Book Review

Ashoka: Portrait of a Philosopher King

Introduction

One of the most famous figures in Indian history is Ashoka, the last great emperor of the
Mauryan Empire. The Mauryan empire spread to almost the entire Indian subcontinent under his
rule of 260 BCE-232. In addition to his efficient rule over the great kingdom, Ashoka is famous
for renouncing war, developing Buddhism's doctrine of dhamma, and promoting peace between
religions.

Many times, Ashoka was thought of and reimagined. There are, it is said, at least two Ashokas:
the ancient Ashoka, who we know primarily from his inscriptions, and the legendary Ashoka,
who is a major component of the popular imagination. A book by a distinguished scholar, Patrick
Olivelle, resists the temptation to combine the two temptations that many writers have
succumbed to in order to gain insight into the emperor's world.

Based primarily on the inscriptions (which is where Ashoka 'speaks for himself'), Olivelle
constructs a fascinating portrait of India's first great ruler, where the figure of Ashoka comes
vividly alive notwithstanding the elusiveness and fragmentary nature of the sources.

Part 1
Chapter 1 commences with a meticulously crafted title “Maurya”, setting the stage for turbulent
political developments along with murky details on the matronymic pedigree of Mauryas. It also
highlights Paul Kosmin's clauses on the ‘Treaty of the Indus’ that led to the radical
transformation of West Asia and the synchronic coexistence of bounded kingdoms in the south.
However, it remains silent on socio-economic dimensions that necessitated the consolidation of
power under the reign of Chandragupta or any archaeological evidence for that matter. Professor
Olivelle's scholarly inquiry reveals a profound interest in the Hellenistic influences within the
Mauryan court, prompting conjecture regarding their potential impact on Ashoka's
transformation into a philosopher king. Olivelle posits that Ashoka's upbringing in a
cosmopolitan, multilingual, and multicultural environment fostered a milieu conducive to
philosophical and ideological evolution.

The chapter critically examines Ashoka's apparent departure from the traditions of his ancestors,
arguing that Ashoka deliberately distanced himself from the legacy of his predecessors- bloody
and gruesome- and did not uphold their established identity and legitimacy. Olivelle's analysis,
grounded in inscriptional sources, suggests that Ashoka sought to redefine his kingship,
presenting himself primarily as a Buddhist ruler and thus inaugurating a new era of moral
kingship in Indian history. However, Olivelle's attempt to pinpoint the exact motivations behind
Ashoka's break with his ancestral traditions remains inconclusive, leaving the precise reasons for
this historical shift obscure.

Chapter 2, “Ruler,” commences with an intriguing thesis on Ashoka's aversion to the sacrificial
killings integral to the elaborate ritual practices of anointing. This repugnance compelled him to
diverge from these traditions and align with Buddhist morals, thereby rebranding his reign as that
of a Buddhist sovereign. Olivelle then probes deeper into the geographical expanse and
demographic intricacies of the Maurya Empire, critically evaluating the logistical conundrums of
administering such an expansive dominion and accentuating the role of regional governors and a
centralized bureaucracy.

Olivelle underscores the importance of Ashoka's edicts, not merely as instruments of governance
but also as mediums to promulgate Ashoka’s moral and ethical Buddhist precepts. He elucidates
how Ashoka’s promulgation of Dharma sought to transcend the empire's demographic
variegation, cultivating a cohesive social order. The infusion of Buddhist tenets into statecraft
signified a notable departure from conventional power-centric paradigms of governance. The
discourse examines the function of Mahamattas in mitigating the chasm between central
authority and local constituencies. A salient strength of Olivelle’s exegesis is his emphasis on the
inclusive nature of Ashoka's Dhamma. The edicts addressed various social strata, including
women, the elderly, and marginalized communities, reflecting Ashoka's intent to engender a
broad-based moral polity.

However, the ramifications of Ashoka’s policies on local governance structures and their
long-term viability are merely alluded to, not exhaustively explored. Olivelle’s reliance on
inscriptional evidence constitutes both a strength and a limitation. While the inscriptions furnish
direct insights into Ashoka’s intentions and administrative stratagems, they also reflect the
idealized visage Ashoka endeavored to project. The disjunction between this ideal and the
pragmatic realities of governance remains a pivotal area for historical scrutiny. Furthermore, the
practical challenges and constraints of instituting a moral governance system in a vast and
heterogeneous empire are not thoroughly interrogated. The potential dissonances between ethical
ideals and the exigencies of maintaining order and control are underexamined.

In the last two chapters of part one, Olivelle masterfully articulates the linguistic and rhetorical
strategies employed by Ashoka, underscoring his innovative use of the Brahmi script and Prakrit
language to ensure accessibility across diverse sociolinguistic groups. However, Olivelle's
analysis, while thorough, sometimes borders on overemphasizing Ashoka's intentions as entirely
benevolent and universally accepted, potentially glossing over the socio-political resistance and
interpretative plurality that might have existed.
The book also focuses on Ashoka's architectural and infrastructural contributions, positioning
him as a pivotal figure in the physical and cultural transformation of his empire. Olivelle
critically assesses the symbolic and practical implications of Ashoka's construction projects, such
as stupas, pillars, and monastic complexes. The chapter excels in highlighting the symbiotic
relationship between Ashoka's religious convictions and his architectural endeavors, arguing
convincingly that these constructions served both devotional purposes and imperial propaganda.
Yet, Olivelle's argument occasionally risks conflating Ashoka’s personal piety with political
strategy, not fully accounting for the possible pragmatic motivations behind such grandiose
undertakings.

Additionally, the exploration of Ashoka as a writer and builder is marked by a profound

appreciation of the Mauryan emperor's multidimensional legacy. While the narrative sometimes
leans towards a hagiographic portrayal, the critical insights offered into Ashoka's innovative use
of inscriptions and monumental architecture are invaluable contributions to the historiography of
ancient India. The chapters are densely packed with scholarly rigor, though they would benefit
from a more critical interrogation of the less idealized aspects of Ashoka's reign.

Part 2
A fascinating look at the life and reign of one of ancient India's most important kings can be
found in the second part of the book. A thorough study of Ashoka's Minor Rock Edict I is
provided, which provides insight into the emperor's slow conversion to Buddhism and his
attempts to spread the language across his realm. The difficulties in deciphering Ashoka's
inscriptions' language and meaning are brought to light by Olivelle's deft handling of their
intricacies. He points out that local authorities and scribes have made "editorial interventions"
that have resulted in text discrepancies between various sites. The significance of using a
nuanced approach while examining ancient inscriptions is highlighted by this observation.

Particularly insightful is the author's examination of Ashoka's self-identification as a "Upasaka"

(lay devotee). According to Olivelle, the term might have been changed or misinterpreted by
later editors who read it to mean a follower of the Buddha in a broader sense. This realization
invites readers to contemplate how such linguistic modifications can affect our comprehension of
Ashoka's religious associations
.
Worth mentioning is Olivelle's examination of Ashoka's application of military and royal jargon
in a Buddhist setting. In doing so, he highlights Ashoka's distinctive approach to spreading
Buddhism. He claims that Ashoka used these terms to characterize his Buddhist endeavors. A
more nuanced and comprehensive view of Ashoka's rule is suggested by this finding, which casts
doubt on the idea that his governmental and religious endeavors were clearly distinct from one
another.
Understanding Ashoka's religious practices is made easier by reading the author's account of his
pilgrimage to the birthplaces of both the historical Buddha and the Buddha Konakamana. Later
Buddhist hagiographies narrating Ashoka's dispersal of the Buddha's relics find support in
Olivelle's reading of the Lumbini inscription, which he says alludes to part of the Buddha's
remains being buried there.

Olivelle has a thorough comprehension of the historical and religious background of Ashoka's
life throughout the chapter. Ashoka's inscriptions are placed within a larger intellectual heritage
by his references to other ancient books, including the Pali Mahāparinibbānasuttanta and
Arthashastra by Kautilya. The chapter occasionally obscures the more comprehensive account of
Ashoka's life and rule, though, because of its emphasis on his inscriptions and how they should
be understood. Although readers will appreciate Olivelle's meticulous attention to detail, they
might wish he had provided more background knowledge and a more comprehensive
understanding of Ashoka's life's general course.

Although there is a slight critique, Olivelle's research is still an important addition to the
exploration of Ashoka and the spread of Buddhism in ancient India. His detailed examination of
the inscriptions and his readiness to question traditional explanations make this chapter a
stimulating and compelling read for both academics and the general public.

Part 3

In the third part of Patrick Olivelle's insightful book, the author studies deeply into Ashoka’s
moral and philosophical transformation and his dedication to the propagation of Dharma. This
part finely explores Ashoka’s pivot to Dharma, his conception of Dharma as a moral philosophy,
and his intense efforts in preaching it.

Olivelle begins by detailing a significant turning point in Ashoka’s life and reign, around
December 259 BCE, when he pursued advice from Buddhist monks. This encounter marked a
deep transformation in Ashoka, redirecting his focus from personal spiritual development to the
moral upliftment of his entire empire. This pivot is vividly illustrated by Ashoka's decision to
share his newfound wisdom with his subjects, encapsulated in the Minor Rock Edict I. The
transition from promoting Buddhism to a broader, more inclusive moral philosophy of Dharma is
highlighted as a key moment in Ashoka's intellectual and religious journey. Olivelle expertly
traces this shift, emphasizing Ashoka’s vision of Dharma as a universal moral code transcending
divisive boundaries.

Olivelle presents Dharma not just as a religious principle but as a comprehensive moral
philosophy. Central to this, is the principle of Ahimsa, or non-violence, which Ashoka placed at
the core of his moral teachings. The author explains how Ashoka’s Dharma was an inclusive
philosophy aimed at promoting harmony and ethical behavior across his diverse empire.
Olivelle’s examination of Ashoka's inscriptions, particularly the Major Rock Edicts, reveals how
Ashoka articulated his vision of Dharma through a series of practical and moral guidelines. The
exploration of Ashoka’s silent findings, where he introspects on human suffering and the
importance of Dharma in alleviating it, adds a profound depth to Olivelle's illustration of Ashoka
as a moral philosopher.

The final chapter in this part focuses on Ashoka’s active promotion of Dharma. Olivelle
discusses how Ashoka utilized various methods to propagate his moral philosophy: written
edicts, bureaucratic circulation, and leading by example. The examination of the audience for
Dharma, touching upon gender and class dynamics, is particularly enlightening. Olivelle notes
that while Ashoka’s Dharma primarily addressed male householders, it also extended to women,
as seen in the involvement of Ashoka’s queens and female household members in charitable
activities. Furthermore, Ashoka’s role as an exemplar of Dharma is precisely analyzed, showing
how his personal adherence to his moral code inspired his subjects. The chapter concludes by
reflecting on Ashoka’s legacy as a moral leader whose teachings aimed at universal welfare and
ethical governance.

This part offers a rich and precise exploration of Ashoka's moral and philosophical evolution. It
provides a detailed and insightful examination of how Ashoka's conception and propagation of
Dharma shaped his reign and left an enduring legacy. Olivelle’s precise research and engaging
narrative make this section a compelling read for anyone interested in the intersection of history,
philosophy, and governance.

Part 4
In the fourth part of the book, Patrick Olivelle explores Ashoka's intricate relationship with
religious pluralism within his empire, with a specific focus on the concept of "Pāṣaṇḍa." Olivelle
provides a thorough analysis of Ashoka's ecumenical philosophy, depicting him as a devout
Buddhist who advocated for and embraced peaceful coexistence among various religious
communities. This section emphasizes Ashoka's acceptance of diverse religious traditions, his
interpretation of Pāṣaṇḍa, and the term's evolving meaning over time.

As detailed in this segment, Ashoka's edicts reveal his profound dedication to Buddhism
alongside his respect and support for other religious groups, including the Jains and the Ajivikas.
Olivelle underscores Ashoka's recognition and appreciation of the diverse religious landscape of
his time, which included not only well-established religions with historical founders but also
indigenous and regional popular faiths. Ashoka's administrative prowess and intellectual depth
are evident in his adept management of this religious diversity.
Central to this discussion is the term "Pāṣaṇḍa," which Olivelle examines extensively. He
clarifies that Ashoka used Pāṣaṇḍa to refer to organized religious groups, akin to what we now
categorize as "religions." This classification enabled Ashoka to understand and manage the
various religious practices within his empire. Olivelle notes that, while Pāṣaṇḍa was a neutral or
even positive term in Ashoka's time, it later acquired a derogatory connotation, becoming a label
for heretical sects in subsequent Jain, Buddhist, and Brahmanical literature. This shift in meaning
highlights the fluidity of religious language and the changing power dynamics within religious
communities.

Ashoka's edicts reflect his ecumenical vision, especially his desire for harmony among different
Pāṣaṇḍas. Olivelle points out that Ashoka's concept of dharma extended beyond personal
morality to encompass a societal ideal, which he promoted as a civil religion. This dharma was
not intended to replace existing religions but to provide a unifying ethical framework that
transcended individual religious boundaries. By fostering dialogue and mutual respect among
various religious groups, Ashoka sought to enhance the moral and spiritual well-being of his
subjects.

Olivelle's discussion of Ashoka's ecumenism is enriched by references to contemporary

philosophers such as Rajeev Bhargava and David Wong, who interpret Ashoka's dharma through
the lens of harmony. This concept, central to Confucian philosophy, resonates with Ashoka's
efforts to create a cohesive society where different religious groups could coexist peacefully.
Olivelle draws a compelling parallel between Ashoka's vision and the metaphor of a harmonious
soup, where diverse ingredients blend together to create a greater whole.

The analysis of Ashoka's inscriptions, particularly the Rock and Pillar Edicts, provides concrete
evidence of his inclusive policies. Olivelle meticulously examines these edicts, highlighting key
passages that underscore Ashoka's respect for all Pāṣaṇḍas and his efforts to promote their
coexistence. For instance, Rock Edict V describes the establishment of dharma-mahamatras,
officials tasked with overseeing the moral and spiritual welfare of various religious communities.
Similarly, Rock Edict XII emphasizes the importance of guarding one's speech and showing
respect to other Pāṣaṇḍas, advocating for a culture of mutual respect and understanding.

To sum up, this section of Olivelle's book presents a comprehensive portrait of Ashoka as a
philosopher-king who valued religious plurality and aimed to establish a harmonious society.
Through his innovative use of the term Pāṣaṇḍa and his promotion of a unifying dharma, Ashoka
endeavored to cultivate an environment of mutual respect and moral development. Olivelle's
analysis not only illuminates Ashoka's religious policies but also offers valuable insights into the
broader dynamics of religious coexistence in ancient India.
Conclusion

To conclude, Ashoka, often referred to as the ‘Philosopher King,’ left an indelible mark on the
history of India and beyond through his innovative approach to governance and his unwavering
commitment to dharma. His reign, characterized by moral philosophy and religious tolerance,
was unique and unprecedented in world history. Despite his hopes for a lasting legacy, the
idealistic governance model he pioneered did not survive long after his death in 233 or 232 BCE.

Ashoka’s vision was grand and universal, aiming to instill a moral and ethical framework that
transcended his empire. He sought to govern not through conquest and power but through the
principles of dharma, promoting non-violence, vegetarianism, and the welfare of all beings. His
edicts, inscribed on rocks and pillars across his vast empire, were intended to guide and persuade
his subjects towards a moral life, reflecting his deep belief in the power of gentle persuasion over
coercion.

However, Ashoka’s immediate successors failed to carry forward his vision with the same vigor
and dedication. The Mauryan Empire, which had reached its zenith under Ashoka, began to
decline rapidly after his death. Within a century, the empire had disintegrated, and with it,
Ashoka’s dream of a world governed by dharma was largely forgotten.

Despite the transient nature of his political legacy, Ashoka’s impact on Indian culture and
religion endured in subtle but profound ways. The principles he championed found resonance in
various aspects of Indian life, from the moral teachings of later religious movements to the
promotion of vegetarianism and non-violence. Figures like Mahatma Gandhi would later draw
inspiration from Ashoka’s example, using his ideals as a foundation for their own efforts towards
social and political reform.

Ashoka’s life and reign remind us of the potential for leadership grounded in moral principles to
inspire and effect lasting change, even if the immediate political structures fail to endure. His
legacy, though not the one he envisioned, continues to influence and inspire, a testament to the
enduring power of his ideals.