Sources of information
Information about Ashoka comes from his inscriptions; other inscriptions that mention him or are possibly from his reign; and ancient literature, especially Buddhist texts. These sources often contradict each other, although various historians have attempted to correlate their testimony. So, for example, while Ashoka is often attributed with building many hospitals during his time, there is no clear evidence that any hospitals existed in ancient India during the 3rd century BC or that Ashoka was responsible for commissioning the construction of any. Inscriptions Ashoka's inscriptions are the earliest self-representations of imperial power in the Indian subcontinent. However, these inscriptions are focused mainly on the topic of ''Names and titles
The name "A-shoka" literally means "without sorrow". According to an '' Ashokavadana'' legend, his mother gave him this name because his birth removed her sorrows. The name Priyadasi is associated with Ashoka in the 3rd–4th century CE '' Dipavamsa''. The term literally means "he who regards amiably", or "of gracious mien" (Date
The exact date of Ashoka's birth is not certain, as the extant contemporary Indian texts did not record such details. It is known that he lived in the 3rd century BCE, as his inscriptions mention several contemporary rulers whose dates are known with more certainty, such as Antiochus II Theos,Ancestry
Ashoka's own inscriptions are fairly detailed but make no mention of his ancestors. Other sources, such as theAs a prince
Ashoka's own inscriptions do not describe his early life, and much of the information on this topic comes from apocryphal legends written hundreds of years after him. While these legends include obviously fictitious details such as narratives of Ashoka's past lives, they have some plausible historical information about Ashoka's period. According to the ''Ashokavadana'', Bindusara disliked Ashoka because of his rough skin. One day, Bindusara asked the ascetic Pingala-vatsajiva to determine which of his sons was worthy of being his successor. He asked all the princes to assemble at the Garden of the Golden Pavilion on the ascetic's advice. Ashoka was reluctant to go because his father disliked him, but his mother convinced him to do so. When minister Radhagupta saw Ashoka leaving the capital for the Garden, he offered to provide the prince with a royal elephant for the travel. At the Garden, Pingala-vatsajiva examined the princes and realised that Ashoka would be the next king. To avoid annoying Bindusara, the ascetic refused to name the successor. Instead, he said that one who had the best mount, seat, drink, vessel and food would be the next king; each time, Ashoka declared that he met the criterion. Later, he told Ashoka's mother that her son would be the next king, and on her advice, left the kingdom to avoid Bindusara's wrath. While legends suggest that Bindusara disliked Ashoka's ugly appearance, they also state that Bindusara gave him important responsibilities, such as suppressing a revolt in Takshashila (according to north Indian tradition) and governing Ujjain (according to Sri Lankan tradition). This suggests that Bindusara was impressed by the other qualities of the prince. Another possibility is that he sent Ashoka to distant regions to keep him away from the imperial capital.Rebellion at Taxila
According to the ''Ashokavadana'', Bindusara dispatched prince Ashoka to suppress a rebellion in the city ofGovernor of Ujjain
According to the ''Mahavamsa'', Bindusara appointed Ashoka as the viceroy of present-dayAscension to the throne
Legends suggest that Ashoka was not the crown prince, and his ascension on the throne was disputed. ''Ashokavadana'' states that Bindusara's eldest son Susima once slapped a bald minister on his head in jest. The minister worried that after ascending the throne, Susima may jokingly hurt him with a sword. Therefore, he instigated five hundred ministers to support Ashoka's claim to the throne when the time came, noting that Ashoka was predicted to become a ''chakravartin'' (universal ruler). Sometime later, Takshashila rebelled again, and Bindusara dispatched Susima to curb the rebellion. Shortly after, Bindusara fell ill and was expected to die soon. Susima was still in Takshashila, having been unsuccessful in suppressing the rebellion. Bindusara recalled him to the capital and asked Ashoka to march to Takshashila. However, the ministers told him that Ashoka was ill and suggested that he temporarily install Ashoka on the throne until Susmia's return from Takshashila. When Bindusara refused to do so, Ashoka declared that if the throne were rightfully his, the gods would crown him as the next king. At that instance, the gods did so, Bindusara died, and Ashoka's authority extended to the entire world, including the Yaksha territory located above the earth and the Nāga, Naga territory located below the earth. When Susima returned to the capital, Ashoka's newly appointed prime minister Radhagupta tricked him into a pit of charcoal. Susima died a painful death, and his general Bhadrayudha became a Buddhist monk. The ''Mahavamsa'' states that when Bindusara fell sick, Ashoka returned to Pataliputra from Ujjain and gained control of the capital. After his father's death, Ashoka had his eldest brother killed and ascended the throne. The text also states that Ashoka killed ninety-nine of his half-brothers, including Sumana. The ''Dipavamsa'' states that he killed a hundred of his brothers and was crowned four years later. The ''Vamsatthapakasini'' adds that an Ajivika ascetic had predicted this massacre based on the interpretation of a dream of Ashoka's mother. According to these accounts, only Ashoka's uterine brother Tissa was spared. Other sources name the surviving brother Vitashoka, Vigatashoka, Sudatta (So-ta-to in ''A-yi-uang-chuan''), or Sugatra (Siu-ka-tu-lu in ''Fen-pie-kung-te-hun''). The figures such as 99 and 100 are exaggerated and seem to be a way of stating that Ashoka killed several of his brothers. Taranatha states that Ashoka, who was an illegitimate son of his predecessor, killed six legitimate princes to ascend the throne. It is possible that Ashoka was not the rightful heir to the throne and killed a brother (or brothers) to acquire the throne. However, the Buddhist sources have exaggerated the story, which attempts to portray him as evil before his conversion to Buddhism. Ashoka's Rock Edict No. 5 mentions officers whose duties include supervising the welfare of "the families of his brothers, sisters, and other relatives". This suggests that more than one of his brothers survived his ascension. However, some scholars oppose this suggestion, arguing that the inscription talks only about the ''families'' of his brothers, not the brothers themselves.Date of ascension
According to the Sri Lankan texts ''Mahavamsa'' and the ''Dipavamsa'', Ashoka ascended the throne 218 years after the death of Gautama Buddha and ruled for 37 years. The date of the Buddha's death is itself a matter of debate, and the North Indian tradition states that Ashoka ruled a hundred years after the Buddha's death, which has led to further debates about the date. Assuming that the Sri Lankan tradition is correct, and assuming that the Buddha died in 483 BCE – a date proposed by several scholars – Ashoka must have ascended the throne in 265 BCE. The Puranas state that Ashoka's father Bindusara reigned for 25 years, not 28 years as specified in the Sri Lankan tradition. If this is true, Ashoka's ascension can be dated three years earlier, to 268 BCE. Alternatively, if the Sri Lankan tradition is correct, but if we assume that the Buddha died in 486 BCE (a date supported by the Cantonese Dotted Record), Ashoka's ascension can be dated to 268 BCE. The ''Mahavamsa'' states that Ashoka consecrated himself as the king four years after becoming a sovereign. This interregnum can be explained assuming that he fought a war of succession with other sons of Bindusara during these four years. The ''Ashokavadana'' contains a story about Ashoka's minister Yashas hiding the sun with his hand. Professor P. H. L. Eggermont theorised that this story was a reference to a partial solar eclipse that was seen in northern India on 4 May 249 BCE. According to the ''Ashokavadana'', Ashoka went on a pilgrimage to various Buddhist sites sometime after this eclipse. Ashoka's Rummindei pillar inscription states that he visited Lumbini during his 21st regnal year. Assuming this visit was a part of the pilgrimage described in the text, and assuming that Ashoka visited Lumbini around 1–2 years after the solar eclipse, the ascension date of 268–269 BCE seems more likely. However, this theory is not universally accepted. For example, according toReign before Buddhist influence
Both Sri Lankan and North Indian traditions assert that Ashoka was a violent person before Buddhism. Taranatha also states that Ashoka was initially called "Kamashoka" because he spent many years in pleasurable pursuits (''kama''); he was then called "Chandashoka" ("Ashoka the fierce") because he spent some years performing evil deeds; and finally, he came to be known as Dhammashoka ("Ashoka the righteous") after his conversion to Buddhism. The ''Ashokavadana'' also calls him "Chandashoka", and describes several of his cruel acts: * The ministers who had helped him ascend the throne started treating him with contempt after his ascension. To test their loyalty, Ashoka gave them the absurd order of cutting down every flower-and fruit-bearing tree. When they failed to carry out this order, Ashoka personally cut off the heads of 500 ministers. * One day, during a stroll at a park, Ashoka and his concubines came across a beautiful Saraca asoca, Ashoka tree. The sight put him in an amorous mood, but the women did not enjoy caressing his rough skin. Sometime later, when Ashoka fell asleep, the resentful women chopped the flowers and the branches of his namesake tree. After Ashoka woke up, he burnt 500 of his concubines to death as punishment. * Alarmed by the king's involvement in such massacres, prime minister Radha-Gupta proposed hiring an executioner to carry out future mass killings to leave the king unsullied. Girika, a Magadha village boy who boasted that he could execute the whole of Jambudvipa, was hired for the purpose. He came to be known as Chandagirika ("Girika the fierce"), and on his request, Ashoka built a jail in Pataliputra. Called Ashoka's Hell, the jail looked pleasant from the outside, but inside it, Girika brutally tortured the prisoners. The 5th-century Chinese traveller Faxian states that Ashoka personally visited the underworld to study torture methods there and then invented his methods. The 7th-century traveller Xuanzang claims to have seen a pillar marking the site of Ashoka's "Hell". The ''Mahavamsa'' also briefly alludes to Ashoka's cruelty, stating that Ashoka was earlier called Chandashoka because of his evil deeds but came to be called Dharmashoka because of his pious acts after his conversion to Buddhism. However, unlike the north Indian tradition, the Sri Lankan texts do not mention any specific evil deeds performed by Ashoka, except his killing of 99 of his brothers. Such descriptions of Ashoka as an evil person before his conversion to Buddhism appear to be a fabrication of the Buddhist authors, who attempted to present the change that Buddhism brought to him as a miracle. In an attempt to dramatise this change, such legends exaggerate Ashoka's past wickedness and his piousness after the conversion.Kalinga war and conversion to Buddhism
Ashoka's inscriptions mention that he conquered theThe Kalinga War
According to Ashoka's Major Rock Edict 13, he conquered Kalinga 8 years after ascending to the throne. The edict states that during his conquest of Kalinga, 100,000 men and animals were killed in action; many times that number "perished"; and 150,000 men and animals were carried away from Kalinga as captives. Ashoka states that the repentance of these sufferings caused him to devote himself to the practice and propagation of dharma. He proclaims that he now considered the slaughter, death and deportation caused during the conquest of a country painful and deplorable; and that he considered the suffering caused to the religious people and householders even more deplorable. This edict has been inscribed at several places, including Erragudi, Girnar, Kalsi, Maneshra, Shahbazgarhi and Kandahar. However, it is omitted in Ashoka's inscriptions found in the Kalinga region, where the Rock Edicts 13 and 14 have been replaced by two separate edicts that make no mention of Ashoka's remorse. It is possible that Ashoka did not consider it politically appropriate to make such a confession to the people of Kalinga. Another possibility is the Kalinga war and its consequences, as described in Ashoka's rock edicts, are "more imaginary than real". This description is meant to impress those far removed from the scene, thus unable to verify its accuracy. Ancient sources do not mention any other military activity of Ashoka, although the 16th-century writer Taranatha claims that Ashoka conquered the entire Jambudvipa.First contact with Buddhism
Different sources give different accounts of Ashoka's conversion to Buddhism. According to Sri Lankan tradition, Ashoka's father, Bindusara, was a devotee of Brahmanism, and his mother Dharma was a devotee of Ajivikas. The ''Samantapasadika'' states that Ashoka followed non-Buddhist sects during the first three years of his reign. The Sri Lankan texts add that Ashoka was not happy with the behaviour of the Brahmins who received his alms daily. His courtiers produced some Ajivika and Nigantha teachers before him, but these also failed to impress him. The ''Dipavamsa'' states that Ashoka invited several non-Buddhist religious leaders to his palace and bestowed great gifts upon them in the hope that they would answer a question posed by the king. The text does not state what the question was but mentions that 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 king's nephew, although the king was not aware of this: he was a posthumous son of Ashoka's eldest brother Sumana, whom Ashoka had killed during the conflict for the throne. Ashoka was impressed by Nigrodha's tranquil and fearless appearance, and asked him to teach him his faith. In response, Nigrodha offered him a sermon on appamada (earnestness). Impressed by the sermon, Ashoka offered Nigrodha 400,000 silver coins and 8 daily portions of rice. The king 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. The veracity of this story is not certain. This legend about Ashoka's search for a worthy teacher may be aimed at explaining why Ashoka did not adoptReign after Buddhist influence
Construction of Stupas and Temples
Both ''Mahavamsa'' and ''Ashokavadana'' state that Ashoka constructed 84,000 stupas or viharas. According to the ''Mahavamsa'', this activity took place during his fifth–seventh regnal years. The ''Ashokavadana'' states that Ashoka collected seven out of the eight relics of Gautama Buddha, and had their portions kept in 84,000 boxes made of gold, silver, cymophane, 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. He told Elder Yashas, a monk at the Kukkutarama monastery, that he wanted these stupas to be completed on the same day. Yashas stated that he would signal the completion time by eclipsing the sun with his hand. When he did so, the 84,000 stupas were completed at once. The ''Mahavamsa'' states that Ashoka ordered construction of 84,000 viharas (monasteries) rather than the stupas to house the relics. Like ''Ashokavadana'', the ''Mahavamsa'' describes Ashoka's collection of the relics, but does not mention this episode in the context of the construction activities. It states that Ashoka decided to construct the 84,000 viharas when Moggaliputta Tissa told him that there were 84,000 sections of the Buddha's Dhamma. Ashoka himself began the construction of the Ashokarama vihara, and ordered subordinate kings to build the other viharas. Ashokarama was completed by the miraculous power of Thera Indagutta, and the news about the completion of the 84,000 viharas arrived from various cities on the same day. The construction of 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 * BharhutPropagation of Dhamma
Ashoka's rock edicts suggest that during his eighth–ninth regnal years, he made a pilgrimage to the Bodhi Tree, started propagating dhamma, and performed social welfare activities. The welfare activities included 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 neighbouring kingdoms, including those of the Cholas, the Pandyas, the Satiyaputras, Tamraparni, the Greek kingdom of Antiyoka. The edicts also state that during his tenth–eleventh 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, having ordered his officers (''rajjukas'' and ''pradesikas'') to tour their jurisdictions every five years for inspection and for preaching ''dhamma''. By the next year, he had set up the post of the ''dharma-mahamatra''. During his 14th regnal year, he commissioned the enlargement of the stupa of Buddha Kanakamuni.Third Buddhist Council
The Sri Lankan tradition presents a greater role for Ashoka in the Buddhist community. In this tradition, Ashoka starts feeding monks on a large scale. His lavish patronage to the state patronage leads to 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 attempts to eradicate the fake monks, but during this attempt, an over-zealous minister ends up killing some real monks. The king then 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 of being heretical are de-frocked in the ensuing process. The uposatha ceremony is then held, and Tissa subsequently organises theBuddhist missions
In the Sri Lankan tradition, Moggaliputta-Tissa – who is patronised by Ashoka – sends out nine Buddhist missions to spread Buddhism in the "border areas" in . This tradition does not credit Ashoka directly with sending these missions. Each mission comprises five monks, and is headed by an elder. 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. The Sri Lankan tradition dates these missions to Ashoka's 18th regnal year, naming the following missionaries: * Mahinda to Sri Lanka * Majjhantika to Kashmir and Gandhara * Mahadeva to Mahisa-mandala (possibly modern Mysore region) * Rakkhita to Vanavasa * Dhammarakkhita the Greek to Aparantaka (western India) * Maha-dhamma-rakkhita to Maharashtra * Maharakkhita to the Greek country * Majjhima to the Himalayas * Soṇa and Uttara to Suvaṇṇabhūmi (possibly Lower Burma and Thailand) The tradition adds that 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. The North Indian tradition makes no mention of these events. Ashoka's own inscriptions also appear to omit any mention of these events, recording only one of his activities during this period: in his 19th regnal year, he donated the Khalatika Cave to ascetics to provide them a shelter during the rainy season. Ashoka's Minor Pillar Edicts, Pillar Edicts suggest that during the next year, he made pilgrimage to Lumbini – the place of Buddha's birth, and to the stupa of the Buddha Kanakamuni. The Rock Edict XIII states that Ashoka's won a "dhamma victory" by sending messengers to five kings and several other kingdoms. Whether these missions correspond to the Buddhist missions recorded in the Buddhist chronicles is debated. Indologist Etienne Lamotte argues that the "dhamma" missionaries mentioned in Ashoka's inscriptions were probably not Buddhist monks, as this "dhamma" was not same as "Buddhism". Moreover, the lists of destinations of the missions and the dates of the missions mentioned in the inscriptions do not tally the ones mentioned in the Buddhist legends. Other scholars, such as Erich Frauwallner and Richard Gombrich, believe that the missions mentioned in the Sri Lankan tradition are historical. According to these scholars, a part of this story is corroborated by archaeological evidence: the ''Vinaya Nidana'' mentions names of five monks, who are said to have gone to the Himalayan region; three of these names have been found inscribed on relic caskets found at Bhilsa (near Vidisha). These caskets have been dated to the early 2nd century BCE, and the inscription states that the monks are of the Himalayan school. The missions may have set out from Vidisha in central India, as the caskets were discovered there, and as Mahinda is said to have stayed there for a month before setting out for Sri Lanka. According to Gombrich, the mission may have included representatives of other religions, and thus, Lamotte's objection about "dhamma" is not valid. The Buddhist chroniclers may have decided not to mention these non-Buddhists, so as not to sideline Buddhism. Frauwallner and Gombrich also believe that Ashoka was directly responsible for the missions, since only a resourceful ruler could have sponsored such activities. The Sri Lankan chronicles, which belong to the Theravada school, exaggerate the role of the Theravadin monk Moggaliputta-Tissa in order to glorify their sect. Some historians argue that Buddhism became a major religion because of Ashoka's royal patronage. However, epigraphic evidence suggests that the spread of Buddhism in north-western India and Deccan region was less because of Ashoka's missions, and more because of merchants, traders, landowners and the artisan guilds who supported Buddhist establishments.Violence after conversion
According to the ''Ashokavadana'', Ashoka resorted to violence even after converting to Buddhism. For example: * He slowly tortured Chandagirika to death in the "hell" prison. * He ordered a massacre of 18,000 heretics for a misdeed of one. * He launched a pogrom against the Jains, announcing a bounty on the head of any heretic; this resulted in the beheading of his own brother – Vitashoka. According to the ''Ashokavadana'', a non-Buddhist in Pundravardhana drew a picture showing the Buddha bowing at the feet of the Nirgrantha leader Jnatiputra. The term nirgrantha ("free from bonds") was originally used for a pre-Jaina ascetic order, but later came to be used for Jaina monks. "Jnatiputra" is identified with Mahavira, 24th Tirthankara ofLast years
Tissarakkha as the queen
Ashoka's last dated inscription - the Major Pillar Edicts#Major Pillar Edict 4, Pillar Edict 4 is from his 26th regnal year. The only source of information about Ashoka's later years are the Buddhist legends. The Sri Lankan tradition states that Ashoka's queen Asandhamitta died during his 29th regnal year, and in his 32nd regnal year, his wife Tishyaraksha, Tissarakkha was given the title of queen. Both ''Mahavamsa'' and ''Ashokavadana'' state that Ashoka extended favours and attention to the Bodhi Tree, and a jealous Tissarakkha mistook "Bodhi" to be a mistress of Ashoka. She then used black magic to make the tree wither. According to the ''Ashokavadana'', she hired a sorceress to do the job, and when Ashoka explained that "Bodhi" was the name of a tree, she had the sorceress heal the tree. According to the ''Mahavamsa'', she completely destroyed the tree, during Ashoka's 34th regnal year. The ''Ashokavadana'' states that Tissarakkha (called "Tishyarakshita" here) made sexual advances towards Ashoka's son Kunala, but Kunala rejected her. Subsequently, Ashoka granted Tissarakkha kingship for seven days, and during this period, she tortured and blinded Kunala. Ashoka then threatened to "tear out her eyes, rip open her body with sharp rakes, impale her alive on a spit, cut off her nose with a saw, cut out her tongue with a razor." Kunala regained his eyesight miraculously, and pleaded for mercy for the queen, but Ashoka had her executed anyway. Kshemendra's ''Avadana-kalpa-lata'' also narrates this legend, but seeks to improve Ashoka's image by stating that he forgave the queen after Kunala regained his eyesight.Death
According to the Sri Lankan tradition, Ashoka died during his 37th regnal year, which suggests that he died around 232 BCE. According to the ''Ashokavadana'', the emperor fell severely ill during his last days. He started using state funds to make donations to the Buddhist sangha, prompting his ministers to deny him access to the state treasury. Ashoka then started donating his personal possessions, but was similarly restricted from doing so. On his deathbed, his only possession was the half of a phyllanthus emblica, myrobalan fruit, which he offered to the sangha as his final donation. Such legends encourage generous donations to the ''sangha'' and highlight the role of the kingship in supporting the Buddhist faith. Legend states that during his cremation, his body burned for seven days and nights.Family
Queens
Various sources mention five consorts of Ashoka: Devi (Ashoka's wife), Devi (or Vedisa-Mahadevi-Shakyakumari), Karuvaki, Asandhimitra (Pali: Asandhimitta), Padmavati (wife of Ashoka), Padmavati, andSons
Tivara, the son of Ashoka and Karuvaki, is the only of Ashoka's sons to be mentioned by name in the inscriptions. According to North Indian tradition, Ashoka had a son named Kunala. Kunala had a son named Samprati. The Sri Lankan tradition mentions a son called Mahinda, who was sent to Sri Lanka as a Buddhist missionary; this son is not mentioned at all in the North Indian tradition. The Chinese pilgrim Xuanzang states that Mahinda was Ashoka's younger brother (Vitashoka or Vigatashoka) rather than his illgetimate son. The ''Divyavadana'' mentions the crown-prince Kunala alias Dharmavivardhana, who was a son of queen Padmavati. According to Faxian, Dharmavivardhana was appointed as the governor of Gandhara. The ''Rajatarangini'' mentions Jalauka as a son of Ashoka.Daughters
According to Sri Lankan tradition, Ashoka had a daughter named Sanghamitta, who became a Buddhist nun. A section of historians, such as Romila Thapar, doubt the historicity of Sanghamitta, based on the following points: * The name "Sanghamitta", which literally means the friend of the Buddhist Order (sangha), is unusual, and the story of her going to Ceylon so that the Ceylonese queen could be ordained appears to be an exaggeration. * The ''Mahavamsa'' states that she married Ashoka's nephew Agnibrahma, and the couple had a son named Sumana. The contemporary laws regarding exogamy would have forbidden such a marriage between first cousins. * According to the ''Mahavamsa'', she was 18 years old when she was ordained as a nun. The narrative suggests that she was married two years earlier, and that her husband as well as her child were ordained. It is unlikely that she would have been allowed to become a nun with such a young child. Another source mentions that Ashoka had a daughter named Charumati, who married a kshatriya named Devapala.Brothers
According to the ''Ashokavadana'', Ashoka had an elder half-brother named Susima. According to the Sri Lankan tradition, Ashoka killed his 99 half-brothers. Various sources mention that one of Ashoka's brothers survived his ascension, and narrate stories about his role in the Buddhist community. * According to Sri Lankan tradition, this brother was Tissa, who initially lived a luxurious life, without worrying about the world. To teach him a lesson, Ashoka put him on the throne for a few days, then accused him of being an usurper, and sentenced him to die after seven days. During these seven days, Tissa realised that the Buddhist monks gave up pleasure because they were aware of the eventual death. He then left the palace, and became an ''arhat''. * The Theragatha commentary calls this brother Vitashoka. According to this legend, one day, Vitashoka saw a grey hair on his head, and realised that he had become old. He then retired to a monastery, and became an arhat. * Faxian calls the younger brother Mahendra, and states that Ashoka shamed him for his immoral behaviour. The brother than retired to a dark cave, where he meditated, and became an arhat. Ashoka invited him to return to the family, but he preferred to live alone on a hill. So, Ashoka had a hill built for him within Pataliputra. * The Ashoka-vadana states that Ashoka's brother was mistaken for a Nirgrantha, and killed during a massacre of the Nirgranthas ordered by Ashoka.Imperial extent
The extent of the territory controlled by Ashoka's predecessors is not certain, but it is possible that the empire of his grandfather Chandragupta extended across northern India from the western coast (Arabian Sea) to the eastern coast (Bay of Bengal), covering nearly two-thirds of theReligion and philosophy
Relationship with Buddhism
The Buddhist legends state that Ashoka converted to Buddhism, although this has been debated by a section of scholars. The Minor Rock Edicts#Full texts of the Minor Rock Edicts, Minor Rock Edict 1 leaves no doubt that Ashoka was a follower of Buddhism. In this edict, he calls himself an upāsaka and Upāsikā, upasaka (a lay follower of Buddhism) and a ''sakya'' (i.e. Buddhist, after Gautama Buddha's title ''Shakya-Muni''). This and several other edicts are evidence of his Buddhist affiliation: * In his Minor Rock Edict 1, Ashoka adds that he did not make much progress for a year after becoming an ''upasaka'', but then, he "went to" the Sangha, and made more progress. It is not certain what "going to" the Sangha means – the Buddhist tradition that he lived with monks may be an exaggeration, but it clearly means that Ashoka was drawn closer to Buddhism. * In his Minor Rock Edict 3, he calls himself an ''upasaka'', and records his faith in the Buddha and the Sangha. * In the Major Rock Edicts#Major Rock Edict 8, Major Rock Edict 8, he records his visit to Sambodhi (the sacred Bodhi Tree at Bodh Gaya), ten years after his coronation. * In the Lumbini#Pillar of Ashoka, Lumbini (Rumminidei) inscription, he records his visit to the Buddha's birthplace, and declares his reverence for the Buddha and the sangha. * In the Nigalisagar inscription, he records his doubling in size of a stupa dedicated to a former Buddha, and his visit to the site for worship. * Some of his inscriptions reflect his interest in maintaining the Buddhist sangha (see #Purification of sangha below). * TheOther religions
A legend in the Buddhist text ''Vamsatthapakasini'' states that an Ajivika ascetic invited to interpret a dream of Ashoka's mother had predicted that he would patronise Buddhism and destroy 96 heretical sects. However, such assertions are directly contradicted by Ashoka's own inscriptions. Ashoka's edicts, such as the Rock Edicts 6, 7, and 12, emphasise tolerance of all sects. Similarly, in his Major Rock Edicts#Major Rock Edict 12, Rock Edict 12, Ashoka honours people of all faiths. In his inscriptions, Ashoka dedicates caves to non-Buddhist ascetics, and repeatedly states that both Brahmins and shramanas deserved respect. He also tells people "not to denigrate other sects, but to inform themselves about them". In fact, there is no evidence that Buddhism was a state religion under Ashoka. None of Ashoka's extant edicts record his direct donations to the Buddhists. One inscription records donations by his queen Karuvaki, while the emperor is known to have donated the Barabar Caves to the Ajivikas. There are some indirect references to his donations to Buddhists. For example, the Nigalisagar Pillar inscription records his enlargement of the Konakamana stupa. Similarly, the Lumbini#Pillar of Ashoka, Lumbini (Rumminidei) inscription states that he exempted the village of Buddha's birth from the land tax, and reduced the revenue tax to one-eighth. Ashoka appointed the ''dhamma-mahamatta'' officers, whose duties included the welfare of various religious sects, including the Buddhist sangha, Brahmins, Ajivikas, and Nirgranthas. The Rock Edicts 8 and 12, and the Pillar Edict 7, mandate donations to all religious sects. Ashoka's Minor Rock Edicts#Full texts of the Minor Rock Edicts, Minor Rock Edict 1 contains the phrase "''amissā deva (Buddhism), devā''". According to one interpretation, the term "''amissā''" derives from the word "''amṛṣa''" ("false"), and thus, the phrase is a reference to Ashoka's belief in "true" and "false" gods. However, it is more likely that the term derives from the word "''amiśra''" ("not mingled"), and the phrase refers to celestial beings who did not mingle with humans. The inscription claims that the righteousness generated by adoption of dhamma by the humans attracted even the celestial gods who did not mingle with humans.Dharma
Ashoka's various inscriptions suggest that he devoted himself to the propagation of "Dharma" (Pali: Dhamma), a term that refers to the teachings of Gautama Buddha in the Buddhist circles. However, Ashoka's own inscriptions do not mention Buddhist doctrines such as the Four Noble Truths or Nirvana (Buddhism), Nirvana. The word "Dharma" has various connotations in the Indian religions, and can be generally translated as "law, duty, or righteousness". In the Kandahar inscriptions of Ashoka, the word "Dharma" has been translated as eusebeia (Greek) and qsyt (Aramaic), which further suggests that his "Dharma" meant something more generic than Buddhism. The inscriptions suggest that for Ashoka, Dharma meant "a moral polity of active social concern, religious tolerance, ecological awareness, the observance of common ethical precepts, and the renunciation of war." For example: * Abolition of the death penalty (Pillar Edict IV) * Plantation of banyan trees and mango groves, and construction of resthouses and wells, every along the roads. (Pillar Edict 7). * Restriction on killing of animals in the royal kitchen (Rock Edict 1); the number of animals killed was limited to two peacocks and a deer daily, and in future, even these animals were not to be killed. * Provision of medical facilities for humans and animals (Rock Edict 2). * Encouragement of obedience to parents, "generosity toward priests and ascetics, and frugality in spending" (Rock Edict 3). * He "commissions officers to work for the welfare and happiness of the poor and aged" (Rock Edict 5) * Promotion of "the welfare of all beings so as to pay off his debt to living creatures and to work for their happiness in this world and the next." (Rock Edict 6) Modern scholars have variously understood this ''dhamma'' as a Buddhist lay ethic, a set of politico-moral ideas, a "sort of universal religion", or as an Ashokan innovation. On the other hand, it has also been interpreted as an ''essentially political'' ideology that sought to knit together a vast and diverse empire. Ashoka instituted a new category of officers called the ''dhamma-mahamattas'', who were tasked with the welfare of the aged, the infirm, the women and children, and various religious sects. They were also sent on diplomatic missions to the Hellenistic kingdoms of west Asia, in order to propagate the dhamma. Historically, the image of Ashoka in the global Buddhist circles was based on legends (such as those mentioned in the '' Ashokavadana'') rather than his rock edicts. This was because the Brahmi script in which these edicts were written was forgotten soon and remained undeciphered until its study by James Prinsep in the 19th century. The writings of the Chinese Buddhist pilgrims such as Faxian and Xuanzang suggest that Ashoka's inscriptions mark the important sites associated with Gautama Buddha. These writers attribute Buddhism-related content to Ashoka's edicts, but this content does not match with the actual text of the inscriptions as determined by modern scholars after the decipherment of the Brahmi script. It is likely that the script was forgotten by the time of Faxian, who probably relied on local guides; these guides may have made up some Buddhism-related interpretations to gratify him, or may have themselves relied on faulty translations based on oral traditions. Xuanzang may have encountered a similar situation, or may have taken the supposed content of the inscriptions from Faxian's writings. This theory is corroborated by the fact that some Brahmin scholars are known to have similarly come up with a fanciful interpretation of Ashoka pillar inscriptions, when requested to decipher them by the 14th century Muslim king Firuz Shah Tughlaq. According to Shams-i Siraj's ''Tarikh-i Firoz Shahi'', after the king had these pillar transported from Topra Kalan, Topra and Mirat to Delhi as war trophies, these Brahmins told him that the inscriptions prophesied that nobody would be able to remove the pillars except a king named Firuz. Moreover, by this time, there were local traditions that attributed the erection of these pillars to the legendary hero Bhima. According to scholars such as Richard Gombrich, Ashoka's dharma shows Buddhist influence. For example, the Kalinga Separate Edict I seems to be inspired by Buddha's ''Advice to Sigala'' and his other sermons.Animal welfare
Ashoka's rock edicts declare that injuring living things is not good, and no animal should be slaughtered for sacrifice. However, he did not prohibit common cattle slaughter or beef eating. He imposed a ban on killing of "all four-footed creatures that are neither useful nor edible", and of specific animal species including several birds, certain types of fish and bulls among others. He also banned killing of female goats, sheep and pigs that were nursing their young; as well as their young up to the age of six months. He also banned killing of all fish and neutering, castration of animals during certain periods such as Chaturmasa and Uposatha. Ashoka also abolished the royal hunting of animals and restricted the slaying of animals for food in the royal residence. Because he banned hunting, created many veterinary clinics and eliminated meat eating on many holidays, the Mauryan Empire under Ashoka has been described as "one of the very few instances in world history of a government treating its animals as citizens who are as deserving of its protection as the human residents".Foreign relations
It is well known that Ashoka sent ''dütas'' or emissaries to convey messages or letters, written or oral (rather both), to various people. The VIth Rock Edict about "oral orders" reveals this. It was later confirmed that it was not unusual to add oral messages to written ones, and the content of Ashoka's messages can be inferred likewise from the XIIIth Rock Edict: They were meant to spread his ''dhammavijaya,'' which he considered the highest victory and which he wished to propagate everywhere (including far beyond India). There is obvious and undeniable trace of cultural contact through the adoption of the Kharosthi script, and the idea of installing inscriptions might have travelled with this script, as Achaemenid influence is seen in some of the formulations used by Ashoka in his inscriptions. This indicates to us that Ashoka was indeed in contact with other cultures, and was an active part in mingling and spreading new cultural ideas beyond his own immediate walls.Hellenistic world
In his rock edicts, Ashoka states that he had encouraged the transmission of Buddhism to the Hellenistic period, Hellenistic kingdoms to the west and that the Greeks in his dominion were converts to Buddhism and recipients of his envoys: It is possible, but not certain, that Ashoka received letters from Greek rulers and was acquainted with the Hellenistic royal orders in the same way as he perhaps knew of the inscriptions of the Achaemenid kings, given the presence of ambassadors of Hellenistic kings in India (as well as the ''dütas'' sent by Ashoka himself). Dionysius (ambassador), Dionysius is reported to have been such a Greek ambassador at the court of Ashoka, sent byLegends about past lives
Buddhist legends mention stories about Ashoka's past lives. According to a ''Mahavamsa'' story, Ashoka, Nigrodha and Devnampiya Tissa were brothers in a previous life. In that life, a pratyekabuddha was looking for honey to cure another, sick pratyekabuddha. A woman directed him to a honey shop owned by the three brothers. Ashoka generously donated honey to the pratyekabuddha, and wished to become the sovereign ruler of Jambudvipa for this act of merit. The woman wished to become his queen, and was reborn as Ashoka's wife Asandhamitta. Later Pali texts credit her with an additional act of merit: she gifted the pratyekabuddha a piece of cloth made by her. These texts include the ''Dasavatthuppakarana'', the so-called Cambodian or Extended ''Mahavamsa'' (possibly from 9th–10th centuries), and the ''Trai Bhumi Katha'' (15th century). According to an ''Ashokavadana'' story, Ashoka was born as Jaya in a prominent family of Rajagriha. When he was a little boy, he gave the Gautama Buddha dirt imagining it to be food. The Buddha approved of the donation, and Jaya declared that he would become a king by this act of merit. The text also state that Jaya's companion Vijaya was reborn as Ashoka's prime-minister Radhagupta. In the later life, the Buddhist monk Upagupta tells Ashoka that his rough skin was caused by the impure gift of dirt in the previous life. Some later texts repeat this story, without mentioning the negative implications of gifting dirt; these texts include Kumaralata's ''Kalpana-manditika'', Aryashura's ''Jataka-mala'', and the ''Maha-karma-vibhaga''. The Chinese writer Pao Ch'eng's ''Shih chia ju lai ying hua lu'' asserts that an insignificant act like gifting dirt could not have been meritorious enough to cause Ashoka's future greatness. Instead, the text claims that in another past life, Ashoka commissioned a large number of Buddha statues as a king, and this act of merit caused him to become a great emperor in the next life. The 14th century Pali-language fairy tale ''Dasavatthuppakarana'' (possibly from c. 14th century) combines the stories about the merchant's gift of honey, and the boy's gift of dirt. It narrates a slightly different version of the ''Mahavamsa'' story, stating that it took place before the birth of the Gautama Buddha. It then states that the merchant was reborn as the boy who gifted dirt to the Buddha; however, in this case, the Buddha his attendant to Ānanda to create plaster from the dirt, which is used repair cracks in the monastery walls.Legacy
In ''The Outline of History'' (1920), H. G. Wells wrote, "Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousnesses and serenities and royal highnesses and the like, the name of Ashoka shines, and shines, almost alone, a star."Architecture
Besides the various stupas attributed to Ashoka, the pillars of Ashoka, pillars erected by him survive at various places in the Indian subcontinent. Ashoka is often credited with the beginning of stone architecture in India, possibly following the introduction of stone-building techniques by the Greco-Bactrian, Greeks after Alexander the Great.Introduction to Indian Architecture Bindia Thapar, Tuttle Publishing, 2012, p.21Symbols
Ashokan capitals were highly realistic and used a characteristic polished finish, Mauryan polish, giving a shiny appearance to the stone surface. Lion Capital of Ashoka, the capital of one of the pillars erected by Ashoka features a carving of a spoked wheel, known as the Ashoka Chakra. This wheel represents the wheel of Dhamma set in motion by the Gautama Buddha, and appears on the flag of modern India. This capital also features sculptures of lions, which appear on the seal of India.Inscriptions
The edicts of Ashoka are a collection of 33 inscriptions on the Pillars of Ashoka, as well as boulders and cave walls, issued during his reign. These inscriptions are dispersed throughout modern-day Pakistan and India, and represent the first tangible evidence of Buddhism. The edicts describe in detail the first wide expansion of Buddhism through the sponsorship of one of the most powerful kings of Indian history, offering more information about Ashoka's proselytism, moral precepts, religious precepts, and his notions of social and animal welfare. Before Ashoka, the royal communications appear to have been written on perishable materials such as palm leaves, birch barks, cotton cloth, and possibly wooden boards. While Ashoka's administration would have continued to use these materials, Ashoka also had his messages inscribed on rock edicts. Ashoka probably got the idea of putting up these inscriptions from the neighbouring Achaemenid empire. It is likely that Ashoka's messages were also inscribed on more perishable materials, such as wood, and sent to various parts of the empire. None of these records survive now. Scholars are still attempting to analyse both the expressed and implied political ideas of the Edicts (particularly in regard to imperial vision), and make inferences pertaining to how that vision was grappling with problems and political realities of a "virtually subcontinental, and culturally and economically highly variegated, 3rd century BCE Indian empire. Nonetheless, it remains clear that Ashoka's Inscriptions represent the earliest corpus of royal inscriptions in the Indian subcontinent, and therefore prove to be a very important innovation in royal practices." Most of Ashoka's inscriptions are written in a mixture of various Prakrit dialects, in the Brahmi script. Several of Ashoka's inscriptions appear to have been set up near towns, on important routes, and at places of religious significance. Many of the inscriptions have been discovered in hills, rock shelters, and places of local significance. Various theories have been put forward about why Ashoka or his officials chose such places, including that they were centres of megalithic cultures, were regarded as sacred spots in Ashoka's time, or that their physical grandeur may be symbolic of spiritual dominance. Ashoka's inscriptions have not been found at major cities of the Maurya empire, such as Pataliputra, Vidisha, Ujjayini, and Taxila. It is possible that many of these inscriptions are lost; the 7th century Chinese pilgrim Xuanzang refers to some of Ashoka's pillar edicts, which have not been discovered by modern researchers. It appears that Ashoka dispatched every message to his provincial governors, who in turn, relayed it to various officials in their territory. For example, the Minor Rock Edicts#Full texts of the Minor Rock Edicts, Minor Rock Edict 1 appears in several versions at multiple places: all the versions state that Ashoka issued the proclamation while on a tour, having spent 256 days on tour. The number 256 indicates that the message was dispatched simultaneously to various places. Three versions of a message, found at edicts in the neighbouring places in Karnataka (Brahmagiri, Siddapura, and Jatinga-Rameshwara), were sent from the southern province's capital Suvarnagiri to various places. All three versions contain the same message, preceded by an initial greeting from the ''arya-putra'' (presumably Ashoka's son and the provincial governor) and the ''mahamatras'' (officials) in Suvarnagiri.Coinage
The caduceus appears as a symbol of the punch-marked coins of theModern scholarship
Rediscovery
Ashoka had almost been forgotten, but in the 19th century James Prinsep contributed in the revelation of historical sources. After deciphering thePerceptions and historiography
The use of Buddhist sources in reconstructing the life of Ashoka has had a strong influence on perceptions of Ashoka, as well as the interpretations of his Edicts. Building on traditional accounts, early scholars regarded Ashoka as a primarily Buddhist monarch who underwent a conversion from the Vedic religion to Buddhism and was actively engaged in sponsoring and supporting the Buddhist monastic institution. Some scholars have tended to question this assessment. Romila Thappar writes about Ashoka that "We need to see him both as a statesman in the context of inheriting and sustaining an empire in a particular historical period, and as a person with a strong commitment to changing society through what might be called the propagation of social ethics." The only source of information not attributable to Buddhist sources are the Ashokan Edicts, and these do not explicitly state that Ashoka was a Buddhist. In his edicts, Ashoka expresses support for all the major religions of his time:Impact of pacifism
After Ashoka's death, the Maurya dynasty#Decline, Maurya dynasty declined rapidly. The various Puranas provide different details about Ashoka's successors, but all agree that they had relatively short reigns. The empire seems to have weakened, fragmented, and suffered an invasion from the Greco-Bactrian Kingdom, Bactrian Greeks. Some historians, such as H. C. Raychaudhuri, have argued that Ashoka's pacifism undermined the "military backbone" of the Maurya empire. Others, such as Romila Thapar, have suggested that the extent and impact of his pacifism have been "grossly exaggerated".In art, film and literature
* Jaishankar Prasad composed ''Ashoka ki Chinta'' (''Ashoka's Anxiety''), a poem that portrays Ashoka's feelings during the war on Kalinga. * ''Ashoka'', a 1922 Indian silent historical film about the emperor produced by Madan Theatres. *''The Nine Unknown'', a 1923 novel by Talbot Mundy about the "Nine Unknown Men", a fictional secret society founded by Ashoka. *''Samrat Ashok'', a 1928 Indian silent film by Bhagwati Prasad Mishra. * ''Ashok Kumar (film), Ashok Kumar'' is a 1941 Indian Tamil language, Tamil-language film directed by Raja Chandrasekhar. The film stars V. Nagayya as Ashoka. * ''Samrat Ashok'' is a 1947 Indian Hindi-language film by K.B. Lall. * ''Uttar-Priyadarshi'' (The Final Beatitude), a verse-play written by poet Agyeya depicting his redemption, was adapted to stage in 1996 by theatre director, Ratan Thiyam and has since been performed in many parts of the world. * In 1973, Amar Chitra Katha released a graphic novel based on the life of Ashoka. * In Piers Anthony's series of space opera novels, the main character mentions Ashoka as a model for administrators to strive for. * ''Samrat Ashoka, Samrat Ashok'' is a 1992 Indian Telugu-language film about the emperor by N. T. Rama Rao with Rao also playing the titular role. * ''Aśoka (2001 film), Aśoka'' is a 2001 epic Indian historical drama film directed and co-written by Santosh Sivan. The film stars Shah Rukh Khan as Ashoka. * In 2002, Mason Jennings released the song "Emperor Ashoka" on his Living in the Moment (Mason Jennings EP), Living in the Moment EP. It is based on the life of Ashoka. * In 2013, Christopher C. Doyle released his debut novel, ''The Mahabharata Secret'', in which he wrote about Ashoka hiding a dangerous secret for the well-being of India. * 2014's ''The Emperor's Riddles'', a fiction mystery thriller novel by Satyarth Nayak, traces the evolution of Ashoka and his esoteric legend of the Nine Unknown Men. * In 2015, ''Chakravartin Ashoka Samrat'', a television serial by Ashok Banker, based on the life of Ashoka, began airing on Colors TV where Siddharth Nigam played the role of Ashoka. * Bharatvarsh (TV Series), ''Bharatvarsh'' is an Indian television historical documentary series, hosted by actor-director Anupam Kher on Hindi news channel ABP News. The series stars Aham Sharma as Ashoka.Notes
References
Bibliography
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* * * * * BBC Radio 4: Sunil Khilnani,