Draw conclusions about the administration and religious policy of Ashoka, based on a study of his edicts.

The expansion of two kingdoms in the northeast laid the groundwork for the emergence of India's first empire, ruled by the Mauryan dynasty (ca. 321185 B.C.). According to the writings of the Greek diplomat Megasthenes, Pataliputra, the capitalsurrounded by a wooden wall pierced by 64 gates and 570 towersrivaled the splendors of contemporaneous Persian sites such as Susa and Ecbatana. By 303B.C., Chandragupta Maurya (known to the Greeks as Sandracotta) had gained control of an immense area ranging from Bengal in the east to Afghanistan in the west and as far south as the Narmada River. Much of his success is attributed to his prime minister and mentor, Kautilya (also known as Chanakya), author of the Arthashastra, a cold-blooded treatise on the acquisition and maintenance of power. His son, Bindusara, extended the empire into central and parts of southern India. The third Mauryan emperor, Ashokavardhan maurya (r. ca. 273 232 B.C.), is one of the most famous rulers in Indian history.
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 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 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.
According to the rock edict no. 13 - Beloved-of-the-Gods, King Piyadasi,

conquered the Kalingas eight years after his coronation.[25] One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas. Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this -that Brahmans, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees -- that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods. The battle of Kalinga made him pledge to never wage a war again and brought a drastic change in an ambitious ruler like ASHOKA.

He subsequently became deeply influenced by Buddhism, and adopted the dharma, which consists of basic virtuous teachings that can be practiced by all men regardless of social origins. "Dharma" is derived from the Sanskrit word for "duty".

Although Buddhist literature preserved the legend of this ruler - the story of a cruel and ruthless king who converted to Buddhism and thereafter established a reign of virtue - definitive historical records of his reign were lacking. Then in the nineteenth century there came to light a large number of edicts, in India, Nepal, Pakistan and Afghanistan. These edicts, inscribed on rocks and pillars, proclaim Asoka's reforms and policies and promulgate his advice to his subjects. The present rendering of these edicts, based on earlier translations, offers us insights into a powerful and capable ruler's attempt to establish an empire on the foundation of righteousness, a reign which makes the moral and spiritual welfare of his subjects its primary concern.

The reign of Ashoka Mauryan could easily have disappeared into history as the ages passed by, and would have, if hadn't he left behind a record of his trials. The testimony of this wise king was discovered in the form of magnificently sculpted pillars and boulders with the various actions and teachings he wished to be published etched into the stone. What Ashoka left behind was the first written language in India since the ancient city of Harrapa. Rather than Sanskrit, the language used for inscription was the current spoken form called PrakritA. HIS FORST EDICT READS : Beloved-of-theGods, King Piyadasi, has caused this Dhamma edict to be written.
These edicts proclaim about the reforms in Ashoka's policies and promulgation of his advice to his subjects.

ASHOKA RELIGION
The religious policies of Ashoka grew out of his concept of religion and its role in human society. Ashokas practice of the principle of nonviolence, after becoming a Buddhist, led him to ban animal sacrifices to the great chagrin of the Brahmins. The principle of universality and inclusivism kept Ashoka from all forms of communalism that the casteHindus were so fond of. Ashokas religion contained gleanings from all religions.[3] Ashoka followed the policy of religious tolerance and made a law that prohibited anyone from any act or word against any religion. According to Jawaid Quddus, during the reign of Ashoka, diverse religious sects, such as the Brahamas, Sramanas, Nirganthas, Ajivakas, etc., bore great hostility and sectarian rancor against one another. Quddus quotes from the ' Studies in Ancient India' by Provatansu Maiti, (1969 edition) following of the directives of Ashoka that aimed at religious tolerance and mutual respect among the various sects: 1.All sects must dwell at all places so that they could know one another and develop tolerance for each other. 2.All sects must observe restraint of speech and purification of heart when they deal with each other. 3.The exaltation of one's own religion and condemnation of others' creed is not permitted. 4.Different sects should study of the scripture of other sects and

develop concord among themselves. 5.All people must practice Ahimsa (non- violence) towards each other and towards animals. 6.Ashoka renounced the policy of conquest by sword and urged people to adopt the policy of conquest by law.[4] Although Ashokas policy of religious tolerance seems quite conforming to the principles of secularism, his declaration of Buddhism as the statereligion doesnt apparently do so. Ashoka considered religion as the foundation of a stable state. By religion, Ashoka meant Dhamma, the principle of right duty and obligation. Though this Dhamma was much influence by Buddhism, it was not separated from reason but based on reason.[5] Ashoka sent Buddhist missionaries to foreign kingdoms and he also undertook religious journeys to inspire his people towards religiosity. He established a department of religion that was responsible for measuring the religious level of the people and also teaching them the principles of Dhamma. He used to organize religious discourses and shows for the education of the masses.[6] The various pillars and inscriptions dating from the time of Ashoka point to the seriousness with which he understood the inter-relationship between religion and the state. The goal was to instil in the people the knowledge of what is right and what is wrong and awake and motivate them towards right thinking and right action. No doubt, Ashoka succeeded in doing so. Thus, though Ashokas religious policies cannot be called as purely secular-oriented, they do resemble secularism in practice in their laws of religious freedom, religious tolerance, and respect for all religions. To be sure, Ashokas religious policies were oriented to the well being of all people in the present, despite race, colour, language, creed, or gender.