Why is Ashoka an Important Figure in

Ancient Indian History?

CC1- HISTORY OF INDIA (PREHISTORY-300 BCE)

CLASS: UG 1 SEMESTER:
SEM 1 ROLL NO:
HIST048

NAME: Himaghna Bandyopadhyay

Registration Number: 21106110048
TOPIC: Why is Ashoka an Important Figure in
Ancient Indian History?

Ashoka the last major emperor of the Mauryan dynasty is known for his vigorous
patronage of Dhamma and having a radical and audacious aim of initiating the
moral transformation of all humankind. In his ostentatious rejection of war and
his vigorous attempts to inculcate a universal culture of piety, Ashoka appears as
an important figure in Ancient Indian History.
Modern research of history of ancient India began in the
second half of the 18th century, only to serve the interest of British colonial
administration. So, upset by the colonial distortion of the ancient Indian History
and at the same time distressed by the contrast between the decaying feudal
society of India, Indian scholars took upon themselves the task of reconstructing
ancient Indian History. The 19th and 20th century Indian historians found the
possibility that there was an empire in India both challenging and exciting. This
was the Mauryan Empire. Many of these historians found that Ashoka was more
powerful, industrious and also more humble than later rulers who adopted
grandiose titles. Thus, nationalist leaders regarded him as an inspiring and
important figure.
It was through the success of James Prinsep in deciphering the Brahmi
and the Kharosthi scripts that the scholars became aware of the great Mauryan
ruler- ASHOKA. These scripts referred to Ashoka, by variants of 2 titles-
DEVANAMPIYA (Beloved to the Gods) and PIYADASI (Pleasant to behold). In later
decades, versions of Minor Rock Edict I containing the personal name of the king-
Ashoka were found first at Maski and later at Udegolam, Nittur and Gujjara.
There are three main important sources of the Mauryan Empire. The three being:
a) Kautilya’s Arthashastra b) Megasthenes Indica c) Ashoka’s Inscriptions. Where
Ashoka’s inscriptions are considered as the most reliable source for political ideas
and practice under the Mauryas. Ashoka succeeded the throne from his father
Bindusara. However it was not a clear or smooth transition of power. Bindusara’s
death in 273 BCE was followed by a four year succession conflict. According to the
DIVYAVADANA (Sanskrit anthology of Buddhist avadana text), Bindusara wanted
his son Susima to succeed him, but Ashoka was supported by his father’s
ministers. The DIPAVAMSA and MAHAVAMPSA refer to Ashoka killing 99
brothers, sparing only one named- Tissa. These texts does not present concrete
facts, thus are always open to criticism and their validity is subjective. After his
succession to the throne Ashoka fought only one major war called Kalinga war.
However the war resulted in a massive massacre as a result of which the king was
deeply moved and abandoned the policy of warfare and physical occupation in
favour of one of cultural tradition.

ASHOKA’S INSCRIPTIONS: -
The history of Ashoka is reconstructed on the basis of his inscriptions that are
classified into MAJOR ROCK EDICTS, MINOR ROCK EDICTS, SEPARATE ROCK
EDICTS, MAJOR PILLAR EDICTS, and MINOR PILLAR EDICTS. It is also possible that
some of the pillars considered “Ashokan” actually predates him (the king
mentions having had his edicts engraved on pre-existing pillars). What makes
Ashoka’s edicts unique is that it reveal the voice and ideas of the king, unlike royal
inscriptions of later times, which follow a conventional pattern and phraseology.
Ashoka saw himself as an enlightened and energetic new age monarch who would
leave an indelible mark on history.

Ashoka’s inscriptions mostly contain explanations of dhamma, the king’s effort to

propagate it, and his own assessment of his success in doing so. Some of his
inscriptions directly indicate his allegiance to the Buddha’s teachings and his close
relationship with the sangha. The epigraphic form of Ashoka’s dhamma message
co-existed with documentary forms maintained in administrative offices. The
audience of the edicts consisted of 3 parts: - a) the Direct Audience (high –
ranking administrative officials) b) the indirect audience (the mass of the
emperor’s subjects), who were expected to receive their king’s message via
various intermediaries, largely in oral form. C) Future audience (posterity). The
distribution of Ashoka’s edicts suggest the extent of the Mauryan Empire. In the
north-west, it extended up to Kandahar in Afghanistan, with the kingdom of
Antiochus II of Syria lying to the west. Its eastern frontier extended to Orissa. It
included almost the entire subcontinent, except the southernmost parts. Ashoka’s
regime was not insular in any sense, they looked beyond the limits of the
subcontinent. He had an idea of political borders, distinguishing his own political
realm from that of adjacent kingdoms. As per the inscriptions Ashoka wielded two
ideas of empire- one political, the other moral, with the latter encompassing the
former. His conception of his constituency extended beyond political subject
hood and appealed to the humanity of all living beings.
As per the inscription of Pillar Edict 6, Ashoka started propagating dhamma
through inscriptions in various parts of the empire 12 years after the abhisheka.
An important aspect of Ashoka’s dhamma is AHIMSA which is frequently
mentioned and emphasized in various Ashoka’s inscriptions. This emphasis on
AHIMSA was followed parallel with the advocacy of a positive attitude of caring.
He asserts that the appropriate conduct toward all living beings mainly includes
gentleness (SAYAMA) and compassion (DAYA). Ashoka’s dhamma represented
certain core policies such as good conduct and social responsibilities. Ashoka’s
dhamma also criticizes ceremonies performed by people, especially women on
the occasions such as illness, marriage, birth, and setting forth on journeys. These
activities are criticized as the ruler described the rituals producing uncertain and
meagre results. Ashoka contrast these with the celebration and propagation of
dhamma. This ceremony of dhamma is described as being courteous to slaves and
servants, being respectful towards elders, restraint in one’s dealings with all living
beings and liberty to shramanas and brahmanas. This act of being courteous
towards slaves and servants must have had an astonishingly radical ring in the
hierarchical society of 3rd century BCE India. Ashoka’s dhamma was not in any
sense a narrow dhamma and cannot be regarded as sectarian faith. It is evident in
its generation of mutual respect and concord among people belonging to
different sects or religious communities. Also evident from the inscription of Rock
Edict 12 which says that the king expected his subjects to exercise restraint in
criticizing other sects and in praising their own. He was urging people to try to
understand and respect the dhamma of others. He also forbade killing of birds
and animals, also prohibiting the slaughter of animals in the royal kitchen and
forbade animal sacrifices for rituals or ceremonies. Another reason for which
Ashoka became an important figure in the dynastic history of ancient India
because of his focus on the ideals/ dhamma of the king. This is evident in Rock
Edict 6 which talks of Ashoka’s ideals and goals- to promote the welfare of all his
people, discharge the debt he owes to all or any beings, and ensure their
happiness in this world and the next. Also unique is Ashoka’s idea of the king, who
is supposed to be an active teacher, proclaimer and propagator of dhamma. One
of the most remarkable aspect of Ashoka’s dhamma is the renunciation of
warfare initiated after the kalinga war, and his redefinition of righteous conquest.
In this regard the personality of Ashoka is different from the personality of other
ancient Indian kings. It is usually difficult to grasp the true personality of the
ancient Indian kings as it is often hidden behind their carefully crafted epigraphic
masks. However in this aspect too ashoka is an exception. Evident in the frequent
use of the first person and the strong personal tone in his prakrit inscriptions
makes sure that they were not composed by an inspired ghost writer but
represent the emperor’s ideas, desires and commands in its raw form without
much flattery, tempered occasionally by a candor and self- reflectiveness that
mitigates their increasingly authoritarian tone. Those times were also marked by
high rates of illiteracy. So, it must be kept in mind that Ashoka’s inscription in his
rock rock edicts was not widely read. For this issue the emperor had a solution.
He made elaborate arrangements for the oral propagation of his message. The
separate rock edicts suggest that the edicts were read out on certain auspicious
days such as the full moondays on the moths of Ashadha, Karttika, and Phalguna
and on the day of the Tishya constellation. The oral propagation was done by the
emperor’s officials such as the Yutas, Kumaras, Rajukas, Mahamatas, Anta-
mahamatas, Pulisani, and members of the parishad.
Although Ashoka’s dhamma is said to cut across sectarian and religious lines, it do
possess Buddhist elements which can be seen from the sculptural motifs
associated with the pillars. Also evident is the presence of Buddha’s remains in
the vicinity of many Ashokan pillars. One also finds Ashoka’s mentions in Buddhist
texts. Ashoka is also credited with the redistribution of the relics of Buddha and
enshrining them in stupas in every important town. Ashoka’s close relationship
with the sangha, is also evident from the so-called “schism edict”. Much
evidences can also be gathered from the Ruminidei and Nigali Sagar inscriptions
about Ashoka’s personal faith in Buddhism. As per the inscriptions of Ruminidei,
the emperor had visited and worshipped in Lumbini 20 years after his
consecration. He had a stone wall built around the place, and had installed the
Ruminidei pillar to commemorate his visit. The Nipali Sagar inscription record
creation of stupas enshrining the relics of Buddha Konagamana, 14 years after the
emperor’s consecration. Another viewpoint states that Ashoka’s reign marked an
important stage in the history of Buddhist stupa architecture. To support this
statement there is a lot of evidence to show that Ashoka popularized the stupa
cult. Under his reign old mud stupas were rebuilt or enlarged with bricks, as
evident from the excavations of structures at Vaishali and Piprahwa. Ashoka
appointed special officers for the mass propagation of his dhamma called
DHAMMAMAHAMATRAS, among various social groups, including women. He also
appointed another cadre of officers called RAJUKAS for the administration of
justice in his empire.
When one tries to look at the source of Ashoka’s Dhamma one can never expect a
concrete answer. However in this sense Patrick Olivelle have proposed a
hypothesis. He had suggested that the Buddha took over the concept of dharma
with its strong royal associations from other brahminical traditions and gave it a
new ethical content. Then this was followed by Ashoka’s adaptation where he
talks extensively about dhamma in his edicts. It was his appreciation of the word
and his injection of new ethical content that transformed it into a central cultural
concept, which the brahmanas were forced to take note of by inventing the
discipline of dharmashastra

JUSTICE AND CAPITAL PUNISHMENT:

Evidences of administration in Ashoka’s empire is gathered from various rock
edicts, especially from the Separate Rock Edicts 1 and 2, Pillar Edict 4 and5.
Separate Rock Edict 1 deals with justice and prisoner. In the aspect of judicial
functions Ashoka had appointed MAHAMATAS. Now the inscription of separate
rock edict1 urges these officers to be impartial and sympathetic and they must
also ensure that no one was imprisoned or tortured without good reason.
Another source- Pillar Edict 5 states that every year until the 26th anniversary of
Ashoka’s consecration, he had ordered the release of prisoners (Bandhana-
Mokha). This act can be interpreted in the sense that imprisonment and
curtailment of freedom add to cruelty to human beings, which Ashoka tried to
mitigate by ordering a periodic release of prisoners. Now the inscriptions of Pillar
Edict 4 narrates the duties of officers called RAJUKAS. They are asked to discharge
their other duties, to hand out rewards and punishments fairly and fearlessly, and
they must also ensure impartiality (SAMATA) in judicial proceedings and
punishment. However, Ashoka did not do away with capital punishment. He
justified the violence inherent in death sentence in three ways:
a) By exhorting judicial officers to be fair
b) By ensuring that there should be time and opportunity for a last
appeal before the execution of sentence
c) When the above mentioned appeal fails, the condemned person will
be given an opportunity to prepare for his next life.
However, one must keep in mind that Ashoka’s main focus was in the fairness and
moderation in the application and execution of the laws rather than on the nature
of the laws. In this manner, the king projects himself as a maintainer of justice
and divides the works to maintain justice among his officers.
Ashoka saw the problems and its solution primarily in psychological terms. That is
why he asked his officers to convince his subjects of his paternalistic benevolence
and that the king loved them, and they should not fear him. Rather they should
have confidence in him, which would result in their happiness and not misery. At
the same time one should not overlook that along with sawing the problems of
political consolidation and its solution primarily in psychological terms, Ashoka
had pragmatically put in place a surveillance machinery to ensure compliance.

INTERCONNECTEDNESS OF
ARTHASHASTRA AND ASHOKA’S
POLICIES:
This segment is only created to establish the interconnectedness of the
Arthashastra’s policies with Ashoka’s mandates, to clear the confusion that
Ashoka’s policies was not entirely independent and had some levels of influence.
The kautilya’s Arthashastra is the first Indian text to define a state. Its concept of
SAPTANGA RAJYA considers the state as consisting of 7 inter-related and inter-
locking constituent limbs or elements (ANGAS): a)Svami (The King) b)Amatya
(Ministers) c) Janapada (Territory and the people) d) Durga (Fortified Capital) e)
Kosha (Treasury) f) Danda ( Justice or force) g) Mitra (ally).
a) Svami: It represent the idea of patrilineal rule is reflected, which states that
the king to be embodied like a father, who show favors to those whose
exceptions have ceased. In light of this matter, Ashoka’s ideals of kingship
partially match those of the Arthashastra. This paternalistic ideal is
reflected in Rock Edicts 1 and 2. The inscription speaks of the debt the king
owes to all living beings and his concern for people who lived beyond the
borders of his kingdom. A kingdom only thrives when the people are
ensured certain level of welfare and security. In Ashoka’s kingdom this
welfare is ensured by making sure that his subject’s needs are met such as
planting trees along roads, digging wells, providing medical care for the
people as well as for animals, and also above all instructing people in
dhamma.
b) Amatya: In Arthashastra this term include all-high ranking officials,
counsellors, and executive head of departments. It also mention the king’s
duty to be accessible to the officials all the time. From this perspective one
can point to the fact that even ashoka’s empire had a vast cadre of officers
and officials. Evident from Edict 3 which states that the PALISA/ PARISA is
to direct the officers known as YUTAS (YUKTAS) in the discharge of certain
duties. Also when one looks at Rock Edict 6, one finds that it statesthe
king’s accessibility to his officials. In regard to keeping the king informed on
all matters of his empire, Ashoka’s inscription refer to PATIVEDAKAS and
PULISANI, who were appointed for keeping the king informed of public
opinion. The PATIVEDAKAS is said to have been spies or reporter, while the
PULISANI probably held a higher rank and a wider mandate. Now in total,
as per Ashoka’s inscription- PRADESHIKA, RAJUKA and YUKTAS were
important officers at the district level. And these officers wentg on tours
every 5 years in order to instruct people on dhamma. This information is
primarily derived from Rock Edict 3.
c) Kosha: It lists people’s main occupation such as agriculture, animal
husbandry and trade. In this regard, Ashoka’s Ruminidei Pillar inscription
refers to the villagers of lumbini being exempted from BALI (tax on the area
of land).
 d) Danda: It primarily refers to justice and punishment. The Arthashastra deals
with the administration of justice in detail. Ashoka’s administration of
justice is derived from his inscriptions. One such inscription from Pillar Edict
4 announces Ashoka’s claim to have introduced SAMATA (Fairness) in
judicial procedure.
e) Mitra: This seventh element introduces friendship as an important element
in extending the empire. However the idea of military conquest is different
in Arthashastra and in Ashokan Edicts. In Arthashastra, military conquest
was presented as an important activity of the state performed through
righteous conquest and warfare. Whereas in Ashoka’s edicts, this
attainment of military conquest was to be achieved through peaceful
means as Dhamma-Vijaya and renunciation of warfare. But the connecting
point here is that both the Arthashastra and Ashokan Edicts speak of
Dharma/ Dhamma-vijaya.

CONCLUSION:
All this developments under Ashoka’s reign only adds to the development of his
importance. Not only important, Ashoka is also perceived as an important figure.
The achievements of Ashoka is not stuck at a certain point of history but have
been successful in influencing the present times. A more direct example is the
incorporation of the capital of the Sarnath Pillar (the Sarnath lions) as the national
emblem. His achievements in terms of equality and well-being also contributed to
his rise. All this factors clearly points out why he was regarded as such an
important figure even now.

BIBLIOGRAPHY:
1. Singh, Upinder. “Power and Piety: The Mauryan Empire, c 600-300 BCE” in
Ancient India : From the Stone Age to the 12th century, 320-367, Uttar
Pradesh: Pearson, 2009

2. Sharma, R.S. “The Maurya Age” in India’s Ancient Past, 170-178, USA:
Oxford University Press, 2005
 3. Singh, Upinder. “Ashoka and his Piety Propaganda-Foundation” in Political
Violence in Ancient India, 40-56, USA, Harvard University Press, 2017

4. Britannica. “Ashoka, emperor of India” accessed Dec 14,2021,

https://www.britannica.com/biography/Ashoka

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