Ashoka the Great

by Keuning, Wytze

  4. Mind-spirit: mental wisdom, 6th sense; mind as heart. In India, commonly mind is referred to as manas which is located subjectively in the heart of the solar plexus, whereas the western notion of mind in the head is called buddhi.

  5. The Upanishads, in ancient days secret for Shudras, the lower caste, see appendix.

  6. Buddha calls this: anatta, non-self.

  7. Rig Veda 1.164.

  8. The name India is used here loosely, to refer to the land ruled by the Mauryas, including modern Pakistan, Bangladesh and parts of Nepal and Afghanistan, but not extending into modern Indian’s South, to Kerala and Tamil Nadu.

  9. Pataliputra was located where the Sona and Ganga rivers merge.

  10. The Vedic Shiva, as the God of storms: the Howler.

  11. Rig-Vedic deities, children of Rudra: Gusts of wind, breezes.

  12. Indian reference to rain.

  13. Sivasamkalpa of the Vayasaneyi-Samhita.

  Chapter 2

  1. King of the cosmos, guardian of cosmic order, of untruth and sin.

  2. For child perception.

  3. India, the southern ‘Rose-apple continent’.

  4. Stringed instrument, kind of fiddle, viola.

  5. See appendix.

  6. Goddess of the fields, agriculture.

  7. The first man, law-giver.

  8. Final philosophical pieces of Vedas.

  9. Key-note.

  10. Promise to serve the interest of the one offering the sacrifice, the Yajaman, well.

  11. Heavenly beings, lesser gods.

  12. Sons of the ragas and the keys, with their betrotheds.

  13. The sage of the Shakyas, the Buddha.

  14. Stages of Brahmin life: brahmacharin (student), grihaprastha (householder), vanaprastha (forest hermit), sannyasin (wandering mendicant).

  15. Solar God, rising sun.

  16. Shiva.

  Chapter 3

  1. Taxila or Takshashila, capital of the far West (near today’s Islamabad).

  2. Foreigners, here mentioned Hellenes, Greeks.

  3. Cobras, mythological snakes.

  4. A tribe, thought of as superhuman enemies.

  5. Chandragupta stood against the Nandas and massacred them.

  6. Killed his father, King Bimbisara.

  7. A treatise of polity, dealing with every aspect of governance, written by Kautilya, also known as Chanakya.

  8. Children of storm-god Rudra: gusts of wind, breeze.

  9. God of wisdom, with elephant head.

  10. Seat, placed on the elephant.

  Chapter 4

  1. Alexander the Great.

  2. Courtesan.

  3. The Evil.

  4. Elephant handler.

  5. Arjuna’s famous celestial bow, which he yields in the great battle (Mahabharata).

  6. Aryavarta, the land of the Aryans; another name for the part of India that coincided with the Mauryan empire.

  7. Disc; also a mythological weapon used by Shiva, Vishnu, Krishna, etc.

  8. Knowledge of the soul, the knowing.

  9. Maurya – Peacock.

  Chapter 5

  1. Indian nightingale.

  2. Dandaniti: penalty or fines to be levied.

  3. Also known as Kautilya, Chandragupta’s minister and law-maker.

  4. Demon.

  5. Seers, poets of the revealed hymns of the Vedas.

  Chapter 6

  1. Sacrificial offering ceremony.

  2. The new incarnation is dependent on the earlier actions.

  3. Naming ceremony.

  4. Marriage without ceremony by mutual consent.

  5. Shakyamuni: literally, sage of the Shakyas.

  Chapter 7

  1. Big gong.

  2. Scholars.

  3. Right tributary of the Ganges River.

  4. Governing council; councils of five village heads.

  5. Now Allahabad.

  6. Now Delhi.

  7. Allahabad (also Pratishthana).

  Chapter 8

  1. The Pandavas were the victors in the war of the Mahabharata.

  2. Spring.

  3. King of Lanka in the Ramayana.

  4. Now Bharuch, port at the Narmada River.

  5. Hilly mountain range that divides North from South India.

  6. Type of flute.

  7. Drum.

  8. A high official of the king, minister.

  Chapter 9

  1. Veda teacher.

  2. Greatest sin of a brahmacharin.

  Chapter 10

  1. The city’s chief magistrate.

  2. City officers.

  3. Natives.

  4. Lower Punjab.

  5. Self-immolation of a widow on her husbands’ funeral fire.

  Chapter 11

  1. Conqueror of enemies.

  2. Peoples ruled by the Greeks.

  3. Sri Lanka.

  4. Period of time, watch.

  5. 1 Unit of length, approximately 4 or 9 miles.

  6. Fan.

  Chapter 12

  1. Land of the five rivers, Punjab.

  Chapter 13

  1. Rain.

  Chapter 14

  1. The formless God of Love.

  2. Mythical or historical drama.

  Chapter 15

  1. River Jhelum.

  Chapter 16

  1. Lust, wrath, greed, pride, arrogance, and over-confidence.

  2. King Ajatshatru murdered his father Bimbisara and was murdered by his son Udayibhada, he by his son, 5 generations.

  Chapter 17

  1. Great Persian empire of the 6th century bce.

  2. Shiva.

  Chapter 18

  1. Killed by his son Ajatshatru.

  Chapter 19

  1. Tolerated false witness, with pious motive.

  Chapter 20

  1. With gracious mien.

  2. Desert area, east of the Indus.

  3. Member of one of the three highest castes: Brahmin, Kshatriya, and Vaishya.

  4. Sayana, the honoured Guru, is also the name of one of the greatest commentators of the Rig Veda. Likewise, Kullika, too, is the name of a Vedic sage.

  Chapter 21

  1. Editor’s note: The use of cow-dung is not something looked down upon. The cow is considered ‘Kamadhenu’, the ‘wish-fulfilling’ cow. The cow provides milk and through milk, butter and ghee (clarified butter) is made, which is used in rituals and worship. The cow’s urine too is used for Vedic rituals; cow-dung is anti-bacterial and in rural India, is still used to cover the floor of huts.

  Chapter 23

  1. According to natives, a male cobra.

  2. In the east Vindhyas.

  Chapter 24

  1. Setti – also Shetty, chetty- trading, merchant banking class, now found all over India, South East Asia.

  2. A-shoka – one without sorrow; one not feeling or causing sorrow.

  Chapter 26

  1. Courtesan.

  2. Caravan leaders.

  3. The evil one.

  4. Natives, non-Aryans.

  5. Masha: a gold bit; nishka: a gold coin equal to 16 mashas.

  6. The tree of wisdom: Bodhi-tree, ficus religiousa, holy fig tree.

  Ashoka: The Wise Ruler

  * * *

  Book II

  The most important event of his (Ashoka’s) reign was the conquest of Kalinga, when he had been anointed eight years … The indescribable sufferings and atrocities of war smote the victor’s conscience, and he made the solemn resolve that never again would he unsheathe the sword to enlarge the bounds of his realm … Thus a revolutionary change came over Ashoka’s outlook and guiding motives of life. His mind and heart were profoundly moved by the gentle teachings of Buddhism, which he now adopted as his religion … But though Ashoka had himself embraced Buddhism, he was by no means an intolerant zealot. On the contrary, he bestowed due honours and patronage to all the sects then prevailing.

  — Rama Shankar Tripathi, History of Ancient
India

  1

  THE BLOOD THAT TOLERANCE DEMANDS

  hen the news came that Bindusara had sent the Wild Prince to be viceroy in Ujjain, it became clear to Kartika, Bindusara’s rajuka in the south-western part of the empire, that he had failed as a Governor of the Maharajah. Kartika was old and wise but lacked firmness. He called Kesala, a young Brahmin.

  ‘Soon, the Viceroy will be here, Kesala.’

  ‘It is about time, Sir. Malwa is a fertile country but the fruits of the land go mainly into the coffers of disloyal employees.’

  ‘The Maharajah is sent the levies rightfully due to him.’

  ‘Only from those that come in, Sir.’

  Kartika looked up at the deep blue sky, pondering.

  ‘Am I a bad rajuka, Kesala?’

  ‘No inhabitant of our country is able to purify the Temple of Mara that Malwa has become, Sir. Mara and his henchmen are the lords of our hearts.’

  ‘Because of me?’

  ‘Sir, if everyone was as honest and loyal as you the gods would look down on our beautiful country with delight.’

  ‘You evade the issue … Do you personally know the dishonest employees?’

  ‘I do not know of any honest ones, Sir. Dishonesty, greed and falseness to their oath, have become the norm. They are like the abundantly growing lianas which strangle even the mighty jungle giants.’

  ‘And you, yourself, my Kesala?’

  ‘My father jealously guards our karma, Sir.’

  ‘How do you know about the others?’

  ‘I am not blind and not born without manas, Sir.’

  ‘Is it then a weakness, Kesala, to be good-natured and indulgent?’

  ‘In certain cases, it can be an unforgivable mistake, Sir.’

  Kartika sighed and nodded. Both kept silent for a long time …

  ‘I have not seen you in the palace office for quite a long time, Kesala.’

  ‘Sir … rarely ever does a caravan pass by that gives work and the officers are very slow with their reports of the levies on land. What should a lipikara like myself do then, while waiting? Laze away the day? I study what is of interest to me, and I love to ride my horse through the beautiful countryside of Malwa. The mountains, the plants, the animals, they are in blissful ignorance of holy rules and so cannot sin, Sir.’

  ‘Tell me, how can I demand loyal attendance to duties without giving rise to infinite trouble?’

  ‘Impossible, Sir. The corruption in this country is as widespread as ants in the jungle. Prince Ashoka may eradicate it … if he is able to!’

  ‘Can one chase away greed from the human heart, Kesala?’

  ‘Maybe, each can from his own heart.’

  ‘Pataliputra fears the Prince; Taxila adores him.’

  ‘I heard from a Brahmin pilgrim from the capital that he hates the new Viceroy because of his greed and his craze for power. That could result in a goodly strife in our beautiful Malwa: greed against greed. Who still thinks of his karma, except in temples? And even there!’

  ‘Did you speak to the pilgrim himself?’

  ‘Yes, Sir, at Puru’s. He is seeking the company of purushas and rich merchants and tries to make the new Viceroy suspect.’

  ‘Let us experience a human being not influenced by another man’s judgements, my Kesala.’

  ‘This coming spring I will go to Taxila. Do I have your approval to examine the western roads? Maybe, you wish to know how many caravans pass that way against your orders.’

  ‘What is the purpose?’’

  ‘For you, Sir … The Viceroy is coming.’

  ‘Do you wish soldiers to go along with you?’

  ‘No. They might try to put me on the wrong track to serve their own interests.’

  Kartika thought for a moment before saying, ‘Do what you feel is appropriate, my Kesala.’

  As suddenly as he had in Garga’s park, Ashoka appeared in the palace building of Ujjain.

  ‘How many caravans arrived this week from Bharuchkacha,1 honourable Kartika?’

  ‘One for Kashi and one for Pataliputra, O, Raja.’

  ‘Fifteen have left Bharuchkacha, twelve of them should have been passing through Ujjain.’

  Upset, the old Kartika gazed up at the young Viceroy.

  ‘How many caravans passed by Ujjain since Ashvina ?’

  ‘Sir, I do not know, but I will have it investigated.’

  ‘Not necessary. Fifty left Bharuchkacha, four passed by Ujjain. How often do people pay you tithes on the land in Malwa, Rajuka?’

  ‘The Vaishyas bring the expected portion of every harvest to the village chiefs and they settle that which is due with the employees with me.’

  ‘Regularly?’

  ‘My lipikaras see that it is done regularly. I trust my employees.’

  ‘And is that justified?’

  ‘They are all twice-born. Distrust will be like a storm in Vasanta.’

  ‘And trust?’

  Kartika kept silent.

  ‘Where are your employees?’

  ‘If there is no work for them here, they are free to do what they like, O, Raja.’

  ‘Tomorrow, please make certain that all of them are in their offices, Kartika.’

  Ashoka rode to the palace. Meetings were organised for the next day with the city’s government, the tax collectors, the road inspectors and the local army chiefs. When Ashoka’s company of soldiers, cavalry and female slaves had been well taken care of, he received Revata and his informants. The Viceroy had given complete authority to Revata to act as he thought best.

  ‘Sire, I have need of a reliable sarthavaha1.’

  ‘Wait until tomorrow, my Revata.’

  Early the next morning, Ashoka began his investigations into the palace departments.

  ‘What is your job, Pasita?’

  ‘The administration of the warehouses for cotton and the collection of the cotton, Sire.’

  ‘What is the amount of cotton now?’

  ‘I do not know, O, Raja.’

  ‘You do not know?’ The Raja repeated in a more stern tone. ‘The warehouses are empty! How much do you collect at each harvest?’

  ‘Sire, people usually pay in gold. And that I hand over to Kartika.’

  ‘How much gold did you hand over to Kartika this year?’

  ‘I do not know, Sire.’

  ‘You do not know?’

  He turned to Kartika: ‘How much gold did this administrator of the cotton warehouses hand over to you this year?’

  ‘I do not know, O, Raja.’

  ‘You do not know, Kartika?’ The Raja repeated. ‘How much grain is there?’

  Neither Kartika nor the administrator of the granaries knew.

  Ashoka then told them the answer: ‘Seven storehouses are empty. The eighth is one-third full.’

  Each new employee showing up was immediately summoned to the Raja. No one knew anything. Only the Raja himself appeared to know. He called them all together and made them swear anew the oath of proper fulfilment of duty and fealty to the Maharajah.

  ‘Remember well the oath you have sworn today and take care that within a week you are well informed about the department, if you wish to remain employed. Where are the remaining twenty officers, high Rajuka?’

  ‘All of them were informed to be present here, O Raja.’

  ‘The ones who are absent are all dismissed.’

  ‘I need a minister for trade and transport in Malwa. I wish you to take up this position of Mahamatra, Vasumitra.’

  Vasumitra bowed low for the new Raja.

  ‘Gracious Raja … but you do not know me.’

  ‘Better than any of my father’s subjects in Malwa. Listen, you are a hard-working person in your father’s business. You do not like employees who act in a high-handed manner. It is your view that the rule of the Maharajah should prevail in the country. You were in Bharuchkacha two weeks ago, and paid all the import duties for the goods that your caravan transported, which is something no caravan t
rader in Malwa ever does. You keep on to the caravan road to Ujjain and do not make use of the smugglers’ routes. It is your opinion that Malwa groans under the burden of corruption and deceit. You have stated that if the Viceroy would end all this, it would be a blessing for the country. You hope the new Raja will bring law and order to the Government … Do you want to know more?’

  ‘Sire … if I can be at your service!’ Vasumitra replied, stammering.

  ‘I wish to improve the great trade roads.’

  ‘Are they in a bad condition, Sire?’

  ‘No, but their condition should never be made an excuse to take a different road. For the caravans, there should be only the road through Ujjain. We will close the other ones for trade. You know better than anyone how caravan traders like the roads to be: canals for the draining of rainwater in wet areas, wells in dry places, fruit trees lining the roads, and where they are needed, caravanserais. I trust such matters to your wise insight. Furthermore, I want a small road to be provided for my personal use from Vidisha to Bodh Gaya as a most speedy connection with Pataliputra.’

  ‘A work of such magnitude demands much time and many workers, Sire.’

  ‘I will adhere strictly to the laws of the holy Aryavarta: all taxes and levies on land that are rightfully due to the Maharajah will be collected, no more, no less. Every craft sman and Shudra is required to work two days a month for the Maharajah. An honest application of that principle, people will approve of, since it is the sacred law of the country. The officers of Malwa have failed in their work. I demand that they regain the losses. You may employ their efforts to carry forward my demands. Only the best among the employees will be placed in positions of trust.’

  In a humble gesture, Vasumitra bowed down.

  ‘Who are the best of employees, Sire?’

  ‘They who, above all, hold dear truth, duty, and loyalty to the Maharajah.’

  ‘Such employees you will not find in Malwa, Sire.’

  ‘Then go and look for others, my Vasumitra.’

  ‘Sire, may I ask you something?’

  ‘Certainly.’

  ‘From all parts of the empire we hear stories, tales about your magic deeds. Are you … an incarnation of Shiva?’

  ‘Tell me whose incarnation you are and I will tell you of whom I am an incarnation, noble Vasumitra. The gods do not wish to judge us for what we did in past lives, but for what we will have wrought in this. We are what we think now, what we do now. I demand: truth, justice and loyalty. My employees serve the Maharajah, not me.’