Author – Biswarup Chatterjee.
Aśoka’s governance, deeply rooted in the principles of Dharma, emphasized the welfare and happiness of all beings, including those beyond his empire’s borders. He regarded all men as his children and made minimal distinction between humans and animals in his policies. His efforts extended to providing medical care for both humans and animals, ensuring the availability of medicinal herbs, roots, and fruits across his empire and in neighboring regions, particularly to the west and south.
“rājāno sarvarta (tra) devānaṃrpi(pri)yasa rpi(pri)yadasino rājo dve cikicch[ā*]katā manusa – cikichā ca pasu – cikichā ca [ī*] asudani [I*] yāni manusopagāni ca [I*]…… mūlaāni ca phalāni ca yata yata nāsti sarvata hārāpitani ca ropāpitāni ca [I*] pamthesū kūpā ca khānāpitā rva(bra)cchā ca ropita[ī] paribhogaya pasu-manusānaṃ [II*] (2nd Rock Edict).
Aśoka undertook several public welfare initiatives, such as planting banyan and mango trees along roads, constructing wells every eight krośas, and building rest houses to provide drinking water for travelers and animals
“magesu pi me nigohāni lopāpitāni chāyopagāni hosaṃti pasu-munisānaṃ; aṃvāvaḍhikya lopāpitā ǀ” (7th major pillar edict).
“aḍha kosikyāni pi me udupānāni Khānāpāpitāni, niṃsiḍhayā ca kālāpitā” “āpānāni me bahukāni tata tata kālāpitāni paṭibhogāya pasu-munisānaṃ” (7th major pillar edict).
Within the first twenty six years of his reign, he released prisoners on twenty five occasions “Saḍubīsati-basa-abhisitena me iyaṃ dhaṃmalipi likhāpitā…. ”. According to Pillar Edict IV, he entrusted district governors with the authority to reward and punish impartially, ensuring fairness in judicial proceedings. “lajūkā me bahusu paāna-sata-sahasesu janasi āyatā. (7th piller edict). tesaṃ ye abhihāle vā daṃḍe vā atapatiye me kaṭe… Kiṃti? Lajūkā āsvatha abhītā kaṃmāni pavatayebū, janasa jānapadasā hita sukhaṃ updahevū, anugahinevu cā” (4th major pillar edict) .
In Rock Edict XV, judicial officers were advised to practice virtues such as patience, perseverance, and kindness, while avoiding jealousy, anger, and cruelty.
A notable reform in Aśoka’s judicial system was the three-day respite granted to prisoners sentenced to death. This period allowed their relatives to appeal for clemency, present new evidence, or pay a ransom for their release. If these efforts failed, families could console the prisoners through fasting and charitable acts to ensure their peace in the afterlife “vaṃdhana-vadhānaṃ munisānaṃ tīlita-daṃḍānaṃ pata-vadhānaṃ tiṃni divasāni me yete dine” nītikā va kāni nijhapayisaṃti jīvitāye tānaṃ nā saṃtaṃ vā nijhapayitā dānaṃ dāhaṃti, pālatikaṃ upavāsaṃ va kachaṃti” (4th major pillar edict).
Aśoka’s actions were driven by his desire not only for the material well-being of his subjects but also for their spiritual growth “Icchā hi me hevaṃ – niludhasi pi kālsi pālataṃ ālādhayedhū ti” (4th major pillar edict). He viewed these activities as manifestations of Dharma and encouraged his people to follow his example by performing virtuous deeds9. Aśoka proudly claimed that his propagation of Dharma had led to a significant increase in moral virtue among the populace, enabling them to connect with the divine. He contrasted this with the practices of earlier rulers, who sought to inspire fear of hell and a desire for heaven by displaying depictions of hellfire and celestial objects, noting that his achievements surpassed theirs in promoting virtue and Dharma.
Useful Blog Table: Aśoka’s Welfare Measures
| Welfare Measure | Description | Beneficiaries | Edictal Reference |
| Medical treatment | Arrangement of treatment facilities | Humans and animals | Rock Edict II |
| Medicinal plants | Importing and planting useful herbs, roots, and fruits | General population | Rock Edict II |
| Wells | Wells dug along roads for drinking water | Travelers, villagers, animals | Rock Edict II / Pillar Edict VII |
| Tree plantation | Banyan and mango trees planted for shade and fruit | Travelers and animals | Pillar Edict VII |
| Rest houses / water stations | Facilities created along routes | Travelers and common people | Pillar Edict VII |
| Judicial fairness | Rajukas entrusted with reward and punishment | Rural population | Pillar Edict IV |
| Prisoner relief | Release of prisoners on several occasions | Prisoners and families | Pillar Edict V / related references |
| Death sentence respite | Three-day interval before execution | Condemned prisoners and relatives | Pillar Edict IV |
| Moral governance | Promotion of patience, kindness, self-control, and Dharma | Entire society | Pillar Edict IV and VII |
| Welfare beyond empire | Concern extended to neighboring regions | Foreign and border populations | Rock Edict II |
Suggested Timeline for the Blog
| Period / Regnal Year | Event / Policy | Source / Edict | Historical Significance |
|---|---|---|---|
| Early years of Aśoka’s reign | Expansion and consolidation of Mauryan authority | General historical context | Aśoka inherited and strengthened one of the largest empires of ancient India. |
| After the Kalinga War | Moral transformation and emphasis on Dharma | Rock Edict XIII | Aśoka began to promote moral governance, compassion, and non-violence. |
| Throughout his reign | Medical care for humans and animals | Rock Edict II | Shows Aśoka’s concern for both human and animal welfare within and beyond his empire. |
| Throughout his reign | Distribution and planting of medicinal herbs, roots, and fruits | Rock Edict II | Indicates state-supported welfare measures and environmental awareness. |
| Throughout his reign | Digging of wells and planting of trees along roads | Rock Edict II / Pillar Edict VII | Reflects public utility works for travelers, animals, and common people. |
| During mature phase of rule | Appointment and empowerment of Rajukas | Pillar Edict IV | Demonstrates administrative decentralization and judicial responsibility. |
| During mature phase of rule | Impartial reward and punishment by officers | Pillar Edict IV | Shows Aśoka’s concern for fairness in governance and legal procedure. |
| During mature phase of rule | Three-day respite for death-sentenced prisoners | Pillar Edict IV | Represents a humane judicial reform allowing appeal, charity, and spiritual preparation. |
| Up to 26th regnal year | Release of prisoners on several occasions | Pillar Edict V / related pillar inscriptions | Reflects royal mercy and the ethical dimension of kingship. |
| Later phase of reign | Public welfare as Dharma practice | Pillar Edict VII | Aśoka presents welfare activities as part of moral and spiritual governance. |
While working on Aśoka’s edicts, I found that his concept of Dharma was deeply connected with the welfare of ordinary people and the moral responsibility of the ruler. His concern for medical care, animals, trees, wells, prisoners, and fair justice shows a rare humanitarian vision in ancient Indian kingship. The edicts reveal that Aśoka did not consider governance merely as a matter of political power; rather, he viewed it as a moral duty towards humans, animals, and society as a whole. His public welfare measures, such as planting trees, digging wells, arranging medical treatment, and ensuring justice, reflect a practical and compassionate model of administration. This study helped me understand that Aśoka’s inscriptions are valuable not only for political history but also for the history of public welfare, animal care, environmental awareness, judicial reform, and ethical governance in ancient India.
Frequently Asked Questions
1. What was the main idea of Aśoka’s Dharma-based governance?
Aśoka’s Dharma-based governance was built on moral responsibility, compassion, public welfare, and justice. He used Dharma not only as a religious idea but also as a practical principle of administration.
2. How did Aśoka promote public welfare?
Aśoka promoted public welfare by arranging medical care, planting trees, digging wells, providing rest facilities, and ensuring better conditions for travelers, common people, and animals.
3. Which edict mentions medical care for humans and animals?
Rock Edict II mentions Aśoka’s concern for medical treatment for both humans and animals. It also refers to the planting of medicinal herbs, roots, and fruits.
4. Why is Aśoka considered a welfare-oriented ruler?
Aśoka is considered welfare-oriented because his policies focused on the happiness and well-being of all beings. His welfare measures included healthcare, water facilities, roadside trees, animal care, and judicial fairness.
5. What was Aśoka’s attitude towards animals?
Aśoka showed compassion towards animals and included them within his welfare policies. His edicts mention medical care for animals and facilities such as shade, water, and rest along roads.
6. What judicial reforms did Aśoka introduce?
Aśoka emphasized fair judgment, impartial punishment, and humane treatment of prisoners. In Pillar Edict IV, he mentions the role of Rajukas in administering justice and granting a three-day respite to prisoners sentenced to death.
7. Who were the Rajukas in Aśoka’s administration?
Rajukas were important administrative and judicial officers under Aśoka. They were entrusted with the responsibility of maintaining justice, rewarding good conduct, and punishing wrongdoing fairly.
8. Why did Aśoka give three days’ time to prisoners sentenced to death?
Aśoka granted a three-day respite so that the relatives of condemned prisoners could appeal, seek mercy, or perform religious and charitable acts for the prisoner’s spiritual welfare.
9. How are Aśoka’s edicts important for Indian history?
Aśoka’s edicts are important because they provide direct evidence of ancient Indian governance, public welfare, moral administration, judicial reform, religious tolerance, and the king’s ethical responsibilities.
10. What makes Aśoka’s governance different from earlier kings?
Aśoka’s governance was different because he connected political power with moral duty. Instead of ruling only through authority, he promoted compassion, justice, self-control, and welfare for humans and animals.
Reference :-
Bhandarkar D.R. Asoka. Calcutta (now kolkata): University of Calcutta, 1928.
Sircar, D. C. Inscriptions of Aśoka. Calcutta (now Kolkata): Ministry of Information & Broadcasting Government of India, 1967 (Rpt.). (1st edn. 1957).