Buddhist Heritage Of India

Devanampiya Piyadasi Asoka

The Great Indian Buddhist Emperor

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Ashoka was an Indian Buddhist emperor of the Maurya Dynasty and was the third ruler of the Maurya Dynasty, who ruled almost all of the Indian Subcontinent from 268 BCE to 232 BCE. Ashoka’s empire consisted of most of India, South Asia, Afghanistan, and parts of Persia in the west, Bengal and Assam in the east, and Mysore in the south. Ashoka promoted the spread of Buddhism across ancient Asia.

Ashoka waged a destructive war against the state of Kalinga (modern Odisha), which he conquered in about 260 BCE. According to an interpretation of his Edicts, he converted to Buddhism after witnessing the mass deaths of the Kalinga War, which he had waged out of a desire for conquest and which reportedly directly resulted in more than 100,000 deaths and 150,000 deportations. He is remembered for the Ashoka pillars and edicts, for sending Buddhist monks to Sri Lanka and Central Asia for promoting the spread of Buddhism, and for establishing monuments marking several significant sites in the life of the Gautam Buddha.

Owing to his kind-hearted nature as a ruler, he was given the title ‘Devanampiya Piyadasi’. The Maski (in Raichur District of Karnataka) version of Minor Rock Edict No.1 was historically especially important in that it confirmed the association of the title “Devanampiya” with Asok. Ashoka’s real name was “Asoka”. In Sanskrit the word “Asoka” is cremated “Ashoka”. Meaning that Asoka is the root word and Ashoka is artificial. Ashoka is made from Asoka.

Devanampiyasa Asoka”, in the Maski Edict of Ashoka

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The Dharma Chakra adorning the “Ashok Stambh” has been made a part of the Indian National Flag. The emblem of the Republic of India has been adapted from the Lion Capital of Ashoka.

Early Life

Ashoka was born to Mauryan King Bindusara and his queen Dhamma in 304 B.C. He was the grandson of the great Chandragupta Maurya, the founder emperor of the Maurya Dynasty.

Devi Dharma (also known as Subhadrangi or Janapadkalyani) was from the Champa city near the Mauryan capital Pataliputra. Her father took her to Pataliputra and offered him in marriage to king Bindusara. King Bindusara made her his chief queen.

Governor of Avanti

Ashoka had only one younger sibling, Vithashoka, but, several elder half-brothers. Right from his childhood days, Ashoka showed great promise in the field of weaponry skills as well as academics. Ashoka’s father Bindusara, impressed with his skill and knowledge, appointed him as the governor of Avanti and Ujjain was the capital of Avanti of central India. Pataliputra was connected to Ujjain by multiple routes in Ashoka’s time. On his way to Ujjain, Ashoka visited Vidisha, where he met and married Devi, the daughter of a merchant from Vidisha and she belonged to the Shakya clan of Gautama Buddha. Ashoka and Devi had two children, son Mahendra and daughter Sanghamitra.

Rebellion at Takshashila

Asoka quickly grew into an excellent warrior general and an astute statesman. His command on the Mauryan army started growing day by day. Ashoka’s elder brothers became jealous of him and they assumed him being favoured by King Bindusara as his successor to the throne.

The citizens of Taxila rose in revolt against the rule of Magadha. Bindusara’s eldest son Sushima could not put down the rebellion. Bindusara sent Ashoka to suppress the revolt. Ashoka able to suppress the revolt successfully. Ashoka did not have enough force but yet moved towards the city boldly. A surprising thing happened. The citizens of Taxila never thought of fighting against Ashoka. They gave him a grand welcome. When complete peace had been established in the city, Ashoka returned to his province.

Ascension to the Throne

Bindusara grew old and his body became weak. His health declined.
Among his ministers one minister by the name Radhagupta was prominent. He and the others began to think about the future welfare of the empire.
The council of ministers felt that the empire would suffer and lose peace, and prosperity and that there would be no justice in the land if Sushima was crowned king. The revolt of Taxila had exposed Sushima’s weakness. Therefore they sent word to Ashoka that his father was ill. Ashoka who had come to Pataliputra from Ujjain at the request of Radhagupta, and was crowned king of Magadha after the death of his father.

Sushima heard the news of his father’s death and feared that Ashoka might be crowned King; he probably came from Taxila with a large army. He came prepared to fight if necessary. But he was killed even as he was attempting to gain entrance to the city. There is a story that Ashoka had killed all his brothers for the sake of the kingdom. There is no historical basis for this story. Ashoka has spoken affectionately about his brothers in his rock inscriptions.

The fifth day of the third month Jyestamasa of the year 268 B. C. was the auspicious day on which Ashoka was crowned king. Pataliputra was gaily decorated.
Ashoka was a very intelligent statesman. He ruled over Magadha wisely and ably. The council of ministers and officers of state were obedient, dutiful, and able. Therefore peace and plenty brightened the land. Eight years passed without anyone realizing it.

The Battle of Kalinga

Ashoka became the king of a vast empire. But Kalinga, a small state (nowadays called Orissa) remained independent, beyond Ashoka’s empire. Kalinga was a rich and fertile land between the Godavari and the Mahanadi. The people of Kalinga were patriots and loved freedom. They were ready to fight and die in defense of their motherland.

During Ashoka’s grandfather’s time, the Kalinga army had only 60, 000 infantry, 1, 000 cavalry, and 700 elephants. During Bindusara’s reign and at the beginning of Ashoka’s reign Kalinga must have improved its armed forces considerably. The mighty Magadha army marched towards Kalinga. Ashoka himself went at the head of his vast army. The Kalinga army resisted the Magadha army and fought bravely. But finally, Ashoka conquered Kalinga.

According to Major Rock Edict 13

Devanampiya, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Devanampiya came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Devanampiya feels deep remorse for having conquered the Kalingas.

Indeed, Devanampiya is deeply pained by the killing, dying, and deportation that take place when an unconquered country is conquered. But Devanampiya is pained even more by this — that Sramanas, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have a strong loyalty towards friends, acquaintances, companions, relatives, servants, and employees — that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions, and relatives affected. These misfortunes befall all (as a result of war), and this pains Devanampiya.

There is no country, except among the Greeks, where these two groups, Sramanas, and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Therefore the killing, death, or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Devanampiya. Now Devanampiya thinks that even those who do wrong should be forgiven where forgiveness is possible.

Even the forest people, who live in the Devanampiya domain, are entreated and reasoned with to act properly. They are told that despite his remorse Devanampiya has the power to punish them if necessary so that they should be ashamed of their wrong and not be killed. Truly, Devanampiya desires non-injury, restraint, and impartiality to all beings, even where wrong has been done.

Now it is conquest by Dhamma that Devanampiya considers being the best conquest. And it (conquest by Dhamma) has been won here, on the borders, even six hundred yojanas away, where the Greek king Antiochos rules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni. Here in the king’s domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras, and the Palidas, everywhere people are following Devanampiya instructions in Dhamma. Even where Devanampiya envoys have not been, these people too, having heard of the practice of Dhamma and the ordinances and instructions in Dhamma given by Devanampiya, are following it and will continue to do so. This conquest has been won everywhere, and it gives great joy — the joy which only conquest by Dhamma can give. But even this joy is of little consequence. Devanampiya considers the great fruit to be experienced in the next world to be more important.

I have had this Dhamma edict written so that my sons and great-grandsons may not consider making new conquests, or that if military conquests are made, that they are done with forbearance and light punishment, or better still, that they consider making conquest by Dhamma only, for that bears fruit in this world and the next. May all their intense devotion be given to this which has a result in this world and the next.

Territories “conquered by the Dhamma” according to Major Rock Edict No.13 of Ashoka (260–218 BCE)
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Ashoka’s Conversion to Buddhism

Dipavamsa states that Ashoka invited several non-Buddhist religious leaders to his palace to answer a question posed by him but none of the invitees were able to answer it. One day, Ashoka saw a young Buddhist monk called Nigrodha (or Nyagrodha), who was looking for alms on a road in Pataliputra. He was the son of Ashoka’s eldest brother Sumana. He asked him to teach him his faith. In response, Nigrodha offered him a sermon on the Appamada (earnestness). The king impressed by the sermon and became a Buddhist upasaka, and started visiting the Kukkutarama shrine at Pataliputra. At the temple, he met the Buddhist monk Moggaliputta Tissa, and became more devoted to the Buddhist faith.

Reign after Buddhist influence

Ashoka constructed 84,000 stupas or viharas. According to the Mahavamsa, this activity took place during his 5th–7th regnal years. Ashoka collected seven out of the eight relics of Gautama Buddha and had their portions kept in 84,000 boxes made of gold, silver, cat’s eye, and crystal. He ordered the construction of 84,000 stupas throughout the earth, in towns that had a population of 100,000 or more.

The construction of the following stupas and viharas is credited to Ashoka:

Sanchi, Madhya Pradesh, India
Dhamek Stupa, Sarnath, Uttar Pradesh, India
Mahabodhi Temple, Bihar, India
Barabar Caves, Bihar, India
Nalanda Mahavihara (some portions like Sariputta Stupa), Bihar, India
Taxila University (some portions like Dharmarajika Stupa and Kunala Stupa), Taxila, Pakistan
Bhir Mound (reconstructed), Taxila, Pakistan
Bharhut stupa, Madhya Pradesh, India
Deorkothar Stupa, Madhya Pradesh, India
Butkara Stupa, Swat, Pakistan
Sannati Stupa, Karnataka, India
Mir Rukun Stupa, Nawabshah, Pakistan

Administration of Ashoka

The administration of Ashoka after his spiritual transformation was focused solely on the well-being of his subjects. The emperor was at the helm of the administration following the established model put forward by Mauryan Kings before Ashoka. He was closely assisted in his administrative duties by his younger brother, Vithashoka, and a group of trusted ministers, whom Ashoka consulted before adopting any new administrative policy. The most important members of this advisory council included the Yuvaraj (Crown Prince), the Mahamantri (Prime Minister), the Senapati (general), and the Purohita (priest). Asoka’s reign saw the introduction of a large number of benevolent policies as compared to his predecessors. He adopted a paternalistic view on administration and proclaimed “All men are my children”, as evident from the Kalinga edict. He also expressed his indebtedness to his subjects for bestowing with their love and respect, and that he considered it his duty to serve for their greater good.

Propagation of Dhamma

Ashoka’s rock edicts suggest that during his 8th–9th regnal years, he made a pilgrimage to the Bodhi Tree, started propagating dhamma, and performed social welfare activities. The welfare activities included the establishment of medical treatment facilities for humans and animals; plantation of medicinal herbs; and digging of wells and plantation of trees along the roads. These activities were conducted in the neighboring kingdoms, including those of the Cholas, the Pandyas, the Satiyaputras, Tamraparni, the Greek kingdom of Antiyoka. In his 10th–11th regnal years, Ashoka became closer to the Buddhist sangha and went on a tour of the empire that lasted for at least 256 days. By his 12th regnal year, Ashoka had started inscribing edicts to propagate dhamma. In his 14th regnal year, he commissioned the enlargement of the stupa of Buddha Kanakamuni.

Third Buddhist Council

There were many fake monks joining the sangha. The true Buddhist monks refuse to co-operate with these fake monks, and therefore, no uposatha ceremony is held for seven years. The king invites the elder monk Moggaliputta-Tissa, to help him expel non-Buddhists from the monastery founded by him at Pataliputra. 60,000 monks (bhikkhus) convicted and Moggaliputta-Tissa subsequently organizes the Third Buddhist council, during the 17th regnal year of Ashoka.

Buddhist Missions

Ashoka – sends out nine Buddhist missions to spread Buddhism in the “border areas” in c. 250 BCE. To Sri Lanka, he sent his own son Mahinda, accompanied by four other Theras – Itthiya, Uttiya, Sambala, and Bhaddasala. Next, with Moggaliputta-Tissa’s help, Ashoka sent Buddhist missionaries to distant regions such as Kashmir, Gandhara, Himalayas, the land of the Yonas (Greeks), Maharashtra, Suvannabhumi, and Sri Lanka. During his 19th regnal year, Ashoka’s daughter Sanghamitta went to Sri Lanka to establish an order of nuns, taking a sapling of the sacred Bodhi Tree with her.

Demise

After ruling over the Indian subcontinent for a period of approximately 40 years, the Great Emperor Asoka left for the holy abode in 232 BC. After his death, his empire lasted just fifty more years.

Ashoka’s Legacy

Buddhist Emperor Asoka built thousands of Stupas and Viharas for Buddhist followers. One of his stupas, the Great Sanchi Stupa, has been declared a World Heritage Site by UNESCO. The Ashoka Pillar at Sarnath has a four-lion capital, which was later adopted as the national emblem of the modern Indian republic.

Reference –
http://www.bharatadesam.com/people/asoka.php
https://www.culturalindia.net/indian-history/ancient-india/ashoka.html
https://en.wikipedia.org/wiki/Ashoka?oldformat=true
https://www.cs.colostate.edu/~malaiya/ashoka.html