‘It is the temple of the Buddha,’ Sona thought.
‘The Kovidara-tree of Ashoka’s heaven.’
‘Stupa after stupa is being built. Now the Maharajah has embraced a new idea. In Iran are temples with inscriptions which glorify the war deeds of the Achaemenides. The Maharajah wants edicts carved out on rocks, near the big roads of his empire, at the borders, in crowded pilgrims’ places, at crossings of traffic roads, and that in an indestructible way, so that his subjects and strangers will for evermore know what is the best way to grow to happiness: in this life and the hereafter. Where there are no rocks, memorial pillars will be erected, beautifully carved, substitutes for the earlier sacrificial poles at temples, that will convey his ideas: inscriptions, which will proclaim the will and wishes of the holy Maharajah for centuries to come. These pillars will be crowned by the symbols of the Buddha: the Lion of Kapilavastu, the White Elephant, the horse Kanthaka, the holy Bull, and the Wheel, that set the doctrine of the Tathagata in motion in Kashi.’
‘And do you think that the Maharajah can regulate his great empire forever?’ Kala remarked, a Brahmin well-known for his cynicism.
‘No, Kala, that only the Brahmins could.’ …
‘Let us admit that their control failed. But do not think that Buddhism will do better because it is now on its victory march through India and that now everyone is charmed by the will for goodness of the holy Maharajah. But what when the Maharajah dies? Who knows? After Tishia’s death many new elements may enter the Ashokarama and other monasteries, even former sacrificial priests, and by uttering just one simple formula they can enter the sangharama and so assure themselves of an easy life. It is easy to seek refuge in the Buddha! Too easy!’
‘But the sacrificial priests have proven to which situation the long tutelage of Brahmacharins can lead.’
‘Even this mighty Maharajah will not be able to root out the corruption that always crosses the world of the good: beside the Brahmin, the Chandala, beside the Buddha, Mara.’
‘‘Good’, in worldly sense, is always opposed to ‘evil’. ‘Evil’ is there, so that it can disappear by the wish to strive for ‘good’. If you do not find the ‘evil’ anymore in your striving towards ‘good’, Kala, worldly life can stop for you, you can ascend to Nirvana.’
‘Nirvana! For the time being, we are still here at the Dharma mahamatriya. I just heard that even here the corruption … Shush! There comes the Maharajah with the rajuka of Bhadravati. You will hear something!’
‘Vangisa!’ All looked up, startled. Vangisa approached, trembling, and fell down.
‘Get up! Who are Bharata and Silata, two Purushas I do not know, who have been sent to the rajuka of Bhadravati to raise the incoming fees for the Maharajah?’
‘Two of my friends, Sire.’
‘From which mahamatriya?’
‘Not from a mahamatriya, Sire.’
‘Who promoted them to become Purushas?’
‘I, O, Maharajah.’
‘You! With the consent of Agnibrahma?’
‘No, Sire. During the time that the Prince was in the Ashokarama.’
‘And what about Sona, who replaced him? And my consent?’
Vangisa sank to his knees again, bent deeply and kept silent.
‘Who added the seal to the government parchment?’
‘I, merciful Maharajah.’
‘Who are these two purushas?’
‘Sire, I came to know them.’
‘Where?’
‘At Prakriti, Sire.’
‘So, loafers, gamblers, drunks! How much was your reward, wretched one?’
‘I received from each …’
‘Do you know your oath? Where is the gold?’
‘Gambled away, merciful Maharajah.’
‘Gambled away!’ Ashoka’s voice filled the hall. All looked in anxious suspense. Suddenly a chakra glittered above Vangisa. Agnibrahma raised both his hands.
‘My Father … Kalinga … the Buddha, O, Maharajah …’
Ashoka slowly lowered his hand.
‘Yes, the delicate-blue scarf. You will make a pilgrimage of five years along the holy cities, Vangisa. Be off! Come, high Rajuka. Send the two Purushas to Pataliputra. And learn in this mahamatriya, what is my will and order.’
The three informants carried back the Kamandala.
‘Stand up and tell the Maharani and me about your journey, Tarkika.’
‘Gracious Maharajah and Agramahisi, we soon caught up with the holy Sayana on the road to Rajgriha, and told him that the Noble Maharajah had ordered us to protect him. The sannyasin looked at me for a long time. Then he spoke: ‘Your Maharajah is the Lord of all life, in Kalinga as well. But for me there does not exist a Veda anymore, no varna, no seen and no unseen, no I, no thou, no world. Neither grief nor desire touches me, neither beauty nor ugliness. I am without hate and without joy. Every stirring of the senses, every earthly longing has come to a rest. I am released of my self, part of the Atman, which is all that fills my awareness. If your Lord wishes to protect my body, then that is his need, not mine. I wish to keep silence and not be disturbed.’ Since that day he did not speak one word anymore. He drank, cupping his hands, breathed the wind, ate fruits and roots on his way. Never did he touch the fruit that we respectfully put beside his sleeping place. Rather, he begged for alms at the door of a dwelling, not bothering whether it was a Brahmin, a Shudra or Chandala who gave it. He slept, stretched out on the bare ground or sitting against a tree. The rainy season brought him to the city, where he stayed in an abandoned hut, and lived on food that the most despised people brought him. In turns, we kept awake at his humble dwelling, chasing away boys and girls who tried to disturb his peace. The rains had barely slackened when his life, shorn of all objectives, drove him out again. A bride, adorned in blossoming splendour, asked for his blessings He did not notice her. He let heavy rain lash against him at the barren rocks. His state of blissful silence led him along whimsical roads he did not choose. Snakes and predators that frightened us did not touch him. On a beautiful day, when paddy and sugar cane waved in a fresh breeze, and ponds adorned themselves purple-red with lotus flowers, when the ashoka-tree and the jasmine showered their orange and white wealth, and the proud lilies danced in the wind, when the kovidari trees seduced the bees with their scent, and the vines weaved their flower-wealth in garlands through the jungle and the abundance of nature did pound at our hearts, all of which seemed to glide, unnoticed, by the sannyasin … we saw how from behind the bushes, a huge tiger with a single big leap, landed on the silent walker, killed him with one blow and dragging along his prey, disappeared into the jungle at full speed. Our arrows reached only the trees. We rushed up, looked and searched, but the dense shrubs prevented us from penetrating where only animals rule. Nothing remained of the sannyasin, Sire. For more than a week we have tried, armed with sharp knives, along hacked-out pathways, to find but one single bit of his remains in that jungle. All in vain, O, Maharajah. The kamandala contains nothing but the memories of the holy Sayana.’
Ashoka beckoned. ‘The kamandala will be placed in the stupa of Sayana.’
‘My Lord is sad, that not a small speck of dust remained of the great friend?’
‘What consolation do you have for me, my beloved Asandhi?’
‘The soul returns to its source, the All-one, my Lord, from where it originated; as support for us remains the beautiful memory. After a thousand or a hundred thousand years and what after all are they in eternity, all that lives is forgotten. Sayana, I, you …’
‘Not the Dharma, my Asandhi, which is from the Atman, not the light of the Tathagata, which is without shadow, which is in all things. They illuminate the path of peace and humane-ness, which will lead to the ‘Ultimate Shelter’ of all life. If the power, entrusted in my hands, can engrave for humanity Sayana’s memory and the Dharma, as eternal signposts in the hardest of rocks at the Right Road, then I will one day die satisfied, too, my Asandhi.’
‘Blessed art th
ou, my wise King. And yet they will be but faint witnesses of the peace, the justice and the happiness, which you are giving to a world empire.’
‘Alone, the great journey.’
APPENDIX
THE EDICTS OF ASHOKA1
In rocks, pillars and in caves, Ashoka had carved many edicts, spread over all the kingdoms of India, in the language of the people. From these many—and often voluminous, elaborate—inscriptions found in the nineteenth and twentieth century, the following are some of the most valuable fragments.
‘Thus saith Devanampiya Pyadasi2 (His Sacred and Gracious Majesty):
For more than two and a half years I have been a lay devotee (upasaka). But I did not exert myself thoroughly. For over a year, however, I have been closely associated with the Sangha and exerted myself strenuously. The gods who up to this time were not known in India (Jambudvipa) have now become known. For this is the fruit of (my) exertion. Nor is this to be attained by greatness only, because even by the small man who exerts himself heavenly bliss may be won. For this purpose the proclamation has been made: Let the small and the great adhering to dharma be united in spiritual effort.
—MINOR ROCK EDICT – I – Brahmagiri – Fruit of exertion’
This was addressed at Suvarnagiri to the oficers in Isila in the tenth year of his consecration:
‘Thus saith His Sacred Majesty:
Father and Mother should be respected and so should elders; kindness to living beings should be made strong and truth should be spoken. In these ways the Dharma3 (Law of Piety) should be promoted. Likewise a teacher should be honoured by his pupil and fitting courtesy should be shown towards relations. This is an ancient rule that conduces to long life.’
— MINOR ROCK EDICT –II – Law of Piety
‘What I consider to be righteous, I wish to be implemented in practice with the right means.
Because you are placed above thousands of souls with the purpose to obtain the love of my people: All men are like my children. And as much as I wish for my children that there will be taken care, of their wellbeing and happiness in this world and the hereafter, as much I wish so, for all human beings …
The governors always have to make attempts that no imprisonment of civilians or torture will take place without a sound reason. For that I will send every five years mahamatras … who have to ascertain if the legal judicial officers, understanding this purpose, act according to my direct order.’ …
‘Only this is my wish in relation to the border-peoples: they should understand that the King wishes them to be free of fear for him and they will trust him. They should understand: The King is for us as a father; he feels for us as much as for himself; we are for him like his children.’ …
— KALINGA-EDICT II in Jaugada
In the third column of the rock-inscription in Dhauli (Tosali) this first Kalinga-edict was carved, an order to the high officers of Tosali.
‘This edict is made at the order of His Sacred and Gracious Majesty the King: No animals are to be slaughtered or offered in sacrifice here, nor should any samaja (unworthy feast) take place here …
Formerly in the kitchen of H.M., daily hundred thousand of creatures were slaughtered to prepare the meals. Now only three living creatures are killed, two peacocks and a deer … In the future not even these three creatures will be killed anymore.’
— ROCK EDICT in Shahbazgarhi
‘Everywhere within the domain of H. M., and among the peoples beyond his borders the King made provision of two types of medical treatment … medical treatment for humans and medical treatment for animals.’ …
— ROCK EDICT in Girnar
‘Therefore if my sons, grandsons and their descendants should follow until the end of times my footsteps, they too will do what is meritorious but he who only neglects part of his duty, will do ill. Verily sin is easy to commit.’ …
— ROCK EDICT V in Mansara
… The King wishes that everywhere people can stay of all different sects, since they all wish for mastering of their senses and purity of thought.
— ROCK EDICT VII in Shahbazgarhi
On Tolerance:
‘His Sacred and Gracious Majesty the King, honours both, ascetics and householders, by gifts and honours of various kind. His Sacred Majesty, however, does not value gifts or external reverence as much as he values that there should be a growth of the sara, the essence of all religious creeds. The growth in essentials assumes various forms but have as their root restraint of speech, what is: not praising one’s own religion, or condemning the religion of others without good reason. Criticism should be for specific reasons only and should be done in a mild way. But it is better to honour other religions. By so doing, one’s own religion benefits and so do religions of others. Whoever praises his own sect, due to excessive devotion, and condemns others with the thought: ‘Let me glorify my own sect’, only harms his own sect.’ …
— ROCK EDICT VII in Shahbazgarhi
‘… For who honours his own sect but condemns sects of others, only because of dedication for his own, with the intention to glorify his own, in reality insults by his behaviour his own sect in the worst way.’ …
— ROCK EDICT XII in Girnar
‘… That ceremony is very fruitful, which is connected with Dharma. Amongst these are: decent treatment of slaves and subordinates, respect for teachers, curbing of cruelty against all living beings and generosity to Brahmins and Sramanas.’ …
— ROCK EDICT IX in Kalsi
‘The perfect white Elephant (Buddha), is indeed bringing happiness to the whole world.’
— ROCK EDICT XII in Girnar
‘But what implies Dharma? It includes compassion, liberality, truthfulness, purity, gentleness and goodness.’ …
— PILLAR EDICT II
‘Eight years after the consecration of His Sacred and Gracious Majesty, the Kalingas were conquered. One hundred and fifty thousand persons were taken captive and deported, about a hundred thousand were slain, and as many died as a result of war.
After the Kalingas were conquered H.M.’s observance of the Dharma, his love for the Dharma and his propagation of the Dharma became stronger. The Emperor felt remorse for having conquered the Kalingas. Where an independent country is subjected by force, there will be as a result, killing, death and deportation of people, what is now looked upon by H.S.G.M. as very grievous and regretful.’ … If a hundredth or a thousandth part were to suffer the same fate, it would now be matter of deep regret to His Sacred Majesty.’
— ROCK EDICT XIII in Shahbazgarhi
(This cry of a remorse haunted soul did not appear in Kalinga, but in Shahbazgarhi, North of Takshasila. W.K.)
‘… and the most important victory in the eyes of His Sacred Majesty is the victory of the Dharma’ …
‘… It is my desire that there should be uniformity in law and uniformity in sentencing. I even go this far, to grant a three days’ stay for those in prison who have been tried and sentenced to death. During this time their relatives will be able to undertake steps (at the rajukas), to save their life, or have the judgment revised.’ …
— PILLAR EDICT IV
‘…That what is alive should not be fed to other living.’ …
… These edicts on the Dharma have to be written where there are pillars of stone or polished surfaces so that it will be retained for eternity.’…
‘… As long as my sons and great grandchildren will rule and as long as the sun and the moon will shine, the monk and the nun who cause partition in the Sangha will have to take on white robes and live outside the convents. For what is my wish? That the Sangha may be united and for a long time so.’…
— SANCHI EDICT
‘This place was worshipped by His Sacred and Gracious Majesty the King, consecrated for twenty years, visited by him in person, because here the Buddha Shakyamuni was born. A stone, carrying a figure (horse) had to be made and a pillar of stone erected, to indicate that the Blessed One was born here.’ …
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br /> — From the memorial-inscription on THE PILLAR in LUMBINI
One of the cave-inscriptions:
‘This cave in the Khallatika-hills was donated to the Ajivikas by H.M. the King, in the twelfth year of his anointment.’
In the thirty-eighth year of his rule Ashoka died; that is the year 232 bc.
ENDNOTES
Chapter 1
1. Present-day Bharuch.
2. Caravan leader.
3. Leader, head of an organisation.
4. The kingdom of Buddha’s father, Suddhodana.
5. Scribe, a clerk.
6. India.
7.The drunken elephant that was unleashed on the Buddha to kill him but could not.
Chapter 2
1. Natives, tribals.
2. One of the many legends derived from the Mahabharata.
3. A mark made in the middle of the forehead that symbolises a relationship with another, with a deity and is usually made with ash, vermillion or sandalwood paste.
Chapter 3
1. Could be the mountains above Syr Darya river, that flows into the Aral Sea.
2. North of Taxila.
3. Betel-nut palm tree.
4. God of Death.
Chapter 4
1. Hot summertime.
2. Dakshina: Dakshr means South. Here is meant the region that is in the Southern part, here meant: of the Deccan Plateau.
Chapter 6
1. Enclosure.
2. Decorated gates.
3. Sunset prayers just when the moon is over the horizon.
4. Shiva’s wife.
5. The wife of King Rama of Ayodhya in the epic Ramayana.
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