‘Dangerous to whom, Shakuni?’ asked Puru.
‘To the Maharajah. Prince Ashoka is a danger to the Maharajah. They even wanted to make him the King in Taxila, so that they could secede from the holy Maharajah. He will try that here, too. And the consequences: war, hate, anger of the gods, triumph of the unholy, disaster over the world empire of the Emperor Bindusara, not to speak of drought, floods, pestilence and famine, with which the gods punish a defiant mankind.’
‘Why does the Maharajah put up with him then?’
‘Why does one tolerate tigers in the jungle, the Apsaras in the heaven, the Dasyus in the atmosphere?’
‘How large is the army that he commands?’
‘A handful. He cannot use soldiers from Pataliputra as they are loyal to the Maharajah and to the heir to the throne. He will wish to organise his own army here, one that will follow him.’
‘We have no fear of a royal noble who has no army,’ boasted Garga.
‘His wildness is larger than that of an army, his daring greater than that of all of Ujjain, his will more powerful than that of the kingdom that he will rule … if you do not strengthen yourselves.’
‘A powerful king is beneficial to trade and prosperity!’ remarked Vasumitra.
‘How shall we go about it, Brahmin?’ continued Garga.
‘What do I know of your abilities?’
‘You know that dangerous viceroy.’
‘Well then, bind him.’
‘With ropes?’ mocked Vasumitra.
‘No. First, with a woman, one who belongs to you, who is loyal to you and does not flinch from his ugliness. At least, then you will know what he is up to. Make certain that his good projects fail and his bad ones succeed. After all, it was his cunning that won over Taxila.’
‘How do we prevent that here?’
‘The more riches you send him, the more power he will achieve over you and the Maharajah.’
‘Go on, Brahmin.’
‘Power in his hand is worse than a lion in a cattle yard, than Mara3 in the temple, than the Mlecchas4 in the hermitage.’
‘Who must take care of that, Shakuni?’ asked Garga impatiently.
‘It is you who are rich and know well the Emperor’s road but also the roads that are not his. Each caravan that you divert far from Ujjain, reduces his revenue. Moreover, with your riches you can influence the peoples of the West. I will help you, if you want.’
‘Talking of inciting!’ laughed Sanhita, ‘Who was it who was inciting the people?’
‘Silence, Sanhita! What do you hope to gain, Brahmin, when stir up the far western territories against the rightful viceroy?’ interjected Vasumitra, getting involved in the discussions. ‘Malwa is wrecked by deceit and falsehood. If the Viceroy puts an end to that, he will be a blessing to the country.’
‘Nothing to be gained, Vasumitra. All who are Brahmins in Madhyadesa hate the Wild Prince, who respects neither the gods nor the priests and who wants to violate the sacred laws of the land, to defile and take over, and thus control our sacred Aryavarta. The Crown Prince is noble, pious and good-natured, and he is wild, rough and feared.’
‘Let him be wild and feared as long as he brings law and order to the government.’
‘But Shakuni, why are you interfering? The Maharajah decides, doesn’t he, about who commands the army and who is to be the heir. So I have heard,’ remarked Sanhita.
‘Silence, Sanhita!’
‘It seems it is out of fear that the Emperor favours the wild warrior, Ashoka, my Sanhita.’
‘Please! Silence! Sanhita, sing, and don’t talk of palace matters, it is not fitting for women.’
‘Thank you for your reprimand, highly honoured Puru. But this much I do understand: that Shakuni is inciting you, clever men, against the new viceroy, who is beginning to look ever better to me.’
Loud uproarious laughter rose from the group.
‘You will be reborn as a minister, Sanhita!’
But Vasumitra patted her on the shoulder: ‘Your words are right, beautiful Sanhita.’
Sanhita took her veena, played a melody, and ceased to listen any further to the discussions between the rich merchants of Ujjain and Shakuni. That afternoon they would gather in a park that belonged to the rich Garga, along the road to Bhopala. Some other merchants and Brahmins were also invited. The courtesans were allowed to heighten the festive mood. When all had left Virasena’s house, Revata came out from behind a thin wall, from where he had followed all that had transpired. He paid Virasena a nishka for her help and Sanhita a golden masha5.
‘Every true piece of information about Shakuni is worth its value in gold to me, Virasena. Do not forget that I know the viceroy well. That could be of use to you.’
After he had found out where Garga’s park was, he left by the rear of the house and went up the road to Bhopala. After a few hours, he went to Garga’s gardener and, with a bribe of a piece of gold, took on the temporary role of a garden help. Thus, he was able to overhear what was plotted, how they would try to get Kunti, Puru’s sister, who was a vain and proud girl, into Ashoka’s house as a spy. Also, which of the caravan routes in the west of Malwa they would use in the future, in order to escape Ashoka’s officers. He also learned how the Bhils, the Maharattas, the Rajputs, and other tribes would be incited against the viceroy, to intensify the agitation in Malwa. This last, Shakuni would take upon himself, and he would depend on the support of the wealthy merchants. Then, Revata thought it better to continue on the road to Bhopala because he was expecting his Lord today. He still had an hour to proceed before he would spot the body of riders approaching. He positioned himself erect, in full view beside the road, a sign that he wished to speak to Ashoka. The King stopped and Revata rode alongside him as he narrated, in exactly the same words, all that he had heard and what Shakuni had done after leaving Vidisha. Nothing was left out and nothing escaped the Prince.
‘Where is Garga’s park?’
‘Along the road here, O, Raja.’
‘Show me when we are there.’
When they arrived at Garga’s garden, Revata said: ‘Here it is, Lord,’ and dismounted from his horse to continue on foot. Ashoka and his retinue rode at a gallop into Garga’s beautiful retreat, hastened over paths, through forests, along lovely refreshing lotus ponds, and finally spied Shakuni’s company. Everyone looked in amazement as the dusty horsemen approached. When Shakuni noticed Ashoka, he jumped up, pale.
Ashoka greeted the richly dressed group with the simple gesture of a raised hand.
‘Well, Shakuni, when I was in Taxila, you were there, too. In Pataliputra I found you, and even at Sage Sayana’s hermitage I did not miss you. May I know, what now brings you on my path again?’
‘How dare you enter my park, stranger?’ asked Garga, offended. He did not yet realise who the cheeky horseman was.
‘All land in Aryavarta is my Father’s, Maharajah Bindusara’s, noble Garga. So be calm.’
Garga was shaken. Meanwhile, everyone bowed low before the new king.
‘I am looking for the holy Brahmins, Devaka, Richika, Sunasepha and Tristus, who have disappeared without a trace from their hermitage,’ answered Shakuni, not hiding his rage while giving Ashoka an insolent look.
‘You mean the killers who were exiled by my Father, the Maharajah, because of their attempt on my life! You are looking for murderers? That is very suspicious, Shakuni.’
‘They had disappeared when I returned to the hermitage.’
‘Returned from where?’
Shakuni went pale but did not answer.
‘From Pataliputra! To get Prince Sumana and his friends, to make another attempt on my life!’
‘Lord,’ said Shakuni, cowed, ‘Devaka sent me.’
‘And who sent you to Vidisha, to Subhadra and Devi, to malign me, and to Garga, the most dissatisfied merchant of Ujjain? And to Virasena, to persuade these people to be disobedient to the new viceroy! And to smuggling, and the Bhils, Maharattas and Rajputs to revolt!
Answer!’
Shakuni looked at the viceroy, dazed, and remained silent. A wild rage flowed through Ashoka’s veins. He raised his chakra, but suddenly thought it unfitting for himself, the Viceroy, to punish.
‘You refuse to answer. Kara and Sura, force this young man to confess in the same way that Prince Kala forced Devaka. Take him out into the jungle, so that no one can hear him when he cries out.’
Shakuni trembled; he was the only witness at the time of Devaka’s fate.
‘Lord … the Brahmin-court in Pataliputra.’
‘And what was the objective?’
Shakuni understood that all his work would have been in vain if he uttered the truth and so he kept silent.
‘Tie the instigator to that pippala6 … So … take a heavy club, Kara … the left …’
‘Lord, I will tell you!’ cried Shakuni, in mortal fear.
‘Swear before the highest judge in Ujjain that you will tell the truth, and that your life is at stake, if you lie!’
‘I swear, Lord. So that the people will hate you and will want Sumana as the heir to Bindusara.’
‘Your hate is less steady than that of your guru, Shakuni. You understand that I do not wish a struggle here in this kingdom, like the one against Devaka in Taxila. That is too dangerous for my subjects.
You are Kunti, Puru’s sister,’ continued Ashoka. ‘They have intended you to be my wife. I married the daughter of rajuka Subhadra, the King’s governor in Vidisha, I do not wish to have more wives. And you, Vasumitra, I would like to speak with you. Will you visit me tomorrow in the second kalakramein?’
Vasumitra bowed as a token of his agreement. Then Ashoka looked for five horsemen.
‘Untie Shakuni’s ropes. Hold him prisoner and take him to my Father in Pataliputra and request him to judge the fugitive this time. The charges are being prepared. I expect you to return with the verdict.’
Shakuni was quickly hoisted onto a horse and off they went on the road to Bhopala.
Ashoka greeted the company by raising his hand. They had looked and listened in utter amazement to everything that had happened and now bowed reverently before the new King. Each seemed so absorbed in his thoughts that not a word was spoken. When Ashoka was already far in the distance on the road to Ujjain with his troop, Sanhita said:
‘Hello, my friends, called the crane, while he stepped into the middle of a group of frogs. Who wishes to speak to me?’
Then, she burst out into a roaring laugh.
‘Go on with your discussions; now they will be really important!’ she went on, mocking.
‘Our leader must first go to Pataliputra to gain new points of view,’ remarked Vasumitra soberly. ‘Come, Sanhita, bring your veena. We are going out on the swing for a breath of fresh air, so we can cool our hot heads.’
APPENDIX AND NOTES BY WYTZE KEUNING
Arthashastra: a work running across fifteen books, written by the first minister of Chandragupta, Kautilya (also called Chanakya of Vishnugupta). It contains strict and severe rules to be followed for running the working of the kingdom to maintain the Mauryan empire.
Atman: principle of explanation of the world; World-soul, All-one (Atman), that unfolds itself in all living beings and so is only to be known by the human being in his inner being (atman). Upon this the sutra of soul being one with god is founded. ‘Tat Tvam Asi’. i.e. That Thou Art, express the identity of the world-soul and the human-soul: the unity of life and spirit.
Brahmanas: theological and ritual explanations of the hymns of the Vedas.
Jambudvipa =Aryavarta = India
Gods:
Varuna – god of light, water, law and also the underworld;
Indra – king of gods like Zeus in the Greek mythology;
Agni – fire-god, who acts as an intermediary to send across the wishes and prayers of the devotees to gods;
Adityas – sons of Aditi, gods of the solar class, seen in the retinue of Varuna, Surya, etc.
Chandra – moon;
Ushas – red morning sky;
Ashvins – Vedic twin gods symbolizing the first rays of the sun, speeding along before the Sun at sunrise and sunset;
Vayu – wind;
Rudra – god of storm;
Maruts – the clouds, also known as deities of storm as they are the sons of Rudra;
Kama – god of love;
Ritus – seasons of the year;
Sita – field-goddess;
Rivers like Indus, Ganga, Yamuna; sacrificial means like Soma, Vac (word), and Brahman (prayer) were personified.
Yama – the Lord of death;
Brahma, Shiva and Vishnu are more of later times. Since Hindu philosophy propagates the idea of one supreme god, sometimes one god represents all gods (aspirations to one deity, godliness, as in the doctrine of the Atman).
Music:
As per the people’s beliefs, music had a great influence upon the human beings. Every tonality, key, raga was an expression of a certain feeling. There was a deep connection between nature, seasons, day and night, time of the day and its music. There are 6 gods of tonalities, who correspond with the seasons (Hindola raga for Vasanta, Sri raga for Hemanta, Bhairava raga for Sharad, etc.). Each was married to five nymphs (together 30 raginis). Each had eight putras (sons), together 48, each engaged with a nymph. Following this, there are a total of 132 tonalities. (The old Greeks had many as well). In ancient India, each time of the day desired its own tonality. It was considered very unfitting to use certain melodies on different times of day, or season, as prescribed.
Seasons (six):
Vasanta: months Caitra and Vaishakha (mid March-mid May)
Grishma: months Jyeshtha and Ashadha (mid May-mid July)
Varsha: rainy season, months Shravana and Bhadra (mid July-mid September).
Sharad: Ashvina and Kartika (mid September-mid November)
Hemanta: Agrahayana and Pausha (mid November-mid January)
Shishira: Magha and Phalguna (mid-January-mid March)
Sacrifice:
Four priests or a multiplication thereof were needed for a sacrifice— the hotri: reciting the holy hymns (rig), invited the gods to join the sacrifice; the udgatar accompanied the sacrifice with his chanting (samhitas); the adhvaryu constructed the sacrificial altars, with mathematical precision and maxims(Yayus); the Brahman directed the whole.
Sutra: small excerpts of the content of the Brahmanas.
Shrauta-sutras for public cult, Grihyasutras for domestic rites, Dharmasutras for the duties of the varnas and the stages of life.
Stages of life:
The life of the Arya was neatly divided into four ashrams (stages): He was a ‘brahmacharin’ (after the thread-ceremony = twice born), pupil of a Brahman. Then ‘grihastha’ or householder. This stage was followed by ‘vanaprastha’ or forest-hermit (when his children had grown up), and at last a ‘sannyasin’ or mendicant.
Upanishads: (of Vedanta = End of Vedanta), the final pieces of the Vedic philosophical or dogmatical part of the Brahmanas.
Varna: earlier word for caste, which is a Portugese name. Varna = colour, so that varna most likely originally indicated a difference in race.
Veda:
The revealed Word consisting of mantras (hymns and prayers). There are four Vedas: Rig Veda, Sama Veda, Yajur Veda and Atharva Veda.
ADDITIONS – MADE BY TRANSLATORS:
Some Geographical Names Mentioned in the Trilogy:
Magadha:
Country on the right bank of the Ganges, to the south of Videha. Not wholly Aryanised; only in the time of the Buddha under the great king Bimbisara did Magadha become a great empire.
Malwa:
A region of central India.
Anga: An important kingdom on the right bank of the Ganges. The capital was Angapuri (modern day Bhagalpur).
Avanti: The country north of the Narmada; its capital was Ujjain.
Andhra: The name of people and their country; said to be modern Telengana near the mouth of the Godavar
i; bordered Kalinga.
Kalinga: The country laying south of Odra (Orissa) and extending up to the mouth of the Godavari.
Kerala (putras): Inhabitants and the country between the Western Ghats and the sea north of the Kaveri. The three main rivers in the land are Netravati, Sarasvati and Kartinadi.
Cholas: Country situated on the banks of the Kaveri, covering most of the old Mysore.
Pandya: Country in the extreme south of India, lying south-west of the territory of the Cholas.
Banga: refers particularly to the eastern part of Bengal and included Tripuva and the Garo Hills.
Videha: Country lying to the north-east of Magadha; said to have included a part of Nepal.
A Few Remarkable Characters in the Trilogy
Sayana: The wise sage who is Bindusara’s confidant with whom Ashoka has several far-reaching discussions. It is also the name of one of the greatest exponents of the Rig Veda. He is an expert interpreter of Rig Vedic similes.
Kullika: Ashoka’s guru, also the name of a learned Vedic teacher of Samhitas and the Brahmanas. He is also mentioned in the Brahmasutras.
Narada: The priest who is shown as hard-hearted in chapter 2 (Jivaka’s Sacrifice), is apparently based on a celebrated deified sage of the same name. He is said to be the mind-born son of Brahma and is represented in mythological literature as a messenger of the gods to men and vice versa. He is known for promoting discord.
Sacred animals:
Cow was held as being sacred by the Hindus from the post-Vedic period onwards. Also known as the celestial Kamadheru, it is believed to have been created by Sri Krishna from his own body. The panchagavya (five products) obtained from the cow that help in the sustenance of life are: milk, curd, ghee, urine and dung (used even today in expiatory rites).
ENDNOTES
Chapter 1
1. Learned by hearing.
2. Shastra: body of teaching, sacred law, precept, rule, scripture, commandments. Arthashastra, prescription on statecraft, wealth and worldly duties.
3. Manuals giving ceremonies for domestic life, household rituals for domestic fire.
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