Model Answer
0 min readIntroduction
Emperor Ashoka, initially a ruthless conqueror, underwent a profound transformation after witnessing the devastation of the Kalinga War in 261 BCE. This pivotal event led him to embrace the philosophy of *Dhamma*, a moral code centered on non-violence, compassion, and social welfare. Ashoka’s edicts, inscribed on pillars and rocks throughout his empire, reveal his administrative policies and ethical principles. A key aspect of this new ethos was a strong disapproval of practices considered violent or harmful, and this extended specifically to the royal sport of hunting, which he deemed ‘barbarous’ rather than ‘barbaric’.
Ashoka’s Disapproval of Hunting: A Moral Shift
Ashoka’s rejection of hunting wasn’t merely a personal preference but a direct consequence of his adoption of *Dhamma*. He viewed hunting as an unnecessary act of violence that caused suffering to animals, contradicting the core tenets of his ethical system. The correct adjective to describe his view is ‘barbarous’ – implying a lack of civilized or humane qualities – rather than ‘barbaric’ which suggests a connection to non-civilized peoples. Ashoka’s edicts demonstrate a shift from glorifying military prowess to promoting peaceful coexistence.
The Edicts and the Promotion of *Ahimsa*
Several of Ashoka’s edicts explicitly promote *ahimsa* (non-violence) and compassion towards all living beings. Rock Edict I, for instance, prohibits the killing of specific animals like parrots, mynahs, and deer. While a complete ban on all hunting wasn’t immediately enforced across the empire, Ashoka actively discouraged it, particularly within the royal court. He restricted the royal hunts, which were previously a symbol of royal power and prestige.
Hunting as a Symbol of Royal Authority and Ashoka’s Rejection
Traditionally, hunting served multiple purposes for rulers: demonstrating strength, providing meat for the court, and controlling animal populations. Ashoka consciously dismantled this tradition. He replaced royal hunting expeditions with tours of public works and religious sites, emphasizing his commitment to the welfare of his people and adherence to *Dhamma*. This was a deliberate attempt to redefine the image of the king – from a warrior to a benevolent father figure.
Impact on Forest Management and Wildlife
Ashoka’s policies also extended to forest management. He established protected areas for animals and ordered the planting of medicinal herbs along roadsides, demonstrating a concern for both wildlife conservation and public health. This proactive approach to environmental protection was unprecedented for its time. While the extent of its long-term impact is debated, it signifies a significant shift in perspective towards the natural world.
Comparison with Previous Mauryan Rulers
Prior to Ashoka, Mauryan rulers, like Chandragupta Maurya, actively engaged in hunting as a display of power and a source of resources. Kautilya’s *Arthashastra*, a treatise on statecraft during Chandragupta’s reign, details elaborate hunting regulations and the importance of forests for supplying the royal court. Ashoka’s rejection of these practices represents a radical departure from the established norms of Mauryan governance.
| Feature | Chandragupta Maurya (based on Arthashastra) | Ashoka (post-Kalinga) |
|---|---|---|
| Hunting | Encouraged as a display of power and resource acquisition | Discouraged, particularly within the royal court; restricted royal hunts |
| Forest Policy | Managed for timber, resources, and hunting grounds | Protected areas established; medicinal herbs planted |
| Royal Image | Warrior King | Benevolent Father Figure |
Conclusion
Ashoka’s disapproval of hunting was a fundamental aspect of his transformation and his commitment to *Dhamma*. It wasn’t simply a rejection of a sport, but a symbolic dismantling of a tradition rooted in violence and power. His policies, though not always fully implemented, represented a significant step towards a more compassionate and ecologically conscious governance, leaving a lasting legacy on Indian history and ethical thought. The choice of ‘barbarous’ over ‘barbaric’ accurately reflects his moral judgment of the practice.
Answer Length
This is a comprehensive model answer for learning purposes and may exceed the word limit. In the exam, always adhere to the prescribed word count.