The Unknown Ashoka

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The Unknown Ashoka

 

Ashoka Maurya, described by H.G. Wells as the greatest ruler the

world has seen, is best known through his rock edicts and the Pali

chronicles of Sri Lanka, Mahaavamsa and Deepavamsa, of the 5th

century A. D. These chronicles belong to the Theravada school of

Buddhism and stress Ashoka's role in propagating it by dispatching

missionaries to Kashmir, Gandhara, the Himalayas, Maharashtra,

Suvarnabhumi in South-East Asia, and his own son Mahinda to Sri

Lanka. A very different Ashoka comes before us in the Sanskrit

Ashokaavadaana, a 1st century A.D. work which was translated into

Chinese twice: the A-yu wang chuan around 300 A.D. and the A-yu wang

ching circa 500 A.D. 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 Ashoka's

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 Ashoka's character that are not

available in the widely known Pali records. We find here the

intensely personal reason for Ashoka adopting non-violence: his use

of state power to propagate Buddhism by slaying non-believers led to

the death of his own sibling. The Sanskrit Ashokaavadaana shows that

the main springs of Ashoka's conversion and the subsequent acts of

welfare lay in his intensely personal anguish. It is this work that

brings Ashoka intensely alive before us as a king with very human

ambitions and passions, with greatness and flaws--a very different

Ashoka from the shadowy do-gooder of the later Pali chronicles.1

 

The Gift of Dust

 

It was in the days when Buddha, the Blessed One, was living at

Kalandakanivaapa in the forest near Rajagriha (today's Rajgir in

Bihar) that one morning he put on his triple robe, took his begging

bowl and, accompanied by monks, proceeded to Rajagriha for alms. As

he set foot on the threshold stone of the city-gate, wondrous things

began to happen. You see, whenever a Buddha, a fully enlightened

soul, sets his foot on the indra-keela of a city with a firm purpose

in mind, miracles occur, it is said:

 

A ship rolls to the wind's force; so too the mountain-ranged earth

begirt with the ocean and adorned with towns and villages, sways at

the touch of the Sage's foot. The ground becomes level; the earth

becomes faultless, free of stones and thorns by the Buddha's power.

The blind, the dumb, and the dull all regain their senses and musical

instruments play though untouched, delighting all.

 

The citizens cheered the marvels with a roar like that of a storm-

tossed sea with its crashing waves as the city was filled with the

radiance of his presence.

 

Coming to the main road, the Buddha saw two little boys playing at

building mud houses. One of them came from a well-to-do family and

was named Jaya. The other's name was Vijaya. Jaya and Vijaya saw the

Buddha, and were deeply impressed with the resplendent appearance,

his body adorned with the thirty-two marks of the Mahatma. Jaya

thought to himself, " I will give him some ground meal" and threw a

handful of dust into the Buddha's begging bowl. Vijaya bowed low,

making an anjali with hands folded. This gift of a handful of dust is

renowned thus:

 

He saw the supremely compassionate self Existent Lord whose body

radiated a halo a fathom wide; resolutely, with firm faith he offered

a handful of dust to Him who abolishes birth and old age.

 

Having made this offering, Jaya formulated a pranidhaana, a firm

resolve: "By virtue of this offering, may I become kind and rule as a

chakravarti over the earth and thus worship the Buddha."

 

The Buddha, understanding Jaya's character and resolve and

recognizing the sincerity of his aspiration, accepted the proffered

fistful of dirt and smiled.

 

The smile of the Buddha was, as always, followed by rays of light--

blue, yellow, red, white, scarlet, crystal and silver—that spread the

message of liberation from rebirth and suffering throughout the

cosmos and re-entered his body. The spot at which they vanish into

his body indicates an important event in the future. On this

occasion, the rays circled the Buddha thrice and vanished into his

left palm. Then spoke Ananda, his faithful disciple, "It is never

without reason that Tathaagatas smile. Dispel our doubts, O foremost

of men whose speech is like thunder, and reveal what will be the

fruit of the gift of dust." The Buddha replied,

 

A hundred years after my death there will be an emperor named Ashoka

in Pataliputra. He will rule one of the four continents and adorn

Jambudvipa with my relics building eighty four thousand stupas for

the welfare of people. He will have them honored by gods and men. His

fame will be widespread. His meritorious gift was just this: Jaya

threw a handful of dust into the Tathaagata's bowl.

 

The Birth of Ashoka

 

At this time, the King of Rajagriha was Bimbisara. Nine kings after

him came Bindusara, who reigned in Pataliputra as the successor of

Nanda.2 He had a son named Suseema. During his reign, a Brahmin of

Champa city had a very beautiful daughter of whom the astrologers

foretold that she would marry a king and have two famous sons, one of

whom would rule over a whole continent while the other would turn to

the religious life and attain liberation. When his daughter was of

age, the Brahmin adorned her with all the ornaments he had and

offered her in marriage to King Bindusara who accepted her in his

inner apartments.

 

The maiden's beauty excited the jealousy of the queens, who feared

that if the king took a fancy to her, he would never look at any of

them. So, they taught her the barber's art, and sent her to groom the

hair and beard of Bindusara. So good was she in her work that he

would relax and fall asleep during the grooming.

 

Very pleased with her, Bindusara one day asked her what she would

like most of all. She asked for a son. The king was astonished and

exclaimed, "But how can I, a Kshatriya monarch, marry a barber

girl!Your Majesty," she replied, "I am not a barber girl, but the

daughter of a Brahmin. My father gifted me to your highness as a

wife." Finding out who had taught her the barber's art, the king

passed orders that she would not do so any longer. Instead, as his

queens had feared, he installed her as his Chief Queen.

 

In due course, this chief queen—who goes nameless in the tale--gave

birth to a son. When asked what she would like him named, she

said, "When this child was born, I became `without sorrow'." Thus, he

was named A-shoka. Later, she gave birth to a second son, whom she

named Veetashoka, since he was born when sorrow had ceased (vigate-

shoka).

 

Bindusara desired, one day, to ascertain which of his sons was best

suited to succeed him as king. Summoning the wandering sanyasi

Pingalavatsajiva, he requested him to test the princes. "Very well,

your majesty," said Pingalavatsajiva, " go with the princes to the

Garden of the Golden Pavilion, and I will examine them there in your

presence." Bindusara issued orders accordingly. But Ashoka sat,

depressed and angry, in his mother's apartments. She spoke to him, "

My son, the king has determined to examine all the princes and has

proceeded to the garden of the Golden Pavilion. You should go there

at once." Ashoka retorted, " Why should I? My body is unpleasant to

look at; my skin is rough and the very touch of my body is

distasteful to the king. Go nevertheless," advised his mother.

Finally, Ashoka set forth, asking her to send him some food later in

the day.

 

As he was leaving Pataliputra, Radhagupta, the son of the prime

minister, met Ashoka. Hearing of the test, Radhagupta offered Ashoka

the old royal elephant on which he was mounted. Ashoka rode this

majestic, venerable mount to the garden of the Golden Pavilion.

Reaching it, he took his seat on the ground, while the others were

seated on appropriate raised seats. Food arrived for them all.

Ashoka's mother had sent him boiled rice mixed with curds in an

earthen vessel.

 

King Bindusara now asked Pingalavatsajiva to examine the princes and

pronounce who would best be able to rule after his death. The sanyasi

was no fool. He knew that Bindusara detested Ashoka because of his

peculiar skin. Hence he said, " Your majesty, I will make my

predictions without disclosing any name. He who has the finest mount

will become king." Each of the princes, of course, thought that he

had the best mount. Ashoka, however, reflected, "I arrived on the

back of the ancient royal elephant. My mount is truly the most

excellent. I shall be king."

 

Bindusara wanted the sanyasi to provide some more indicators. Then

Pingalavatsajiva declared that he who had the best seat, the best

vessel, the best food and drink would become king. When his mother

asked about the predictions, Ashoka replied, "The prediction

mentioned no name. It said that he who had the most excellent mount,

seat, drink, vessel, and food will become king. The royal elephant's

back was my mount; the earth itself was my seat; my vessel was made

of earth; boiled rice with curds my food and water my drink.

Therefore I know that I shall be king." Hearing this, and noticing

that Pingalavatsajiva had begun to honor her particularly, Ashoka's

mother told the ascetic, "The king may some day suddenly question you

further and press you for a direct answer on the succession. You had

better seek refuge in the borderlands and return when you hear that

Ashoka has become king." And so, the wandering ascetic set forth and

is not heard of again in our story.

 

Ashoka's Accession

 

Some time later, the city of Takshashila rose in rebellion against

King Bindusara who dispatched Ashoka to tackle it with a fourfold

army of cavalry, elephants, chariots and infantry. But the king

passed orders not to issue them any arms. The servants came running

to the prince and informed him, " Prince Ashoka, we don't have any

weapons of war. How shall we fight?" Ashoka declared, "If my merit is

such that I am to become king, let weapons of war appear before me!"

And as he spoke, the earth gaped open and divine beings rose out of

it carrying weapons for his army.

 

When the citizens of Takshashila heard of Ashoka's approach, they

decorated the road for several miles and went to welcome him with

vases full of offerings. "O Prince," they said, "we had no intention

to revolt against you or the king. But evil ministers oppressed us

and the tales of our miseries never reached Pataliputra. Hence, we

had to rise and banish the King's evil representatives." In the same

manner Ashoka was welcomed into the kingdom of the Khashas where two

great warriors entered his service and thenceforth marched ahead of

him, cutting a path through the mountains and proclaiming, "Ashoka

will become a chakravarti monarch over one of the four continents.

None is to oppose him!" Finally, the whole of the northwest, right up

to the sea, submitted to him.

 

Back in the capital, one day Prince Suseema, the eldest son of the

king, was returning from a ride when he met the prime minister. In

jest, the Prince slapped the venerable man on his bald pate and

passed on. But the wise prime minister thought to himself, "Today he

slaps me with his hand. When he becomes king, he'll let fall his

sword. I must ensure he does not inherit the kingdom." He summoned

the five hundred ministers of the king and told them, "It has been

predicted by the holy ascetic that Ashoka will become a chakravarti

ruling over one of the four continents. When the time comes, let us

place him on the throne." And they agreed.

 

Soon the people of Takshashila rebelled once more. This time

Bindusara sent Suseema, but he could not quell the rebellion. In the

meantime, Bindusara fell sick. Hence, intending to install Suseema on

the throne, he recalled him and ordered Ashoka to proceed to

Takshashila. The ministers, however, thwarted this plan. They smeared

Ashoka with turmeric, boiled some red lac in copper vessels and

displayed it, saying that the prince was so ill that he could not

move out of bed.

As Bindusara's condition worsened, the minister brought Ashoka before

him, clad in all finery, and urged the king, "Consecrate Prince

Ashoka for the present and we will install Suseema on the throne

later, when he returns." Bindusara's wasted frame shook with fury as

he refused. Then Ashoka declared, "If the throne is rightfully mine

by fate's decree, let the gods crown me with the royal crown!" At

once heavenly beings manifested and placed the crown on Ashoka's

head. When Bindusara saw this, he vomited blood and passed away.

Ashoka's first act as king was to appoint Radhagupta prime minister.

 

Meanwhile, news of the coronation had reached Suseema in Takshashila.

Furious at the usurpation, he rushed back to Pataliputra. Ashoka

posted his two great warriors at two of the city gates. In front of

the eastern gate, Radhagupta set up an artificial elephant so

cunningly fashioned as to deceive a casual observer. On top of it, he

placed an effigy of Ashoka, digging a ditch all around filled with

live coals covered with reeds. The whole pit was camouflaged

carefully. As Suseema arrived before the city, Radhagupta shouted

tauntingly," If you can slay Ashoka, the throne is yours!" That

provoked Suseema to rush to the eastern gate to fight his half-

brother. As he charged forward, he fell into the ditch full of live

charcoal and died a terrible death.

 

Chandaashoka (Ashoka The Terrible)

 

Having installed Ashoka, the ministers began to take him for granted,

considering themselves the real power behind the throne and secretly

contemptuous of the new king. This attitude was a hangover of

Bindusara's dislike of Ashoka because of his peculiarly rough and

unpleasant looking skin. Ashoka was no fool. To test the ministers'

loyalty and to discipline them, he ordered that all flower and fruit

trees be chopped down, but the thorny ones preserved. The obvious

analogy with his "thorny" appearance escaped the over-confident

ministers. "What is your majesty planning?" they queried, "Should

not, rather, the thorny trees be destroyed and the beautiful ones

preserved?" Thrice they avoided complying with the orders in this

manner. Furious at his authority being flouted, on the fourth

occasion Ashoka unsheathed his sword and beheaded the five hundred

counselors.

 

Once, Ashoka went strolling in a garden with his women. It was spring

and the trees were laden with blooms and fruits. The king saw an

ashoka tree in full bloom, and told his women, "See this is my

namesake and how beautiful it is!" He wanted to be caressed by them,

but the women disliked his rough skin and secretly mocked his

comparing himself with the lovely tree. So, when he fell asleep, they

decided to teach him a lesson. They got together, and removed all the

flowers and leaves from the ashoka tree, leaving it bare and

unlovely. On waking, Ashoka's eyes fell on the ashoka tree,

transformed from the ecstatic look of spring into the naked

forlornness of winter. When he found out from his servants that his

concubines were responsible, he was so furious that he had his five

hundred women burned alive.

 

Seeing these fearsome acts of the king, the people named him

Chandaashoka, "Ashoka the Fierce." was Anxious that the people should

not turn away from the king in revulsion, Radhagupta the prime

minister spoke to Ashoka: "Your majesty, it is unseemly for the

monarch to work as an executioner. Why not appoint some royal

executioners who will carry out your commands?" Ashoka saw the wisdom

of this and asked that suitable persons be sought out.

 

Not too far away, in a small village in the foothills, lived a weaver

who had an evil son named Girikaa. This youth not only used to abuse

his parents but would also beat up others for no reason and torture

insects and animals. Therefore, he was called Chandagirikaa (Girikaa

the fierce) by the villagers. Seeing him engaged in these horrible

acts, the king's men enquired whether he was agreeable to become the

royal executioner. Girikaa replied with gusto and aplomb. "Certainly!

Why, I could execute the whole of Jambudveepa and each would be a

delightfully different death!" Asked to proceed to the capital, he

told the king's emissaries to tarry until he had told his parents.

However, his parents would not let him go to pursue such a heinous

profession. So, Girikaa killed them both and rejoined the king's

party. When they asked him why he had been delayed, he calmly told

them, "I had to spend some time killing my father and mother for they

would not let me obey the royal command."

 

The first thing Girikaa asked of Ashoka, when he was presented to the

king, was a building exclusively devoted to the art of execution. And

so such a building was built, beautiful to look at from the outside,

but housing all instruments of torture. People called it, " the

Paradisal Hell." When it was ready, Chandagirikaa submitted to

Chandaashoka, "Your majesty, grant me this boon: that whoever enters

this place shall not leave it alive." The king granted the request.

 

Once Chandagirikaa had gone to the Kukkutaaraama vihara where he

happened to hear a monk reciting the "Baalapandita Sutra" which

describes the five great tortures that beings suffer in hell. Some

are stretched out on their backs on red-hot iron floors and balls of

molten metal poured down their throats; others are thrown face-down

on a mass of flames and branded; some are hacked and chopped with

fiery axes into an octagon, a hexagon, a square, an oval and finally

a circle; yet others are thrown on their backs on floors of flaming

metal, and stakes driven through their hands, feet and heart. Hearing

this horrific account, Girikaa was overjoyed. "Such are the five

great agonies," he mused, "and I shall follow the Sutra in

implementing these in this life itself. Why deprive anyone of these

in this life and keep them in suspense till after death?"

 

The Conversion of Ashoka

 

Around this time, a Buddhist monk named Samudra arrived in

Pataliputra. He was so named having been born when his father, a

merchant, was sailing across the ocean. Having lost his father at the

age of twelve Samudra had joined the Buddhist order. That morning in

Pataliputra, he unknowingly stepped into the imposing mansion, "the

paradisal hell" asking for alms. Once inside, seeing the dreadful

sights, he sought to leave, but Chandagirikaa stopped him. "This is

where your life ends," said the royal executioner and was much

surprised when the mendicant burst into tears. Replying to his query,

Samudra said, "Kind sir, I grieve not for the destruction of this

body, but for losing this hard-to-attain existence in which I have

been instructed by the lion of the Shaakyas and was hoping to achieve

liberation." Samudra, begging for compassion, sought a month's delay

of the execution. Chandagirikaa granted him a seven-day reprieve; and

so Samudra waited, wrestling with the fear of death.

 

It so happened that early on the seventh morning Chandaashoka

happened to find one of the women of the royal household fondly

conversing with a youth. Flying into a rage, he sent them to the

executioner who ground them with pestles in an iron mortar before

Samudra. This horrific death led Samudra to realize the essence of

Buddha's teachings:

 

The body is as a foam-bubble, evanescent, worthless.

Where now is that lovely face, that beautiful body?

Only the ignorant delight in this impermanence.

In this prison, I'll cross the ocean of existence.

 

Striving all through the night, Samudra broke through the bonds of

earthly attachments and became an arhat, a liberated being.

 

In the morning, Chandagirikaa strode up to him and said, "Monk, the

night is gone, the sun is risen, the time of your torture has come."

Calmly Samudra replied, "True my night of ignorance has cleared and

the sun of my good fortune is at its height. You may do as you wish,

my friend." Unmoved, the executioner threw Samudra into a cauldron

full of water and blood, and tried to light a fire underneath. Try as

he might, the fire would not blaze. Puzzled, he looked into the

vessel and was amazed to see the monk sitting calmly on a lotus

within it. He rushed to Ashoka who came to witness the miracle along

with hundreds of people. Seeing the king, Samudra divined that the

time had come for Ashoka's conversion.

 

Miraculously, Samudra floated up in the air and stunned the monarch.

For from half his body water poured down;

from the other half fire blazed forth;

Raining and flaming, he shone in the sky.

 

With folded hands, Ashoka begged enlightenment and initiation into

the mysteries of the Dharma of Samudra. Samudra then told Ashoka how

the Buddha had predicted that a hundred years after his demise there

would be in Pataliputra a king who would distribute his bodily relics

in eighty four thousand stupas. "Instead, your majesty," said

Samudra, "you have built this palace which is hell and where

thousands are tortured to death. O king, grant security to all

beings, for compassion is the highest virtue. Fulfill the lord's

prediction." Begging forgiveness, Ashoka proclaimed his faith in the

Buddha, in the congregation of believers (Sangha) and in his

teachings (Dharma). He also promised to adorn the earth with chaityas

housing the Blessed One's relics.

 

Samudra vanished; Ashoka, too, was about to leave when Chandagirikaa

stopped him. "Your majesty, you granted me a boon," he said, "that

none would leave this place alive." Ashoka was taken aback at the

effrontery, and asked, "What! You want to execute me

too!Undoubtedly," replied the unruffled executioner. "But which

one of us," asked Ashoka, "entered this place first?" Chandagirikaa

had to admit that it was he, so he was taken away to the death

chamber, and the building was demolished.

 

– Continued

 

1. John S. Strong: The Legend of King Ashoka (Princeton University

Press), 1983.

2. There is no mention of Chandragupta Maurya, or of the Mauryan

dynasty in the Ashokaavadaana