This is indeed a good time for us as ASEAN to come together and try to excavate our history and understand our common shared moral and spiritual values — particularly those that foster peace, tolerance, and harmony. This is not about identifying how we are different, but rather discovering what we share. We share a civilization dating back 2,600 years, and stand on a common ground of shared values, ancient language, culture, and spirituality. This makes us who we really are as ASEAN.

~ Venerable Dr. Anil Sakya, Ecclesiastical Regional Governor of Region 6-7 (Dhammayut) of Thailand; Advisor, World Buddhist University; Advisor, Mahamakut Buddhist University

Strengthening ASEAN as an epicentrum of peace, tolerance, and harmony: Building on the vision and legacy of Ashoka

Venerable Dr. Anil Sakya

Delivered to the inaugural ASEAN Intercultural and Interreligious Dialogue Conference

Jakarta, 7 August 2023

In today’s world, people remain acutely interested in hard power — whether military or economic — although how such power is exercised has changed somewhat from the past. After the Cold War we more frequently employ the language of “soft power.” At this conference we are discussing interreligious and intercultural dialogue as a vital source of that very soft power.

Although we still live beneath the shadow of military and economic power, we have reached a point of scientific, technological, and military development that unrestrained hard power competition, driven by the relentless pursuit of narrow self-interest, poses an existential threat to humanity.

To a certain extent, we have evolved beyond our past norms and values. In the past, human beings thought, spoke, and acted in a manner calculated to acquire power and supremacy over others, while ignoring the inherent dignity of the individual and his or her rights. Whereas the world was once governed by the principle of “might makes right,” this is no longer inevitably the case. Concomitant with the process of globalization, we are learning to respect one another for who we really are.

In the past, we often compared our differences with the intent of proving our own superiority, a pattern of behavior that induces competition and chaos rather than mutual respect and cooperation. In the present era, we are less preoccupied with “comparing” than with accepting and respecting our differences. Moreover, we are striving to realize our commonly shared moral and spiritual values, while employing the language of universal human rights.

Therefore, this is indeed a good time for us as ASEAN to come together and try to excavate our history and understand our common shared moral and spiritual values — particularly those that foster peace, tolerance, and harmony. This is not about identifying how we are different, but rather discovering what we share. We share a civilization dating back 2,600 years, and stand on a common ground of shared values, ancient language, culture, and spirituality. This makes us who we really are as ASEAN.

Wat Phrathat Doi Suthep Temple in Chiang Mai. Photo credit: Korkiat Jumpa

If we delve into our history, two widely used Sanskrit terms exactly designate the modern nations of ASEAN — Suvarnabhumi (“Golden Mainland”) and Suvarnadipa (“Golden Archipelago”). The territory of ASEAN Member States was thus called “The Golden Mainland (mainland Southeast Asia) and the Golden Archipelago (Nusantara).”

The very concept of unity in diversity is a legacy bequeathed to us by our ancestors, especially the mighty Emperor Ashoka: one of the first kings mentioned in the written history of Asia, and generally viewed as epitomizing a civilized state. Ashoka became the very model of a Dharmaraja (“righteous king”), beloved by gods and men. Many kings and leaders in Asia look to Ashoka as the model for a perfect ruler or head of state, for Ashoka’s vision and legacy epitomize the humanitarian ideal of the common welfare: the creation of a compassionate society administered to achieve the material and spiritual wellbeing of all of its members.

Building on the vision and legacy of Ashoka — who is also known as Ashoka the Great — can be an inspiring and transformative endeavor. Ashoka was an Indian emperor who ruled from 268 BCE to 232 BCE and is widely regarded as one of the greatest leaders in world history. He is remembered not only for his military conquests — he once governed most of the Indian subcontinent — but also for his commitment to spreading “Dharma” (“righteousness/virtue”) and fostering a just and compassionate society both within his own realm and neighboring states. Here are some ways to build on Ashoka’s compassionate vision and legacy:

• Embrace Non-Violence: Ashoka’s transformation from a ruthless conqueror into an advocate of non-violence and compassion is one of his most significant contributions to humanity. Following his footsteps would entail prioritizing non-violence and peaceful conflict resolution in all aspects of life, whether on a personal, community, or global level. These values are clearly mentioned in Ashoka’s major and minor rock edicts, which were deliberately placed at many strategic locations on the periphery of his empire.
• Promote Religious Tolerance: Ashoka’s embrace of pluralism and inter-religious tolerance is clearly expressed in his Seventh Rock Edict. We should, therefore, encourage interfaith dialogue and understanding to foster harmony and respect among diverse religious communities.
• Focus on Social Welfare: Ashoka’s Fifth and Seventh Rock Edicts — among others — demonstrate that he was dedicated to the wellbeing of his subjects. We should, therefore, emphasize social welfare initiatives, such as healthcare, education, poverty alleviation, and women empowerment, to create a just and equitable society.
• Environmental Stewardship: Ashoka was an early advocate of environmental protection, shifting his subjects’ focus from egocentrism to ecocentrism. In many edicts, he encouraged people to plant trees, manage water resources, and preserve ecology intact. We should, therefore, adopt sustainable practices and policies that prioritize conservation and safeguard the environment for future generations.
• Support Education: Ashoka established institutions for higher learning and sponsored the dissemination of knowledge. We should prioritize education at all levels to empower individuals and promote a culture of continuous learning and growth.
• Encourage Philanthropy: We should promote a culture of giving and philanthropy to support social causes and initiatives that benefit marginalized communities and the less privileged.
• Be a Moral and Ethical Leader: Ashoka’s leadership was guided by principles of dharma and ethical conduct. Emulate his leadership style by prioritizing integrity, transparency, and accountability.
• Champion Global Peace: Ashoka is well-known for advocating the “dharma” of good governance and peaceful coexistence. As a leader, work towards global peace, cooperation, and diplomacy to resolve conflicts and promote a more interconnected world.
• Innovate and Adapt: Like Ashoka’s Rock Edicts, which were written in multiple languages and engraved upon boulders at various sites across his empire, embrace innovative communication methods to spread positive messages and values that can resonate with people from different backgrounds.
• Lead by Example: Perhaps the most crucial aspect of building on Ashoka’s legacy is to lead by example. Personal actions have the power to inspire and motivate others. Be a compassionate, empathetic, and ethical leader in all your endeavors.

Wat Phra Singh Temple in Chiang Mai. Photo credit: Vyacheslav Argenberg

Ashoka’s legacy remains alive through the positive impact he had on the world. By incorporating his vision into contemporary contexts, we can contribute to creating a more compassionate, peaceful, and just society.

Most importantly, Ashoka’s policy of religious tolerance was a defining characteristic of his reign and is often considered one of his most significant contributions. After his conversion to Buddhism, Emperor Ashoka adopted a principle of dhamma (Pali)/dharma (Sanskrit), which was a set of ethical and moral guidelines that promoted non-violence, compassion, and respect for all living beings.

During his rule, Ashoka not only practiced Buddhism himself but also extended his support and respect to other religions prevalent in his vast empire, which included Buddhism, Hinduism, Jainism, and various other sects and belief systems. Ashoka held that individuals should be free to follow their own religious paths and that religious diversity should be celebrated rather than suppressed.

The principles of dhamma were formulated in such a way as find ready acceptance by people who embraced different religions and belonged to different cultures. Dhamma was not given any formal definition or structure. It emphasized tolerance of others and showing consideration towards slaves and servants. It also stressed obedience to elders and generosity towards the poor, Brahmans (Hindu priests) and Sarmanas (ascetics). Ashoka urged tolerance for different religious sects in order to foster harmony. The policy of dhamma also laid stress on the practice of non-violence, both by renouncing aggressive war and conquest, and by refraining from the killing of animals.

Throughout history, religious conflicts have torn apart countless peoples and nations. Ashoka offered an alternative vision that is profound, modern, and greatly worth reflecting upon.

Beloved-of-the-Gods, King Piyadasi (Ashoka), honours both ascetics and the householders of all religions, and he honours them with gifts and honours of various kinds. But Beloved-of- the-Gods, King Piyadasi, does not value gifts and honours as much as he values this – that there should be growth in the essentials of all religions. Growth in essentials can be done in different ways, but all of them have as their root restraint in speech, that is, not praising one’s own religion, or condemning the religion of others without good cause. And if there is cause for criticism, it should be done in a mild way. But it is better to honour other religions for this reason. By so doing, one’s own religion benefits, and so do other religions, while doing otherwise harms one’s own religion and the religions of others. Whoever praises his own religion, due to excessive devotion, and condemns others with the thought ‘Let me glorify my own religion’ only harms his own religion. Therefore, contact between religions is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions. (Source: Ashoka’s Major Rock Edict 12, translated by Venerable Shravasti Dhammika, quoted from Charles Allen, Ashoka: The Search for India’s Lost Emperor, London: Little, Brown, 2012, 412–13.)

Ashoka rock edict in Odisha, India

Ashoka’s policy of religious tolerance was evidenced in various ways:

1. Respect for All Religions: Ashoka issued edicts and inscriptions that highlighted his commitment to religious tolerance. These edicts were inscribed on rocks and pillars throughout his empire and communicated his message of religious harmony and respect for different faiths.
2. Patronage of All Religions: Ashoka provided patronage and support to religious institutions of various traditions, not just Buddhism. He built stupas, viharas, monasteries, and religious sites for different faith communities, fostering an atmosphere of peaceful and respectful coexistence.
3. Non-Interference in Religious Practices: Ashoka refrained from interfering with the beliefs and practices of other religious communities and allowed them to govern their own affairs. This approach allowed religious leaders and followers to practice their faith without fear of persecution.
4. Sending Missionaries: Ashoka’s religious tolerance extended beyond his own borders. He sent Buddhist missionaries to neighboring regions and beyond to spread the teachings of Buddhism. However, these missionaries were instructed not to denigrate other religions in the process.
5. Promoting Ethics and Morality: Although Ashoka embraced Buddhism, his emphasis on Dhamma/Dharma was not exclusively religious. It emphasized ethical conduct, social welfare, and good governance, principles that could be readily embraced by people of other faiths.
6. Appointing a Dhamma Minister: Ashoka was the first king who initiated the idea of appointing a minister to supervise the activities of diverse religious groups. This minister was called the
7. Supervising foreign residents: Ashoka was perhaps the first king in history to appoint ministers to supervise foreigners residing within his empire, which ministers were known as Amta-mahamatras.
8. Appointing a Minister for Women’s Affairs: Ashoka may have also been the first king to appoint a minister for women’s affairs, as evidenced by the text of a rock edict, referencing Stri-adhyaksha-mahamatras

Ashoka’s policies fostered harmony and stability within his empire, allowing people of different religious backgrounds to live together peacefully. His approach to governance and social policy set a remarkable precedent for religious pluralism that influenced subsequent rulers and societies in the Indian subcontinent and beyond. Ashoka was also one of the earliest kings to emphasize the humanitarian ideal of the common welfare.

Even today, Ashoka’s legacy continues to inspire discussions about religious harmony and peaceful coexistence, reminding us of the need to respect diversity and promote mutual understanding among different religious communities.

Let us follow the trail blazed for us by Ashoka and strengthen ASEAN as an epicentrum of peace, tolerance, and harmony based upon respect for our shared moral and spiritual values.

Let us teach Ashoka’s vision and legacy to future generations, so that we can be proud of our common heritage and show the world how we may live in physical and mental prosperity.

Let us all — as citizens of ASEAN nations — look to Ashoka’s vision and legacy, so that we may rediscover and re-enliven the principle of unity within diversity.

Thank you.

Wild elephants walking up a road in Khao Yai National Park. Photo credit: Khunkay

Notes:

A Mahamatra was an “officer of morality” established by Emperor Ashoka. Their full title was Dhaṃma Mahāmātā, the “Inspectors of the Dharma.” They were apparently a class of senior officials who were in charge various aspects of administration and justice.

The Mahamatras are mentioned in several of the edicts of Ashoka, inscribed on rocks or pillars. They seem to have been an essential part of his government. Some were called “Dharma-Mahamatras” (“Mahamatras of Virtue”), a position that seems to have been established in the 14th year of Ashoka’s reign (256 BCE). There were also Amta-mahamatras, who supervised foreigners residing within his empire, and Stri-adhyaksha- mahamatras, who dealt with womens’ affairs.

“Devanampriya Priyadarsin speaks thus. Having in view this very (matter), I have set up pillars of morality, appointed Mahamatras of morality, (and) issued [proclamations] on morality.”

~ 7th Major Pillar Edict. Translation by E. Hultzsch (1857–1927). Published in India in 1925. Inscriptions of Ashoka p.119. Public Domain.

“In the past there were no Dhamma Mahamatras but such officers were appointed by me thirteen years after my coronation. Now they work among all religions for the establishment of dhamma, for the promotion of Dhamma, and for the welfare and happiness of all who are devoted to Dhamma. They work among the Greeks, the Kambojas, the Gandharas, the Rastrikas, the Pitinikas and other peoples on the western borders.”

~ Ashoka Major Rock Edict No.5

“Those who are content with their own religion should be told this: the beloved of the gods, King Piyadasi, does not value gifts and honors as much as he values that there should be growth in the essentials of all religions. And to this end many are working – Dhamma Mahamatras, Mahamatras in charge of the women’s quarters, officers in charge of outlying areas, and other such officers. And the fruit of this is that one’s own religion grows and the dhamma is illuminated also.”

~ Ashoka Major Rock Edict No.12

“Those my Mahamatras of morality too are occupied with affairs of many kinds which are beneficial to ascetics as well as to householders, and they are occupied also with all sects. Some (Mahamatras) were ordered by me to busy themselves with the affairs of the Sangha; likewise others were ordered by me to busy themselves also with the Brahmanas (and) Ajivikas; others were ordered by me to busy themselves also with the Nirgranthas; others were ordered by me to busy themselves also with various (other) sects; (thus) different Mahamatras (are busying themselves) specially with different (congregations). But my Mahamatras of morality are occupied with these (congregations) as well as with all other sects.”

~ 7th Major Pillar Edict. Translation by E. Hultzsch (1857–1927). Published in India in 1925. Inscriptions of Ashoka p.119. Public Domain.

The head of a sandstone Buddha statue nestled inside tree roots beside the minor chapels of Wat Maha That, Phra Nakhon Si Ayutthaya Province. Photo credit: Siripatwongpin