Ashoka

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Ashoka
Chakravartin[1][2]

A c. 1st century BCE/CE relief from Amaravati,Guntur district, Andhra

Pradesh (India). The figure in the centre may represent Ashoka.

Maurya Emperor

Reign

269232 BCE

Coronation

269 BCE

Predecessor

Bindusara

Successor

Dasaratha

Consort

Asandhimitra

Wives

Devi
Karuvaki
Padmavati
Tishyaraksha

Issue

Mahendra
Sanghamitra
Tivala
Kunala
Jaluka[citation needed]
Charumati

House

Maurya

Father

Bindusara

Mother

Dharma

Born

304 BCE
Pataliputra, Patna

Died

232 BCE (aged 72)

Pataliputra, Patna

Burial

Cremated 232 BCE, less than 24 hours after

death[citation needed]
Ashes immersed in the Ganges River, possibly
at Varanasi[citation needed]

Religion

Buddhism

Ashoka Maurya (IAST: Aoka; /ok/; 304232 BCE), commonly known

as Ashoka[3] and Ashoka the Great, was an Indian emperor of theMaurya Dynasty who ruled almost
all of the Indian subcontinent from circa 269 BCE to 232 BCE.[4] One of India's greatest emperors,
Ashoka reigned over a realm that stretched from the Hindu Kush mountains in the west to Bengal in
the East and covered the entire Indian subcontinentexcept parts of present day Tamil

Nadu and Kerala. The empire's capital was Pataliputra (in Magadha, present-day Bihar), with
provincial capitals at Taxila and Ujjain.
In about 260 BCE Ashoka waged a bitterly destructive war against the state
of Kalinga (modern Odisha).[5] He conquered Kalinga, which none of his ancestors had done.[6] He
embraced Buddhism after witnessing the mass deaths of the Kalinga War, which he himself had
waged out of a desire for conquest. "Ashoka reflected on the war in Kalinga, which reportedly had
resulted in more than 100,000 deaths and 150,000 deportations."[7]Ashoka converted gradually to
Buddhism beginning about 263 BCE.[5] He was later dedicated to the propagation of Buddhism
across Asia, and established monuments marking several significant sites in the life of Gautama
Buddha. "Ashoka regarded Buddhism as a doctrine that could serve as a cultural foundation for
political unity."[8] Ashoka is now remembered as a philanthropic administrator. In the Kalinga edicts,
he addresses his people as his "children", and mentions that as a father he desires their good.
Ashoka's name "Aoka" means "painless, without sorrow"
in Sanskrit (the a privativum and oka "pain, distress"). In his edicts, he is referred to
asDevnmpriya (Pali Devnampiya or "The Beloved of the Gods"),
and Priyadarin (Pali Piyadas or "He who regards everyone with affection"). His fondness for his
name's connection to the Saraca asoca tree, or the "Ashoka tree" is also referenced in
the Ashokavadana.
H.G. Wells wrote of Ashoka in his book The Outline of History: "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." Along with the Edicts of Ashoka, his legend is related in the 2ndcentury Ashokavadana ("Narrative of Ashoka", a part of Divyavadana), and in the Sri Lankan
text Mahavamsa ("Great Chronicle"). The emblem of the modern Republic of India is an adaptation
of the Lion Capital of Ashoka.
Contents
[hide]

1 Biography
o

1.1 Ashoka's early life

1.2 Rise to power

1.3 Early life as emperor

2 Conquest of Kalinga
o

2.1 Buddhist conversion

2.2 Death and legacy

2.2.1 Buddhist kingship

3 Historical sources

4 Perceptions

4.1 Focus of debate

5 Contributions

5.1 Approach towards religions

5.2 Global spread of Buddhism

5.3 As administrator

5.4 Ashoka Chakra

5.5 Pillars of Ashoka (Ashokstambha)

5.6 Lion Capital of Ashoka (Ashokmudra)

5.7 Constructions credited to Ashoka

6 In art, film and literature

7 See also

8 References

9 Bibliography

10 External links

Biography[edit]
Ashoka's early life[edit]
Ashoka was born to the Mauryan emperor Bindusara and a relatively lower ranked wife of
his, Dharm (or Dhamm). He was the grandson of Chandragupta Maurya, founder of Mauryan
dynasty. The Avadana texts mention that his mother was queen Subhadrang. According
to Ashokavadana, she was the daughter of a Brahmin from the city of Champa.[9]:205 Empress
Subhadrang was a Brahmin of the Ajivika sect,[10][page needed] and was found to be a suitable match for
Emperor Bindusara. Though a palace intrigue kept her away from the emperor, this eventually
ended, and she bore a son. It is from her exclamation "I am now without sorrow", that Ashoka got his
name. The Divyvadna tells a similar story, but gives the name of the queen as Janapadakalyn. [11]
[12]

Ashoka had several elder siblings, all of whom were his half-brothers from other wives of Bindusara.
His fighting qualities were apparent from an early age and he was given royal military training. He
was known as a fearsome hunter, and according to a legend, killed a lion with just a wooden rod.
Because of his reputation as a frightening warrior and a heartless general, he was sent to curb the
riots in the Avanti province of the Mauryan empire.[13]

Rise to power[edit]

Approximate extent of Maurya empireunder Ashoka. The empire stretched fromAfghanistan to Bengal to
southern India

The Buddhist text "Divyavadana" describes Ashoka putting down a revolt due to activities of wicked
ministers. This may have been an incident inBindusara's times. Taranatha's account states
that Achare Chanakya, Bindusara's chief advisor, destroyed the nobles and kings of 16 towns and
made himself the master of all territory between the eastern and the western seas. Some historians
consider this as an indication of Bindusara's conquest of the Deccan while others consider it as
suppression of a revolt. Following this, Ashoka was stationed at Ujjayini as governor.[12]
Bindusara's death in 272 BCE led to a war over succession. According to Divyavandana, Bindusara
wanted his son Susima to succeed him but Ashoka was supported by his father's ministers, who
found Sushim to be arrogant and disrespectful towards them. [14] A minister named Radhagupta
seems to have played an important role in Ashoka's rise to the throne. The Ashokavadana recounts
Radhagupta's offering of an old royal elephant to Ashoka for him to ride to the Garden of the Gold
Pavilion where King Bindusara would determine his successor. Ashoka later got rid of the legitimate
heir to the throne by tricking him into entering a pit filled with live coals. Radhagupta, according to
the Ashokavadana, would later be appointed prime minister by Ashoka once he had gained the
throne. The Dipavansa and Mahavansa refer to Ashoka's killing 99 of his brothers, sparing only one,
named Vitashoka or Tissa,[12] although there is no clear proof about this incident (many such
accounts are saturated with mythological elements). The coronation happened in 269 BCE, four
years after his succession to the throne.

Early life as emperor[edit]

A c.1910 painting by Abanindranath Tagore (18711951) depicting Ashoka's queen standing in front of the
railings of the Buddhist monument at Sanchi (Raisen district, Madhya Pradesh).

Buddhist legends state that Ashoka was bad-tempered and of a wicked nature. He built Ashoka's
Hell, an elaborate torture chamber described as a "Paradisal Hell" due to the contrast between its
beautiful exterior and the acts carried out within by his appointed executioner, Girikaa. [15] This earned
him the name of Chanda Ashoka (Cand a Aoka) meaning "Ashoka the Fierce" in Sanskrit. Professor
Charles Drekmeier cautions that the Buddhist legends tend to dramatise the change that Buddhism
brought in him, and therefore, exaggerate Ashoka's past wickedness and his piousness after the
conversion.[16]
Ascending the throne, Ashoka expanded his empire over the next eight years, from the present-day
boundaries Assam in the East to Balochistan in the West; from the Pamir Knot in Afghanistan in the
north to the peninsula of southern India except for present day Tamil Nadu and Kerala which were
ruled by the three ancient Tamil kingdoms.[12][17]

Conquest of Kalinga[edit]
While the early part of Ashoka's reign was apparently quite bloodthirsty, he became a follower of
the Buddha's teachings after his conquest of Kalinga on the east coast of India in the present-day
states of Odisha and North Coastal Andhra Pradesh. Kalinga was a state that prided itself on its
sovereignty and democracy. With its monarchical parliamentary democracy it was quite an exception
in ancient Bharata where there existed the concept of Rajdharma. Rajdharma means the duty of the
rulers, which was intrinsically entwined with the concept of bravery and dharma. The Kalinga War
happened eight years after his coronation. From his 13th inscription, we come to know that the battle
was a massive one and caused the deaths of more than 100,000 soldiers and many civilians who
rose up in defence; over 150,000 were deported. [18] When he was walking through the grounds of
Kalinga after his conquest, rejoicing in his victory, he was moved by the number of bodies strewn
there and the wails of the kith and kin of the dead.

Buddhist conversion[edit]

A similar four "Indian lion" Lion Capital of Ashoka atop an intact Ashoka Pillar at Wat U Mong near Chiang Mai,
Thailand showing another larger Dharma Chakra /Ashoka Chakra atop the four lions.

Edict 13 on the Edicts of Ashoka Rock Inscriptions reflect the great remorse the king felt after
observing the destruction of Kalinga:
His Majesty feels remorse on account of the conquest of Kalinga because, during the subjugation of
a previously unconquered country, slaughter, death, and taking away captive of the people
necessarily occur, whereat His Majesty feels profound sorrow and regret.
The edict goes on to address the even greater degree of sorrow and regret resulting from Ashoka's
understanding that the friends and families of deceased would suffer greatly too. [19]
Legend says that one day after the war was over, Ashoka ventured out to roam the city and all he
could see were burnt houses and scattered corpses. This sight made him sick and he cried the
famous monologue:[20][dubious discuss]
What have I done? If this is a victory, what's a defeat then? Is this a victory or a defeat? Is this justice
or injustice? Is it gallantry or a rout? Is it valor to kill innocent children and women? Did I do it to
widen the empire and for prosperity or to destroy the other's kingdom and splendor? One has lost
her husband, someone else a father, someone a child, someone an unborn infant.... What's this
debris of the corpses? Are these marks of victory or defeat? Are these vultures, crows, eagles the
messengers of death or evil?
The lethal war with Kalinga transformed the vengeful Emperor Ashoka to a stable and peaceful
emperor and he became a patron of Buddhism. Whether or not he converted to Buddhism is
unclear [21] although Buddhist tradition mentions so. According to the prominent Indologist, A. L.
Basham, Ashoka's personal religion became Buddhism, if not before, then certainly after the Kalinga
war. However, according to Basham, the Dharma officially propagated by Ashoka was not Buddhism
at all.[22] Romila Thapar argues [23] that modern day historians argue his conversion into Buddhism, in
the aftermath of the Kalinga war. She argues that Ashoka curiously refrained from engraving his
confession anywhere.
Nevertheless, his patronage led to the expansion of Buddhism in the Mauryan empire and other
kingdoms during his rule, and worldwide from about 250 BCE.[24] Prominent in this cause were his
son Mahinda (Mahendra) and daughter Sanghamitra (whose name means "friend of the Sangha"),
who established Buddhism in Ceylon (now Sri Lanka). [25]

Ashokan Pillar at Vaishali

Archaeological evidence for Buddhism between the death of the Buddha and the time of Ashoka is
scarce; after the time of Ashoka it is abundant.

Death and legacy[edit]

Ashoka's Major Rock Edict at Junagadhcontains inscriptions by Ashoka (fourteen of the Edicts of
Ashoka), Rudradamanna I andSkandagupta.

Ashoka ruled for an estimated forty years. Legend states that during his cremation, his body burned
for seven days and nights.[26] After his death, the Mauryan dynasty lasted just fifty more years until
his empire stretched over almost all of the Indian subcontinent. Ashoka had many wives and
children, but many of their names are lost to time. His chief consort (agramahisi) for the majority of
his reign was his wife, Asandhimitra, who apparently bore him no children.[27]
In his old age, he seems to have come under the spell of his youngest wife Tishyaraksha. It is said
that she had got Ashoka's son Kunala, the regent inTakshashila and the heir presumptive to the
throne, blinded by a wily stratagem. The official executioners spared Kunala and he became a
wandering singer accompanied by his favourite wife Kanchanmala. In Pataliputra, Ashoka heard
Kunala's song, and realised that Kunala's misfortune may have been a punishment for some past sin
of the emperor himself. He condemned Tishyaraksha to death, restoring Kunala to the court. In the
Ashokavadana, Kunala is portrayed as forgiving Tishyaraksha, having obtained enlightenment
through Buddhist practice. While he urges Ashoka to forgive her as well, Ashoka does not respond
with the same forgiveness.[15] Kunala was succeeded by his son, Samprati, who ruled for 50 years
until his death.
The reign of Ashoka Maurya might have disappeared into history as the ages passed by, had he not
left behind records of his reign. These records are in the form of sculpted pillars and rocks inscribed
with a variety of actions and teachings he wished to be published under his name. The language
used for inscription was in one of the Prakrit "common" languages etched in a Brahmi script.
In the year 185 BCE, about fifty years after Ashoka's death, the last Maurya ruler, Brihadratha, was
assassinated by the commander-in-chief of the Mauryan armed forces, Pushyamitra Shunga, while
he was taking the Guard of Honor of his forces. Pushyamitra Shunga founded the Shunga
dynasty(185 BCE-75 BCE) and ruled just a fragmented part of the Mauryan Empire. Many of the
northwestern territories of the Mauryan Empire (modern-day Afghanistan and Northern Pakistan)
became the Indo-Greek Kingdom.
King Ashoka, the third monarch of the Indian Mauryan dynasty, is also considered as one of the
most exemplary rulers who ever lived.[28]
Buddhist kingship[edit]
Main articles: History of Buddhism and History of Buddhism in India
Further information: Buddhism in Nepal, Buddhism in Sri Lanka and Buddhism in Burma
One of the more enduring legacies of Ashoka Maurya was the model that he provided for the
relationship between Buddhism and the state. Throughout Theravada Southeastern Asia, the model

of rulership embodied by Ashoka replaced the notion of divine kingship that had previously
dominated (in theAngkor kingdom, for instance). Under this model of 'Buddhist kingship', the king
sought to legitimise his rule not through descent from a divine source, but by supporting and earning
the approval of the Buddhist sangha. Following Ashoka's example, kings established monasteries,
funded the construction of stupas, and supported the ordination of monks in their kingdom. Many
rulers also took an active role in resolving disputes over the status and regulation of the sangha, as
Ashoka had in calling a conclave to settle a number of contentious issues during his reign. This
development ultimately led to a close association in many Southeast Asian countries between the
monarchy and the religious hierarchy, an association that can still be seen today in the statesupported Buddhism of Thailand and the traditional role of the Thai king as both a religious and
secular leader. Ashoka also said that all his courtiers always governed the people in a moral manner.
According to the legends mentioned in the 2nd-century CE text Ashokavadana, Ashoka was not nonviolent after adopting Buddhism. In one instance, a non-Buddhist in Pundravardhana drew a picture
showing the Buddha bowing at the feet of Nirgrantha Jnatiputra (identified with Mahavira, 24th
Tirthankara of Jainism). On complaint from a Buddhist devotee, Ashoka issued an order to arrest
him, and subsequently, another order to kill all the Ajivikas in Pundravardhana. Around 18,000
followers of the Ajivika sect were executed as a result of this order.[9][29] Sometime later, another
Nirgrantha follower in Pataliputra drew a similar picture. Ashoka burnt him and his entire family alive
in their house.[29] He also announced an award of one dinara (silver coin) to anyone who brought him
the head of a Nirgrantha heretic. According to Ashokavadana, as a result of this order, his own
brother was mistaken for a heretic and killed by a cowherd.[9] These stories of persecutions of rival
sects by Ashoka appear to be a clear fabrication arising out of sectarian propaganda. [30][31]

Historical sources[edit]
Main articles: Edicts of Ashoka, Ashokavadana, Mahavamsa and Dipavamsa
Ashoka was almost forgotten by the historians of the early British India, but James
Prinsep contributed in the revelation of historical sources. Another important historian was
British archaeologistJohn Hubert Marshall, who was director-General of the Archaeological Survey
of India. His main interests were Sanchi and Sarnath, in addition to Harappa and Mohenjodaro.
Sir Alexander Cunningham, a British archaeologist and army engineer, and often known as the
father of the Archaeological Survey of India, unveiled heritage sites like the Bharhut Stupa, Sarnath,
Sanchi, and the Mahabodhi Temple. Mortimer Wheeler, a British archaeologist, also exposed
Ashokan historical sources, especially the Taxila.

Bilingual inscription (in Greek andAramaic) by King Ashoka, discovered atKandahar (National Museum of
Afghanistan).

Information about the life and reign of Ashoka primarily comes from a relatively small number of
Buddhist sources. In particular, the SanskritAshokavadana ('Story of Ashoka'), written in the 2nd

century, and the two Pli chronicles of Sri Lanka (the Dipavamsa and Mahavamsa) provide most of
the currently known information about Ashoka. Additional information is contributed by the Edicts of
Ashoka, whose authorship was finally attributed to the Ashoka of Buddhist legend after the discovery
of dynastic lists that gave the name used in the edicts (Priyadarsi 'He who regards everyone with
affection') as a title or additional name of Ashoka Maurya. Architectural remains of his period have
been found at Kumhrar, Patna, which include an 80-pillar hypostyle hall.
Edicts of Ashoka -The Edicts of Ashoka are a collection of 33 inscriptions on the Pillars of Ashoka, as
well as boulders and cave walls, made by Ashoka 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. [32]
Ashokavadana The Ashokavadana is a 2nd-century CE text related to the legend of Ashoka. The
legend was translated into Chinese by Fa Hien in 300 CE. It is essentially a Hinayana text, and its
world is that of Mathura and North-west India. The emphasis of this little known text is on exploring
the relationship between the king and the community of monks (the Sangha) and setting up an ideal
of religious life for the laity (the common man) by telling appealing stories about religious exploits.
The most startling feature is that Ashokas conversion has nothing to do with the Kalinga war, which
is not even mentioned, nor is there a word about his belonging to the Maurya dynasty. Equally
surprising is the record of his use of state power to spread Buddhism in an uncompromising fashion.
The legend of Veetashoka provides insights into Ashokas character that are not available in the
widely known Pali records.[15]

A Punch-marked Coin of Ashoka[33]

Mahavamsa -The Mahavamsa ("Great Chronicle") is a historical poem written in the Pali language of
the kings of Sri Lanka. It covers the period from the coming of King Vijaya of Kalinga (ancient
Odisha) in 543 BCE to the reign of King Mahasena (334361). As it often refers to the royal
dynasties of India, the Mahavamsa is also valuable for historians who wish to date and relate
contemporary royal dynasties in the Indian subcontinent. It is very important in dating the
consecration of Ashoka.
Dwipavamsa -The Dwipavamsa, or "Dweepavamsa", (i.e., Chronicle of the Island, in Pali) is the
oldest historical record of Sri Lanka. The chronicle is believed to be compiled from Atthakatha and
other sources around the 3rd or 4th century. King Dhatusena (4th century CE) had ordered that the
Dipavamsa be recited at the Mahinda festival held annually in Anuradhapura.

Perceptions[edit]
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 to
Buddhism and was actively engaged in sponsoring and supporting the Buddhist monastic institution.
Some scholars have tended to question this assessment. 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: Buddhism, Brahmanism, Jainism, and Ajivikaism, and his edicts addressed to the population at
large (there are some addressed specifically to Buddhists; this is not the case for the other religions)
generally focus on moral themes members of all the religions would accept.
However, there is strong evidence in the edicts alone that he was a Buddhist. In one edict he
belittles rituals, and he banned Vedic animal sacrifices; these strongly suggest that he at least did
not look to the Vedic tradition for guidance. Furthermore, there are many edicts expressed to
Buddhists alone; in one, Ashoka declares himself to be an "upasaka", and in another he
demonstrates a close familiarity with Buddhist texts. He erected rock pillars at Buddhist holy sites,
but did not do so for the sites of other religions. He also used the word "dhamma" to refer to qualities
of the heart that underlie moral action; this was an exclusively Buddhist use of the word. Finally, the
ideals he promotes correspond to the first three steps of the Buddha's graduated discourse. [34]
Interestingly, the Ashokavadana presents an alternate view of the familiar Ashoka; one in which his
conversion does not have anything to do with the Kalinga war or about his descent from the Maurya
dynasty. Instead, Ashoka's reason for adopting non-violence appears much more personal. The
Ashokavadana shows that the main source of Ashoka's conversion and the acts of welfare that
followed are rooted instead in intense personal anguish at its core, from a wellspring inside himself
(not so much necessarily spurred by a specific event). It thereby illuminates Ashoka as more
humanly ambitious and passionate, with both greatness and flaws. This Ashoka is very different from
the "shadowy do-gooder" of later Pali chronicles.[15]
Much of the knowledge about Ashoka comes from the several inscriptions that he had carved on
pillars and rocks throughout the empire. All his inscriptions present him as compassionate and
loving. In the Kalinga rock edits, he addresses his people as his "children" and mentions that as a
father he desires their good.[35] These inscriptions promoted Buddhist morality and encouraged
nonviolence and adherence to dharma (duty or proper behaviour), and they talk of his fame and
conquered lands as well as the neighbouring kingdoms holding up his might. One also gets some
primary information about the Kalinga War and Ashoka's allies plus some useful knowledge on the
civil administration. The Ashoka Pillar at Sarnath is the most notable of the relics left by Ashoka.
Made of sandstone, this pillar records the visit of the emperor to Sarnath, in the 3rd century BCE. It
has a four-lion capital (four lions standing back to back) which was adopted as the emblem of the
modern Indian republic. The lion symbolises both Ashoka's imperial rule and the kingship of
the Buddha. In translating these monuments, historians learn the bulk of what is assumed to have
been true fact of the Mauryan Empire. It is difficult to determine whether or not some actual events
ever happened, but the stone etchings clearly depict how Ashoka wanted to be thought of and
remembered.

Focus of debate[edit]
Recently scholarly analysis determined that the three major foci of debate regarding Ashoka involve
the nature of the Maurya empire; the extent and impact of Ashoka's pacifism, and what is referred to
in the Inscriptions as dhamma or dharma, which connotes goodness, virtue, and charity. Some
historians[who?] have argued that Ashoka's pacifism undermined the "military backbone" of the Maurya
empire, while others have suggested that the extent and impact of his pacifism have been "grossly
exaggerated". The dhamma of the Edicts has been understood as concurrently 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. 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. [32]

Contributions[edit]
Approach towards religions[edit]
According to Indian historian Romila Thapar, Ashoka emphasized respect for all religious teachers,
harmonious relationship between parents and children, teachers and pupils, and employers and
employees.[36] Ashoka's religion contained gleanings from all religions. [citation needed] He emphasized on the
virtues of Ahimsa, respect to all religious teachers, equal respect for and study of each other's
scriptures, and on rational faith.

Global spread of Buddhism[edit]

Stupa of Sanchi.

As a Buddhist emperor, Ashoka believed that Buddhism is beneficial for all human beings as well as
animals and plants, so he built a number of stupas,Sangharama, viharas, chaitya, and residences
for Buddhist monks all over South Asia and Central Asia. According to the Ashokavadana, he
ordered the construction of 84,000 stupas to house the Buddhas relics. [26] In the
Aryamanjusrimulakalpa, Ashoka takes offerings to each of these stupas traveling in a chariot
adorned with precious metals.[26] He gave donations to viharas and mathas. He sent his only
daughter Sanghamitra and son Mahindra to spread Buddhism in Sri Lanka (then known as
Tamraparni). Ashoka also sent many prominent Buddhist monks (bhikshus) Sthaviras like
Madhyamik Sthavira to modern Kashmir and Afghanistan; Maharaskshit Sthavira to Syria, Persia /
Iran, Egypt, Greece, Italy and Turkey; Massim Sthavira to Nepal, Bhutan, China and Mongolia; Sohn
Uttar Sthavira to modern Cambodia, Laos, Burma (old name Suvarnabhumi for Burma and
Thailand), Thailand and Vietnam; Mahadhhamarakhhita stahvira to Maharashtra (old name
Maharatthha); Maharakhhit Sthavira and Yavandhammarakhhita Sthavira to South India.
Ashoka also invited Buddhists and non-Buddhists for religious conferences. He inspired the Buddhist
monks to compose the sacred religious texts, and also gave all types of help to that end. Ashoka
also helped to develop viharas (intellectual hubs) such as Nalanda and Taxila. Ashoka helped to
construct Sanchi and Mahabodhi Temple. Ashoka also gave donations to non-Buddhists. As his reign
continued his even-handedness was replaced with special inclination towards Buddhism. [37] Ashoka
helped and respected both Sramans (Buddhists monks) and Brahmins (Vedic monks). Ashoka also
helped to organise the Third Buddhist council (c. 250 BCE) at Pataliputra (today's Patna). It was
conducted by the monk Moggaliputta-Tissa who was the spiritual teacher of the Mauryan Emperor
Ashoka.
It is well known that Ashoka sent dtas 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
hisdhammavijaya, 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.[38]
In his edicts, Ashoka mentions some of the people living in Hellenic countries as converts to
Buddhism, although no Hellenic historical record of this event remains:
Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be 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
Nabhapamktis, the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere people are
following Beloved-of-the-Gods' instructions in Dhamma. Even where Beloved-of-the-Gods' envoys
have not been, these people too, having heard of the practice of Dhamma and the ordinances and
instructions in Dhamma given by Beloved-of-the-Gods, are following it and will continue to do so.
Edicts of Ashoka, Rock Edict (S. Dhammika)[39]
It is not too far-fetched to imagine, however, 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 dtas sent by Ashoka himself).[38]
The Greeks in India even seem to have played an active role in the propagation of Buddhism, as
some of the emissaries of Ashoka, such as Dharmaraksita, are described in Pali sources as leading
Greek (Yona) Buddhist monks, active in spreading Buddhism (the Mahavamsa, XII[40]).

As administrator[edit]

Mauryan ringstone, with standing goddess. Northwest Pakistan. 3rd century BCE. British Museum.

Ashoka's military power was strong, but after his conversion to Buddhism, he maintained friendly
relations with three major Tamil kingdoms in the South namely Cheras, Cholas and Pandyas, the
post Alexandrian empire, Tamraparni, and Suvarnabhumi. His edicts state that he made provisions
for medical treatment of humans and animals in his own kingdom as well as in these neighbouring
states. He also had wells dug and trees planted along the roads for the benefit of the common
people.[35]
Ashoka banned the slaughter and eating of the common cattle, and also imposed restrictions on
fishing and fish-eating.[41] He also abolished the royal hunting of animals and restricted the slaying of
animals for food in the royal residence.[42] 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". [43]

Ashoka Chakra[edit]
Main article: Ashoka Chakra

The Ashoka Chakra, "the wheel of Righteousness" (Dharma in Sanskrit or Dhamma in Pali)"

The Ashoka Chakra (the wheel of Ashoka) is a depiction of the Dharmachakra (the Wheel of
Dharma). The wheel has 24 spokes which represent the 12 Laws of Dependent Origination and the
12 Laws of Dependent Termination. The Ashoka Chakra has been widely inscribed on many relics of
theMauryan Emperor, most prominent among which is the Lion Capital of Sarnath and The Ashoka
Pillar. The most visible use of the Ashoka Chakra today is at the centre of the National flag of the
Republic of India (adopted on 22 July 1947), where it is rendered in a Navy-blue color on a White
background, by replacing the symbol of Charkha (Spinning wheel) of the pre-independence versions
of the flag. The Ashoka Chakra can also been seen on the base of Lion Capital of Ashoka which has
been adopted as the National Emblem of India.
The Ashoka Chakra was built by Ashoka during his reign. Chakra is a Sanskrit word which also
means "cycle" or "self-repeating process". The process it signifies is the cycle of time- as in how the
world changes with time.
A few days before India became independent on August 1947, the specially formed Constituent
Assembly decided that the flag of India must be acceptable to all parties and communities.[44] A flag
with three colours, Saffron, White and Green with the Ashoka Chakra was selected.

Pillars of Ashoka (Ashokstambha)[edit]

Main article: Pillars of Ashoka
The pillars of Ashoka are a series of columns dispersed throughout the northern Indian subcontinent,
and erected by Ashoka during his reign in the 3rd century BCE. Originally, there must have been
many pillars of Ashoka although only ten with inscriptions still survive. Averaging between forty and
fifty feet in height, and weighing up to fifty tons each, all the pillars were quarried at Chunar, just
south of Varanasi and dragged, sometimes hundreds of miles, to where they were erected. The first
Pillar of Ashoka was found in the 16th century by Thomas Coryat in the ruins of ancient Delhi. The
wheel represents the sun time and Buddhist law, while the swastika stands for the cosmic dance
around a fixed center and guards against evil.

The Ashokan pillar at Lumbini, Nepal, Buddha's birthplace

Lion Capital of Ashoka (Ashokmudra)[edit]

Main article: Lion Capital of Ashoka
The Lion capital of Ashoka is a sculpture of four lions standing back to back. It was originally placed
atop the Ashoka pillar at Sarnath, now in the state of Uttar Pradesh, India. The pillar, sometimes
called the Ashoka Column is still in its original location, but the Lion Capital is now in the Sarnath
Museum. This Lion Capital of Ashoka from Sarnath has been adopted as the National Emblem of
India and the wheel "Ashoka Chakra" from its base was placed onto the center of the National Flag
of India.
The capital contains four lions (Indian / Asiatic Lions), standing back to back, mounted on an abacus,
with a frieze carrying sculptures in high relief of an elephant, a galloping horse, a bull, and a lion,
separated by intervening spoked chariot-wheels over a bell-shaped lotus. Carved out of a single
block of polished sandstone, the capital was believed to be crowned by a 'Wheel of Dharma'
(Dharmachakra popularly known in India as the "Ashoka Chakra").
The Ashoka Lion capital or the Sarnath lion capital is also known as the national symbol of India.
The Sarnath pillar bears one of the Edicts of Ashoka, an inscription against division within the
Buddhist community, which reads, "No one shall cause division in the order of monks." The Sarnath
pillar is a column surmounted by a capital, which consists of a canopy representing an inverted bellshaped lotus flower, a short cylindrical abacus with four 24-spoked Dharma wheels with four animals
(an elephant, a bull, a horse, a lion).
The four animals in the Sarnath capital are believed to symbolise different steps of Lord Buddha's
life.

The Elephant represents the Buddha's idea in reference to the dream of Queen Maya of a
white elephant entering her womb.

The Bull represents desire during the life of the Buddha as a prince.

The Horse represents Buddha's departure from palatial life.

The Lion represents the accomplishment of Buddha.

Besides the religious interpretations, there are some non-religious interpretations also about the
symbolism of the Ashoka capital pillar at Sarnath. According to them, the four lions symbolise
Ashoka's rule over the four directions, the wheels as symbols of his enlightened rule (Chakravartin)
and the four animals as symbols of four adjoining territories of India.

Constructions credited to Ashoka[edit]

Mahabodhi Temple, built on the site of an older temple by Ashoka (c.250 BCE); restoration by the British and
India post independence

The British restoration was done under guidance from Weligama Sri Sumangala.[45]

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: The only known sculptural depiction of Ashoka[citation needed]

Mir Rukun Stupa Nawabshah, Pakistan

In art, film and literature[edit]

Jaishankar Prasad, composed Ashoka ki Chinta (Ashoka's Anxiety), a poem that portrays
Ashokas feelings during the war of Kalinga.

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.[46][47]

In 1973, Amar Chitra Katha released a graphic novel based on the life of Ashoka.

In Piers Anthonys series of space opera novels, the main character mentions Ashoka as a
model for administrators to strive for.

Aoka is a 2001 epic Indian historical drama film directed and co-written by Santosh Sivan.
The films stars Shahrukh Khan as Ashoka.

In 2002, Mason Jennings released the song "Emperor Ashoka" on his 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, where he
wrote about Ashoka hiding a dangerous secret for the well-being of India.

In 2014, The Emperor's Riddles, a fiction mystery thriller novel by Satyarth Nayak traced 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 is currently airing on Colors TV.