ashoka the great essay in english

Biography of Ashoka the Great, India's Mauryan Emperor

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Ashoka the Great (c. 304–232 BCE) was the emperor of India's Maurya Dynasty from 268 to 232 BCE and is remembered for his remarkable conversion to nonviolence and his merciful reign. In 265 BCE after witnessing the devastation of his own attack on the Kalinga region, he converted from being a brutal conqueror of a vast empire to a benevolent emperor who successfully ruled according to nonviolent principles. His edicts encouraged the protection of animals, mercy for criminals, and tolerance of other religions.

Fast Facts: Ashoka the Great

Known For : Ashoka was the ruler of India's Mauryan Empire; after an epiphany, he became a promoter of Buddhist non-violence.
Born : 304 BCE in Pataliputra, Mauryan Empire
Parents : Bindusara and Dharma
Died : 232 BCE in Pataliputra, Mauryan Empire
Spouse(s) : Devi, Kaurwaki confirmed; many others alleged
Children : Mahinda, Kunala, Tivala, Jalauka
Notable Quote : "Dharma is good. And what is Dharma? It is having few faults and many goods deeds, mercy, charity, truthfulness, and purity."

In 304 BCE, the second emperor of the Maurya Dynasty, Bindusara, welcomed a son named Ashoka Bindusara Maurya into the world. The boy's mother Dharma was only a commoner. She had several older children—half-brothers of Ashoka—so Ashoka seemed unlikely to ever ascend the throne.

Ashoka grew up to be a bold, troublesome, and cruel young man who was always extremely fond of hunting. According to legend, he killed a lion using only a wooden stick. His older half-brothers feared Ashoka and convinced his father to post him as a general to distant frontiers of the Mauryan Empire. Ashoka proved to be a competent general, putting down a rebellion in the Punjabi city of Taxshila.

Aware that his brothers viewed him as a rival for the throne, Ashoka went into exile for two years in the neighboring country of Kalinga. While he was there, he fell in love with and later married a commoner, a fisher-woman named Kaurwaki.

Introduction to Buddhism

Bindusara recalled his son to Maurya to help quell an uprising in Ujjain, the former capital of the Avanti Kingdom. Ashoka succeeded but was injured in the fighting. Buddhist monks tended to the wounded prince in secret so that his eldest brother, the heir-apparent Susima, would not learn of Ashoka's injuries.

At this time, Ashoka officially converted to Buddhism and began embracing its principles, though they were in direct conflict with his life as a general. He met and fell in love with a woman from Vidisha called Devi who also attended to his injuries during this period. The couple later married.

When Bindusara died in 275 BCE, a two-year war for the throne erupted between Ashoka and his half-brothers. The Vedic sources vary on how many of Ashoka's brothers died—one says that he killed them all while another states that he killed several of them. In either case, Ashoka prevailed and became the third ruler of the Mauryan Empire.

Imperial Rule

For the first eight years of his reign, Ashoka waged near-constant war on surrounding regions. He had inherited a sizable empire, but he expanded it to include most of the Indian subcontinent , as well as the area from the current-day borders of Iran and Afghanistan in the west to Bangladesh and Burma border in the east. Only the southern tip of India and Sri Lanka and the kingdom of Kalinga on the northeast coast of India remained out of his reach.

In 265 BCE, Ashoka attacked Kalinga. Although it was the homeland of his second wife Kaurwaki and the king of Kalinga had sheltered Ashoka before his ascent to the throne, the Mauryan emperor gathered the largest invasion force in Indian history and launched his assault. Kalinga fought back bravely, but in the end it was defeated and all of its cities were sacked.

Ashoka had led the invasion in person, and he went out into the capital city of Kalinga the morning after his victory to survey the damage. The ruined houses and bloodied corpses of nearly 150,000 slain civilians and soldiers sickened the emperor, and he experienced a religious epiphany.

Although he had considered himself more or less a Buddhist prior to that day, the carnage at Kalinga led Ashoka to devote himself completely to Buddhism, and he vowed to practice ahimsa , or nonviolence , from that day forward.

Had Ashoka simply vowed to himself that he would live according to Buddhist principles, later ages would likely not remember his name. However, he published his intentions for the whole empire to read. Ashoka wrote out a series of edicts, explaining his policies and aspirations for the empire and urging others to follow his enlightened example.

The Edicts of King Ashoka were carved onto pillars of stone 40 to 50 feet high and set up all around the edges of the Mauryan Empire as well as in the heart of Ashoka's realm. Dozens of these pillars can still be found in India, Nepal , Pakistan , and Afghanistan .

In his edicts, Ashoka vowed to care for his people like a father and promised neighboring people that they need not fear him—that he would use only persuasion, not violence, to win people over. Ashoka noted that he had made available shade and fruit trees for the people as well as medical care for all people and animals.

His concern for living things also appeared in a ban on live sacrifices and sport hunting as well as a request for respect for all other creatures, including servants. Ashoka urged his people to follow a vegetarian diet and banned the practice of burning forests or agricultural wastes that might harbor wild animals. A long list of animals appeared on his protected species list, including bulls, wild ducks, squirrels, deer, porcupines, and pigeons.

Ashoka also ruled with incredible accessibility. He noted that "I consider it best to meet with people personally." To that end, he went on frequent tours around his empire. He also advertised that he would stop whatever he was doing if a matter of imperial business needed attention, even if he was having dinner or sleeping.

In addition, Ashoka was very concerned with judicial matters. His attitude toward convicted criminals was quite merciful. He banned punishments such as torture, removing people's eyes, and the death penalty, and he urged pardons for the elderly, those with families to support, and those who were doing charitable work.

Finally, although Ashoka urged his people to practice Buddhist values, he fostered an atmosphere of respect for all religions. Within his empire, people followed not only the relatively new Buddhist faith but also Jainism, Zoroastrianism, Greek polytheism, and many other belief systems. Ashoka served as an example of tolerance for his subjects, and his religious affairs officers encouraged the practice of any religion.

Ashoka the Great ruled as a just and merciful king from his epiphany in 265 until his death at the age of 72 in 232 BCE. His body was given a royal cremation ceremony.

We do not know the names of most of Ashoka's wives and children, however, his twin children by his first wife, a boy called Mahindra and a girl named Sanghamitra, were instrumental in converting Sri Lanka to Buddhism.

After Ashoka's death, the Mauryan Empire continued to exist for 50 years before going into a gradual decline. The last Mauryan emperor was Brhadrata, who was assassinated in 185 BCE by one of his generals, Pusyamitra Sunga. Although his family did not rule for long after he was gone, Ashoka's principles and his examples lived on through the Vedas and his edicts, which can still be seen on pillars today.

Lahiri, Nayanjot. "Ashoka in Ancient India." Harvard University Press, 2015.
Trainor, Kevin. "Buddhism: the Illustrated Guide." Duncan Baird, 2004.
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Ashoka The Great – Essay in English

admin August 31, 2017 Essays in English 33,278 Views

King Ashoka is popularly known as Ashoka the Great. In his inscriptions he is called Devanampiya (beloved of the gods) and Piyadashi (one who looks to the welfare of his subjects).

The edicts of Mauryan Emperor Ashoka that were found in different parts of the country are the most dependable evidences of his reign. Besides these edicts, the Buddhist book Divyavadana and Ceylonese chronicles Mahavamsa and Dipavamsa also give important information about Ashoka and his reign.

Ashoka was born to Emperor Bindusara in 304 B.C. Ashoka had several brothers and sisters. He was an extremely brilliant and fearless child. He also got military training during his early life. When he was just 18 years old, he was appointed as the Viceroy of Avanti. He married Vedisa-Mahadevi Sakyakumari. Mahadevi gave birth to Mahendra (son) and Sanghamitra (daughter).

Meanwhile, a severe revolt broke at Taxila and situation was going beyond control. Ashoka was called, and there he displayed his skills while successfully suppressing the rebellion.

After the death of Bindusara, there is mention of a war of succession. Ashoka emerged as the winner and secured the throne with the help of Ramagupta (minister in the court of Bindusara). In may be noted that though succeeded to the throne in 273 B.C., his coronation ceremony took place in 269 B.C.

Ashoka pursued the policy of extension of the Magadha Empire following the ideal of his predecessors. In his eighth regnal year Ashoka invaded and conquered Kalinga after a bloody war. Ashoka attacked Kalinga which occupied a strategic position controlling the routes to south India by land and sea.

In his Rock Edict XIII Ashoka had referred to the conquest of Kalinga and the great loss of life. The Rock Edict reads, “One hundred and fifty thousand persons were captured, one hundred thousand were killed and many times that number perished”. The destructive nature of the Kalinga war created an emotional shock to Ashoka. He regretted that he had been responsible for so much suffering of the fellow human beings.

When he was in such a penitent mood, he met a Buddhist Monk Upagupta. The Buddhist teachings touched his heart and he became a convert to Buddhism, which preached non-violence. After the conversion he took the vow of serving all human beings. This change of heart of Ashoka found its reflection in his internal and foreign policies.

Indeed, Ashoka’s decision to abandon the policy of war made possible for some states in the south to maintain their independence. He, henceforth, pursued a policy of friendship to all nations of the known world.

Kalinga was the sole conquest made by Ashoka. But he had inherited a vast empire from his predecessors. The find spots of Ashokan edicts and some other evidences assist us in demarcating the borders of Ashoka’s Empire. From these evidences it appears that his empire covered an extensive territory from the Himalayas in the north to the river Pennar (north Mysore) in the south, from the Hindukush in the north-west to the Brahmaputra in the east. It also included Kabul, Kandahar, Herat, and some parts of Nepal and Kashmir.

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Ashoka the Great: From Conqueror to Compassionate Ruler - A Tale of Transformation and Peace

Discover ashoka the great's remarkable journey from warrior to peacemaker, and the enduring legacy of his commitment to peace and compassion..

Ashoka the Great: The Emperor of Peace

The annals of history are filled with tales of emperors and conquerors who expanded their domains through relentless wars, leaving behind a trail of destruction and bloodshed. However, amidst these stories of conquest and power, there emerges a remarkable figure who stands as a beacon of peace and enlightenment in ancient history - Ashoka the Great, the third emperor of the Maurya dynasty in India.

Ashoka's story is a testament to the transformative power of change, as he evolved from a ruthless conqueror to a compassionate and enlightened ruler who espoused the principles of non-violence, religious tolerance, and social welfare.

His reign, which lasted from 268 BCE to 232 BCE, is marked by a profound commitment to peace and the well-being of his subjects. In this article, we will delve into the life and achievements of Ashoka, exploring why he is remembered as the "Emperor of Peace."

Early Life and Ascension

Ashoka was born in 304 BCE to Emperor Bindusara and Queen Dharma. He was the grandson of the founder of the Maurya Empire, Chandragupta Maurya. His early years were marked by court intrigue and rivalry, as he vied for the throne against his half-brothers.

Ashoka's ascent to power came through a combination of his own military prowess and political maneuvering, and it was in this quest for dominance that his transformation from a warrior to a peacemaker would begin.

The Kalinga War: A Turning Point

One of the defining moments in Ashoka's life was the brutal Kalinga War, which took place around 261 BCE. The Kalinga region (modern-day Odisha, India) had long been a thorn in the Mauryan Empire's side, and Ashoka saw it as an opportunity to expand his territory. The war, however, turned into a bloodbath, with countless lives lost and entire cities reduced to rubble.

The aftermath of the Kalinga War left Ashoka deeply remorseful. He was faced with the stark consequences of his own ambition and the devastating impact of his conquests. This event would serve as a catalyst for a profound transformation within Ashoka's heart and mind.

The Edicts of Ashoka: Promoting Peace and Morality

Ashoka's remorse over the suffering caused by the Kalinga War led him to embrace Buddhism, a religion rooted in the principles of non-violence and compassion.

He became a devoted follower of Buddhism, and under its influence, he embarked on a mission to promote peace and morality throughout his vast empire.

Ashoka's commitment to these ideals is evident in the series of edicts he inscribed on pillars and rocks, which can be found throughout the Indian subcontinent. These mandates are some of the earliest examples of written records in Indian history and are a remarkable testimony to Ashoka's transformation.

In his edicts, Ashoka not only renounced the idea of conquest through violence but also pledged to protect and promote the welfare of his subjects. He sought to ensure social justice and equitable governance.

He encouraged respect for all religious traditions and advocated for tolerance and religious freedom, a groundbreaking concept for his time.

Dhamma: The Pillar of Ashoka's Reign

Central to Ashoka's mission was the propagation of "Dhamma," a term that is often translated as "Dharma" or "righteousness." Dhamma, in Ashoka's context, represented a moral and ethical code of conduct that he believed should guide both the individual and the state. He declared that the true victory was not in conquest but in the victory of Dhamma, which was synonymous with peace and compassion.

Ashoka's Dhamma was a fusion of Buddhist principles with a broader humanitarian outlook. He emphasized the importance of kindness, respect, and tolerance in public and private life. His policies aimed at providing for the welfare of all citizens, regardless of their caste, creed, or ethnicity.

Administrative Reforms and Social Welfare

Ashoka's commitment to peace and the well-being of his people was not limited to philosophical ideals but was also translated into concrete administrative reforms. He appointed officials known as "Dhamma Mahamatras" or "Officers of Righteousness" to oversee the implementation of his edicts and ensure the welfare of the populace. These officials were tasked with resolving disputes and addressing the needs of the people.

One of the most notable examples of Ashoka's social welfare initiatives was the establishment of hospitals for humans and animals alike. He provided medical care, free food, and shelter for the needy, and he championed the cause of animal welfare, making it illegal to harm or kill certain species.

Legacy and Impact

Ashoka's reign as the "Emperor of Peace" left an indelible mark on the Indian subcontinent and beyond. His commitment to non-violence, tolerance, and social welfare served as a model for future generations. Buddhism, which enjoyed imperial patronage under Ashoka, spread to various parts of Asia, impacting the cultural and religious landscape of the region.

The Mauryan Empire reached its zenith under Ashoka's rule, and his legacy influenced successive Indian empires and rulers. The idea of "Dhamma" and non-violence became enduring principles in Indian political thought and governance.

Ashoka the Great, the Emperor of Peace, stands as a towering figure in the annals of history. His transformation from a ruthless conqueror to a compassionate and enlightened ruler is a testament to the power of change and personal growth. His commitment to non-violence, religious tolerance, and social welfare set a standard for responsible governance that is admired to this day.

In a world often marred by conflict and strife, the story of Ashoka offers a glimmer of hope and inspiration. It serves as a reminder that even in the darkest of times, individuals have the power to change, embrace a path of peace and compassion, and leave a legacy that endures through the ages. Ashoka's life and legacy, as the Emperor of Peace, continue to inspire and remind us of the potential for positive transformation and the enduring value of humanity's noblest ideals.

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Essay on Ashoka

Students are often asked to write an essay on Ashoka in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

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100 Words Essay on Ashoka

Introduction.

Ashoka was one of the most powerful kings of the Indian subcontinent. He ruled the Maurya Empire from 268 to 232 BCE.

Ashoka was born in 304 BCE. As a young prince, he was a brilliant commander and a fierce warrior.

After ascending the throne, Ashoka expanded his empire. However, the Kalinga war changed him. He embraced Buddhism and promoted peace.

Ashoka’s edicts, carved on pillars and rocks throughout the empire, show his dedication to non-violence, tolerance, and welfare of his subjects. His rule is considered a high point in Indian history.

250 Words Essay on Ashoka

Ashoka, also known as Ashoka the Great, was one of the most powerful and influential rulers in the history of India. Ascending the throne of the Maurya Empire in 269 BCE, Ashoka’s reign marked a significant turning point in Indian history.

Rule and Transformation

Initially, Ashoka was a fierce and ruthless ruler, expanding his empire through brutal wars. However, the Kalinga War marked a turning point. The war’s brutality and massive loss of life deeply affected Ashoka, leading to a transformation. He embraced Buddhism, renounced violence, and dedicated his life to peace and welfare of his people.

Legacy of Ashoka

Ashoka’s legacy is unique. He is remembered not for his military conquests, but for his transformative journey from a ruthless king to a benevolent ruler. He propagated the principles of Buddhism, not by force, but through inscriptions known as Ashoka’s Edicts. These edicts, carved on pillars and rocks throughout his empire, promoted moral and ethical norms, including respect for all life, non-violence, and tolerance.

Ashoka’s reign is a testament to the power of personal transformation and the potential for a ruler to use their power for the welfare of their people. His legacy, encapsulated in his edicts, continues to influence modern Indian ethos and values. Ashoka’s story is a powerful reminder of the impact one individual can have when they commit to principles of peace and compassion.

500 Words Essay on Ashoka

Ashoka, also known as Ashoka the Great, was an Indian emperor of the Maurya Dynasty who ruled almost the entire Indian subcontinent from 268 to 232 BCE. His reign is considered a significant period in Indian history due to his remarkable shift from warmonger to an advocate of non-violence and peace, following the bloodshed of the Kalinga War.

Early Life and Ascension to Power

Born in 304 BCE, Ashoka was the son of Mauryan Emperor Bindusara and one of his queens, Dharma. He ascended to the throne in 268 BCE, after a series of political maneuvers and battles. Initially, Ashoka continued the militaristic policies of his predecessors, expanding his empire through conquests.

The Kalinga War and Transformation

The turning point in Ashoka’s life was the Kalinga War in 261 BCE, a conflict marked by immense bloodshed and suffering. The brutality of the war, which resulted in the death of over 100,000 soldiers and civilians, deeply affected Ashoka. He experienced a profound transformation, embracing Buddhism and adopting a policy of non-violence or ‘Ahimsa’.

Ashoka’s Dhamma

Post his conversion, Ashoka propagated ‘Dhamma’, a system of ethical and moral duties. This was not merely a religious shift but a socio-political one. His Dhamma was a unique blend of moral teachings, administrative efficiency, and welfare schemes. He erected pillars and rock edicts across his empire, inscribing them with his policies and moral codes, promoting peace, compassion, and respect for all life forms.

Contributions to Buddhism

Ashoka’s conversion to Buddhism had a profound impact on the religion’s spread. He built numerous stupas and monasteries and sent missionaries to regions beyond his empire, including Sri Lanka, Nepal, and parts of West Asia and North Africa. His efforts played a crucial role in making Buddhism a world religion.

Ashoka’s Legacy

Ashoka’s reign marked a significant departure from the traditional ethos of kingship. His focus on moral and ethical governance, welfare policies, and propagation of peace and non-violence set him apart. Despite his early military conquests, he is remembered as a pacifist emperor, a unique figure in the annals of history.

Ashoka’s life and reign embody a fascinating narrative of transformation and moral leadership. His shift from a conqueror to a compassionate ruler, coupled with his efforts to spread Buddhism and his vision of Dhamma, make him a figure of historical significance. His legacy continues to resonate in modern times, reminding us of the potential for change and the power of ethical governance.

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Ashoka: The Unique Ruler

Ashoka was named to be a unique ruler as he was the first ruler who tried to take forward his message to people through inscriptions wherein he described his change in belief and thought after the Kalinga War. He is also one of the rulers who fought a war to conquer Kalinga, however, gave up conquest even after winning a war.

Ashoka also followed a religious policy wherein he formulated the policy of the Prakrit word, Dhamma coming from the Sanskrit term, Dharma. The excessive accumulation of Ashoka’s Dhamma consists of good teachings of different religions.

Ashoka the Great was also troubled with numerous issues including the killing of animals, ill-treatment of slaves and servants, quarrels in families and amongst neighbors. He considered it his duty to solve these problems. For this, he appointed officials, commonly known as dhamma mahamatta who went to different places to teach people about dhamma.

Ashoka had made provisions in regard to medical facilities for both human and animals as well as worked for public welfare like making rest houses, digging wells. He has also strictly prohibited sacrificing animals.

Not only this, Ashoka the Great also sent messengers to other lands like Egypt, Syria, Greece and Sri Lanka focused specifically spread ideas about Dhamma. He also got his message inscribed on the rocks and pillars which later came to be known as Ashoka Pillars.

Ashoka Pillar

People perform a variety of rituals when they fall ill when their children get married, when children are born, or when they go on a journey. These rituals are not useful. If instead, people observe other practices, this would be more fruitful. What are these other practices?

These are: being gentle with slaves and servants. Respecting one’s elders. Treating all creatures with compassion. Giving gifts to Brahmins and monks. It is both wrong to praise one’s own religion or criticise another’s. Each one should respect the other’s religion. If one praises one’s own religion while criticizing another’s, one is actually doing greater harm to one’s own religion. Therefore, one should try to understand the main ideas of another’s religion and respect it.

Solved Question for You

Question: Why do we say that Ashoka the Great was a unique ruler?

Answer: Ashoka was the most famous Mauryan ruler and was a unique ruler because

He was the first ruler who tried to spread his message through inscriptions to the people.
Ashoka is the only king in the world’s history who gave up the conquest even after winning a war.
He started to follow a religious policy of his own after the violence and bloodshed held in Kalinga war and formulated various policies of Dhamma.

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Essay on Ashoka The Great in English For Students and Children

We are Sharing Essay on Ashoka The Great in English for students and children. In this article, we have tried our best to give an essay about Ashoka for Classes 5,6,7,8,9,10,11,12, and Graduation in 200, 300, 400, 500, 800 1000 words, a Short essay on Ashoka The Great.

Essay on Ashoka The Great in 500 words

Ashoka the Great is one of the bravest kings of the world. He is sometimes compared with Alexander the Great. Both the kings wanted to be Digvijayee (to conquer the world). Ashoka was considered the last emperor of the Mauryan dynasty. Not only his bravery but also his vigorous patronage’ of Buddhism made him a great king of the world.

Ashoka was the son of the Mauryan king, Bindusara. There are not many records about his family life. Ashoka’s own inscriptions witness two queens. But Buddhist legends mention that he had more queens. There is also no written evidence of his death. A Tibetan tradition mentions that he died at Taxila. His two grandsons, Dasaratha and Samprathi succeeded him and divided the empire. But within 50 years of his death, the dynasty came to an end.

He ascended the throne in 273 BC, but his coronation was held after four years, i.e. in 269 BC. Buddhist records speak that he captured the throne after killing his 99 brothers. But there is no supportive evidence of this record.

Ashoka was a great warrior. He wanted to conquer all the states and bring them under his reign. But the sea change came in his life after the `Kalinga War’. Kalinga (modern Orissa) was a powerful state on the east coast, the Bay of Bengal. Ashoka wished to annex Kalinga. This led to a bloody war on the bank of the river Daya (Kalinga). The water of Daya became red with, excessive bloodshed. On seeing this, Ashoka experienced a great transformation. After this change in his nature, he came to be known as Dhannashoka.

Ashoka conquered Kalinga in the eighth year of his reign. Immediately after the war, he denounced armed conquests. He adopted Buddhism and followed the policy of Dharma Vijaya (spreading righteousness in the world). He started practicing socio-moral virtues of honesty, truthfulness, compassion, mercifulness, benevolence2, non-violence, and good behaviour to all.

Ashoka gave respect to all religious sects. He guaranteed them full freedom to practice their own religion. He urged the people to exert’ themselves so that their inner worthiness might increase.

To practice and promote Dharma (Law of Piety), Ashoka toured the rural areas regularly. He ordered his officials to make necessary arrangements to give comfort to the common people. Ashoka himself used to visit people and relieve their sufferings.

To propagate Dharma, he appointed a special class of high officers. These officials were known as Dharma-Mahamatras. These officials had to see the work of dharma like: relieve sufferings wherever found, to see the special needs of women, of neighboring people, and of various religious communities. He ordered that matters related to public welfare should be immediately informed to him.

Among his other welfare activities, Ashoka established hospitals for men and animals. On highways, trees were planted; rest-houses were built, and wells were dug. A separate department was also opened to distribute charity to the poor.

For spreading Buddhism outside India, Ashoka sent people to Egypt, Syria, Macedonia, etc. He also sent his son Mahendra and daughter Sanghamitra to Ceylon as missionaries. Because of Ashoka’s patronage, Buddhism spread throughout India and abroad.

Ashoka’s attempts resulted in wide publicity of Buddhism. He engraved the teachings of Buddhism and his own work on the rocks and pillars. These inscriptions can be seen at Sarnath and many other places in India. The Pillar having four lions’ faces at Sarnath has become India’s national emblem. Ashoka’s Wheel is represented on the center of India’s national flag. The inscriptions on the Rock Edicts and Pillar Edicts give us an insight into the various works of his reign, his understandings, thoughts, and actions.

Ashoka built a number of stupas, monasteries, and pillars. In these, his understanding of religious doctrines is inscribed. He was the first Indian king to speak directly to the people through his inscriptions. His memories still survive for what he attempted to achieve and the high ideals he followed to do justice to the people.

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Ashoka – The Great

Essay No. 01

Buddhist stories of his youth.
His war with Kolinga and his remorse at the suffering caused thereby.
His devotion and services to Buddhism.
Ashoka’s teachings and the missions he sent forth.

Ashoka was viceroy of Ujjain at the time of his father’s death, if Buddhist tradition may be believed. The Buddhist monks pretend that in his youth he was cruel and wicked, attaining the throne by the murder of ninety-eight out of ninety-nine brothers. But there does not seem to be any truth in these tales for Ashoka’s inscriptions prove that, long after his accession, he had brothers and sisters living, for whose welfare he took anxious, care. I its inscriptions, which are numerous, are the best authority for the events of his reign.

Some eight years after his coronation, Ashoka went to war with Kalinga. After hard fighting he overcame all resistance and conquered that kingdom. But he was horrified at the suffering caused by his ambition, and has recorded his “remorse on account of the conquest of the Kalingas, because, during the subjugation of a previously unconquered country, slaughter, death and taking away captive of the people necessarily occur; whereof His Majesty feels profound sorrow and regret.” Ashoka’s first war was his last; and for the rest of his life he devoted himself to winning “the chiefest conquest, the conquest by the Law of Piety.”

This sudden change in his feelings seems to have been due to his acceptance of the teachings of Buddhism, to which, as the years went on, he became more and more devoted, even to the extent of assuming the robes and vows of a monk.

Ashoka is said to have convened at his capital a council of Buddhist monks to reform the church and revise the scriptures. He engraved a series of edicts on rocks and stone pillars throughout his dominions, which have been deciphered by European scholars during the last seventy years. These records, which are found in Orissa, Karnatka, the Punjab, on the Maharashtra coast, and in other places, prove that Ashoka ruled all India, except the extreme south below the fourteenth parallel of latitude.

One of these inscriptions gives a summary of his moral teaching. It runs: “Father and mother must be obeyed; respect for living creatures must be enforced; truth must be spoken; the teacher must be revered by the pupil, and proper courtesy shown to relations.” Censors were appointed to enforce obedience to these rules with all the power of the government. Ashoka organized a system of missions to carry his teaching to all the protected states on the frontiers of the empire, including the Himalayan regions, the South, Ceylon, Egypt and Macedonia. In this way, Buddhism became one of the chief religions of the world. This result is the work of Ashoka alone, and entitles him to rank for all time in that small body of men who may be said to have changed the faiths of the world.

Essay No. 02

Ashoka – The Great

One of the greatest rulers of India’s history is Ashoka (Asoka). Ruling for thirty-eight years (274 B.C.-232 B.C.), he was generally mentioned in his inscriptions as Devanampiya Piyadasi (“Beloved of the gods”). As the third emperor of the Mauryan dynasty, he was born in the year 304 B.C. His greatest achievements were spreading Buddhism throughout his empire and beyond.

He set up an ideal government for his people and conquered many lands, expanding his kingdom. The knowledge of Ashoka’s early reign is limited because little information was found. His edicts and inscriptions allowed us to understand his reign and empire, and have an insight into the events that took place during this remarkable period of history. Eight years after he took his throne, Ashoka’s powerful armies attacked and conquered Kalinga (present day Orissa). Although he had conquered many other places, this violent war was the last war he ever fought and a turning point of his career. He was disgusted by the extreme deaths of numerous civilians, especially the Brahmans.

All these misfortunes brought Ashoka to turn into a religious ruler compared to a military ruler. As he turned to Buddhism, he emphasized dharma (law of piety) and ahimsa (nonviolence). He realized he could not spread Buddhism all by himself and therefore appointed officers to help promote the teachings. These officers were called Dhamma Mahamattas or “Officers of Righteousness” They were in charge of providing welfare and happiness among the servants and masters.

Preventing wrongful doings and ensuring special consideration was also their duty. Emphasizing his role as king, he paid close attention to welfare, the building of roads and rest houses, planting medicinal trees, and setting up healing centers. In order to pursue ahimsa, Ashoka gave up his favorite hobby of hunting and forbade the killing of animals, spreading vegetarianism throughout India. Furthermore, his soldiers were taught the golden rule- to behave to others the way you want them to behave to you, which is the basic law of life.

In the nineteenth century, a large number of edicts written in Brahmi script carved on rocks and stone pillars were discovered in India, proving the existence of Ashoka. These edicts, found scattered in more than 30 places throughout India, Nepal, Pakistan and Afghanistan, are mainly concerned with moral principles Ashoka recommended, his conversion to Buddhism, his personality and his success as a king. Ashoka died in the thirty-eighth year of his reign, 232 B.C. The Buddhist ideas no longer inspire the government and at the same time, his descendants quarrel over the success-ions. In addition, the army, having become less warlike, was no longer able to defend the empire from invasion. In less than fifty years after his death, the Maurya Empire collapsed and fell into pieces.

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Famous Emperor

Ashoka the Great: Journey of Transformation & Legacy

Emperor ashoka: india’s icon of ethical leadership.

In the annals of ancient history, there emerges a figure whose legacy transcends time, shaping the course of an empire and the hearts of a people. This historical luminary is none other than Ashoka, a name etched into the very fabric of the Mauryan Empire’s story.

Intriguingly, the Mauryan Empire was not always a dynasty adorned with tales of enlightenment and compassion. It began as a realm of conquest and dominance, a narrative painted with the strokes of power and ambition. It was in this landscape that Ashoka’s story unfolds.

But what makes Ashoka’s tale truly captivating is the transformation he underwent—an evolution from a formidable warrior-king to an enlightened monarch whose name would become synonymous with compassion and tolerance. His journey is one that traverses the realms of conquest, introspection, and a profound commitment to the betterment of humanity.

Join us on this mesmerizing journey as we unravel the life, reign, and lasting impact of Ashoka. From his early years to the pinnacle of his rule, Ashoka’s footsteps left an indelible mark on the pages of history. His conversion to Buddhism, his edicts promoting peace and morality, and his profound legacy continue to resonate with us today.

So, let us step back in time, to an era where empires rose and fell, where the sword clashed with the spirit, and where one extraordinary man, Ashoka, embarked on a transformative odyssey that would echo through the ages. This is the remarkable tale of Ashoka the Great, a journey through history and humanity.

Early Life and Ascent to Power

In the quietude of time, amidst the dusty corridors of history, the story of Ashoka’s early life unfolds like a well-guarded secret. Born in the third century BCE to the illustrious Mauryan dynasty, Ashoka’s lineage was steeped in power and heritage. His father, Bindusara, was the reigning emperor of the Mauryan Empire, casting a long shadow for the young prince.

Ashoka’s upbringing, however, bore witness to more than just regal privilege. The young prince, amidst the opulence of the palace, was exposed to the diverse cultures and philosophies that thrived within the empire’s vast borders. His education was a tapestry woven with threads of literature, philosophy, and martial training, which nurtured a mind both curious and disciplined.

But it was the circumstances of succession that would chart Ashoka’s course towards the throne. The Mauryan Empire was no stranger to the intrigues of power struggles, and Ashoka’s ascent was marked by both determination and a certain twist of fate. While his elder brothers vied for the crown, Ashoka’s journey to power was shaped by a strategic alliance with his grandfather, the venerable Chandragupta Maurya.

It was in the crucible of early challenges that Ashoka’s character began to take shape. His rise to power was accompanied by the echoes of political intrigue and courtly maneuvering. The throne he inherited was not one of stability but of a realm fragmented by internal strife and external threats.

This early period of Ashoka’s life, marked by privilege, education, and the trials of succession, would ultimately set the stage for the transformation that lay ahead. The young prince, who would one day be known as Ashoka the Great, embarked on a journey that would not only redefine his reign but also leave an indelible mark on the world’s history.

Ashoka’s Reign and Conquests

Ashoka’s reign was marked by a duality that makes his rule both intriguing and transformative. On one hand, his early years were characterized by military campaigns that expanded the Mauryan Empire’s territory to its zenith. On the other hand, it was during this period that the emperor underwent a profound personal transformation, leading to a significant shift in his approach to governance.

In the realm of military conquests, Ashoka proved himself as a formidable warrior-king. His campaigns stretched the Mauryan Empire’s boundaries across vast swaths of the Indian subcontinent. The Kalinga War, in particular, stands as a watershed moment in Ashoka’s reign. This brutal conflict not only extended the empire’s reach but also profoundly impacted the emperor himself. The sheer scale of suffering and loss in Kalinga led to Ashoka’s introspection and conversion to Buddhism.

Ashoka’s policies and administration reflected this transformation. His edicts, inscribed on rocks and pillars throughout the empire, proclaimed a commitment to moral governance and the welfare of his subjects. These inscriptions conveyed principles of non-violence, religious tolerance, and social justice—values that would come to define his rule.

The Mauryan Empire under Ashoka’s leadership was characterized by innovative governance. His network of officials, known as the Dhamma Mahamatras, served not only as administrators but also as moral enforcers, ensuring the well-being of the empire’s diverse population. This commitment to fair governance and social harmony was a testament to Ashoka’s newfound dedication to peaceful rule.

The extent of Ashoka’s empire was vast, encompassing regions with diverse cultures, languages, and religions. This cultural diversity was not merely tolerated but celebrated. Ashoka’s commitment to religious tolerance and respect for different faiths set a precedent for the coexistence of diverse communities within his realm.

Ashoka’s reign and conquests, therefore, represent a unique juncture in history—a time when military might and moral governance converged. It is a testament to the transformative power of leadership and the enduring legacy of a ruler who evolved from a warrior-king to a symbol of compassion and enlightenment.

The Transformation of Ashoka

The transformation of Ashoka, from a conqueror to an advocate of peace and compassion, is a remarkable journey that defines his reign and legacy. This transformation was catalyzed by Ashoka’s profound conversion to Buddhism, an event that had a profound and lasting impact on not only the emperor but also on the entire Indian subcontinent.

Ashoka’s conversion to Buddhism marked a pivotal moment in the history of religion and governance. It was a personal awakening that led him to adopt the principles of Buddhism as his guiding philosophy. This spiritual shift brought about a profound change in his outlook towards his subjects and the world at large.

One of the most enduring symbols of Ashoka’s transformation is his series of rock and pillar edicts scattered across the empire. These inscriptions, written in various Indian languages, are a testament to Ashoka’s commitment to moral governance. They carry messages of peace, non-violence, and social welfare, reflecting his newfound dedication to the well-being of his subjects.

Ashoka’s famous edicts, particularly the Kalinga edict, serve as a powerful reminder of the emperor’s remorse over the bloodshed in the Kalinga War. In this edict, he expresses his deep sorrow and regret for the suffering caused by his conquests. It is a poignant declaration of his commitment to a more humane and ethical rule.

Religious tolerance was another cornerstone of Ashoka’s transformed reign. He not only embraced Buddhism but also extended his support to other religious communities. His policies promoted religious freedom and encouraged the peaceful coexistence of different faiths within his empire. This commitment to religious tolerance set a precedent for centuries to come and contributed to the cultural diversity of the Mauryan Empire.

Furthermore, Ashoka’s dedication to social welfare initiatives, such as the establishment of hospitals and the planting of medicinal herbs, reflected his desire to alleviate the suffering of his people. His governance was marked by a genuine concern for the welfare of his subjects, a stark departure from the ruthless conqueror he once was.

In essence, Ashoka’s transformation represents the power of conscience and the potential for positive change within leadership. His conversion to Buddhism, his edicts promoting peace and morality, and his commitment to religious tolerance and social welfare continue to inspire generations, serving as a timeless example of the capacity for personal and societal transformation.

Historical Controversies and Modern Perspectives

Ashoka’s reign, with its fascinating transformation and enduring impact, has not been without its share of historical debates and controversies. As with many figures from ancient history, the historical record is not always clear, leading to differing perspectives on his rule and its significance.

One of the key historical debates surrounding Ashoka centers on the extent of his military conquests. While there is ample evidence to suggest that Ashoka expanded the Mauryan Empire considerably, some historians question the scale and scope of his conquests. The Kalinga War, in particular, has been a subject of debate, with some arguing that its brutality may have been exaggerated in later accounts.

Another historical controversy relates to Ashoka’s conversion to Buddhism. While his conversion is well-documented in his edicts, the motivations behind it remain a subject of discussion. Some scholars believe it was a genuine spiritual awakening, while others suggest political and strategic considerations may have played a role.

Furthermore, the interpretation of Ashoka’s rock and pillar edicts has led to varying perspectives on his reign. Some view these inscriptions as sincere expressions of his commitment to peace and morality, while others take a more skeptical stance, suggesting they may have been tools of propaganda to legitimize his rule.

Modern scholars offer a range of perspectives on Ashoka and his contributions. Many acknowledge the profound impact of his conversion to Buddhism and his promotion of moral governance. His role in the spread of Buddhism and his commitment to religious tolerance are widely recognized as significant contributions to Indian history.

Additionally, Ashoka’s legacy extends beyond his time. In the modern era, he continues to be celebrated as a symbol of non-violence, compassion, and ethical leadership. His rock and pillar edicts are studied for their insights into ancient Indian society and governance.

While historical controversies persist, Ashoka’s reign and transformation remain a subject of fascination and admiration. His commitment to peace, morality, and religious tolerance, as well as his enduring impact on Indian history, make him a figure of enduring significance and a subject of continued scholarly inquiry.

Documenting Ashoka’s Edicts and Monuments

Ashoka’s rock edicts and monumental pillars stand as tangible relics of his rule and his commitment to ethical governance. These ancient inscriptions and structures provide valuable insights into the emperor’s vision and the history of his time.

Ashoka’s rock edicts are a remarkable historical record etched into rocks and caves across the Indian subcontinent. These inscriptions, written in various Indian languages, communicate Ashoka’s policies and moral principles. The locations of these rock edicts are scattered throughout India, Nepal, Pakistan, and Afghanistan, attesting to the vast expanse of the Mauryan Empire.

The significance of these rock edicts lies in their content. They convey Ashoka’s commitment to non-violence (ahimsa), religious tolerance, and social welfare. These inscriptions are not just historical artifacts but also ethical proclamations, promoting the well-being of his subjects and advocating for a more humane and just society.

Ashoka’s monumental pillars, often crowned with sculpted lions, are another iconic aspect of his reign. The Lion Capital of Ashoka, now the national emblem of India, is one of the most famous examples. These pillars were erected in various parts of the empire and served both as markers of his rule and as symbols of his commitment to Dharma, or righteous living.

The preservation and study of these historical artifacts are of paramount importance. Scholars and archaeologists have meticulously documented and deciphered Ashoka’s inscriptions, shedding light on the governance and values of his era. Preservation efforts ensure that these ancient structures and inscriptions continue to inspire future generations and provide valuable historical context.

Today, tourists and history enthusiasts can visit the sites of Ashoka’s rock edicts and pillars, allowing them to connect with this significant period in Indian history. These locations serve as a bridge between the past and the present, reminding us of the enduring legacy of Ashoka and the timeless ideals he espoused.

In sum, Ashoka’s rock edicts and monumental pillars are not just historical artifacts; they are a testament to his commitment to ethical governance and continue to inspire those who study and visit them. They offer a tangible connection to a ruler whose reign was marked by transformation, compassion, and a vision for a just society.

Ashoka in Popular Culture

Ashoka, with his remarkable transformation and enduring legacy, has found a prominent place in popular culture, literature, film, and art. His story continues to captivate audiences and serves as a source of inspiration in contemporary Indian culture and society.

Literature: Ashoka’s life and reign have been the subject of numerous historical novels and biographies. Authors have delved into his transformation from a conqueror to a champion of peace and his influence on the Indian subcontinent. His edicts, which provide a unique glimpse into his thoughts and policies, have inspired works of historical fiction and non-fiction.

Film: Ashoka’s story has also made its way to the silver screen. Bollywood, India’s prolific film industry, produced the epic historical drama “Asoka” in 2001, with Shah Rukh Khan portraying the emperor. The film explores Ashoka’s early life, his conquests, and his eventual embrace of Buddhism. It brings his story to a wide audience and contributes to the popular image of Ashoka.

Art: Ashoka’s image, often associated with the famous Lion Capital of Ashoka, has been a recurring motif in Indian art. His iconic lion sculptures, with their distinctive posture, are celebrated not only as historical artifacts but also as symbols of India’s rich cultural heritage. Contemporary artists continue to draw inspiration from these sculptures, creating modern interpretations that pay homage to Ashoka’s legacy.

Contemporary Culture: In contemporary Indian culture and society, Ashoka symbolizes values such as non-violence, compassion, and ethical governance. His rock edicts and pillars are not just relics of the past but reminders of enduring ideals. His legacy is celebrated in India’s national emblem, where the Lion Capital takes pride of place. Additionally, the Ashoka Chakra, a 24-spoke wheel, adorns the Indian flag, representing the principles of Dharma and righteousness.

The continued fascination with Ashoka’s life and legacy reflects the enduring relevance of his ideals. In a world marked by conflict and discord, Ashoka’s transformation from a warrior king to a promoter of peace and morality serves as a powerful example of the capacity for change and the enduring appeal of ethical leadership. His story continues to inspire and remind us of the timeless values that transcend centuries and cultures.

The life and reign of Ashoka the Great are nothing short of extraordinary. From his humble beginnings as a young prince to his transformation into one of India’s most revered emperors, Ashoka’s journey is a testament to the power of change and the enduring impact of ethical leadership.

Ashoka’s legacy, marked by his conversion to Buddhism and his commitment to peace, morality, and religious tolerance, continues to shape India’s history, culture, and spirituality. His rock edicts and monumental pillars stand as timeless reminders of his visionary governance and his unwavering belief in Dharma, or righteous living.

In contemporary society, Ashoka remains a symbol of non-violence, compassion, and ethical governance. His story inspires not only historians and scholars but also artists, filmmakers, and writers who seek to capture the essence of his remarkable life and reign.

As we reflect on Ashoka’s legacy, we are reminded of the enduring relevance of his ideals in a world marked by challenges and conflicts. His transformation serves as a beacon of hope, demonstrating that even the mightiest of rulers can change course and dedicate themselves to the well-being of their subjects and the promotion of a just society.

In the end, Ashoka the Great’s legacy is an invitation to embrace the principles of peace, compassion, and ethical leadership in our own lives. His story continues to inspire and challenge us, urging us to strive for a better world guided by the principles of Dharma.

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Ashoka: essay on ashoka (700 words.

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Read this comprehensive essay on Ashoka the Great (268 B.C. – 233 B. C.)

Ashoka Vardhana, popularly known as Ashoka, succeeded his father emperor Bindusara in 273 BC. Before that he had been a very successful Viceroy first at Takhshila and then at Ujjain. He ruled over a vast and united kingdom of India for 41 years.

We know much about his kingdom and rein from his rock edicts and pillar inscriptions spread all over the country. The Kalinga war, which he waged to acquire and annexed the country of that name, was a very terrible war in which thousands of people died and many more were wounded and maimed.

It proved a turning point in his life. Filled with great remorse and repentance, he renounced war and violence forever and became a devout Buddhist. Earlier he was a Hindu and worshipper of Shiva. The Kalinga war made him realize that true conquest was in the conquest of the hearts of the people. Haunted by remorse, pity and repentance he sought refuge in Buddhism and engaged himself in the well being and happiness of his subjects. He used to say, “All people are my children.”

Patliputra (modern Patna) was his capital city. He further enlarged and consolidated his empire which spread to the Hindu Kush, Afghanistan in the north-west to Nepal in the north-east and from Kashmir in the north to Mysore and Madras in the south.

Baluchistan, Makran, Sindh, Cutch, Swat, including Kashmir and Nepal were parts of his huge empire. There were many small autonomous States as well which owed obedience to the Emperor and paid regular homage to him. The vast territory of the empire was ruled by 5-6 Viceroys. Takshila, Toshali, Ujjain and Suvarngiri were the chief centres of administration and governance.

After his initiation into Buddhism, Ashoka made a pilgrimage to the principal holy places and centres of Buddhism which included Lumbini Park, the birthplace of Siddhartha Gautam, Kushinagar where Buddha entered into final nirvana and Bodh Gaya were Buddha attained enlightenment.

He also became a monk temporarily and assumed the holy garb of a bhikku. He also raised grand holy monuments at centres of Buddhist pilgrimage. He gave up hunting, meat-eating and violence in their all forms and manifestations. The promotion of religion and the teaching of morals became his life’s mission. He prohibited the slaughter of animals and birds and urged and ordained his subjects to follow ahimsa or non-injury.

To spread Buddhism and the message of love, peace and non-violence he sent missions to various places outside his kingdom. One such mission to Ceylon was led by his son Mahindra. He also called the Great Buddhist council at Patliputra.

Ashoka ruled over his vast empire according to the Buddhist dharma and law. He has been called a great and the just king because of his piety, compassion and his mission to spread Buddhism. He was tolerant of other religions and religious sects.

In a pillar edict he had proclaimed that he had “Bunyan trees planted for shade to beasts and well dug and rest houses built-every nine miles.” Buddha wanted that kings should be protective and generous and Ashoka confirmed to this injunction both in letter and spirit.

Most of his inscriptions are in Prakrit dialects which were spoken in northern India, but in the far eastern regions in Afghanistan etc. they were in Greek. Ashoka’s column has four lion capital which symbolize both his imperial rule and the kingship of Buddha.

The famous Ashokan column’s famous lion capital is now preserved at Sarnath, near Varanasi. Ashokan column with four lions is the emblem of modern Indian State. A tradition would have us believe that Ashoka died at Takhshila but it is not known how he died.

He was succeeded by his two grandsons named Dasharatha in the eastern and Samprati in the western region. Perhaps Brihadratha was the last Mauryan king who was slain in 185 BC by his own commander-in-chief Pushpamitra Sung who established a new dynasty known as the Sunga Dynasty.

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Question and Answer forum for K12 Students

Ashoka The Great: History of India’s Greatest Ruler, Ashoka Pillar, Example

The compilation of these Ashoka, the Emperor Who Gave Up War Notes makes students exam preparation simpler and organised.

Ashoka The Great

To a great extent, Ashoka the Great made justified contributions to art as well as architecture. He built stupas at Sanchi, Sarnath, Deor, Bharhut, Butkara, Kothar, etc. He also made significant contributions to the Nalanda University and Mahabodhi temples. The main source of revenue in the empire was taxes and tributes. With this, the government used to look after the maintenance for better revenues and transport.

Ashoka: The Unique Ruler

Ashoka had made provisions in regard to medical facilities for both humans and animals as well as worked for public welfare like making rest houses, digging wells. He has also strictly prohibited sacrificing animals.

Not only this, but Ashoka the Great also sent messengers to other lands like Egypt, Syria, Greece and Sri Lanka focused specifically on spread ideas about Dhamma. He also got his message inscribed on the rocks and pillars which later came to be known as Ashoka Pillars.

Ashoka Pillar People perform a variety of rituals when they fall ill when their children get married when children are born, or when they go on a journey. These rituals are not useful. If instead, people observe other practices, this would be more fruitful. What are these other practices?

These are: being gentle with slaves and servants. Respecting one’s elders. Treating all creatures with compassion. Giving gifts to Brahmins and monks. It is both wrong to praise one’s own religion or criticize another’s. Each one should respect the other’s religion. If one praises one’s own religion while criticizing another’s, one is actually doing greater harm to one’s own religion. Therefore, one should try to understand the main ideas of another’s religion and respect them.

Question: Why do we say that Ashoka the Great was a unique ruler? Answer: Ashoka was the most famous Mauryan ruler and was a unique ruler because

He was the first ruler who tried to spread his message through inscriptions to the people.
Ashoka is the only king in the world’s history who gave up the conquest even after winning a war.
He started to follow a religious policy of his own after the violence and bloodshed held in the Kalinga war and formulated various policies of Dhamma.

Essay on Ashoka the Great

Fresh Reads

Short Essay on Ashoka

My favourite hero in history is Ashoka the Great. Many kings have lived and ceased to be; nobody remembers them, but Ashoka’s name will live till the world lasts.

He was a kind ruler. All his time was spent in thinking of the welfare of his subjects. He himself attended to even the minute details of his administration. His one desire was to make his subjects happy. His subjects could meet him at any time and in any place. No place, not even his private place, was forbidden to them. He had trees planted on either side of the roads; he had wells dug by the road-side; he had rest-houses and hospitals built for both men and animals. He, therefore, came to be known as Ashoka the Great. He was a wise and righteous ruler and was truly called the Father of the People.

Ashoka waged only one war early in his reign. He saw the horror of it; he vowed never to go to war again. He said, “I have seen the horror of victory. I shall not draw the sword again, except to defend my country against invasion. My dreams are broken and dead, but today I begin a new dream. Instead of battle, I will give my people safety; instead of war, I will give them peace.” And he kept his vow. His reign was a reign of peace. He gave his people lasting peace and made such laws for them as were just, wide and fair.

Ashoka became a Buddhist and sent out bands of missionaries to all parts of the country to preach Buddhism. He is famous for the pillars he set up in all parts of his kingdom, inscribed with his edicts. His aim in life was to establish in the hearts of his people Dharma or Righteousness. The chief principles of this Dharma were reverence to superiors, including animals; and truthfulness in thought, word and deed. He banned the killing of animals altogether, for either sport or meat-eating.

Ashoka was more of a saint than of a ruler. He was a saint because his main desire was to make his subjects virtuous and noble, wise and good. He cared more for their souls than for their bodies.

What greater tribute can Free India pay to the memory of this great and good king than this, that the National Flag .

Long Essay on Ashoka

In the annals of the world history, there have been many kings, but none greater than Ashoka. Popularly known as ‘Devanampriya Priyadarsi’ (He who is the beloved of the Gods and who regards everyone amiably), he reigned over most of India, South Asia and beyond. His story tells us that religion can act as a powerful force for the redemption of a human being. According to Buddhist traditions, Ashoka was born as the son of the Mauryan emperor Bindusara by a relatively lower ranked queen named Dharma. The Avadana texts mention that his mother was queen Subhadrangi. He was the grandson of another great king and the founder of the Mauryan dynasty, Chandragupta Maurya. But defying all odds, young Ashoka excelled in military and academic disciplines. There was a great deal of sibling rivalry, especially between Ashoka and his brother Sushim, both as warriors and as administrators.

An impeccable warrior general and a shrewd statesman, Ashoka was very popular. He was a fearsome hunter, and according to a legend, killed a lion with just a wooden rod. His growing popularity made his elder brothers wary of his chances of being favoured by Bindusara to become the next emperor. The eldest of them, Prince Sushim, persuaded Bindusara to send Ashoka to Takshashila to quell an uprising.

But as news of Ashoka’s visit with his army trickled in, he was welcomed by the revolting militias and the uprising ended without a fight. Some more incitements from Sushim led his father to send Ashoka into exile. So, he went to Kalinga and stayed there incognito for many years. Meanwhile, there was a violent uprising in Ujjain. Emperor Bindusara summoned Ashoka back. Ashoka went to Ujjain and was injured in the ensuing battle, but his generals continued the fight. Ashoka was treated in hiding by Buddhist monks and nuns. This is where he first learnt the teachings of Buddha. In the meantime, Ashoka’s father was taken ill. A clique of ministers lead by Radhagupta, summoned Ashoka to take the crown. As the Buddhist lore goes, in a fit of rage, Ashoka attacked Patliputra and killed all his brothers and threw their bodies into a well. At this stage, many called him ‘Chandashoka’ meaning murderer and heartless Ashoka.

Brave and full of valour, after ascending the throne, Ashoka expanded the boundaries of his empire. At this point, he was called ‘Chakravarti’ which means ‘he for whom the wheel of law turns’. However, the conquest of Kalinga turned the wheel of fortune for him. As the tale goes, Kalinga gave official refuge to Ashoka’s enemy (probably one of his brothers). This enraged Ashoka and he asked Kalinga’s royalty to submit before his supremacy. When they defied this dictat, Ashoka sent one of his generals to make Kalinga submit to his supremacy. However, Ashoka’s general and his forces were completely routed. Baffled by this defeat, Ashoka attacked with the greatest invasion ever recorded in the Indian history till then. The whole of Kalinga was plundered and destroyed. After this devastation, Ashoka was left speechless. While he was walking through the battlefields of Kalinga after his conquest, he saw thousands of dead bodies lying there and the wailing of people. He was constantly haunted by his deeds in Kalinga.

The repentance at the brutality of the conquest led him to embrace Buddhism. He undertook a 256-day pilgrimage to holy places of Buddhism in North India. From that point, Ashoka, who had been described as ‘the cruel Ashoka’ (Chandashoka) started to be described as ‘the pious Ashoka’ (Dharmashoka). He propagated the Vighajjavada School of Buddhism and preached it within his domain and worldwide from about 250 BC.

Emperor Ashoka, undoubtedly, has to be credited with the first serious attempt to develop a Buddhist policy. He built thousands of stupas and viharas for Buddhist followers (about 84,000 such monuments were built). The stupas of Sanchi are world famous and the stupa named Sanchi Stupa I was built by Emperor Ashoka. During the remaining period of Ashoka’s reign, he pursued an official policy of non-violence called ahimsa. The unnecessary slaughter of animals was immediately abolished. Moreover, rest houses were built throughout the empire to house travellers and pilgrims free of charge. Egalitarianism became a norm for the society. Slavery was non-existent in ancient India. Ashoka amalgamated Buddhism with material issues of concern, thus fulfilling Buddha’s wish of alleviation of people’s sufferings. To that effect, Ashoka had wells dug, irrigation canals and roads constructed. Other than rest houses, he also built hospitals, gardens and plantations of herbs.

To propagate his faith, the great Ashoka who believed in ‘dharma’, built many edicts. The Ashoka Pillar at Sarnath is the most popular relic left by him. Made of sandstone, it records the visit of the emperor to Sarnath in the 3rd century BC. It has a four-lion capital, which was adopted as the emblem of modern Indian republic. Ashoka ruled for an estimated 40 years, (273BC – 232 BC) and after his death, the Maurya dynasty lasted just 50 more years. But Ashoka’s greatest legacy is the first written language in India. Rather than Sanskrit, the language used for inscription was one of the current spoken form called Prakrit. One of his monument’s inscription read:

“All men are my children and I, the king, forgive what can be forgiven.”

He modified his foreign policy from that of expansionism to a peaceful co-existence with neighbours. He avoided any further conquests of territories and announced that conquests should be of human desires. He strived to spread ‘right conduct’ among his people. Ashoka’s loftiness and his prowess can be gauged from the fact that it was not until some 2,000 years later under Akbar and his great-grandson Aurangzeb, that a portion as large as the sub-continent could be again united under a single ruler. Science fiction novelist HG Wells rightly says:

“Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousness and serenities and royal highnesses and the like, the name of Ashoka shines and shines, almost alone, a star.”

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The Great Buddhist Emperors of Asia

by Shibani Dutta | 2018 | 86,618 words

This study deals with the patronage of Buddhism in Asia by the ruling powers and nobility. It further discusses in detail the development of Buddhism under the patronage of the royal dynasties in the religious history of Asia right from the time of 3rd century B.C. (i.e., the reign of Ashoka) to the reign of Kublai Khan in 13th century A.C....

Chapter 2a - Ashoka the great (273 B.C.–232 B.C.)

Ashoka , one of the greatest emperors of India , reigned over most of the present-day India after a number of military conquests. His empire stretched from existing Pakistan and Afganistan in the West, to the modern Bangladesh and the Indian State of Assam in the east, and as far south as northern Kerala and Andhra Pradesh. Ashoka, popularly known as Mahamati Ashoka (Ashoka, the great) was a great Indian emperor belonging to Maurya Dynasty. He conquered the kingdom of Kalinga for the first time in his dynasty. The capital of his kingdom was Pataliputra in Magadha (present-day Bihar , India). It had been the capital of the Maurya Dynasty since the reign of Chandragupta Maurya (340 B.C.–298 B.C). The Kalinga war brought about a great change in the mind-set of Ashoka. After witnessing the mass- killing in the Kalinga war, he embraced Buddhism . He stuck to the path of nonviolence in his personal life and dedicated himself to the propagation of Buddhism. His patronage led to the expansion of Buddhism in the Mauryan empire and other kingdoms during his rule. He established monuments marking several significant sites in the life of Gautama Buddha . He firmly resolved to spread Buddhism beyond the boundary of the then India. James Bissett Pratt says, “According to the Ceylonese tradition Ashoka not only did his best to spread Buddhism over all the world; he also sought to purify the Buddhist order at home by calling a Third Council held at his capital [1] , Pataliputra”.

Bindusara was succeeded by his son Ashoka who occupied a unique place among the rulers of the world. He was a devotee of ahimsa , love, truth, tolerance and vegetarianism. He is remembered in the history of the world as a philanthropic administrator Ashoka is referred to in the history as “ Samrat Chakravartin” Ashoka—Ashoka, the Emperor of Emperors. He has been described by historians as “the greatest of kings ”. Such epithet has been used.not because of the physical extent of his empire, extensive as it was, but because of his character as a man, the ideals for which he stood and the principles by which he [2] governed..

Ashoka was the only one warrior-emperor who renounced warfare (225 B.C) on ethical ground, and that too after a great war victory. He made a public proclamation, “Henceforth, I shall not conquer the world through wars and battles but through the Dhamma [3] (through a kingdom of righteousness)”. The historians consider Vikramaditya (400 A.C) and Akbar (1600 A.C) as great kings. We do not consider Ashoka to be great either for the annexation of neighbouring states or for the expansion of his empire through battles and wars. He is considered great because he cherished a sense of freedom for the mankind, and his widespread love for wisdom, for domestic and foreign policy, based on the religion of Lord Buddha, also for his sincere efforts to spread the Dhamma. It is due to this righteous policy, he is regarded as a protector of the religion of truth from Siberia to Shrilanka. No other Indian emperor’s success could pervade so far and wide as did Ashoka or no other king had so everlasting and so deep an impact [4] on the history.

Though emperor Ashoka belonged to the Mauryan dynasty, the tagging of the “Mauryan” suffix with his name is not much in vogue. His grandfather is frequently mentioned as Chandragupta Maurya but (7)

Ashoka is not called Ashoka Maurya. He is more prominently and popularly known as Dhamma Ashoka (Ashoka, the righteous) or Priyadarshi Ashoka. So far as the origin of the Mauryan dynasty is concerned, the scholars are of different opinions. Some historians opine that Chandragupta founded the Mauryan dynasty after his mother’s name “Muradevi.”

According to Digha Nikaya , the people of Peepallivan belonged to a warrior race and were known as the Moriyas . It is learnt from the Jain and Buddhist traditions that the term “ Moriya ” or “Maurya” is related to the root-word “Mayur” which means “ peacock ” Engraving of a picture of a peacock on the Nandgargh Pillar inscription and that of a peacock on the Sanchi Stupa , both built by emperor Ashoka, support the above theory.

Moriyas of the Peepallivan were harassed by king Virudhabha, and consequently they took shelter in the Himalayan mountains. The earlier inhabitants [5] of this Himalayan settlement, prior to this settlement, used to rear peacocks or thatch their house roofs with peacock feathers . Exactly for this reason, they were known as the Moriyas. These people were terribly afraid of king Ajatshatru and left the kingdom to make the Himalayas their new home.

The narration of Mahabodhivamsa (chronological records) also supports this contention. A legendary hero Kumar Chandragupta or popularly known as.Narind. Kula .Sambava. who used to reside in a Moriya colony was born here. This colony was set up by the Shakyas later on he became the king of Pataliputra with the help of Canakya. It is quite evident from Mahavamsa records that Chandragupta was born in the Moriya [6] clan (Mariyanam Khattiyanam Vamse Jatam).

There are several legendary and mythological fictions about the birth of Ashoka. Many scholars opine that Ashoka’s grandmother might have been a Greek princess. This is quite possible for there were marital relations between Chandragupta and Seleucos Nikator of Greece (Diplomatic treatise named “Indica” is a written proof this contention) The very existence of diplomatic ties between the two countries, India and Greece and the marital co-habitation between the Mauryas and the Greeks. the marital exchange of Mauryan princess to Seleucos and the Greek maiden to Chandragupta. cannot be ruled out. There is, however, no written records for such a matrimonial alliance between Chandragupta and Seleucos to prove that king Bindusara was born of a Greek maiden, so as to justify the fact that Ashoka was a grandson of Chandragupta, or to say that Bidusara had married a Greek girl who gave birth to Ashoka. If this relationship is based on a historic reality, the Greek maiden must have been a daughter of Seleucos Nikator from a Persian [7] maiden.

The chronological records available in Dipavamsa , Mahavamsa and Samanta pasadika are silent about Ashoka’s mother. The critics and commentators of Mahavamsa opine that the name of Ashoka’s mother was Dharma ( Pali Dhamma) who belonged to the martial race of Moriyas (Moriya Vamsaja ). A religious preceptor of that royal family was one of the. Ajivaka . sects, named “Jansen”, “Jarsen” or.Jerson.. Queen Dhamma of that family was Bindusara’s principal queen. In Avadanmala, she is called Subhadrangini. The critics of Mahavamsa narrate that Bindusara’s mother was a daughter of Chandragupta’s maternal uncle whom Chandragupta [8] had married.

According to the Buddhist scriptures, the name of emperor Ashoka’s mother was Subhadrangini. She was the daughter of a Brahmin from Campa (Bhagalpur). It is said that she was given as a gift to King Bindusara. It is presumed from her name that she was a beautiful woman. Other queens of harem kept her away from Bindusara due to a fear psychosis working in their minds. It may be rightly assumed that the king might have completely forgotten her in the company of hundreds of royal females. One day all of a sudden she had an opportunity of dressing the hair of the king. Her unique touch thrilled and impressed king Bindusara. When the king enquired more about her presence there, she made the king remember as to how she was gifted by her father to His Highness. It was after this incident that the king pronounced her his queen. In this way he accorded her the status of a queen. After the birth of a son, Bindusara even declared that he was then “free from sorrow., i.e.,.Ashoka”. The new-born prince from Subhadrangini was accordingly named.Ashoka..

The Sinhalese tradition states that the name of Ashoka’s mother was Dharma or Dhamma. Divyavadana and Ashokavadana traditions also state the same fact. She preferred to be called a “Janapadkalyani”, one who cared for the welfare of the people. The same scriptures describe her as Subhadrangini and a daughter of Campa’s Brahmin.

The edicts and inscriptions of Ashoka give any information neither about his childhood nor about his mother. According to the Pali tradition, Ashoka had one sister. Her son Agnibrahma married Ashoka’s daughter Sanghamitra. The son of this couple was named Suman. The Pali scriptures say that king Bindusara had sixteen queens and from them he had hundred and one (101) sons. Of these royal sons, Suman Kumar was the eldest and Ashoka was younger than Suman Kumar. But according to the Divyavadana tradition, the eldest prince (or crown prince) was not Suman Kumar but Sushima .

Ashoka had one younger brother named Tissa . He was popularly known [9] as Vitashoka in the Northern Buddhist records. The Chinese literary sources call him either Sudatta [10] or Sugotra. We find two verses about Ashoka’s brother in Theragatha . The first verse is found in Vihariya Sthavira , and the other in Vitashoka. Thera ’s [11] works commentator Dhammapala states that as per the Vihariya thera, the name of Ashoka’s brother [12] was Tissa and the brother of Vitashoka was Vigatashoka . These two royal personalities were entirely two different persons .

It is said that his father disliked him as he was not good-looking. But Bindusara was greatly impressed by other qualities of Ashoka. In appreciation of his great virtues, Bindusara appointed him as a Governor [13] (Sub-king) of Ujjain . Ashoka did not like his appointment at Ujjain as he thought that his father wanted him to be far away from his sight.

Prior to the reaching the capital town Ujjain, Ashoka had a hospitality of Vidishanagar ( township ). There he was introduced a merchant ’s daughter named “ Devi ”. He accepted her as his queen wife (286 B.C) and thereafter came to the provincial capital Ujjain. There he was blessed [14] with a son (284 B.C) who became famous Mahindra Sthavira. Later on, this son of emperor Ashoka was sent to Sinhala Dvipa (Island) for the spread of Buddhism. Two years after the birth of Mahindra (282 B.C), Ashoka was blessed with a daughter named Sanghamitra.

According to the critics ( Tika ) of Mahavamsa, queen Devi was very beautiful and fortunate. It was for this reason that, her father had named her “Devi”. In the Mahabodhivamsa treatise (110-98 B.C). She is described as Vidisa Mahadevi one of the Sakyan princeses. Mahindra had gone to meet his mother at Vidisa before his departure to Lanka (modern Shrilanka). The queen built a great Vihara [15] named Vidisagiri to provide lodging for her son. After the completion of his tenure as a sub-king of Ujjain, Ashoka returned to Pataliputra. His royal children accompanied him, but queen Devi refused to go. She stayed back at Vidisha . [16]

Around this time Takshashila province witnessed a rebellion. King Bindusara considered Ashoka to be quite capable of suppressing this provincial upsurge. Ashoka got fully prepared to meet the challenge and set out for the provincial capital. As soon as the news of his arrival reached, the citizens of Takshashila town came out enthusiastically to welcome him. The senior citizens and the leaders of Takshashila submitted an appeal to him informing that the people of Takshashila province were not against the emperor. They should not be treated as traitors. They were opposed to the present administration only because they were insulated by a villainous minister. They were, actually peace-loving people and as such they wanted equally peace-loving and efficient administrator [17] at Takshashila. Immediately after reaching the provincial capital, Prince Ashoka won the hearts of the people. The spirit of rebellion died down and the province became calm and quiet in course of time.

Emperor Bindusara had no desire to proclaim Ashoka as his heirapparent. But the ministers at Pataliputra considered Ashoka to be the (12)

most befitting prince to succeed his father. All the members of the ministerial council were quite familiar with the prowess and administrative capability of Ashoka. They were impressed by his success at Avanti and Takshashila. His success as a sub-king (governor) made him somewhat confident. With the help of ministers and officials, Ashoka staked his claim to the throne at Pataliputra (273 B.C). The war of succession (269 B.C) continued for four years. Ashoka coroneted himself in 273 B.C. We come across various reasons for this delayed coronation ceremony.

According to Dr. K.P. Jayswal the coronation ceremony could not be solemnized before the completion of 25 years. Ashoka had to wait for long four years in order to fulfil this condition. But we are not quite sure if the contention of Dr. K.P. Jayswal is historically true. We gather from Mahabharata ( Mythology ) that prince Vichitravirya was coroneted at a very early age.

According to various Buddhist sources, Ashoka had to assassinate ninety nine [18] of his brothers before declaring himself an emperor. During this royal carnage and battle of succession, a shrewd Brahman named Radhagupta was very helpful. Ashoka rewarded him with the poet of Amatya or the chief of Ministers. Dr. Smith states that many of his brothers were alive even after his 17 to 18 years of rule as a mighty monarch. It is quite possible that Ashoka got rid of his brothers who were opposed to Ashoka’s succession to the throne of Pataliputra or whom he considered his mighty opponents through war stratagem. It is also likely that the brothers who were on his side or who supported his cause might have saved their lives. Most probably Ashoka had to clear off his way to the royal throne through wars of succession. This (13)

prolonged warfare may be one of the main reasons for the delay of four years for the coronation [19] ceremony.

We learn from various historical sources that Ashoka was called from Ujjain to Pataliputra for the purpose of suppression of uprising at Takshashila. After quelling down the provincial rebellion at Takshashila, he returned to Ujjain. But when king Bindusara was on his death -bed, Ashoka marched to Pataliputra and asserted his claim over the throne. At that time his elder brother Sushim [20] or Suman (son of a step mother) was far away in Kashmir . When he learnt about the death at Bindusara and Prince Ashoka’s act of enthronement, he, too, reached Pataliputra. But Sushim was killed in the battle [21] of succession. It is quite likely that other brothers who fought on the side of prince Sushim might have been killed by Ashoka and those who supported him might have saved their lives by making peace with Ashoka. It is evident from this fact that many of his brothers with their families liked at Pataliputra and outside during his fairly long reign of 37 years.

When prince Suman was killed, his wife Sumana devi was in an advanced stage of pregnancy. She ran away and escaped into a colony of the candalas (outcastes). There she gave birth to a handsome boy under a banyan tree ( Nigrodha ). The baby was named Nigrodha because he was born under the shed of tree-god ( Vriksha - devata ). After seeing her, the head of the village (Choudhary) accepted her as king’s mistress. He served the royal mother and son for seven years Mahavarun Sthavira foresaid the qualities [22] of Arhant in the boy. One day, he ordained the boy as a novice [23] with the permission of the royal mother.

Much later on, Ashoka was led to the Buddhist way of life on hearing the sermons from Nigrodha Shramanera .

Emperor Ashoka had five queens. As stated earlier, he had married “Devi” when he was a governor of Ujjain. His second queen was Asandhimitra. The third queen was named Kaluvaki or Caruvaki or Kalavinka . The fourth queen was Padmavati and the fifth one was called Tishyarakshita. A pillar inscription regarding the queens reveals [24] to us that Kaluvaki was emperors second queen and the mother of prince Teeval ( Tivara ). Asandhimitra was Ashoka’s chief [25] or principal queen. Twenty six years after coronation of the emperor, Asandhimitra passed away. Four years later Ashoka proclaimed Tishyarakshita (Divyavadana fame Tishyarakshita) as his chief queen. Even during the lifetime of Asandhimitra, she was her chief nurse. The Mahavamsa [26] and Divyavadana [27] treatises corroborate the fact that Tishyarakshita was envious of the Bodhi tree of Buddha Gaya because the mighty Bodhi tree was as dear as his life Tishyarakshita could not accept this fact and she tried her level best to destroy the sacred tree of the Supreme Enlightenment.

Prince Kunal was the most beloved son [28] of the emperor. But Tishyarakshita could not tolerate that anyone but she would be the most (15)

beloved person of Ashoka. She was terribly envious of Kunal who considered her to be his mother. Tishyarakshita got the eyes of prince Kunal pulled but simply because she wanted to fulfil her desire. This ghastly incident occurred when Ashoka was ruling as a governor at Takshashila. Ashoka built a hundred feet high stupa in memory of his son. This famous stupa was situated to the north of the.Dakhin Parvat. (Southern mountains) and to the south-east of Takshashila. It was the very spot where Kunal’s eyes were pulled out. Huen Tsang says that the blind people used to come here and pray for eye-sight. It was believed that many blind persons got back [29] their eye-sight in consequence of such prayers .

According to the statements found in the Divyavadana treatise, prince Kunal was the son of queen Padmavati. He was also famous as Dharmavardhan or Dhammavadhan (a promoter of Dhamma). Padmavati and Kulivaki were generally known by the name of their sons, Kunal and Teeval respectively and these names were used as their sub-titles. When Padmavati gave birth to a son, the emperor named him “Dharmavardhan”. But after seeing the beauty of the eyes of the baby, the ministers informed the emperor that the prince’s eyes were similar to a Himalayan bird [30] Kunal. Hence, the son from Padmavati was named Prince [31] Kunal. He was born during the period when Ashoka was ruling the country according to the doctrines of the Tathagata . This was the reason behind naming his son Dhammavivardhan. It is said that Ashoka had completed the work of building 84,000 Dhammarajika Viharas [32] before the birth of Kunal. The emperor also completed the construction of 84,000 chaitya along with the Viharas in the 7th year of his coronation. The name of Prince Teeval or Teevar appears in much later inscriptions as a king [33] of Koshala . He was named Teeval or Teevar (meaning one with sharp eyes) since his eyes were as sharp as the eyes [34] of a hunter. Ashoka had been ruling the country in accordance with the Buddha Sasana even at the time of prince Teevar’s birth.

The Kalinga war proved to be the last battle [35] in the life of emperor Ashoka. Some historians are of the opinion that Ashoka waged this war after his conversion to Buddhism. Some historians opine that Ashoka was not a committed. Buddhist because he did not fully grasp the teachings [36] of Lord Buddha. But this view appears baseless after studying the historical proofs properly. The Kalinga war was a bloody, catastrophic battle. Over 150,000 soldiers were taken captives. More than 10,000 people were killed on the battlefield and many others died due to starvation [37] and disease . Ultimately, Ashoka won victory in the Kalinga war in the 8th year [38] of this coronation.

Kalinga was a prosperous Kingdom with abundant food grain and treasures. This kingdom had trade and commercial ties with Burma and south-east Asia. Kalinga was famous for tusks and ivory articles. The fields and forests of Kalinga were infested with elephants and tuskers which were essential in the warfare of that period. In the fierce battle in Kalinga, 60,000 foot-soldiers, 1000 horse -soldiers and 700 elephants fought [39] on the Kalinga side. It is not yet very clear to the historians (17)

as to why Ashoka invaded Kalinga. May be, the emperor was allured by the wealth of Kalinga. Some historians opine that Ashoka intended to expand the boundary of the Mauryan empire. Of course, historians were unanimous that the soldiers and people of this kingdom fought with bravery and determination. Some scholars think that the kingdom of Kalinga was a Buddhist state before the aggression of Ashoka. However, the death and destruction in the Kalinga battle left on indelible impression on the mind of Ashoka. The sorrowful cries of mothers and children started echoing into his ears and he repented very much.

After the Kalinga battle, Ashoka was passing through a phase of mental depression. One day, he saw a young novice called Nigrodha Shramanera passing peacefully through the royal path in front of his palace. It seemed that the emperor drowning in a ocean of sorrow had found a straw to catch at. He was inspired with a ray of hope. He said to Nigrodha,.Venerable (Tat) novice, please be seated on the throne.. The novice went towards the royal throne. As the young novice approached the throne, Ashoka said to himself, “Today this Shramana (novice) will be master [40] of my palace”. The emperor lent a helping hand to the novice to ascend the throne under a royal white umbrella . The emperor was pleased to see the young novice on his throne. Ashoka entertained the novice with the royal recipe prepared for himself. After this royal welcome, he asked Ven. Nigrodha to recite an important sermon of the Buddha. The novice preached to the emperor a sermon on Appamada [41] Vagga of the Dhammapada . After listening to the sermon of the novice, Ashoka developed a great [42] interest in the Buddha Sasana .

The emperor said, “Venerable novice. I offer you the meals of eight persons ”. The novice replied,.I shall present to my chief [43] preceptor. The king again offered eight plates full of meals to the novice. The shramana dedicated it to his preceptor. Then Ashoka offered him eight more plates full of meals. The novice dedicated it to the monastic order ( Bhikkhu Sangha ). When the emperor offered him the food for the fourth time, the novice accepted it. The next day the novice came to the palace before noon. He was accompanied by thirty two monks. Ashoka served the monastic order with the royal recipe. After serving the monks with food, Ashoka listened to the sermons from the community of monks. He was deeply impressed by their sermons. He, along with the members of royal family, look refuge in the Triple [44] Gem.

Later on, the king raised the above figure of monks to sixty thousand and offered food and other essential provisions to them. The emperor asked the order of monks,.What was the actual number of sermons delivered [45] by the Buddha?. In reply to his question Moggali Putta Tissa Sthavir said,.Eighty four thousand sermons, O great king, the Lord had delivered.. On hearing this, the king replied, “I build a Vihara for each of these sermons [46] and worship them”. It transpires from this fact that emperor Ashoka accepted the Dhamma and became a lay [47] follower. Ashoka started a constructive mission for the spread of Buddhism in the first falf of his eleventh year of coronation.

Some scholars, especially the Indian scholar, make an abortive attempt to establish the fact that Ashoka was a non-Buddhist. But none (19)

of these scholars has been able to negate the Buddhist identity of the emperor. It must, however, we admitted that the phrase “ Buddha Dhamma ” does not feature in the inscriptions of Ashoka what we find in the inscriptions is the word “Dhamma” without any mention of “Buddha” or “Baudha” It is quite likely that the practice of prefixing the word “Buddha” or “Baudha” was not in vogue till the reign of Ashoka. In Pali literature, the term “ Dhamma-Vinaya ” instead of “Buddha Dhamma” was prevalent. It should be borne in mind that Ashoka was a great emperor of a vast empire called “ Jambudvipa ”. For a ruler of such magnitude, the welfare of non-Buddhists was not less in importance, compared to that of Buddhists. Other religious faiths, too, received equal importance and attention in his polity. The secular minded scholars may not like to brand Ashoka as a “Buddhist” emperor, but his missionary work within India and abroad will certainly, enable his critics to accept the truth that Ashoka was a Buddhist. The pillars, edicts, and inscriptions speak in clear language that Priyadarshi Ashoka was a Buddhist emperor.

According to some scholars, one of the greatest proofs of his being a Buddhist is that he had [48] become a bhikku. A Chinese traveller I-tsing who travelled across India nine hundred years after the rule of Ashoka, had noticed a portrait of Ashoka in a unique style, dressed [49] in a monk’s robes. One can definitely believe the fact on the basis of the account ot the Chinese traveller. According to I-tsing, one of the other [50] Buddhist emperors had put on the monastic robes on two occasions (527 A.C and 529 A.C). Likewise, in the 12th century A.C one of the Jain monarchs [51] too had become a Jain Muni . As a Buddhist monk, he (20)

received his religious name and proclaimed himself as a teacher of the Buddhist monastic order purging his rule Ashoka undertook many vows [52] and uposathas . A Japanese emperor also became a monk in 11th or 12th century. He openly and publicity guided the administration of the country in his monastic robes. He appointed temporarily his son [53] as a king.

One may, however, doubt if the monarch of such a vast empire can lead the life of a monk and at the same time carry forward the responsibilities of ruling the country. According to the Indian Hindu religions tradition, the kings used to renounce the worldly life at a particular age and entrust their sons with the reins of royal power. They put on the robes of a Sanyasi ( mendicant ) and roam about in the fields and forests. But the Buddhist emperors of China and Japan discharged the dual responsibilities. It is, therefore, more likely that emperor Ashoka could have become a monk during the times of his pilgrimages of the Buddhist shrines , and would have, again, become a lay Buddhist. It was quite possible as there was no such binding on the Buddhist monks to remain in the monastic order for ever. Even in modern times, the lay Buddhist followers including the king may get ordained as monks for a short period (7 days, 10 days, 30 days etc.) in a country like Thailand.

After taking refuge in the Triple Gem (the Buddha, the Dhamma, the Sangha ) emperor Ashoka himself said, “I have become a lay Buddhist follower” For the first one year, I did not show appreciable understanding of the Dhamma. But later on, in the second year when I not only met the monks but also lived with them, I felt that I am making a satisfactory progress [54] in the Dhamma understanding.. In a similar manner the emperor inscribed on the same pillar that he was a lay [55] Buddhist follower. It is undoubtedly clear that Ashoka was a Buddhist in religious faith. This kind of language is quite unknown even to the present day politicians and diplomats. Mr. K.V. Rangaswami says that Ashoka was the first great administrator [56] who had become a Buddhist.

Mr. Amulyachandra Sen states that Buddhism spread outside India with the help of Ashoka. It is quite possible that the religion which Ashoka spread in India might not be Mahayana or Hinayana or even Buddha Sasana. It might have been even Hinduism (Varnashramdharma). As there is no clear proof, the scholars have made proof, the scholars have made some conjunctures about his religious inclination. The historians who attempt to prove that Ashoka was a Buddhist king refer to the incident of Ashoka’s convening the third Buddhist council which was, certainly meant for the propagation of Buddhism. Most of the preachings and teachings [57] through different kinds of Edicts and inscriptions were nothing but the Buddhist sermons. These historians hold up the fact that Ashoka built 84,00 viharas and stupas in support of his propagation of the Buddha Dhamma. According to some scholars,.Personal religion and state religion of Ashoka were two different things. But when we make a review of emperor’s missionary works, nothing like this is seen. Even if these were two religious facets of his personality, they were certainly the two images of the same Buddhist religion.

Mr. Rangaswami opines,.Broadly speaking, Ashoka’s religion was nothing but Brahmanism (Varnachramdhamma). But in another context he comments that Ashoka was a Buddhist. These two statements are contrary and contradictory to each other. In reality, the religious faith of Ashoka has nothing to do with Brahmanism whatsoever. It has already been stated that Buddhism was popularly known as the “Dhamma Vijaya ” at that time. Adding the prefix “Buddha” or “Baudha” to Dhamma was not in practice till then. When Mahindra Sthavir reached Shrilanka, King Lankeswar Tissa asked, “Whose disciple are you?” In reply Mahindra said, “ Samana Mayang Maharaj Dhammarajassa savaka ”. The English rendering of his utterance is as follows.O king we are the disciples of the king of right consciousness ( Dhammaraja ), the lord Buddha.. Thus there seems to be no difference between the religion of right consciousness an that of the personal religion of emperor Ashoka.

The scholars like Prof. Fleet, Prof. Vincent Smith and Prof. Dr. D.R. Bhandarkar differ in their opinions as regards the religious traits of Ashoka. According to Prof. Fleet, emperor Ashoka’s personal religion is the very replica of his state religion which is found in the epic [58] poems . His religious polity is quite evident from his pillars of inscriptions. Prof. Smith states, “The basic doctrines of Ashoka’s religion are found in the basic tenets of all religions”. The views of Prof. Smith are more or less akin to those of Prof. Radhakumud Mukherjee. Both of them consider the Dhamma (the religion) preached by Ashoka to be the universal religion.

But Mr. Senrat and Mr. Hultch probe Ashoka’s religion in the light of Buddha’s sermons. They equate the emperor’s religion with the Buddha Sasana. Prof. Bhandarkar is a prominent supporter of the view of Mr. Senrat. He says, “Ashoka’s religion was not the prototype of ancient Buddhists and the householders”. Prof. Bhandarkar and Prof. Roychudhary draw our attention to the Buddha’s sermons preached by chakravarth. In justifying this view, Prof. Benimadhav Barua states, “The religion of Ashoka directly relates to the basic doctrines taught by Gautama, the Buddha. This has no relation or relevance to other religions and beliefs and no need has arisen so far to bring about transformation [59] in this view”. Whether it is called a state religion or the religion of the people or even the world religion, it makes little difference in the original [60] stand. It transpires from a close and analytic study of Prof. T.W. Rhys Davids that there is no mention of either soul God, or even the Buddha [61] and Buddhism [62] .

The word. Upasaka . is found in both jain and Buddhist scriptures (Tharastha Gahatha inscription 12-13). From the religious point of view, the upasakas (by followers) are those shramans and Brahmans who are considered to be the donors and devotees of any particular set (Bhabru inscriptions). According to Nikaya inscription 13, every stand point and tradition has its own philosophy (Kalangan Edicts 12). The upasakas (by followers) were those householders who were under various social systems and under the guidance of their teachers. They had strong faith in the ideals of the Buddha and were leading religious lives as per their dhamma teachers. ( Tatra Tatra Prasanna Inscription 12).

Any state religion also may become the religion of the householders if it serves the basic religious needs of the people. The difference lay in the fact that the state religion was supported by state power while there was no such backing behind mass religion. Of course, mass religion had social bonds and traditional support behind it. Religious protection was the aim of both the types of religion this aim was sought to achieve through love for truth and establishment of peace in the world Achievement of Nibbana or emancipation of the self from sorrow was the goal of individual life. It was said that only the righteous people might reach the heaven of plenty (Yipule sagga ). People who lead the life of Dhamma reap the fruits in the other world ( Bahu Phalan, sadhavani inscription 5, 7).

So far as upasaka dhamma of Ashoka’s concerned, none other than Prof. Rhys Davids has been able to hypothesis and derive logical [63] conclusions. In this regard Prof. Bhandarkar has convinced his readers very logically by giving an example of Sigalovada Sutta . Sermons for householders. religion are given in Mahamangal Sutta and in Mahamangal [64] Jataka . All these sermons, ornamented in a fashion, are available chronologically. These suttas are marked by the righteous way of living. As a result Buddha Sasana left a lasting impact in India. The principles regarding duty and righteousness, as found in the inscriptions of Ashoka are as follows:—

a) To obey the parents and serve them in old age. Matari . Pitari susussa. inscription no. 3, 11, 13, Pillar inscription no. 7 and small inscription.

b) To respect and glorify the teachers. achariya apchariye sususse Thaviye (small inscription) guru susussa (inscription No. 13) Gurunang apachiti (inscriptions) and small inscription Pillar inscription No. 7).

c) To honour the senior citizens. aggabhuti susussa (inscription No. 3).

d) To honour the old and elders and serve them. bhair. susussa buddh susussa (Inscription No 4). To seek their advice, and to be prompt in rendering service to them. vayo mahalakanang an uppahapati (Pillar inscription No. 7). Thairanang Buddhanang dassane (Inscription No. 8)

e) To serve the shramanas and Brahmanas and show a sense of generosity in giving alms. babhane. samane sampatipati (inscription, a Pillar inscription) shraman, brahman danang (inscriptions) dassanecha (inscription No. 8).

f) Brotherhood towards friends, relatives , companions. mitta bandhut sohayanatiketu shamyapatipati (inscription no. 13) danang (inscription no. 3-9)

g) To practise compassion towards the serfs and servants —dasanaikamhi samunaj apatipati (inscription no. 9, 11, Pillar inscription no. 7).

h) To feed aged father and mother and show parental respect towards the king (inscription no. 2)

i) Not to kill or injure living beings , and not to obstruct others views. anarambho, pranang, avihimsa shabhutanang (inscription no. 4) [65]

The inscriptions of Ashoka clearly narrate the duties of householders. the responsibilities which are expected of father,

brother [66] or husband. Similarly such righteous deeds should be performed towards friends, acquaintances, relations and neighbours. (inscription no. 9, 11)

Ashoka’s code of ethics (public conduct) is very closely related to the Buddhist psychology and Buddhist justice. Small (minor) edicts and inscriptions describe and explain the words like “samrat”, “Indiye”, “Nithule” [67] , Kodhe, “mane” and “Issaya” These words refer to those things which head men to moral degradation—acinava gamini . Public instruction list no. 1 mentions a code of morality in the view of spirit of doing good “ issa ”, asulohe (ubyetana inscription), nithuliye (nithurata. heartlessness) and comparative roughness [68] appear together in the Dhammadaye sutta, a rule of true [69] successor to the kingdom of righteousness. In the like manner, these words are understood equally even in “ Purabheda Sutta ” and “ Mahaniddesa ” The two lists of Pali code are given simultaneously. They keep in touch with following words. anger , enmity, conceit and blame these are two pairs of qualifications like chanda and farusa which are applicable to one class [70] or kind of people. Ashoka’s “akhakhase achande sakhinalambhe” or “achande athalusang” (inscription no. 1) finds their Pali form “akakkasang, aphrusang (Jataka 3, p. 248)”. Ashoka’s “sakhinalambha” directly relates to Pali “Sanhavaso” (Jataka 4, p. 110)

There are two kinds of inscriptions which bear their special importance. They are generosity and compassion ( dana and daya ). In Pali language there is a term “anudaya” (thinking as well as doing meritorious acts towards others) for “daya”. According to Lord Buddha’s relevant sermon, “anudaya” implies showing of sympathy, consolation, and thinking good of others, while “daya”, refers only to compassion “Dana” as also understood as material sacrifice (in Pali it is called “ caga ” or “pasicaga”). Ashoka uses the word “dana” [71] in many senses. Pillar inscription no. 2 makes a mention of eye donation ( cakkhu dana), sacrifice of life ( prana dana) and many such examples of dana.

For emperor Ashoka, religion was not merely a materialistic way of life, but a weapon of winning the hearts of mankind. If properly studied in today’s political context, it was meant to preserve the process of civilization , to establish friendly relations among nations and to create a new national character. Ashoka religious victory (dhamma vijay) was one of the four great victories [72] achieved by the Indo- Aryans .

Sowing the seeds of the religious polity of Ashoka was achieved by him with the help of both Brahmanic and Buddhist way of life. Brahmanic ( vedic life) economic policies assert, “The weak and mean have not only to accept the economic power of the strong, but also to remain content. Hindu mythological epic-poems also show the giving of presents or paying of war compensations and the acceptance of the rule of the vector after the war victory of Pandavas . Brahmanic vedic culture teaches to achieve even religious victory with the help of swords and violence”. However, the religions victory (dhamma vijay) of Ashoka adopts the middle path , where a peaceful approach is adopted while treating the vanquished. Mild fines ( laghu dandata) are exacted from the defeated parties (stone inscription no. 13). The Buddhist religions victory (Buddha Dhamma Vijay) was achieved without the use of sword or violence or even without the use of army, atrocities or fines. Rather it was achieved through the reservation of high human values (dhamma abhidhamma vijay [73] ). Nowhere in Ashoka’s pillars there is any mention of either complete disarmament or wild and violent use of armed forces. The fact is that Dhammashoka’s complete religious victory was achieved through the principles of Lord Buddha’s religious [74] victory. The basic tenets of the religious policy of Ashoka belonged to Lord Buddha’s dhamma victory.

After the demise of the Buddha different kings had built in their kingdoms eight stupas and enshrined the holy ashes and relies of Lord Buddha long before emperor Ashoka had come to power. He took a part of the ashes from seven of these stupas and chaityas . When the ashes were being unearthed at Ramagama chaitya, a “daitya” (a demon deity) appeared in human form. He approached the emperor and prayed that the ashes should not be removed from there. Ashoka complied [75] with the request of that demon deity.

Emperor Ashoka had built over 84,000 viharas and equal number of chaityas through the length and breadth of his empire the ashes and bodily relies of the Tathagata in equal proportion were enshrined at these places of worship. The viharas and stupas were built at many important places. A chaitya was constructed near Kapilabastu where prince Siddhartha stayed for some time after renunciation . This was the spot where the crown prince [76] shaved off his head.

Huen Tsang who came to India in the 7th century saw thousands of stupas and viharas in Gandhara province. But most of these shrines were destroyed. There were no less than 14 thousand viharas in neighbouring Udayana state. Many of the stupas and viharas in Takshashila were very high. Ashoka built a chaitya at the spot where queen Tishyarakshita had ordered the eyes of Prince Kunal to be pulled out. The eastern mountain of the ancient city of Takshashila was surrounded by viharas. Larger numbers of Sangharamas were built there. A Sangharama between Amiaral and Namranala [77] in Takshashila was, most probably, built by Ashoka himself. A hillock on the east of ancient Takshashila was covered with viharas and Sangharamas. The earlier name of this very important place was “Dhammarajika” and it was probably constructed by Ashoka himself. It is believed that the stupas and chaityas enshrining the relies of the Buddha were mostly built by emperor Ashoka.

During the period of king Bindusara, prince Ashoka went to Takshashila to quell down the rebellion. It is not certain if he went to Kashmir but he is believed to have built Srinagar town. It was he who familiarised Kashmir [78] with Buddhism. Ashoka established Devopaan ( Deva pattan) town in Nepal hills and built a stupa there. Ashoka built two Sangharamas named Ashokarama and Kukkutarama in the capital city of Patiliputra.

After his conversion to Buddhism, the interest of his people in Tathagata’s religion grew. A large amount of money was spent from the state exchequer for the expansion of Buddhism. Due to his generosity towards monks, especially because of his providing them with food and other necessities, he was compared with Anathapindika , the feeder of the orphans.

On the advice and inspiration of his royal Chaplain Ven. Moaggaliputta Tissa, emperor Ashoka made pilgrimage to the sacred places associated with the life and mission of Lord Buddha. Wherever he went, he constructed stupas, viharas, monuments and pillars. He engraved and inscribed his moral message on them. Eye-witness accounts about many such memorials are available in the writings of Fa-hien (5th century A.C) and Huen Tsang (7th century A.C). The pillars and inscriptions of Ashoka are the talking stones of the history of ancient India.

Ashoka’s grandfather Chandragupta and father Bindusara expanded their empire through the length and breadth of ancient India. They expanded their empire as a part of the policy of expansionism and aggression. But Ashoka gave up this policy of forcible expansionism. He discontinued victory marches after winning victories. Instead he introduced peace and pilgrim marches as a part of his policy of religious victory. Ashoka used to treat such pilgrim parties and peace processions in a dignified manner as an emperor of Jambudvipa. In these pilgrimages, he used to be accompanied by his merchants , ministers, large number of elephants, horses , artists, sculptors and monks. Even the queens accompanied him on his pilgrimages.

His pilgrimages began (249 B.C) in the 20th year of his coronation. On the advice of Ven Moggaliputta, Tissa, Ashoka first went to Lumbini , the birth place of Siddhartha Gantama. During the pilgrimages of the emperor, his deputy chaplain Ven. Upagupta Sthavir, too, used to join him. Ashoka built a pillar at Lumbini to establish the fact that Lord Buddha was born here around 2500 years back.

He arranged to inscribe [79] on the pillar the following truth:

.Devanampiyen piyaddisin lajjin visativasa bhisiten Atan aagacha maheeyite hid Buddha jate sakyamuniti

Silavigadhabhi ca kalapite silathame ca usapapite Hid bhagawang jate ti Lumbini game ubalike kate attha bhagiyecha.

Until the discovery of this pillar, many scholars and historians were not prepared to accept Lord Buddha as a historic personage later, the king went to Kapilavatu, Shravasti , Sarnath , [80] Kusinara and after paying visit to Buddha Gaya , he returned to Pataliputra. According to Taranath , Ashoka visited Nalanda where he worshipped the chaitya of Ven. Shariputta and built a Sangharam there. It was due to this Sangharama that Ashoka is regarded as the founder of the Nalanda Mahavihara .

Ashoka built stupas and Chaityas wherever Lord Buddha and his important disciples lived at some point of their lives. We find the description of Ashoka’s religions pilgrimages in the travelogues of Huen Tsang. We come across exhaustive accounts of the chaityas and stupas in their accounts which narrate, “Dhammashoka had built three huge big stupas measuring 100 feet each”. It is said that the Nagarhar (Kandhar) stupa was 300 feet. Besides these, the emperor is said built the stupas at Mathura , Thaneswar , Kannouj, Saket ( Ayodhya ), Prayag, Koushambi, Shravasti, Srinagar, Kapilavastu , Kusinagar, Kasi , Sarnath, Magadh (Shahabad), Atavi , Vaisali , Swetpur (Hajipur), Rajgir, Budha Gaya, Hiranya parvat and Maharastra . The accounts further narrate that there were hundreds of Sangharamas in Pataliputra and some of them were in sound condition till 7th century A.C. The great Chinese traveller writes,.In the northern part of Pataliputra town, there is a royal gate built by emperor Ashoka. From this gate to the south there is a stupa and near it there is a Vihara, where the footprints of Lord Buddha can be located. The footprint was of the size of one foot and eight inches long and six inches broad. On it are engraved, the dhammacakka (Buddhist wheel of righteousness), lotus and swastika mark. To the north of this vihara also, there is a pillar, where it is inscribed.. Ashoka gifted the whole of Jambudvipa thrice to the Buddha the Dhamma and the Sangha. Kukkutarama vihara where Ashoka offered four kinds of donations to the Shramanas was situated to the south of the capital. Mr. James phillies opines,.Ashoka completed his religious pilgrimage exactly in 256 days. Why did he do so? Answer to this contention could be that, it was around that time 256 years might have been completed for Lord Buddha’s Mahaparinibbana. This fact can be further hypothesized..

Inspired by Mahindra’s matter Devi, Ashoka might have built a Vihara and stupa at Sanchi, and the inscription could have been engraved later on. In the inscription the emperor asked the monks and nuns to desist from creating schism in the Dhamma. His words of warning are,.Any member of monastic order who try to divide the sangha will be deprived of his dhamma robes and given white dress and driven [81] out of viharas..

Indian houses and buildings before the Ashoka era used to be made of wood. Such houses are still found in Burma. The art of constructing buildings and houses even during Ashoka’s time seems to have come from Persia . Ashoka’s pillars are not only beautiful and attractive but also glittering and shining. It appears that such kind of polishing and sculpting might have been completed with care and hard [82] work.

The.Ashoka chakka . or the “Dhammacakka” represents the Lord Buddha’s wheel of righteousness, commonly known as the law of dependent origination (causation) and the eightfold path . The stonesculpture of back-to-back-seated four lions on top of the pillar at

Sarnath are the marks of the Buddha’s lion -like roaring sermons in four directions. Likewise, horse, bull, lion, elephant and swan are the symbols of crown prince Siddharth Gautam and Lord Buddha.

260 years after the passing away of Lord Buddha, during the reign of emperor Ashoka, more than 60,000 monks had been residing at Ashokarama. In this period, the number of monks all over India increased appreciably. The honour and dignity of the monks had gone up. According to Dipavamsa, monks belonging to Ajivaka,83 Shraman and Brahmin sects in the guise of Buddhist monks were enjoying respect and honour in the company of Buddhist monastic order. It is learnt that the monks who ignored the Theravadin monastic tradition were either. Ajivakas . or non-Buddhist sects. A successful attempt was made to expel them. This process of purification proved useful to the Buddha sasana. When the second great Buddhist council was held hundred years after Lord’s death, Licchayi monks had convened a separate conference of their own. Up to the times of emperor Ashoka, the number of such monks continued to increase on the appeal and advice of the Thervadin monastic order, Ashoka convened the third great Buddhist council under the chairmanship of Ven. Moggaliputta Tissa .

Mr. R.R. Diwakar states, “There is no doubt that Ashoka had certainly embraced, but he did side with either the cause of any Buddhist seat [83] or Buddhist communalism”. The research of the outcome of the third Buddhist council and that of the archaeological findings enable us to conclude that Dhammashoka was fully convinced of the Theravada tradition of Buddhism. It is now clear that the emperor’s royal chaplain (Rajguru) Ven. Moggaliputta, Tissa was the author of the.Kathavathu. treatise which is a religious book under

“Abhidhamma pitak”. In this treatise, he refused the validity of other Buddhist traditions of his time. In the ultimate analysis he uphold the superiority of Theravada tradition. Even Ashoka’s inscriptions support. The theories given in “Kathavathu”.

After some time there arose great difference (schism) between the “rigorous” and “fake” monks who used to stay in the viharas of Pataliputra. Ven. Moggaliputta made sincere efforts to pacify the monks and settle down their differences. When all his attempts failed, he became very unhappy. Disgusted with rough behaviour of the two factions of the monastic order, he left Pataliputra for Ahoganga [84] mountains. The differences of opinions between the two groups of monks continued for four years. Staying together of all monks was an imperative factor for the uposatha ceremony and hence the royal uposatha practice could not be performed. Ashoka deputed one of his ministers to the viharas to calm down the quarrel between two groups of monks. When his efforts for pacifying the monks failed, he exerted pressure to make the monks perform the uposatha. The monks were not afraid of even the royal punishment. This attitude on the part of the monks [85] made the minister desperate and he beheaded many monks. He angrily asserted, “I shall see that the royal uposatha is performed”. After witnessing the carnage of the monks, a younger brother of the emperor Ven. Tissa Sthavir went forward and stood in front of that cruel minister. Despite this inhuman slaughter of monks, they did not show their readiness to perform the uposatha ceremony. The minister came back to the palace and reported the matter to emperor Ashoka. The emperor rushed to the monastic order immediately and asked, “As to who was responsible for the carnage?” Those monks who were not scholars and experts in the Dhamma said, “Emperor, it is your fault”. Some others said, “It is not your fault”. After listening to the monks, Ashoka asked, “Is there no monk who is capable of dispelling my doubts and ending this religions quarrel?” The monastic order drew the attention of Ashoka to Ven. Moggaliputta Tissa. Then the emperor’s anxiety subsided and he saw some rays of hope to overcome the impasse that followed the carnage of monks.

Ashoka sent four Sthaviras and four ministers to bring Ven. Moggaliputta Tissa. They conveyed the emperor’s wish to him and requested him to accompany them to Pataliputra. But Ven. Moggaliputta refused to comply with their request. Next time Ashoka sent eight Sthaviras (elder monks) and eight ministers. Even then Ven. Moggaliputta refused to go. The emperor sent sixteen Stharviras and sixteen ministers in the third time. Ven. Moggaliputta Tissa showed his willingness to go this time. He reached Pataliputtra through the water ways. Ashoka himself went to the Ganga Ghat to receive the Mahasthavir. He got into waist-deep water and extended his right hand to Ven. Moggaliputta Tissa when the latter stepped down from the boat . [86]

Ven. Moggaliputta Tissa did not stay at Vihara. He was lodged in the Rativardhan garden. The emperor humbly asked his chaplain (guru) “Am I liable for the blame of killing of the monks by my minister?” In reply to this question, Ven. Moggaliputta Tissa held up before, Ashoka the example of “ Tittiriya [87] Jatak” “Unless and until the mind is guilty along with the act of killing the very act [88] cannot be called sinful”.

A week after this heinous incident, the emperor, in consultation with Ven. Moggaliputta Tissa, ordered for a conference. In separate tents, Ashoka and Ven. Moggaliputta Tissa called, turn by turn, each of the monks who attended the conference. Each and every monk was asked the question, “Ven” monk, of what religions understanding was Lord Buddha?. Many Monks answered, “The Lord was eternalist (saswatavadi)”. Ashoka forfeited the ordination of those who replied that the Buddha was saswatavadi. He disrobed such monks numbering over 60,000. These monks later gathered at Nalanda and called themselves eternalist sarvastavadin Buddhists. They convened [89] their separate conference there. Since then Nalanda became the strong-hold of the Sarvasthavadins. Later on they spread to Kashmir, Central Asia and China. [90] One of their branches reached Mathura also.

Then the emperor asked the same question to the loyalist monks, “Of what religions understanding was Sugata (Lord Buddha)?” They all answered that the Buddha was Vibhajjyavadin [91] analyst. Ashoka accepted the reply after consulting Ven. Moggaliputta Tissa. After purifying the order (Sangha) and after cleansing his mind and heart, he felt freed. Later the uposatha ceremony was performed.

Ven. Moggaliputta Tissa thus chose 1000 monks who were experts and scholars of the Dhamma and who mastered Tripitika, in its true tradition [92] (in Patisambhida ) they were asked to concentrate, contemplate and recapitulate the original dhamma as taught by the Tathagata. Their convention was called at Ashokarama. In this connection it may be mentioned here that the first great Buddhist council was organised at the behest of Ven. Mahakashyapa Sthavir, the second great Buddhist council was convened by Ven. Yas Mahasthavir and the third great Buddhist council was convened on the advice of Ven. Moggaliputta Tissa by emperor Ashoka. In order to counter and clarify the false views about the true dhamma of Lord Buddha, he composed [93] “Kathavathu” chapter (Kathavathu Prakaranna). This great council concluded in the 19th year of Ashoka’s coronation. The deliberation of the council continued for nine months. 1000 Theravadin monks took part in this deliberation. Ven. Moggaliputta Tissa was seventy two years old [94] then.

After the conclusion of this council Ven. Moggaliputta Tissa sent preachers (dhammadutas to the neighbouring tributary provinces and foreign countries for the spread of the righteous religion. Emperor Ashoka helped him in his mission. The following list of monks and the places where they were sent is the proof of Ashoka’s Dhamma Missionary work:—

Majjanfic (Madhyamik) Sthavir—Kashmir & Gandhar. [95] Mahadeva Sthavir—Mahismamandal [96] Rakshita Sthavir—Vanvasa province [97] Yavan Dhammarakshita Sthavir—Uparant province [98] Mahadhammarakshita Sthavir—Maharastra province Maharakshita Sthavir— Yavana country [99]

Majjhima Sthavir— Himavant (Himalayan province). Some and Uttar Sthavir— Suvarna Bhumi [100] (Burma) Mahamahinda Ithiya, Uttiya —Sinhala Island (Shrilanka) Sambal and Bhaddhasal.

We learn from the edicts [101] and inscriptions of Ashoka that dhammadutas were sent to many other places which are not included in the above list. Since the period of Chandragupta and Bindusara, the Mauryans developed relations with a few western countries. Greek ambassador Megasthenes came to Pataliputra during the period of the grandfather of Ashoka. (His official correspondence from Pataliputra to Greece is popularly known as.Indica.). As a part of the policy to consolidate and continue the traditional ties between the two countries, Ashoka sent his missionaries (dhammadutas) to Greece. Though their names are not known, the places of their deputation can be traced. One of the inscriptions narrates, “One of the Yavana Kingdoms was at the distance of 800 Yavanas . Its name was given as Antioka”. The names of the rulers of four kingdoms where Ashoka has sent kingdoms where Ashoka had sent his dhammadutas are also available. They were:—Turmaya [102] , Anticon [103] , Mig [104] and Aliksunder [105] (Alexandria).

Thus, he sent his preachers to Pandya and Tambraparniya tributory kingdoms in the south. We come across place-names like Kamboj (Cambodia), Nebhak, Nathapankatik, Bhoj Pitiniyak, Andhra and Pullind where Ashoka is believed to have sent his religious missionaries.

“Great king ( Maharaja ), no, even a person like you cannot claim to be the true successor of the Dhamma. But one who offers his son or daughter and ordains him/her in dedication for the cause of Buddha Dhamma has the right to claim and call himself a true successor and the benefactor of the Dhamma”. Ashoka had a great ambition that his heir would become the successor of the Buddha’s religion of right consciousness. Ashoka asked his son prince Mahindra and daughter princess Sanghamitra, “My beloved children would you like to get ordained? Pabbaja ordination (novice inducting ceremony) is very rare and important”. Listening to the appeal of father, they said, “Lord father if you so wish and permit us, we can get ordained even today. May your lordship get the blessings of Triple Gem”.

Since the time of ordination (Pabbaja) of governor Tissa and Agnibrahma, [106] Mohinda and Sanghamitra had been longing for getting ordained. Within a few days Mahindra was appointed sub-king (governor). But Ashoka considered ordination superior to the post of governor. The emperor got his son and daughter ordained as a novitiate monk and a novitiate nun respectively with great festivity. At that Mahindra was 20 and Sanghamitra 18. Upadhyaya of the prince was Ven. Moggoliputta Tissa while his Acharya was Ven. Mahadev Sthavir. This female upadhyaya of Sanghamitra was famous nun Dhammapali and female Acharya was nun Ayupali . This ordination took place in the 6th year of Ashoka’s coronation. [107]

Later on, after the completion of the third Buddhist council, Ven. Mahindra and other monks came to Shrilanka. Devanampriya Tissa, the then king of Sinhala was a friend of emperor Ashoka. The emperor sent to king Tissa the provisions for his coronation. King Tissa pre-fixed the title “Devanampriya” in memory of his relation with emperor Ashoka. The friendship of Mahindra’s father with the Sinhalese monarch proved very useful for the spread of Buddhism there. Subsequently, Sanghamitra, too, reached Shrilanka with a sapling of Bodhi tree from Buddha Gaya. She established a branch of nuns. order (Bhikkuni Sangha) in the island. Even now the Bodhi tree planted by Sanghamitra at Anuradhapura exists as a symbol of supreme Enlightenment. It is said that this is the oldest surviving tree on the surface of the earth. Mahindra is regarded as the Anubuddha (second Buddha) in Shrilanka. [108]

All types of pillars, edicts and inscriptions have an important place amid the achievements of emperor. These inscriptions, engraved in “ Brahmi ” script, give us the realistic information of the Indian history. This “Brahmi” script is considered to be the root script for Indian and Sinhalese alphabet. One of the English [109] scholars was able to decipher these Brahmi inscriptions for the first time in 1836. The coins of Indo- Greek kings which bore Greek and Brahmi letters proved useful to him. Much later on, historians and scholars of various countries also could read the Ashokan inscriptions. Among European, Indian and American scholars, the role of Sir Alexander Cunningham, the father figure of Indian Archaeological Survey and Prof. Emil Senart (French scholar) deserves special mention. The historians have classifed these inscriptions into eight categories [110] . (1) Small (minor) inscriptions (2) Bhabru inscriptions (3) Caturdash inscriptions (4) Kalinga inscriptions (5) Cave inscriptions (6) Tarai Pillar inscriptions (7) Major or Prime inscriptions and (8) Minor (inferior) Pillar inscriptions.

1) The inscriptions in this category include:. (a) Siddhapura ( Mysore ) (b) Brahmagiri (Mysore) (c) Jating Rameswar (Mysore)

(d) Maskahi (Raichur, A.P) (e) Rupnath ( Jabalpur M.P) (f) Vairat ( Jaipur State) (g) Sasaram (Allahabad) (h) Gurjar (Datiya) (i) Rajul (Mandagiri) (j) Yerdugudi (Karnool A.P) (k) Gavormeth (Raichur A.P) (e) Palcogunda (Raichur A.P)

2) Bhabru inscription was discovered in Jaipur princely state ( Rajasthan )

3) Caturdash inscription which was engraved in 256 B.C is considered very important. It is known as caturdash inscription simply because it consists of fourteen royal instructions. These inscriptions were excavated at following sites:. (a) Kalasi (near Dehradun) (b) Girnar ( Junagarh Kathiawar) (c) Sahwa- gadhi (Yufajai Tashil near Peshwar) (d) Mansera (Aebatebad Hazara) (e) Yerdagudi (Karnool A.P) (f) Sopara ( Bombay Distt. Thane ) (g) Dhauli (Orissa) and (h) Jaugarh (Ganjam, Orissa)

4) Kalinga inscriptions are two in number and these are engraved on the major stone plate. The engraving was done before 256 B.C.

5) Three inscriptions are engraved in the caves of Barabar mountains in Gaya district. The period of engraving is understood to be between 257 B.C to 250 B.C.

6) Tarai inscriptions are two in number. They have been discovered in the Tarai region (Rumindehi or Lumbini) and Niliva village near Kapilavastu. The inscriptions date back to around 249 B.C.

7) Seven major Pillar inscriptions were discovered at six places . These Pillar inscriptions might have been completed between the period from 243.242 B.C. (a) Topara village (near Ambala ) Pillar and (b) Meezut Pillar were lifted and carried to Delhi by the order of Phiroz Shah Tughluk. (c) Prayag Pillar was at first in Kaushambi . This pillar was also carried to Prayag from its original spot. Ashoka engraved his instructions on (d) Lauzia Areraj, (e) Lauriya Nandgarh and (f) Rampurva Pillar. These three pillars with their inscription are preserved in Champaran district (Bihar).

8) Minor pillar inscriptions are two in number. one at Sanchi and the other at Sarnath.

With regard to the language of Ashokan inscriptions, Prof. Emil Senart Writes, “The language is not beautifully ornamented and polished” It seems the inscriptions are written in the words of Ashoka himself, and ne one seems to have dared to correct it. It may not have been the language of the state but it seems to have been understood by the people all over his empire. At that time, the people of various kingdoms and countries (with whom Ashoka had diplomatic relations) may also be familiar with his language. However, this seems to be not possible. It is quite likely that it may have been the language of Magadh province of that time. Compared [111] with Pali, it seems possible that it would have been the language of ancient Tripitaka ..

We have come to know that the script used by Ashoka for his inscriptions and edicts was Brahmi. It is regarded as the mother script for the alphabet system of not only the modern Indian languages but also the languages of foreign countries like Shrilanka, Burma, Tibet, ancient Central Asia, Cambodia, Thailand, Indonesia and Philippines. This Brahmi script is derived from the letters used by pre-Vedic Aryans or ancient Aryans. According to some scholars, this script was prevalent in Mohenjodaro and north-west [112] India. But such a view is not undisputed. It will not be proper to derive the conclusion that the Brahmi script was born out of Aryan alphabet system.

The Himalayan range was the northern boundary of the Ashokan empire. To the south were the Cholas , Pandyas , Satpuras and

Keralaputras which were independent states. Likewise, Tambraparni state was also in the south. But they all were his friendly kingdoms. [113] After the victory in Kalinga war, his eastern boundary extended up to the Bay of Bengal and his western and north-western boundary extended up to Arabian sea [114] and Antiok respectively. These states had friendly relations with Ashoka. Geographically speaking, the Ashokan empire can be divided into five parts [115] . The four Greek Satrapates. Afganistan and Beluchistan were also parts of his empire. Five parts of Ashokan empire were:. 1) Prachya. North-east or Eastern provinces 2) Dakshin path (Southern states) 3) Paschim state (Pratichya or Uparanta) 4) Northern state (Urdhava, Udichya or Uttara path) 5) Central state (Madhyam, Madhya Desh, Antarvedi ).

Ashoka, himself used to describe his empire as a spread-out [116] one i.e., a vast empire with its capital [117] at Pataliputra. He speaks of other important towns where his royal brothers, sisters, family members or some other relatives used [118] to reside. The other important towns were: Takshashila [119] , Kaushambi [120] , Ujjayin [121] , Tosali and Sampa [122] , Suvarnagiri or Rishil`124. Besides, Ashoka makes a mention of some small towns like Kapialvastu, Srighna, Rajpur, Abhisar, Puskamavati, Girinagar

(Jaingirinagar), Supanik (Sopara), Virathagar, Vidisa and Gaya. It was due to his accepting the Buddhist religion and due to his honest efforts to change it into the empire of righteousness that it expanded into a great Empire [123] called Jambudvipa. As per the Buddhist tradition there were 84,000 towns (big & small) in the empire.

Western and central provinces were directly governed by Ashoka himself. Other provinces were ruled by the royal princes and representatives appointed by the emperor. The head of a village was called Gram-Bhrunjaka or Gram-Bhojak. As per his economic policy, such a Gram-Bhojak used to look after the administration of five to ten hamlets and habitats. He received one fourth of the farm produce of each farmer - citizen of the village as the state revenue. The work assigned to each Gram-Bhojak was to look after the land and maintain the integrity of the respective village with the emperor. Sometimes, one-fourth, one-sixth or one-eight portion of this revenue was given to the state. A part of the tax was also spent on the armed forces. The class of artists received salaries from the state exchequer. A class of philosophers (guides) such as Shramanas & Brahmins were paid salaries by the government. The remaining revenue was spent on irrigation, public works and other welfare activities. A sizable revenue was spent on digging well, planting trees and maintaining hospitals. [124]

Ashoka was perhaps the first ruler in the annals of mankind to make arrangements for women’s education . He was also the first emperor to make efforts to educate his subjects. Thus, Ashoka engraved edicts and inscriptions all over this empire [125] in order to keep his people informed about Lord Buddha’s Dhamma education.

In the 13th year of his coronation Ashoka is said to have appointed the Dhamma, Mahamatya [126] who were entrusted with the job of inculcating the Buddhist code of ethics in the minds of the subjects. In addition to the religious duties they were given some other works also (Bahumukha). Tosali and samapa [127] inscriptions mention of two towns which were administered by the judges. They were also known as city administrator (Nagar Mahamatya). There were grades of town administrators (Nagaradhikari).

Ashoka’s grandfather, father and he himself were emperors. But Ashoka did not call himself a “Samrat”. We do not find the mention of the title “Samrat. in any of his inscriptions. Many other kings affixed various titles like Rajadhiraj (king of kings). But Ashoka deviated from using such worldly honorifics. However, Ashoka’s complete name and designation can be found in his inscriptions. But in most cases it is found in short forms such as, “ Raja ”, “Devanampriya”,.Priyadarshi. or sometimes as.Rajapriyadarshi”. In Maskhi inscription, of course, we find his name as “Devanampriya Ashoka”. In the Buddhist scriptures, he is described as Dhammaraja or Dhammashoka. Devanampriya was not his personal name, but his royal honorific. It is not known if it was used by any king before emperor Ashoka. It was later used by his grand son Dashratha (Brihadrath) Maurya. [128] Ashoka never called himself a Maharaja in his inscriptions, we find only the title.Raja.. [129]

While commenting on the Sutras of Panini Katyayan (250 B.C - 200 B.C), a contemporary of Ashoka, makes use of the word

“Devanampriya” in an abusive sense. Kaithet (12th century A.C), a commentator of Patanjali , makes use of this title very carefully while the glossary of Hemchandra (12th century A.C) and and Kaumudi (10th century A.C) very clearly describe the title.Devanampriya. as.fool..

Giving an abusive and derogatory meaning of such a honorific title “Devanampriya” is somewhat inexplicable. It may be presumed that Vedic Brahminism suffered a great set-back due to Ashoka’s policy of non-violence , the prohibition of animal sacrifices [130] and celebration of Yavanas as social festivals. The emperor’s policy of non-villeinage and renouncing warfare exasperated the warrior class people. This state [131] policy proved to be a challenge to their existence. It was quite likely that the non-Buddhists, especially Brahmins, would not have tolerated Ashoka’s Buddhist missionary work. For example, the establishment of a separate [132] department for the spread of righteous religion, giving religious sermons orally and through inscriptions, conducting royal pilgrimages to the places of Buddhist importance, organizing public debates on Dhamma, educating common people and installing inscriptions were quite novel works for that era..Generally scholars [133] classify Ashoka’s inscription’s into the following categories:.

I. The Fourteen Rock Edicts, II. The Seven Pillar Edicts, III. The Two Separate Rock Inscriptions of Kalinga, IV. (a) The Minor Rock Inscriptions I and II (b) The Bhabru (formerly called Bhadra ) Rock Edict, V. The Minor Pillar Edicts and VI. The Cave (dedicative) Inscriptions.

The above mentioned inscriptions are, however, distributed locally as stated below:

I. The Fourteen Rock Edicts

(1) The Fourteen Rock Edicts were discovered of Girnar hill, incised on the north-eastern face of a rock, near the ancient town of Junagadh , in the Peninsula of Kathiawar (Sourashtra) now in the Bombay state;

(2) at Kalsi on a rock in Dehradun district of Uttar Pradesh;

(3) at Dhauli on a rock about some six or seven miles in the south of Bhuvaneswar in the Puri district of Orissa;

(4) at Jaugada on a rock (in ancient Khepingala- parvata ) in Ganjam district of Orissa;

(5) Rt Shahbazgarhi on a rock in Yusufzai sub-division of Peshwar district, West Pakistan;

(6) at Mansehra on a rock in Hazara district, West Pakistan;

(7) at Sopara on a rock (in the ancient town of Surparaka ) in Thana district, Bombay State;

(8) at Erragudi on a rock in Kurnool Distrct, Andhra Pradesh.

II. The Seven Pillar Edicts were discovered at.

(1) Topra (called Delhi-Topra or Delhi-Sivalik as it was transported in the 14th century A.D. by Sultan Firoz Shah Tughlak from Topra to Delhi) in Ambala district in East Punjab ;

(2) at Meerut (called Delhi-Merrut as this was also transported by the same Tughlak Monarch to Delhi) in Uttar Pradesh;

(3) at Allahabad (now in Allahabad Fort, removed there from Koushambi, modern Kosam, by an unknown person who must have been a high-ranked one) in Uttar Pradesh;

(4) at Radhia (= Lauriya-Ararja) on way to Bettia in Champaran district in North Bihar;

(5) Madhia (= Lauriya-Nandangarh) on the road from Bettia to Nepal, in Champaran district in North Bihar;

(6) at Rampurwa, in Champaran district in North Bihar; It may be remarked here that only the Topra Pillar contains all the Seven Pillar Edicts, the six others containing only Pillar Edicts I-VI.

III. The Two Separate Rock Inscriptions of Kalinga

The Two Separate Rock Inscriptions of Kalinga, discovered at Dhauli (in Puri district) and Jaugada (in Ganjam district), take the place of Rock Edicts XI, XII and XIII of the other versions and they appear to be special records meant for the people of Kalinga, conquered by Ashoka.

IV. (a) The Minor Rock Inscriptions I and II

The Minor Rock Edicts I and II were discovered in the following places as stated below: Minor Rock Edict I may be said to have two local versions, Northern and Southern in variant recensions.

(i) The Northern versions occur at.

(1) Sahasram, in Shahabad district in South Bihar; (2) Rupnath, Jabalpur district, Madhya Pradesh; (3) Bairat , in Jaipur district, Rajasthan state; (4) Gujarra in Datia district, Madhya Pradesh; and

(ii) the Southern versions occur at.

(5) Brahmagiri, (6) Siddapura, (7) Jatinga - Ramesvara [5-7: in Chitaldurg district of Northern Mysore;] (8) Maski , in Raichur district, formerly in Nizam’s Dominions, Hyderabad; (9) Erragudi, Kurnool district, Andhra Pradesh; (10) Govimath, a hill near Kopbal in Raichur district, formerly in Nijam’s Dominions, Hyderabad; (11) Palkigundu , a hill about 2 miles distant from Govimath in the same district; (12) Rajula-Mandagiri on a rock near Pattikonda in Kurnool district, Andhra Pradesh;

IV. (b) The unique Bhabru (or Bhabra) edict

The unique Bhabru (or Bhabra) edict was discovered at Bhabra near Bairat (hence also called as Second Bairat Rock Edict) in Jaipur distrct of Rajasthan.

The Minor Pillar Edicts

The Minor Pillar Edicts are four in number and they were discovered in the following places as stated below.

(1) The Sarnath Edict, at Sarnath (ancient Risipattana or Mrigadava , Deer Park ), about 3-4 miles north of Banaras in Uttar Pradesh;

(2) The Kaushambi Edict, occurring on the Allahabad Ashokan Pillar referred to before;

(3) The Sanchi Edict, near the Southern entrance to the great Sanchi Stupa in former Bhopal state, now in Madhya Pradesh;

(4) The Queen’s Edict, occuring on the Allahabad Ashokan Pillar, referred to before.

Two commemorative Minor Pillar Inscriptions were discovered at.

(1) Rummindei (reminding us of Lumbini village or forest where Gautama Buddha was born), being north of Padaria and Bhagwanpur in the Nepalese Tarai, about a few miles from the Indian district of Basti, and (2) Nigliva, also in the Nepalese Tarai, north of the District of Basti.

VI. The Cave (dedicative) Inscriptions.

The Barabar Hill Cave (Dedicative) Inscriptions were incised in caves excavated in hills at Barabara (called, most probably, Gorathagiri ), some miles to the north of Gaya in South Bihar.

More than a century and a quarter ago began the decipherment of Ashokan Inscriptions discovered till then. (Since Hultzsch’s edition of Ashoka’s Inscriptions (in corp Ins Indicarum Vol. 1) published in 1925, there have been new discoveries of some edicts,) e.g. at Erragudi (M.R.E. I and R.E. I-XIII) in 1929, at Raichur district (Govimath and Palkigundu M.R.E. I) in 1931, at Rajula -Mandagiri (some miles away from Erragudi M.R.E. I.) in 1953, and at Gujarra (in old Datia state in M.P, M.R.E. I) in 1954..

A class of people called Brahmins did not like Ashoka’s works. Sending of Dhammadutas to foreign countries, the construction of large stupas, viharas, hospitals and caves, the erection of pillars and inscriptions engraving animal symbols were new to some other people. Thousands of artists were employed for these wonderful works gradually, he won the hearts of common people. H.G. Wells states,.If there were a scientist like Aristotle with Ashoka, no doubt the emperor would have established many scientific research [134] institutions..

The words of Ashoka himself may help us to assess his historic role. He said, “Wherever I am, whether in the dining hall and restroom, or in bedroom, my officials are free to inform me of the people’s problems whether I issue oral orders or through the ministers and secretaries; any point of dispute or disagreement should be reported to me” I am not satisfied with any amount of work, and like to continue to exist energies for the good and gain of everybody. I consider it my bounden duty to take care and in the interest of all living creatures. Due to my industrious nature and alertness of mind, I do not have my personal work, except the work of the people. Whatever I do is to free my life from the debts of life by caring for all living [135] beings..

Emperor Ashoka is said to have ruled for a fairly long time, for his regime seems to have lasted from 270 B.C or 269 B.C to 234 B.C or 233 B.C. According to Buddhist tradition, “in the life of Ashoka two important events had great impact on his mind. The first was the coronation and the second was the conversion to Buddhism. He was not so much impressed by the first event, as he was impressed by the second”. Throughout his life after conversion to Buddhism, Ashoka the great followed the policy of ahimsa (non-violence). He abolished the slaughter or mutilation of animals in his kingdom. He promoted the concept of vegetarianism. He sent missionaries to far off places to propagate the ideals of Buddhism and inspire people to live by the teachings of Lord Buddha. He even engaged his son and daughter to carry out the duties of Buddhist missionaries. Emperor Ashoka built thousands of Stupas and Viharas for Buddhist followers. One of such Stupas, the Great Sanchi Stupa has been declared as a world heritage site by UNESCO. The Ashoka Pillar at Sarnath has been adopted as the national emblem of the modern Indian republic. His wheel of righteousness, known as.Ashoka Chakra. features on the national flag of India Ashoka himself was a great philanthropist and his benevolent activities rightly earned him the title.Devanampriya Priyadarshi..

Footnotes and references:

The Pilgrimage of Buddhism, James Bissett Pratt, p. 106.

The Age of Imperial Unity, Ramesh Chandra Majumdar, p. 71.

The Outline of History, H.G. Wells, p. 40.

History of Civilization in Ancient India, Ramesh Chander Dutt, Vol. III, p. 1.

Chandragupta Maurya and His Times, R. K Mookerjee, p. 14.

Panchamo Paricchedo (Part five-Theragatha)

Asoka and the Decline of the Mauryas, Romila Thapar, p. 20

Ashokavadana, P.T.S., p. 337.

Divyavadana, P.T.S., p. 323.

Asoka and His Inscriptions, B. M. Barua, p. 36.

Psalms of the Early Buddhists, Henry Frowde, p. 133.

Asoka and His Inscriptions, B. M. Barua, p. 33.

Avanthirathang Bhujato Pitara Dinnamattano. So Ashoka Kumaro he Vjjayeni gamamapura. Mahavamsa, 13/8.

Mahavamsa ( Hindi Tr.), B. A. Kausalayan, p. 64.

The Mountains near Bhilsa .

Asoka and his Inscriptions, B. M. Barua, p. 52.

Divyavadana, P.T.S., p. 326.

Mahavamsa, P.T.S., XII, 1-8, pp. 82-86.

Vasudev Upadhyaya, who repeats the views of minor again and again which does not agree with Mahabharata.

Mahavamsa (Hindi Tr.), B.A. Kausalayan, p. 21.

Bauddha Dhamma and Bihar, Haraballav Tripathi, p. 167.

All those signs , wherein he would certainly become an Arhant.

Mahavamsa, (Hindi Tr.), B.A. Kausalayan, p. 23.

Devanam piyasa Vachanenasavat mahamatta , vataviya (;) ye heta dutiyaye deviye dane ambavadika va almeng va dana gahe va yevapi angne, Kichi ganiyati take deviye she nami (1) Hevang (vi) na (ti), dana gahe diviyeti teeevalmatu Kiluvakiye, which means with the permission of king devanampriya all make maha mattas are told to let the second queen kaluvaki, the mother of Teeval offer any gift may it be the mango grove , vihar or alms giving centre or anything else, It should be considered as her own dana or gift. That is why the second queen, the mother of Teeval makes this prayer (Allahabad pilar-queens gift Edicts).

Asoka and His Inscriptions, B. M. Barua, p. 53.

Mahavamsa, P.T.S., p. 71.

Divyavadana, P.T.S., p. 319.

Ibid, p. 407.

Yuan Chawang’s Travels in India, T. Walter, vol. 1, p. 69.

Divyavadana, P.T.S., p. 406.

Ashoka’s Dhamma, R.K. Mookerjee, p. 8.

Divyavadana, P.T.S., p. 316.

Gupta inscriptions, Prof. Fleet, p. 225 E.I. Vol. VII, p. 103.

In the Samyutta Nikaya II, p. 19, the primitive dwellers of mountains are rightly called Tivaras .

May be first also.

H.L. Eggermount.

Asoka’s Edicts, A. C. Sen, p. 19.

A Concise History of the Indian people, H.G. Rawlinson, p. 371.

Bihar Through the Ages, Ranganath Ramachandra Diwakar, p. 61.

A monk until he is fully ordained, is called a Shramana.

Dhammapada, Appamada Vagga , P.T.S., p. 21-75.

Mahavamsa, (Hindi Tr.), B. A. Kausalayan, p. 23.

Every Buddhist monk has two preceptors, the chief is called Upadhyaya, and the other is called ncharya.

Mahavamsa, (Hindi Tr.), B. A. Kausalayan, p. 27.

Ibid . p. 28.

Mahavamsa, P.T.S., XII, 1, p. 82.

The Cambridge History of India, Rapson Edward James, Vol. I, p. 102.

The Outline of History, H.G. Wells, p. 401.

A Records of Buddhist practices, Translations of I-tsing, Takasuku, p. 73.

First Emperor of Liang dynasty, Wuti or Hsiao yes, p. 205.

Giles History, Chinese Letters 1901, p. 133 and 1903, p. 236.

Indian Antiquties, Buhler, Vol. VI, p. 154.

Hinduism and Buddhism, C. Eliot, Vol. I, p. 265.

Se devangna piye hevang aha: adhi kani adhatiyani vasanil ya hakang upasake no tu kho yekang savaccharang pakante 1 hasangl satireke chu kho Sabachare yang maya sanghe upayo te vadhanca me pakante Imina cha kalen amisa ye munisa pathamo Yergudisilalekh.

First inscription of Brahmagiri.

Introduction to the Edicts of Ashoka , G. Srinivasa Murti p. 12.

Edicts of Ashoka, G. Srinivasa Murti, Introduction, p. xxv.

Ramayana , VII, p. 113-14..

Asoka and His Inscriptions, B. M. Barua, p. 225.

“Treat it as a form of Rajadhamma , or as a form of Buddhist Upasaka dharma, or even as a form of Universal religion, This position remains unaltered”, B. M. Barua.

In those days Bauddha Dhamma was known by the name “ Dhamma Vinaya ” the word “Buddha” is found in many inscriptions.

Buddhist India, T. W. Rhys Davids, p. 225.

.It was the Dhamma for laymen, as generally held in India but in the form, and with the modification, adopted by the Buddhist.-Buddhist India, T. W. Rhys Davids, p. 105.

Jataka (Hindi Tr.), B.A. Kausalayan, Vol. IV, pp. 275, 453.

Asoka and His Inscriptions, B. M. Barua, p. 265.

Swamikena (in Pali Samiken) Digha Nikaya, part III, p. 190. Sarnikena bhariya Pachupatthatabba.

Pali Nitturiyang Mahaniddesa Atthakatha , Attadanda Sutta .

Digha Nikaya, P.T.S., part III, p. 179.

Majjhima Nikaya , P.T.S., part I, pp. 339-413.

Ibid, part III, p. 268.

Rock Edicts II R.E. XII P.E. II. VII (Barabar).

Asoka and His Inscriptions, B. M. Barua, p. 283.

Digha Nikaya, P.T.S., part III, p. 59.

Ibid, part III, p. 62.

Yuan Chawang’s Travels in India, T. Watter.s, Vol. II, p. 20.

Ibid, p. 22-23.

Guide to Takshashila, John Marshal, p. 17.

Rajatrangini, Kalhana , ch. I, p. 9.

Girnar Inscription.

Sarnath Pillar Inscription.

Ye Bhante ! Sangha samage Kate, bhukkunangcha bhikkuninanachati papotike chandamsuriyi ke ye sangham, bhakhati bhikkhuva bhikkhuni va odata ! Schism pillas inscription, Ashokan Inscriptions, R.G. Basak, p. 146.

Concise History of the Indian People, H.G. Rawlinson, p. 58.

Bihar Through the Ages, Ranganath Ramachandra Diwakar, p. 195.

A mountain near Hardwar.

Mahavamsa, P.T.S., XXI, p. 34.

Mahavamsa, P.T.S., XXI, p. 35.

Ibid , p. 36.

Jataka, (Hindi Tr.), B. A. Kausalayan, pp. 37, 117, 438.

Buddhacharya, Rahul Sankrityayan, Bhumika, p. 6.

Theravada is also knwon as Hinayana, Sarvasthivada etc. are its various branches. Since it makes analytic, it is called Vibhajjavada in Pali which means learn any phenomenon by separating and dividing into small division.

(1) Artha dyana (knowledge of economics) (2) Dharma Dyana (knowledge of religion) (3) Nirukthi Dyana (knowledge of renunciation) (4) Pratibha Dyana (knowledge of consciousness).

Fifth treatise of the Abhidhamma Pitka.

Mahavamsa, P.T.S., XXI, p. 71.

At Peshawar and Rawalpindi in Punjab (Punjab).

Khandesh, to the south of river Narmada .

Northern part of Mysore Princely state.

Coastal areas from Bombay (present Mumbai) to Surat .

Burma or present Pagu.

Rock Edicts, No. 13.

Ptolemy II Philadlphus of Egypt (B.C. 285-247).

Antigonus Gonatas of Mecedonia (B.C. 276-235).

Magas of Cyrenne (B.C. 300-250).

Alexander of Epirus (B.C. 272-255) or Alexander of Corinth (B.C. 252-244).

Sanghamitra’s husband or Ashoka’s nephew (sister’s son).

Mahavamsa, P.T.S., XXI, p. 32.

Mahavamsa, P.T.S., XXI, p. 33.

James Princep.

Oxford History of India, Vincent Smith, pp. 103-104.

Phraseology and style of Asoka and His inscriptions, B. M. Barua, ch. I, p. x.

Asoka’s Edicts, A. C. Sen, p. 32.

Rock Edicts, II of R.E. XIII.

Antiochus II, The King of western Asia and Syria .

Asoka and His Inscriptions, B. M. Barua, p. 64.

Rock Edicts, X, XI, XIV.

Ibid, V and VII.

Minor Rock Edicts, I.

Queens Edicts.

Minor Rock Edicts, I & II.

Major Rock Edicts.

Political History of Ancient India, H. C. Raychaudhuri, p. 343.

The Outline of History, H.G. Wells, p. 159.

Pillar Edicts, VII.

Minor Rock Edicts.

Nagarjun Hill caves Inscription.

Asoka’s Edicts, A. C. Sen, p. II.

Rock Edicts, I.

Ibid, XIII.

Ibid, III and V.

Ashokan Inscriptions, (Ed.), R. Basak, pp. xi-xiv.

Rock Edicts, VIII.

The Outline of History, H.G. Wells, p. 170.

Article published on 03 November, 2023

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Essay on Ashoka
Given below are two essays in English for students and children about the topic of 'Ashoka' in both long and short form. The first essay is a long essay on Ashoka of 400-500 words. This long essay about Ashoka is suitable for students of class 7, 8, 9 and 10, and also for competitive exam aspirants. The second essay is a short essay on ...
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Chapter 2a - Ashoka the great (273 B.C.–232 B.C.)

I. The Fourteen Rock Edicts

II. The Seven Pillar Edicts were discovered at.

III. The Two Separate Rock Inscriptions of Kalinga

IV. (a) The Minor Rock Inscriptions I and II

IV. (b) The unique Bhabru (or Bhabra) edict

The Minor Pillar Edicts

VI. The Cave (dedicative) Inscriptions.

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