.. carved out caves for Buddhist monk worship, lavishly subsidized the order's work, and even arrogated to himself the chore of preventing schisms in Buddhism" (67). His examples include charity and erecting hospitals for men and animals. (Albinski 68-9) Chodorow maintains that Asoka's example "enhanced the prestige of Buddhism" (Chodorow 146). It should be noted that Asoka was a "pragmatist" (147). He did "not abolish capital punishment. His official policy was one of religious tolerance as appropriate for a far-flung empire inhabited by many different communities"(147). His was a different plan of conquest, as it involved religion and general good will toward others. According to Israel Selvanayagam, Asoka's dharma is twofold. One aspect is "practical, concerning interpersonal relationships and emphasizing the duties of each individual at home and in security; the other is doctrinal in a general sense and includes a special concern for sanctity of animals, toleration of other faiths, discipline, and moral progress" (Albinski 64). The emperor's conversion was a reason for him to reach out to others and win them over in a positive way. Another benefit of Asoka's conversion was tolerance. Asoka's edicts represent the change he experienced after his conversion. In regards to religious tolerance he writes, "Now the Beloved of the Gods regrets the conquest of Kalinga, for when an independent country is conquered people are killed, they die, or are deported, and the Beloved Gods find very painful and grievous" (Asoka qtd. In Craig 123). His edicts go on to encourage social tolerance, stating that the Gods desire for all human beings is "security, self-control, calm of mind, and gentleness" (Asoka qtd. In Craig 123). His edicts were inscribed on cliffs and social pillars "thirty or forty feet high. On them, he showed his moderation and displayed the imperial paternalism of a "universal ruler" (Chodorow 147). He considered his work the be the "welfare of the whole world'" (Asoka qtd. Chodorow 147), recognizing that all men were his children. Henry Albinski writes that Asoka was so devoted to his religion that he could not help but be "respectful toward other sects, and his sense of fair play led to assert...

For they all desire restraint of passions and purity of heart'" (Albinski 67).
King Asoka was a superior model for leadership because he did not allow his place in society to get the best of him. Instead, his place allowed him to reach more people and spread his religious convictions. His conversion and religious inclinations cannot be slighted when we make this observation. Asoka was changed because of what he believed and, as a result, those around him and those influenced by his power were blessed. His spirituality allowed him to help, convert, and lead others. Asoka is a testament to many leaders today in a world where we are told that religion and government should not or cannot coexist. He defies this notion, setting an example centuries later proving that, if tempered, religious convictions can be useful for all involved.

Works Cited

Albinski, Henry. "The Place of the Emperor Asoka in Ancient Indian Political Thought." JSTOR Resource Database. Site Accessed May 20, 2008. http://www.jstor.org

Boorstin, Daniel. The Discoverers. New York: Random House. 1983.

Chodorow, Stanley, et al. A History of the World. San Diego: Harcourt Brace Javonovich, Publishers. 1986.

Craig, Albert, et al. The Heritage of World Civilizations: Combined Edition. New Jersey: Prentice Hall. 2002.

Noble, Thomas, et al. Western Civilization: The Continuing Experiment. Boston: Houghton Mifflin Company. 1994.

Selvanayagam, Israel. "Asoka and Arjuna as Counterfigures Standing on the…