NATIONAL LAW INSTITUTE UNIVERSITY

SUBJECT – HISTORY 1
A PROJECT ON –ASHOKA’S
RELATIONSHIP WITH OTHER KINGS AS
AN INFLUENCE OF HIS POLICIES

SUBMITTED BY- SUBMITTED TO:

Meghna Khetrapal PROF. UDAY PRATAP SINGH

Roll No: 2013BALLB111

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 ACKNOWLEDGEMENT

I would like to begin with acknowledging my Professor Uday Pratap Singh gave me this opportunity
to work on a project work, giving me full autonomy to choose my topic as well as guidance where
ever needed.

I would also like to thank the director of the university and the administration who have given me all
the requisite facilities like library, Wi-Fi connection, computer lab, photo stat that made my task much
easier and efficient.

Also, I would like to extend my gratefulness to my batch mates and parents who have supported me
throughout in this endeavour.

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 TABLE OF CONTENTS

INTRODUCTION 4

ASHOKA THE GREAT: AN OVERVIEW OF HIS REIGN 6

EXTENT OF HIS EMPIRE 8

ASHOKAN EDICTS 9

ASHOKAN ADMINISTRATION AND GOVERNMENT 12

THE PATRONAGE OF BUDDHISM 13

CONCLUSION 14

BIBLIOGRAPHY 15

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 INTRODUCTION

The Maurya Empire was a geographically extensive Iron Age historical power in ancient
India, ruled by the Maurya dynasty from 322–185 BCE. Originating from the kingdom of
Magadha in the Indo-Gangetic Plain (modern Bihar, eastern Uttar Pradesh) in the eastern side
of the Indian subcontinent, the empire had its capital city at Pataliputra (modern Patna). The
Empire was founded in 322 BCE by Chandragupta Maurya, who had overthrown the Nanda
Dynasty and rapidly expanded his power westwards across central and western India, taking
advantage of the disruptions of local powers in the wake of the withdrawal westward by
Alexander's Hellenic armies. By 316 BCE the empire had fully occupied Northwestern India,
defeating and conquering the satraps left by Alexander. Chandragupta then defeated the
invasion led by Seleucus I, a Macedonian general from Alexander's army, gaining additional
territory west of the Indus River.

The Maurya Empire was one of the world's largest empires in its time, and the largest ever in
the Indian subcontinent. At its greatest extent, the empire stretched to the north along the
natural boundaries of the Himalayas, to the east into Assam, to the west into Balochistan
(south west Pakistan and south east Iran) and the Hindu Kush mountains of what is now
Afghanistan. The Empire was expanded into India's central and southern regions by the
emperors Chandragupta and Bindusara, but it excluded a small portion of unexplored tribal
and forested regions near Kalinga (modern Odisha), until it was conquered by Ashoka.1 It
declined for about 50 years after Ashoka's rule ended, and it dissolved in 185 BCE with the
foundation of the Sunga Dynasty in Magadha.

Under Chandragupta and his successors, internal and external trade, agriculture and economic
activities, all thrived and expanded across India thanks to the creation of a single and efficient
system of finance, administration, and security. After the Kalinga War, the Empire
experienced nearly half a century of peace and security under Ashoka. Mauryan India also
enjoyed an era of social harmony, religious transformation, and expansion of the sciences and
of knowledge. Chandragupta Maurya's embrace of Jainism increased social and religious

1
HARIHAR PANDA, PROFESSOR H.C. RAYCHAUDHURI AS A HISTORIAN HARIHAR PANDA 111 (2007).

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renewal and reform across his society, while Ashoka's embrace of Buddhism has been said to
have been the foundation of the reign of social and political peace and non-violence across all
of India. Ashoka sponsored the spreading of Buddhist ideals into Sri Lanka, Southeast Asia,
West Asia and Mediterranean Europe.

The population of the empire has been estimated to be about 50 – 60 million making the
Mauryan Empire one of the most populous empires of Antiquity. Archaeologically, the
period of Mauryan rule in South Asia falls into the era of Northern Black Polished Ware
(NBPW). 2 The Arthashastra and the Edicts of Ashoka are the primary sources of written
records of Mauryan times. The Lion Capital of Ashoka at Sarnath has been made the national
emblem of India.

2
ES MODAK,BELOVED OF THE GODS: ASHOKA THE GREAT 132 (2006).

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 ASHOKA THE GREAT: AN OVERVIEW OF HIS REIGN

One of the greatest emperors of all times, Emperor Asoka was a Mauryan ruler whose empire
spread across the Indian subcontinent, stretching from the present day Pakistan and
Afghanistan to Bangladesh and the Indian state of Assam to Kerala and Andhra in south
India, thus covering a vast area. He is known as Asoka the Great since he was one of the most
able rulers who ruled India. Under his rule, the entire India was united as one single entity
with smooth administration. His life is an inspiration to many as he excelled in everything he
did. The name Ashoka means "without any sorrow" in Sanskrit. Read on this biography about
the life history of famous Buddhist emperor, Ashoka.

Born in 304 BC, the great king Ashoka was the grandson of the famous ruler Chandragupta
Maurya and son of Mauryan emperor Bindusara and his queen, Dharma. As a young lad,
Ashoka excelled in whatever he was taught. Be it the art of warfare or reading the Holy
Scriptures, Asoka excelled in everything he did. Ashoka had many half brothers and was
loved by one and all. Thus, after his father died, his elder brother Suman took over the reign
of the kingdom. But most of his father's ministers found Ashoka to be more efficient and
helped him attain power. After a three year war, Ashoka was accepted the throne and was
crowned as the king of Magadha in 273 BC. After being crowned as the king, he proved
himself by smoothly administrating his territory and performing all his duties as an able and
courageous king.3

After a period of eight years of serving as the king, Ashoka planned to seize the territory of
Kalinga, the present day Orissa. He led a huge army and fought a gruesome battle with the
army of Kalinga. The battle of Kalinga made him pledge to never wage a war again. The
battle took place on the Dhauli hills that are located on the banks of River Daya. Though
Ashoka emerged victorious at the end, the sight of the battlefield made his heart break with
shame, guilt, and disgust.4 It is said that the battle was so furious that the waters of River
Daya turned red with the blood of the slain soldiers and civilians.

The sight of numerous corpses lying strewn across the battlefield made his heart wrench. He
felt sick inside. The battle ground looked like a graveyard with bodies of not just soldiers but
3
WYTZE KEUNING, ASHOKA THE GREAT 145 (2011).
4
MOOKERJI RADHAKUMUD, ASOKA 103 (1995).

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men, women, and children also. He saw young children crying over the bodies of their dead
parents, women crying over the bodies of their dead husbands, mothers crying over the loss
of their kids. This turned him heartbroken and thus, made a pledge to never ever fight a battle
again. To seek solace, he converted to Buddhism. He was so inspired by the teachings of the
Buddhist monks and Buddhist philosophies that he used his status to impart this knowledge
all over the world. He is credited to be the first Emperor to make a serious attempt at
developing Buddhist policies.

EXTENT OF HIS EMPIRE

Buddhist legends state that Ashoka was bad-tempered and of a wicked nature. He built
Ashoka's Hell, an elaborate torture chamber described as a "Paradisal Hell" due to the
contrast between its beautiful exterior and the acts carried out within by his appointed
executioner, Girikaa. This earned him the name of Chanda Ashoka (Caṇḍa Aśoka) meaning
"Ashoka the Fierce" in Sanskrit. Professor Charles Drekmeier cautions that the Buddhist
legends intend to dramatise the change that Buddhism brought in him, and therefore,
exaggerate Ashoka's past wickedness and his piousness after the conversion.

Ascending the throne, Ashoka expanded his empire over the next eight years, from the
present-day boundaries Assam in the East to Iran in the West; from the Pamir Knot in the
north to the peninsula of southern India except for present day Tamil Nadu and Kerala which
were ruled by the three ancient Tamil kingdoms.

CONQUEST OF KALINGA

While the early part of Ashoka's reign was apparently quite bloodthirsty, he became a
follower of the Buddha's teachings after his conquest of Kalinga on the east coast of India in
the present-day states of Odisha and North Coastal Andhra Pradesh. Kalinga was a state that
prided itself on its sovereignty and democracy. With its monarchical parliamentary
democracy it was quite an exception in ancient Bharata where there existed the concept of
Rajdharma. Rajdharma means the duty of the rulers, which was intrinsically entwined with
the concept of bravery and dharma. The Kalinga War happened eight years after his
coronation. From his 13th inscription, we come to know that the battle was a massive one and
caused the deaths of more than 100,000 soldiers and many civilians who rose up in defence;

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over 150,000 were deported. 5 When he was walking through the grounds of Kalinga after his
conquest, rejoicing in his victory, he was moved by the number of bodies strewn there and
the wails of the kith and kin of the dead.

5
THE CAMBRIDGE SHORTER HISTORY OF INDIA, 2012.

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 ASHOKAN RELATIONSHIPS WITH OTHER EMPIRES

ASHOKA AS A FOREIGN DIPLOMAT:

Diplomacy and geographical proximity primarily determined the foreign relations maintained
by Asoka. Particularly, the century in which, Asoka lived was one of continued interactions
between the Eastern Mediterranean and South Asia. That is why most of Asoka's contacts
were with South Asia and the West. It appears that this interest was not one sided. A fair
number of foreigners lived in Pataliputra to necessitate a special committee under the
municipal management to look after the needs of welfare of the visitors. Apart from these
major factors determining the foreign relations of Asoka, one more parameter was the desire
of Asoka to spread his policy of dhamma to distant lands.6

To begin with, Asoka in his foreign relations was a realist defeat and annexation of Kalinga.
Also his realism is to be seen in Asoka not annexing the southern kingdoms (Cholas,
Pandvas, Satyaputras and Keralaputras) while being satisfied with theirac knowledgement of
his suzerainty. He probably felt that it was not worth the trouble to annex the small territories
too.

In other foreign relations Asoka reveals as an idealist or a monarch who wore the robes of a
monk. He sent various missions, though not embassies, to various countries. Their main
purpose was to acquaint the countries they visited with his policies, particularly that of
dhamma. They may be compared to modern goodwill missions helping to create an interest in
the ideas and peoples of the country from which they came. Also, the fact that they are quite
unheard of in contemporary literature or in later sources would suggest that they made only a
short-lived impression.

In spite of the above reservations, the missions must have opened a number of channels for
the flow of Indian ideas and goods. It is unlikely that Asoka expected all the kings who had
received missions to put the policy of dhamma into practice, although he claims that his did
happen. It is curious to observe that there is no reference to these missions in the last
important public declaration of Asoka, the seventh pillar edict. In this edict Asoka mentions
the success he had with his welfare services and the widespread propagation of dhamma but
all within the empire.

6
PATRICIA EBREY & ANNE WALTHALL, A CULTURAL SOCIAL AND POLITICAL HISTORY 16 (3D ED. 2014).

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SRILANKAN EMPIRE:

Saṅghamittā (Saṅghamitrā in Sanskrit) was the grand daughter of Emperor Bindusara and
daughter of Emperor Ashoka and his wife, Devi. Together with Mahinda, her brother, she
entered an order of Buddhist monks. The two siblings later went to Sri Lanka to spread the
teachings of Buddha at the request of King Devanampiya Tissa (250 BC – 210 BC) who was
a contemporary of Ashoka (304 BC – 232 BC). At first she landed in 'Mathagal'. The village
Mathagal is situated 16 km away from Jaffna town, in the north of Sri Lanka, along the
shores of the Indian Ocean. Buddhist Emperor Samrat Ashoka sent her to Sri Lanka together
with several other nuns to start the nun-lineage of Bhikkhunis (a fully ordained female
Buddhist monastic) at the request of King Tissa to ordain queen Anulā and other women of
Tissa's court at Anuradhapura who desired to be ordained as nuns after Mahindra converted
them to Buddhism. Also edicts tell us about exchange of gifts etc that took place during this
reign. Hence friendly relationships were shared.

HELLINISTIC KINGS:

What Asoka (or Ashoka) is renowned for is the numerous inscriptions that he has spread all
over his kingdom, as Asoka dedicated most of his life trying to transfer the application of
Buddhist doctrine to the administration of his immense realm. This is a wonderful epigraphic
treasury, mainly based on edicts issued by the monarch half way between decrees and
sermons. Asoka’s edicts are essentially issued in order to enact the reorganization process he
was carrying out based on new moral principles. He strongly aimed at generating within his
borders a harmonious community.7 Asoka after having embraced Buddhism, follows the rules
of Dharma that recommend virtue and meditation and consequently he rules and
concomitantly preaches the new doctrine. He proclaimed his belief in ahimsa, non-violence
and supported tolerance of all faiths. Some inscriptions also refer to the Ionians (this is the
way all Greeks and non Greeks of Anatolia and Middle East were named by Indians) and
some also refer to old diplomatic relations with Greek kings, started with Chandra Gupta and
Seleukos and followed by Antioch II, Ptolemy II.

His inscriptions in a certain sense express the ideal self-proclamating and philanthropic
Hellenistic monarchy characteristics as Asoka self-assumed the title of Devanampiya

7
S. GAJRANI, HISTORY RELIGION AND CULTURE OF INDIA 10 (4th ed. 2004).

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Piyadasi i.e. Beloved of the Gods He Who Looks On With Affection. Moreover in both
Hellenistic and Asoka’s monarchy justice is the main issue and the monarch super partes is
expected to rule it. Nevertheless the two monarchs’ inspiration is different, for in the Greek
world what is supposed to guide the monarchs is reason alone, whereas Asoka rules in full
accordance and respect of faith. Hellenistic kings never set their minds to create true
proselytises, but used religion principally to legitimate their appointment. Apart from
contacts with Iran, Asoka Empire was close to various Greek kingdoms. There are references
to the Greeks in the rock edicts of Asoka. On certain occasions the word used refers to the
Greek settlements in the north-west and on others to the Hellenic Kingdoms. Antiochus II
these of Syria is more frequently mentioned. He other Hellenic Kings where missions were
sent were Ptolemy-II Philadephus of Egypt, Magas of Cyrene, Antigonus gonatas of
Messedonia, and Alexander of Eorius.

IRANIAN RELATIONS:

The territory immediately adjoining the empire of Asoka on the West and that Antiochus.
There is ample evidence of contacts of similarity in cultures. The use of Kharoshti in the
Shahbazgarhi and Mansehra edicts in the north is evidence of strong contact with Iran. 8 The
fragmentary Aramaic inscription at Taxila and another of the same kind from Kashmir point
to continue inter communication between the two areas.

8
RICHARD FOLTZ, IRAN: FROM PREHISTORIC TO THE PRESENT 119 (2013).

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NEPAL RELATIONS:

Apart from these western contacts, tradition maintains that Asoka visited Khotan. This cannot
be substantiated. On the other hand, Asoka maintained close relations with modern Nepal.
Tradition states that his daughter, Charumati was married to Devapala of Nepal.9

CEYLON RELATIONS:

On the East, the Mauryan empire included the provice of Vanga, Since Tamralipti was the
principal port of the area, Indian missions to and from Ceylon are said to have traveled via
Tamaralipti.

The extent of the influence of Asoka's power in South India is better documented than in
north India. The edicts of Asoka are found at Gavimathi, Palkignuda, Brahmagiri, Maski,
yerragudi and Siddapur, Tamil poets also make references to the Mauryas.

More Important were the contacts with Ceylon. Information is available in the Ceylonese
Chronicles on contacts between India and Ceylon. Coming of Mahindra to Ceylon was not
the first official contact. Earlier, Dhamma missions were sent. A Ceylonese king was so
captivated by Asoka that the top called himself as Devanampiya. Asoka maintained close
relations with Tissa, the ruler of Ceylon. Relationship between Asoka and Tissa was based on
mutual admiration for each other.

What interests of the country or the aims of Asoka were served through his missions? Asoka
primarily tried to propagate his dhamma and may be incidentally Buddhims. He claimed that
he made a spiritual conquest of all the territories specified by him as well as a few more
territories beyond them. This claim definitely appears to bean exaggeration. There is no
historical evidence to show that Asoka missions did succeed in achieving their aim
particularly when the dhamma happened to be highly humanistic and ethical in nature. After
all, Asoka was neither a Buddha nor a Christ to appeal to various people. Neither a St. Peter

9
MOHAN PANT, SHŪJI FUNO STUPA AND SWASTIKA: HISTORICAL URBAN PLANNING PRINCIPLES IN NEPAL'S
KATHMANDU VALLEY 132 (2007).

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nor an Ananda to successful spread the message of their Masters. Not did he possess fighting
men to spread his message just as the followers of prophet Mohammed. Thus, when there is
no follow up action after the missions visited the various parts of the world, it is
understandable that no one paid any heed to his message.

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 THE SPREAD OF BUDDHISM AND ITS EFFECT ON FOREIGN
RELATIONS

Evertheless, there is one intriguing point about the success of his foreign missions. In
likelihood, the history of the Buddha and his message must have spread to the various parts.
What did they need to? Although it is difficult to answer this question, it is of importance to
observe that there are certain similarities between Christianity and Buddhism - suffering of
man, Mara & Satan, Sangha Monasteries with Bikshus and Monks, and the use of rosary by
Buddhist and Christian's monks.

In the beginning, Ashoka ruled the empire like his grandfather did, in an efficient but cruel
way. He used military strength in order to expand the empire and created sadistic rules
against criminals. A Chinese traveller named Xuanzang (Hsüan-tsang) who visited India for
several years during the 7th century CE, reports that even during his time, about 900 years
after the time of Ashoka, Hindu tradition still remembered the prison Ashoka had established
in the north of the capital as “Ashoka’s hell”. Ashoka ordered that prisoners should be subject
to all imagined and unimagined tortures and nobody should ever leave the prision alive.

During the expansion of the Mauryan Empire, Ashoka led a war against a feudal state named
Kalinga (present day Orissa) with the goal of annexing its territory, something that his
grandfather had already attempted to do. The conflict took place around 261 BCE and it is
considered one of the most brutal and bloodiest wars in world history. The people from
Kalinga defended themselves stubbornly, keeping their honour but losing the war: Ashoka’s
military strength was far beyond Kalinga’s. The disaster in Kalinga was supreme: with
around 300,000 casualties, the city devastated and thousands of surviving men, women and
children deported.

India was turned into a prosperous and peaceful place for years to come.

What happened after this war has been subject to numerous stories and it is not easy to make
a sharp distinction between facts and fiction. What is actually supported by historical
evidence is that Ashoka issued an edict expressing his regret for the suffering inflicted in
Kalinga and assuring that he would renounce war and embrace the propagation of dharma.
What Ashoka meant by dharma is not entirely clear: some believe that he was referring to the
teachings of the Buddha and, therefore, he was expressing his conversion to Buddhism. But

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the word dharma, in the context of Ashoka, had also other meanings not necessarily linked to
Buddhism. It is true, however, that in subsequent inscriptions Ashoka specifically mentions
Buddhist sites and Buddhist texts, but what he meant by the word dharma seems to be more
related to morals, social concerns and religious tolerance rather than Buddhism.  

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 CONCLUSION

Hence the reign of Ashokan period has been one of the most prominent empires in the
Mauryan period. We see that there has been phenomenal acceptance in certain areas
especially religion and the spread of Buddhism, a religion that was simpler and more
understandable. Ashoka cared about his people, it is nonetheless true. Certain characteristics
and edicts have been remarkable with reference to Ashoka. The Ashokan Chakra and the
pillar at Sarnath along with his edicts enrich Indian history to the extent that India shines
brightly in historical terms. There has been a lot of scholarly debate abroad. The Ashokan
reign and transformation has contributed a great deal.

His conquests and edicts have been a feast to Historians all around. His life has been all
encompassing and victorious. So basically in the whole Mauryan empire, according to me,
Ashokan reign has been most important and prominent. We see major enhancements in
administration, empire, religion, literature, texts, edicts etc.

Moreover coming to the concept of ideology, we see that ideology has transformed since then
and has to a great extent help transform and influence contemporary literature in light of
history. So we see examples of Jaishankar Prasad, who composed Ashoka ki Chinta, a poem
that portrays Ashoka’s feelings during the war of Kalinga. There was another Uttar-
Priyadarshi a verse-play written by poet Agyeya, depicting his redemption, was adapted to
stage in 1996 by theatre director, Ratan Thiyam and has since been performed in many parts
of the world. There has been Santosh Shivan’s Bollywood movie which has depicted
Ashokan life a great deal. Hence ideology is the pivot of all factors and change and has been
here to.

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 BIBLIOGRAPHY

 Pant, Mohan. (2007), Stupa And Swastika: Historical Urban Planning Principles In
Nepal's Kathmandu Valley.
 Foltz, Richard (2013), Iran: From Prehistoric to the Present.
 Gajrani, S. (2014), History Religion and Culture of India.
 Ebrey Patricia (2014), A Cultural Social and Political history.
 Keuning Wytze (2011), Ashoka the great.
 Mookerji Radhakumud (1995) , Asoka.
 Modak ES (2006), Beloved Of The Gods: Ashoka The Great
 Panda Harihar (2007), Professor H.C. Raychaudhuri as a Historian Harihar Panda

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