Nearly 2300 years ago, Ashoka,a ruler of ancient India, inscribed his edicts on majestic pillars and natural rock surfaces at several sites across his kingdom. If we trace an imaginary line through these locations on a map, it draws the likely boundaries of his vast realm, which included nearly two-thirds of present-day India as well as some parts of present-day Pakistan and Afghanistan. Ashoka’s strong belief in a philosophy that advocated conquest by Dharma instead of aggression motivated him to post his inscriptions across this wide geography. As here counted in his earliest edict, it was his induction into the Buddhist sect, or the Sangha as he refers to it, that brought about this change. His version of Dharma included the welfare of his people, co-existence of all sects, kindness towards animals, fair treatment to people living along his borders, and other equally egalitarian ideas that were unlike those of any ancient monarch. This realization perhaps came as much from his belief in the Buddha’s teachings as from the practical realization that in a vast and complex kingdom, it was important to have people develop a sense of the wider country being their home – a physical and emotional space in which people can trust each other, feel cared for, and seek safety from perceived and real threats. As leaders, administrators, and citizens, we may find inspiration in this ancient experiment to re-invent our modern society as a home for different socio-ethnic groups – open in its dealings with neighbouring states, and one that considers even the needs of other species who exist alongside us in this world, in this home.

Ashoka was perhaps the first ruler in history to propose a welfare state, a term that gained currency in modern times, particularly after the Second World War. While Ashoka’s idea of welfare may not resemble a modern socio-economic framework, he attempted something almost similar within the constraints of an ancient monarchy. He refers to it as Dharma. He instituted a special class of bureaucrats, the Dharma-Mahamatras, who were expected to regulate governance in his provinces using the Dharma framework. In his fifth Major Rock Edict or RE5, he refers to the newly appointed Dharma-Mahamatras as being “…occupied among the wage-earners, the Brahmanas, the well-to-do, the destitute (and) the aged…for their welfare and happiness.” He uses the term Sukha-Hita(ya) in this edict to signify welfare. In RE6, he says, ‘…the welfare of all the people is considered by me as (my) duty indeed…there is no better work than the welfare of all the people. And whatever efforts I am making are in order that I may discharge (my) debts to (all) beings, that I may make them happy here (in this life) and that they may attain heaven in the next (life).” In another edict, known as the Separate Kalinga Rock Edict 1 or SRE1, Ashokainstructs his provincial governors, “…You are occupied among many thousands of people indeed, (with this object in view, viz.) ‘That we may gain the affections of men.’ All men are my children. As for (my own) children I desire that they may be provided with all the welfare and happiness of this world and of the next world, so do I desire for all…”

The well-being of his people and those in neighbouring countries carried a special importance for Ashoka. Take, for example, the RE2 where he speaks about conveniences that were created: “Everywhere in the dominion of the Beloved of the gods, King Priyadarshin, and likewise among (his) borderers, such as the Cholas, the Pandyas, Satiyaputra, Keralaputra, upto Tamraparni, the Yona king Antiyoka (Antiochus II of Syria), and also those kings who are the nieghbours of that Antiyoka – everywhere (provision) has been made by the Beloved of the gods, King Priyadarshin, (for) two (kinds of) medical treatment, (viz.) medical treatment  for men and medical treatment for animals.” In a time when there are raging debates even in the most developed countries over whether the state should spend on free healthcare or not, Ashoka’s actions should serve as great motivation.

Other than providing medical facilities, creating nurseries that grew medicinal herbs, digging of wells and planting of trees along highways, there were other intangible but even more critical aspects of welfare that Ashoka attempted to address. In more than one edict, he reminds his governors that fair dispensation of justice should be their utmost priority. In this regard, he mentions in SRE1, “…although fully law-abiding, there are some persons who are placed in confinement or are harassed. There is passed by him, without cause, an order of punishment, and many other persons suffer further. Therefore, you should strive (thus) viz. ‘That we may act rightly.’” The Dharmaraj, as Ashoka was named by the Buddhists, even goes to the extent of pardoning those on death row. In his fourth pillar edict, he even granted respite of 3 days to those who had been tried and sentenced, so that they might submit their last appeal through their relatives, and if they were unable to do so, they were allowed to prepare for a better next life by donating or offering gifts to the needy, to atone for their sins in this life. The fact that an ancient king granted a second chance to those on death row should serve as grounds for present-day citizens to question the resistance shown by governments and judiciaries of the 21st century against abolishing capital punishment.

The Mauryan country would have been home to myriad ethnicities, sects, and social classes living within and on its borders, as Ashokahimself refers to diverse ethnic groups such as the Yavana, Kamboja, and Gandhara living to the north and west of his kingdom as well as the Keralaputras, Satiyaputras, Tamraparnis, Cholas, Bhojas and Andhras in the south. A later edict from the 1st century CE, belonging to a Kshatrap ruler, Rudradaman, also mentions Ashokahaving a Yavana or Greek governor for his western provinces. Ashokaused social labels such as Brahmana or Shudra in his edicts, indicating a society segmented into classes. The edicts also use the term Shramana specifically to distinguish ascetics practising alternative sects, from the Brahmana ascetics of mainstream Vedic religion. Ashokarefers to the alternative sects as Nigrantha (Jain), Ajivika, and of course, the Sangha (Buddhist order), which he himself had embraced. Therefore, the Ashokan society was anything but homogenous in its theological beliefs.

Maintaining peace and harmony between different ethnicities, sects, and social classes must have been of paramount importance to Ashokafor achieving his idea of welfare. Hewas surely influenced by the plural approach of Buddhism, which welcomed people, regardless of their caste or class to quench their thirst for knowledge and achieve enlightenment in the newly formed Buddhist Sangha. Buddhism proposed to help one escape suffering in this life and the next, if they agreed to abide by the code of conduct laid down by the Sangha. Ashoka, himself an Upasak (a distinction made by the Sangha to differentiate householders, rulers and livelihood earning people of whom a relatively moderate observance of rules was expected in comparison to the Bhikshus or monks who had to abide by all the rules of the Sangha), perhaps put this openness into practice when heproposed in RE7 that “…all sects should reside everywhere.” He left not only his subjects but mankind as a whole with a subtle piece of advice when he wrote in RE12, “Whoever praises his own sect or blames other sects, all (that is done) out of devotion to one’s own sect…But by doing so one injures one’s own sect all the more severely. Therefore, it is intercommunion that is commendable, that is to say, that (people) should listen to and respect the doctrines of one another.” Ashoka has, at times, been criticised for such ideas that sound too idealistic, but it is a fact that he and his family donated to the construction of caves for Ajivika ascetics at the same time when a number of Stupas were also being sponsored by the Mauryans. Indeed, he seems to have practised what he preached.

Religion was not the only aspect of diversity that Ashoka touched upon. He went further to suggest that even those from the lower rungs of caste or class could rise with the strength of their efforts. In his earliest edicts, known as the minor rock edict, Ashoka asserts that “Not only by the great [classes] is this [result of practising faith] capable indeed of being attained. Even by the small (person), if he is greatly zealous, is heaven capable of being attained.” In another edict, he makes it known that proper behaviour towards slaves is considered by him greater than any ritual or ceremony.

In those edicts that are directed towards the administrators of his provinces, and especially addressed to the Dharma-Mahamatras, Ashoka displays an unusual inclusiveness towards the people from his neighbouring countries and those living a rural or tribal existence. The SRE2 edict inscribed in the newly conquered territories of Kalinga are worthy of mention here. “Perhaps to (my) unconquered Borderers may occur (this thought viz.) ‘What may the king’s intentions be towards us?’…The king desires thus, viz. – that they may  be without fear in respect of me, and that  they may have confidence in me; and (that they may) obtain only happiness from me, (and) not sorrow…that they may feel (thus), viz – ‘As (one’s) father, so towards us is the king; as he feels for himself, so he feels for us; (and) as (his own) children (are to him), so are we to the king.”

Ashoka’s mission was also actuated by a consciousness that his home belonged not only to his own species, the Homo Sapiens, but all living beings. Hence, he extended his protection to those who could not speak for their rights. As a result of this unprecedented act, an astonishing list of species from the animal kingdom made its way into Ashoka’s fifth pillar edict or PE5, inscribed in the twenty-sixth year of his reign. This edict forbade anyone from harming wild species such as tortoise, porcupine, fish, geese, wild ducks, deer, pigeons, and “all quadrupeds which are neither useful nor edible.” At the same time, he regulated exploitation of domesticated animals by banning their castration on certain calendar days and disallowed the slaughter of nursing ewes and sows. Even the sale of fish was forbidden on certain days, to reduce their killing. Adopting a balanced stance, which did not hurt the livelihood of those who survived by breeding and selling livestock, heseems to have put into practice the middle path taught by the Buddha. This ancient act of environmentalism would probably warm the heart of a young Greta Thunberg, who sadly faces opposition in the 21st century for speaking up in support of the environment.

Although a “father” to his subjects, Ashoka did not let the reach of his campaign remain limited to the boundaries of his home and immediate neighbours. In RE13, he speaks of having dispatched ambassadors with his message of Dharma far and wide – “even as far as six hundred yojanas, where (rules) the Yona king Anityoga by name, and beyond that Antiyoga [Antiochus II of Syria] (where rule) the four kings – Tulamaya [Ptolemy II of Egypt] by name, Antekina [Antigonas of Macedonia] by name, Makā [Magas of Cyrene] by name and Alikasudra [Alexander of Epirus] by name, (and) likewise down below (in the south, among) the C[h]olas and the Pāndyas, as far as Tāmraparni [Sri Lanka].” There are no references available from the history of his Western counterparts about the activities of the Ashokan delegations sent abroad, so we can merely speculate as to what may have been the impact of such noble missions. However, we know from his edicts that he desired rule and conquest by Dharma rather than aggressive invasion. By no means does this, however, suggest that he had forsaken the defence of his territories. As evident in the famous Kalinga edict or RE13, the Mauryan state deported, enslaved, mutilated, and killed hundreds of thousands in a single battle. No wonder this edict has come to symbolize a watershed moment in Ashoka’s transformation.

Did Ashoka find the perfect formula to make his kingdom an enviable home for its diverse population? Did his methods succeed in creating an ideal home where even the life of a porcupine was equally valued as that of a man? Was the path of non-aggression successful in maintaining peace with the neighbouring kingdoms?

It is easy to build a house of clay and stone, but creating a home calls for an accepted undertaking from all those who dwell in it, to live by certain principles that enable peaceful co-living. In order to make these principles apparent to all, Ashoka employed a number of innovative ideas – the creation of the post of Dharma-Mahamatra, the clever use of sculpted pillars and rock surfaces to catch the eye of any passer-by, setting a personal example by embracing the change he expected to see in his people, and engaging his neighbours to participate in this noble experiment.

Ashoka also maintained a vigilant system of reporters who were expected to report the progress of the Dharma project – “At all times, (whether) I am eating, (or I am) in the female apartments, (or) in the bed-chamber, or in the chariot, or in the palanquin, or in the parks, everywhere Reporters have been posted (with the instruction) – ‘Report to me the affairs of the people’, and everywhere I dispose of the affairs of the people.”

It is evident that Ashoka left no stone unturned in this transformative project. However, in a span of fifteen odd years, which is the period of time between the inscription of his first minor edict and last pillar edict, one cannot expect miracles, and especially when Ashoka was not using force to make the change happen.

In his last edict, he shares an interesting observation, which indicates that change was taking place gradually. He says, “…this progress of men in Dharma has been promoted by both of these means, (viz.) by Dharma regulations as well as by persuasion. But of these (two means), of little avail (have been) the Dharma regulations, (whereas) by persuasion indeed (has been effected) much more.” This observation speaks of the patient labouring that must have gone into exhorting people to consider his path-breaking ideas.

The beauty of Ashoka’s attempt lies not merely in the scale of change that may have occurred, but even more so in the ambition, innovation, and openness of this initiative that continues to inspire people after two millennia. More inspiring than the result is his desire itself to reimagine a home for the hundreds of thousands who lived within his borders. Ashoka’s home was no ordinary home. It was a home that stretched from the Indus in the West to the Ganga in the East, which was capped by the Himalayas in the north and hemmed by the Godavari and Krishna in the south; open to people of many languages, religions and ethnicities; a home that welcomed tribal forest dwellers to live alongside their civilized brethren; a home where every sentient being’s life was valued in an equal measure; and a home that had for its foundation the principles laid down by none other than the Buddha. His home provides a roof over a billion heads today, and he has left its inhabitants a legacy that grants hope for freedom from internecine conflict, anti-immigrant policies, subjugation of the poor instead of poverty, and hostility with bordering states. The rocks and pillars of Ashoka’s home uphold not just the vast sky above our free nation but also a message that we can always look up to and be inspired to think differently, no matter what the constraints of prevalent political and social systems.