‘A man notices only his worthy actions, thinking to himself, “This is a good deed that I have done.” He does not notice his sins.’ – King Priyadarsi
Asoka ruled the Mauryan Empire from approximately 274-232 BCE. The grandson of Chandragupta, his reign offers a compelling case study on the interplay of power, morality, and societal transformation. His adoption of Dhamma, while remaining king, raises crucial questions about the compatibility of political authority and ethical governance. His reign demonstrates not only the potential of Dhamma to reshape society but also the possibility of wielding power with compassion for all. When reading the Edicts Asoka left behind at the edges of his empire we can see the tension between power, ethics, motivation, and internal transformation that begins with the Kalinga war and lasts until his death.
Before the Kalinga war, it could be said that Asoka was ruthless in his pursuit of power, killing nearly a hundred brothers to gain the throne. And by the end of the Kalinga war, he tallied the following: 150,000 deported, 100,000 slain, and many more that number dead. No source debates that it was the war itself that caused Asoka’s profound change of heart. However, each of the three main sources has attributed it slightly differently. The Theravada associates his change with a seven-year-old child named Nigoha, the Asokavadana associates it with Asoka watching the patience of a Buddhist monk under torture, and Asoka himself via his Edicts, associates it with the mass death and despair of the people he had conquered.
Without the Edicts, we would not know or be able to analyze the gradual but significant shift in his approach to governance. His transition from indulging in pleasure tours to engaging in charitable acts and moral tours suggests a genuine change of heart. His respect for various religious sects further reinforces the sincerity of his commitment to Dhamma. This evolution enables a reevaluation of Asoka’s kingship. A benevolent king, while still wielding power, does not seek to accumulate wealth or exploit it but, rather focuses on the welfare of his subjects. Henry S. Albinski, argues for a similar position in _‘The Place of the Emperor Asoka in Ancient Indian Political Thought,_’ when he says that dhamma and the state are intertwined. Thus a king who embraces dhamma must also bear a dual responsibility to his people, both in matters of state and in matters of the spirit. Asoka, it can be argued, embodies this ideal, demonstrating that power and compassion can coexist, if for the briefest of moments.
While the Buddha emphasized personal transformation as a path to societal change, Asoka focused on societal structures to influence individual behavior. Dhamma serves as the bridge connecting these two approaches, highlighting the interplay between individual and collective responsibility. Asoka’s emphasis was not on personal redemption for past actions like the Kalinga War, but on preventing future atrocities through widespread societal change.
Asoka’s reign demonstrates that the pursuit of Dhamma is not incompatible with political power. While the Kalinga War serves as a stark reminder of the potential for violence inherent in leadership, Asoka’s subsequent transformation reveals the possibility of wielding power with compassion and a commitment to the elevation of all beings. His focus on societal transformation, encompassing both human interactions and the natural environment, offers a powerful model for leaders seeking to create a more just and harmonious world. But we also have to remember, that what we know of Asoka is cast through the lens of history, folklore, and the edicts of Asoka himself. We cannot ignore or deny the fingerprints of the historical age in which these figures are found and how it could change our interpretations and understanding of our times.
Sources:
– ‘The Place of the Emperor Asoka in Ancient Indian Political Thought’ Henry S. Albinski
– ‘Edicts of Asoka’ by N.A. Nikam & Richard P. McKeon
– ‘Asoka and the Decline of the Mauryas’ by Romila Thapar