Sketches from life: Buddhism, Ashoka, and Benevolent Rule for Society

Ashoka the Great (r. 268–232 BCE), the third emperor of the Maurya Dynasty, is renowned for his transformative rule, which shifted from military expansion to a governance model emphasising welfare, justice, and moral righteousness. His administration, deeply influenced by his conversion to Buddhism, set a precedent for benevolent governance that prioritised social welfare, religious tolerance, and ethical governance.
This paper explores Ashoka's administrative policies and governance, emphasising their lasting impact on Indian polity and society.
Ashoka in chariot. Sanchi relief first century BCE-first century CE (courtesy Wikipedia)

Ashoka stands out as one of history’s most remarkable rulers. His governance was rooted in ethical administration, social welfare, and religious tolerance. His policies, based on Buddhist Dhamma or moral righteousness, emphasised justice, non-violence, and the welfare of all beings.

Centuries later, Buddhist travellers documented Ashoka’s enduring influence, complementing his inscriptions as valuable resources for understanding his rule. This paper also examines his legacy, highlighting how his ethical and welfare-oriented leadership model continues to inspire contemporary governance.

Chandashoka to Dhammashoka
Ashoka inherited a vast empire, yet, like many rulers of his time, he sought to expand his domain further through aggressive military conquests. His ascension to the throne was marked by aggressive campaigns and the elimination of rivals, earning him a reputation as a fierce ruler or Chandashoka.

During his youth as the governor of the Avanti province, he met Devi, the daughter of Deva Shreshthi, a Shakyan merchant of Vedisa (present-day Vidisha, Madhya Pradesh). She and Ashoka fell in love, and he married her. Their union produced a son, Mahendra, and a daughter, Sanghamitra, who would later play a crucial role in spreading Buddhism to Sri Lanka. It is likely that Ashoka first became acquainted with Buddhist principles through Devi’s influence.

Following Bindusara’s death, Ashoka rushed to Pataliputra, where he eliminated his rivals and ascended the throne of the Magadha Empire. As Magadhan king, yet to be crowned, he maintained contact with Buddhist monks and Sangha, seeking their advice and guidance. Despite this, his imperial ambitions remained undeterred.

In contrast, Devi neither sought the position of chief royal queen nor asked for her son Mahendra to be made crown prince. Devi adhered to Buddhist teachings, commissioned a Vihara, and persistently worked for Buddhism. She has, however, been ignored in history books.

Ashoka mounted a massive attack on the kingdom of Kalinga in 261 BCE. He emerged victorious, but the scale of human suffering left a deep and lasting impact on him. This forced him into profound introspection, likely prompting him to recall the Buddhist teachings he had encountered through Devi and the Buddhist monks. This moment of reckoning led him to embrace Buddhism.

He regretted the war in his own words in Rock Edict XIII:
“Beloved-of-the-Gods felt remorse, for, when an independent country is conquered, the slaughter, death, and deportation of the people is extremely grievous to the Beloved-of-the-Gods and weighs heavily on his mind."
The renunciation of violence transformed Chandashoka, the fierce ruler, into Dhammashoka, or the righteous ruler. He now championed Dhamma-Vijaya - victory through righteousness rather than brutal military conquest. This remarkable shift remains one of the most defining aspects of Ashoka’s legacy.
Benevolent Governance
The Maurya empire was established by Chandragupta Maurya in c. 332 BCE with the help of his advisor Chanakya (who is said to have written the Sanskrit treatise Arthashastra on the art of statecraft). Chandragupta likely followed rituals and procedures enumerated in the Shruti, Smriti and Dharmashastras including Arthashastra. The second Mauryan king, Bindusara (r. 297-272 BCE), likely continued in the same style of governance. In old age, Chandragupta Maurya became a Jain monk, King Bindusara a follower of the Ajivika sect, whereas young King Ashoka became a Buddhist. All three of them, however, respected all religions.

After ascending the throne, Ashoka consolidated his position and then patiently and skilfully integrated Buddhist ideas into a broader governance framework. He tried to bring harmony and well-being across his diverse empire by persuading his subjects to follow Ahimsa (non-violence), Karuna (compassion), Dana (charity), and religious tolerance.

He used various methods for the propagation of moral and ethical teachings, such as: inscribing his proclamations on rocks and pillars, sending Buddhist missionaries to places in and out of his kingdom, going on pilgrimage to Buddhist sites instead of hunting parties and appointing religious officials.

The Third Buddhist Council
For the promotion of Buddhism both within and beyond his empire, he needed the support of a unified and cohesive Sangha, and therefore, he patronised and provided resources for the assembly of monks known as the Third Buddhist Council. The Council took place in c. 250 BCE in Pataliputra under the presidency of Mogalliputta Tissa. This Council not only strengthened Buddhism but also reinforced Ashoka’s role as a promoter of the faith.
Reforms carried out by Ashoka
The reforms carried out by Ashoka in governance can be broadly categorised into maintaining religious harmony, social welfare, infrastructure development, justice, and administration, each reflecting his vision of a compassionate and just society. These measures may also have been undertaken by earlier kings, but Ashoka did it with more zeal and on a much larger scale.

Religious Harmony: Ashoka’s edicts provide insights into his views on religions, though he himself followed Buddhism. For instance, Rock Edict XII states:
"Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart."
"Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart."
Similarly, Rock Edict VII emphasises mutual respect among religions:
"He who reveres his religion and disparages another man’s religion does great harm to his own. The sects of other religions all deserve reverence for one reason or another."
These statements reflect Ashoka’s vision of a harmonious society where diverse beliefs could coexist peacefully.
Social Welfare and Infrastructure: Ashoka’s reign marked a significant shift from traditional governance toward state-sponsored welfare initiatives. This made him one of the earliest rulers to institutionalise social welfare on such a large scale.
Ashoka makes no mention of Varnas in any of the edicts, thereby showcasing his egalitarian views. He even employed women Dhamma Mahamatras, which must have been a revolutionary idea at the time. He asked the people to keep away from superstitions and meaningless rituals.
Healthcare Initiatives: Ashoka established hospitals not only for humans but also for animals also along the highways, reflecting his commitment to ahimsa (non-violence) and compassion. These hospitals dispensed treatments based on medicinal herbs and plants. The clinics were distributed across the empire to ensure easy accessibility. This initiative was one of the earliest examples of state-funded healthcare in history. He mentions in Pillar Edict V:
"Everywhere in my dominions, I have arranged for medical treatment for humans and animals.
"Everywhere in my dominions, I have arranged for medical treatment for humans and animals.
Food Security: Ashoka ordered the construction of reservoirs, canals, and wells to improve irrigation. These projects not only enhanced agricultural productivity but also mitigated the impact of droughts, ensuring the well-being of rural communities. Sudarshan Lake mentioned in the Junagarh inscription of King Rudradaman I (r. 130-150 CE) is a good example of water management in ancient times: Chandragupta Maurya created the Lake, Ashoka extended it, and Rudradaman repaired it.
Secure Highways with Rest Houses: Ashoka’s vast empire was connected by an extensive network of roads, which facilitated trade, communication, and cultural exchange. Along these roads, such as Uttarapatha and Dakshinapatha, he planted trees to provide shade and fruits. He constructed rest houses (Dharmshalas) for travellers.
These facilities of shelter, food, and water reflected Ashoka’s concern for comfort and safety, as summarised in his Pillar Edict V:
“I have also had wells dug and trees planted for the benefit of humans and animals."
Animal Protection: Ashoka’s reverence for life extends to all living beings. He banned animal sacrifices in religious ceremonies and promoted the establishment of veterinary hospitals. He stopped going on hunting trips altogether and ordered restricted meat dishes on the royal table; that too was done away with eventually.
Pillar Edict V provides a list of birds, animals, and aquatic creatures that are not to be killed. This edict further mentions: “…husks hiding living beings are not to be burnt and forests are not to be burnt either without reason or to kill creatures.”
Justice for All: Ashoka’s legal and administrative reforms were guided by the principles of compassion, fairness, and rehabilitation. Ashoka’s legal system emphasized rehabilitation rather than retribution. Ashoka’s commitment to justice is clearly expressed in his Pillar Edict IV:
"The king desires that justice should be administered with impartiality and mercy and that every case should be considered fairly.
"The king desires that justice should be administered with impartiality and mercy and that every case should be considered fairly.
He introduced reforms to reduce harsh punishments and encouraged fair treatment for all, including prisoners. He also allowed three days of grace period for convicts to settle their family affairs. Ashoka mentions in Pillar Edict V: “...In the twenty-six years since my coronation prisoners have been given amnesty on twenty-five occasions.”
Views of Buddhist Travelers
Centuries after Ashoka’s reign, Chinese Buddhist travellers visited India and documented the enduring impact of Ashoka’s governance. Their accounts provide insights into how Ashoka’s policies and patronage of Buddhism shaped the socio-religious landscape of India.
Faxian (Fa-Hien) travelled to India during the 5th century CE, and his account highlights how Ashoka’s vision of a just and compassionate society was still working even centuries after his death. Faxian noted that Ashoka’s highways, monasteries, stupas, and pillar edicts were still standing and revered by the local population. Faxian observed that the poor and vulnerable were cared for, reflecting the continued implementation of Ashoka’s policies.
Xuan Zang (Huene Tsang) visited India in the 7th century CE and noted that Ashoka’s policies had deeply influenced subsequent Indian rulers such as Harsha (r.606-647), who sought to emulate his model of ethical governance and patronage of Buddhism. He praised the continued operation of Ashoka’s charitable institutions, including hospitals and rest houses, which remained functional and accessible to the public.
Yijing (I-Tsing) travelled to India in the late 7th century CE and corroborated that Ashoka’s patronage of Buddhism had played a pivotal role in its spread to Southeast Asia. He highlighted the missionary efforts sponsored by Ashoka and the cultural exchange facilitated by Ashoka’s policies, which had created a network of Buddhist communities across Asia.
Influence on Indian Polity: Ashoka’s principles of ethical governance, religious tolerance, and social welfare deeply influenced subsequent Indian rulers and the nation’s political ethos. His legacy can be seen in the policies and philosophies of later monarchs as well as in the foundational principles of modern India. Ashoka’s model of benevolent rule inspired several Indian rulers who sought to emulate his ideals. For instance, King Harsha (7th century CE), the ruler of the Vardhana Empire, promoted religious tolerance and welfare policies, mirroring Ashoka’s commitment to social harmony.
Influence on the Indian Constitution: The ideals of Ashoka’s governance are echoed in our Constitution, which enshrines principles such as secularism, social justice, and public welfare. The emphasis on equality, nonviolence, and the protection of the marginalised can be traced back to Ashoka’s Dhamma.
The Lion Capital of Ashoka, originally part of the Sarnath Pillar, was adopted as India’s national emblem in 1950. The emblem, featuring four Asiatic lions standing back-to-back, symbolizes strength, courage, and unity, reflecting Ashoka’s enduring legacy as a unifying and ethical leader.
Ashoka’s missionaries and diplomatic initiatives played a pivotal role in introducing Buddhism to South Asia. He sent his son, Mahinda, and daughter, Sanghamitta, to Sri Lanka, where they successfully established Buddhism as the dominant faith. His diplomatic envoys to regions like Central Asia and the Hellenistic world facilitated cultural and religious exchanges, laying the groundwork for Buddhism’s global reach. Ashoka’s name is well known and respected in Buddhist countries.
The following examples may illustrate the influence of Buddhism and Ashokan governance:
i. The five kings of Sri Lanka prohibited the killing of animals,
ii. In fifth-century China, the Buddhist Emperor Lian-u-Thi went and lived in a monastery with monks,
iii. In Myanmar, Ashoka’s example has been invoked by many kings. Prime Minister U Nu had set up many small stupas.
iv. Khmer (Cambodian) King Jayavarman VII (r.1181-1220) engaged in the building of numerous Buddhist temples, hospitals, and rest houses (as mentioned in Britannica). One of his sons, Tamalinda Maha Thera, went to Burma and became a Bhikkhu (as mentioned in combodianview.com but could not be found elsewhere).
v. A temple of Ashoka was established by Buddhist monk Huida in c. 282 in Ningbo, Zhejiang, China, under the Western Jin Dynasty (c. 265-317), which is still flourishing.
Conclusion
Ashoka stands as one of history’s most transformative rulers, whose reign marked a profound shift from aggressive military conquest to ethical governance. Guided by the principles of Buddhism, Ashoka redefined governance and established hospitals, irrigation systems, and the abolition of hunting. His emphasis on infrastructure, justice, fairness, and Dhamma vision demonstrated his commitment to creating a just and equitable society.
Centuries later, the accounts of Chinese Buddhist travellers endorse the impact of his rule. Ashoka’s missionaries and diplomatic efforts influenced many other kings. In conclusion, the story of Ashoka is an inspiration for humanity wishing for a better future.
References

Bhargava, R. (2023). "Ashoka's Dhamma as a Project of Expansive Moral Hegemony." Bridging Two Worlds.
Bhatta, C.P. (2000). "Leadership Values: Insights from Ashoka's Inscriptions." Journal of Human Values.
Strong, J.S. (1989). The Legend of King Aśoka: A Study and Translation of the Ashokavadana.
Lahiri, N. (2015). Ashoka in Ancient India.
Smith, V.A. (1920). Asoka, the Buddhist Emperor of India.
Walpola Rahula, History of Buddhism in Ceylon: The Anuradhapura Period, Colombo, 1956 p 5 and 73)
E. Sarkisyan, Buddhist Backgrounds of the Burmese Revolution, The Hague, 1965, pp. 33, 66, 93, 97)

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Speaking at the Conference

Listening at the Conference
This article is a modified version of paper presented in an International Conference on 'Exploring Buddhism: History, Culture and Archaeology' on 25th - 26th March 2025 as part of research work. The Conference was organised by Department of History, Chaudhary Charan Singh University, Meerut, U.P., India.