In the fourth part of "Ashoka: Portrait of a Philosopher King," Patrick Olivelle explores Ashoka's

intricate relationship with religious pluralism within his empire, with a specific focus on the
concept of "Pāṣaṇḍa." Olivelle provides a thorough analysis of Ashoka's ecumenical philosophy,
depicting him as a devout Buddhist who advocated for and embraced peaceful coexistence
among various religious communities. This section emphasizes Ashoka's acceptance of diverse
religious traditions, his interpretation of Pāṣaṇḍa, and the term's evolving meaning over time.

As detailed in this segment, Ashoka's edicts reveal his profound dedication to Buddhism
alongside his respect and support for other religious groups, including the Jains and the
Ajivikas. Olivelle underscores Ashoka's recognition and appreciation of the diverse religious
landscape of his time, which included not only well-established religions with historical founders
but also indigenous and regional popular faiths. Ashoka's administrative prowess and
intellectual depth are evident in his adept management of this religious diversity.

Central to this discussion is the term "Pāṣaṇḍa," which Olivelle examines extensively. He
clarifies that Ashoka used Pāṣaṇḍa to refer to organized religious groups, akin to what we now
categorize as "religions." This classification enabled Ashoka to understand and manage the
various religious practices within his empire. Olivelle notes that, while Pāṣaṇḍa was a neutral or
even positive term in Ashoka's time, it later acquired a derogatory connotation, becoming a label
for heretical sects in subsequent Jain, Buddhist, and Brahmanical literature. This shift in
meaning highlights the fluidity of religious language and the changing power dynamics within
religious communities.

Ashoka's edicts reflect his ecumenical vision, especially his desire for harmony among different
Pāṣaṇḍas. Olivelle points out that Ashoka's concept of dharma extended beyond personal
morality to encompass a societal ideal, which he promoted as a civil religion. This dharma was
not intended to replace existing religions but to provide a unifying ethical framework that
transcended individual religious boundaries. By fostering dialogue and mutual respect among
various religious groups, Ashoka sought to enhance the moral and spiritual well-being of his
subjects.

Olivelle's discussion of Ashoka's ecumenism is enriched by references to contemporary

philosophers such as Rajeev Bhargava and David Wong, who interpret Ashoka's dharma
through the lens of harmony. This concept, central to Confucian philosophy, resonates with
Ashoka's efforts to create a cohesive society where different religious groups could coexist
peacefully. Olivelle draws a compelling parallel between Ashoka's vision and the metaphor of a
harmonious soup, where diverse ingredients blend together to create a greater whole.

The analysis of Ashoka's inscriptions, particularly the Rock and Pillar Edicts, provides concrete
evidence of his inclusive policies. Olivelle meticulously examines these edicts, highlighting key
passages that underscore Ashoka's respect for all Pāṣaṇḍas and his efforts to promote their
coexistence. For instance, Rock Edict V describes the establishment of dharma-mahamatras,
officials tasked with overseeing the moral and spiritual welfare of various religious communities.
Similarly, Rock Edict XII emphasizes the importance of guarding one's speech and showing
respect to other Pāṣaṇḍas, advocating for a culture of mutual respect and understanding.

To sum up, this section of Olivelle's book presents a comprehensive portrait of Ashoka as a
philosopher-king who valued religious plurality and aimed to establish a harmonious society.
Through his innovative use of the term Pāṣaṇḍa and his promotion of a unifying dharma,
Ashoka endeavored to cultivate an environment of mutual respect and moral development.
Olivelle's analysis not only illuminates Ashoka's religious policies but also offers valuable
insights into the broader dynamics of religious coexistence in ancient India.