buddha. Furthermore, Ashoka demanded that his
entire royal household become vegetarian.
These actions of King Ashoka are testament to a standard of morality
of a ruler seldom seen throughout the world history. |