‘Is this not how every great reform in the world proceeds, my son? Faith and trust are the basic conditions. India prospers. The Buddha preached a turning of the will by which the selfishness of the cravings of nature would be conquered, actually bound, which leads to a higher sense of humanity. I do believe in that. Does it not seem as though the world has been waiting for this? The spirit of the Buddha permeates my empire with a rapidity and force that surprises everyone, including myself! Lanka follows our example. And so will other peoples to whom my missions reach out.’
‘And if your empire weakens and a savage people forces its way in?’
‘What is it that then falls, the army? Not the country itself! Not the spirit of the Buddha! That is founded on eternal values, eternally rising up again—even when they are suppressed—until the whole of humanity grows in wisdom and refuses to start a war. Centuries are seconds in eternity. Darius fell because of his wars. Alexander has fallen. Kalinga has fallen. Maybe, humanity will grow towards wisdom after the fall of the greatest tyrant.’
‘But will not the demonic nature in mankind always rise again? That, which does not consider the endless suffering brought about by ghastly mistaken ideas? And if that is coupled with power … I know demons, too, Katcha and …’
‘They cannot rise up to the spirit of a Sayana, a Khallataka, the Buddha,’ Ashoka interrupts him before Kunala has even mentioned the name of Tishya Rakshita, as he intended to do. ‘If ever a demon would seize power, he will call up powers in humanity which will eventually destroy him.’
‘Our peoples are like nature in Vesanta but under the blades of grass lurks the cobra!’
‘And what do you want to do, Yuvaraja?’
‘For me, obeisance to you is the highest commandment!’
Over days and nights, Kunala has pondered whether he should let his father know what had happened in the stone wing. He rarely meets Tishya Rakshita. When she is in the anthapura whenever he visits his mother, she soon disappears. He thinks she is avoiding him because she feels remorse; Kancha thinks it is because she hates him. She avoids his gaze. Kancha believes she is a demon and she fears her and her influence. Should he warn his father? Or, is it really necessary to disturb him with something that flared and died like a flame in the rain? Is it not as if his father himself did stop him from speaking a moment ago? Kunala keeps silent.
The Emperor wants to visit the army camp. Karuvaki prepares to accompany him. But when the Emperor wants to invite Tishya as well, Karuvaki’s joy goes away and she pleads with Ashoka: ‘Please allow me then to stay in the anthapura, noble Maharaja.’
Ashoka looks up, surprised. ‘Why this change of mood?’
‘It is difficult for me to explain to Your Majesty.’
‘Is it possible that my jungle-bride poorly controls unworthy feelings? Is it your jealousy or do you believe yourself to be better than a former servant?’
‘Neither. She is a Kshatriya like Padmavati and I from the jungle. But she lacks the qualities which we appreciate. Maybe, her subordinate position has had a bad influence on her. She and I do not fit well together.’
‘I regret that. Yet, I request you to join and ride with her on one elephant. Maybe, you will start appreciating her. One has to overcome petty feelings, my Karuvaki.’
‘My Lord’s request is for me a command.’
Tishya does not object. Ashoka notices that her demeanour towards Karuvaki is haughty and he sees Karuvaki’s attitude as a certain envy for the favourite friend of Asandhi.
‘When are you going back to Kausambi?’ asks Tishya with a flickering in her eyes that never fails to perturb Karuvaki.
‘When people irritate me so much that I prefer to live at the Jamuna.’
‘Does not the holy Maharajah decide that?’ Tishya asks even more haughtily.
‘Fortunately a gentle, reasonable and well-meaning man decides that … and not you!’ she snaps.
‘The Kausambi-rani seems to be annoyed with me. Maybe, she lacks the composure and the willingness of our Lord.’
‘Our Lord, too, knew people who could not count on that. Did you hear about Devaka and Shakuni? ‘
Tishya turns pale. Her temper flares but she realises that she has to remain in control. Both keep quiet for a long time.
As they approach the camp, the heavy clanging of the gong sounds and immediately many are hurrying towards the main road, where thousands of warriors line up to welcome the imperial family. The war-elephants and horses are arrayed in long lines when the Maharajah rides up to the headquarters. The Yuvaraja greets his father and both the Ranis with courteous words. Karuvaki is friendly and happy, while Tishya’s face remains unmoved. To please the Ranis the Maharajah orders the war games which are going on in the camp to continue. The two royal elephants stand beside each other at the end of the great camp and Karuvaki follows with obvious interest each swerve and turn, in the direction of the agile ranks.
‘Well, noble Maharajah, can you merely watch and not participate in such a fascinating game?’ she asks excitedly.
Ashoka smiles at her. ‘For over thirty years, I was commander of the troops, Karuvaki. Since then I have been compelled to leave such strenuous games to the younger ones. Once, my father had brought the Gandiwa bow. I arched it and shot. In those days that meant something, maybe not for me, but for my father.’
‘Has the Yuvaraja ever arched the Gandiwa and shot it?’
‘No, why?’
‘Because it is nice, such an old superstition …’
‘We will ask him to let fly the Gandiwa-arrow for you. Kunala is a good archer. He has the old warrior-blood!’ Ashoka has his full attention on the battle. He and Karuvaki, in brief yells of enthusiasm, demonstrate their support. But Tishya is seeing everything through the haze of her hatred. On every happy intervention of the Yuvaraja she looks as if regretful, on every failure, in joy. Finally, when Kunala leads his elephants to victory, Karuvaki joins others in the cheering: ‘Hail to the Yuvaraja!’ Just by chance she looks into the eyes of the youngest Rani which are aflame in a face contorted by malevolent regret. Upset, she turns her back on her. What is possessing this woman!
‘That is your true son, my Maharajah!’ she says compassionately.
Ashoka is content, and laughs. The Yuvaraja approaches them. In fact the Maharajah has cast aside superstitions long ago. Does he still believe in the Gandiwa? No! And yet, it would give him a feeling of comfort if Kunala could wield the bow like he had done. It is foolishness! The test means nothing. Is not Kunala the undisputed successor? Yet, he wants the test to be held. Kunala has to be like him! For the welfare of his people!
‘My son, I congratulate you on this good game.’ Then he turns to Pata: ‘Bring the bow of Arjuna here.’ Soon, the warriors respectfully bring him the sacred weapon.
‘Behold, my son, show us that you will rule Aryavarta,’ says the Maharajah, more honest than his father, who had said to him ‘… that you are able to rule.’
Kunala examines the bow with a sharp eye. ‘It is rotting, my Father,’ he says at last, disappointed.
Ashoka laughs: ‘Arch it and shoot!’
Kunala knows the story of Ashoka’s shot. He takes the enormous weapon in his hands. It is not possible to deal with such a bow in the ordinary way. Like his father had once done, he asks for two boulders and places the tips of the bow between them. He takes hold of the bow-string, stamps on the bow to pull the string, but the wood has lost its strength and breaks apart under his foot. People start in superstitious fear. The Yuvaraja himself laughs.
‘I had expected it, my Father, the legend is shattered.’
Ashoka regrets his order. The Buddha looked with disfavour on each attachment to supernatural powers. ‘The spell of the old legend broke under the power of time. Have Arjuna’s bow repaired and put away in the armoury, Patta.’
Disappointed, Karuvaki looks up. ‘What a pity, my Lord, that such a nice symbol too has to go the way of all matter.’
‘I have had
buildings of wood replaced by buildings of stone, my Karuvaki, because the earlier ones are as perishable as the bow of Arjuna. What remains eternally? Maybe, only the thought … I wish it for the empire of the Mauryas, and that is, who knows, maybe not even desirable!’
There is one who, in total lack of control, airs out her feelings: Tishya Rakshita. She lets out a brief burst of laughter, then falls quiet, alarmed. Ashoka’s countenance remains unmoved, Karuvaki nods understandingly. Kunala’s serious gaze makes Tishya look away.
‘I have not yet arched the bow, noble Maharajah.’
‘Good, choose yourself a weapon and a target.’
Effortlessly Kunala, from a long distance, lets fly an arrow from a huge army bow into the heart of a disc. The warriors cheer, Karuvaki, too. For a brief moment Tishya’s lips tremble.
‘Allow me a shot, too, Lord,’ Karuvaki calls out recklessly.
‘You are allowed, my Rani,’ says Ashoka, happy that his thoughts take a different turn.
She climbs down from the elephant with the help of Kunala. He takes a light bow and hands it over to mother Karuvaki. From a short distance she lets fly an arrow that also hit the centre.
‘Two masterly shots! Does Tishya Rakshita wish to shoot?’
‘Thank you, Lord,’ she answers haughtily.
‘Do you permit Tulya to shoot, Father?’
‘With pleasure! Come near, Tulya.’ The hunter takes the heaviest war-bow, determines the distance nearly twice as far as Kunala’s, and shoots. The iron head of the arrow flies so strongly into the disc that the wood is torn apart. Everyone looks surprised for a while, not in the least, the Maharajah.
‘Come and see me tomorrow night, Tulya.’
‘Where did you learn to shoot like this, Tulya?’ asks Karuvaki.
‘In the woods of Tirha, noble Rani.’
‘Karuvaki, you accompany me while riding back. Kunala will keep Tishya company.’
Tishya is frightened.
‘Unfortunately I have still some work to do in the camp, my Father. So, I shall have to miss the company of mother Tishya.’
‘I expect you tomorrow in the parishad, my son.’
Karuvaki is happy with the beautiful ride and shares a pleasurable chat with the Maharajah. When she wishes to make a remark about Tishya’s demeanour, the Maharajah raises his hand and smiles. Tishya sits alone in the howda and is happy that Kunala is prevented. She is angry with herself, though, because she did not keep herself under better control. Fortunately, those two cannot shout out their joy and pride in the palace because of the Gandiwa! Will this … coward, one day become the Maharajah! May Shiva prevent it for as long as possible! Kunala despises her! That is why he refused to join her while riding back! The bow of Gandiwa broken! Who says it is a false symbol? She, Tishya Rakshita, wants to console herself because of her hatred for the Shudra! What do they know of their fate, of their former incarnations?
Part 2
* * *
THE YOUNGEST RANI
16
THE VICEROY OF TAXILA
n the meeting of the parishad all members, including the mahamatras, are present. The Yuvaraja takes his place beside the Maharajah. It is at the end of Sharad when the fruits had ripened. All doors and windows are closed, signalling that the people are expecting an important message of the Maharajah. He addresses them thus:
‘Members of the Parishad, for several months now there has been unrest in Taxila. The messages I received indicate that it is mostly the Yavanas1 who are causing the viceroy trouble. I do not think there is an immediate threat of a revolt, yet the situation worries me. We know that the Taxilans are all too eager to show their dissatisfaction. We must swiftly bring it to an end. I intend to go myself to the capital of the West.’
‘Is it necessary for Your Majesty yourself to go to Taxila? It could be a matter of more than a year; it has happened more often that a Crown Prince was sent there when the situation was tense,’ remarks Radhagupta.
‘But I believe that I will be able to quickly restore peace there, Radhagupta.’
‘Is the situation of such little danger, noble Maharajah? If this is the case it could as well be appropriate to send the Yuvaraja as it is customary to delegate Princes to govern and command the army in certain parts of the empire,’ another member of the parishad, Parana, reflects aloud.
Ashoka has indeed pondered for a long time whether or not he should entrust Kunala with the task. In the end, his worries about the safety of his son made him decide to go himself. For him, threats of danger were at one time everywhere, but he never left anything to chance. Besides, he had Revata. Will Kunala be able to cope with the political machinations? Will he be able to prevent, or even wish to prevent, a war? Or, does the blood of adventurous ancestors still run within him? It is not a wild urge within that characterises Kunala’s being, but the love for his father, and the veneration of the Buddha that inspire him. Is that why he, Ashoka, wishes to protect him and clear from his path all that could harm him or place him in danger? Certainly that is a strong feeling in him. Yet, the future Maharajah has to conquer that which threatens and defies him, by himself!
‘Such little danger you say, noble Parana! I am not really sure of that. Listen, Diodotos is eager for the land of his neighbours. He wants to add Sogdiana north of his country to his possessions and in the West the rich oasis of Margiana. In the south-west he desires Aria, too. Bactria is but a frontier post, a toehold, and thus too weak, thinks Diodotos. Antiochos II cannot hold off the third Ptolomeus of Egypt who is threatening his Syria. In Bactria one fears that the victorious Egyptian will take their country as well, maybe destroy it. Moreover, the peoples of the north of Bactria present a threat. I do not wish to participate in all these wars out of greed, my army has to protect our security, no more. But parts of my own empire are endangered by the unrest caused by the mlechas of Bactria in our western states. In particular the Yavanas are the ones who stir up trouble in Taxila and Kabul. Therefore, I see myself being forced to send a strong army to the West for the safety of our borders, especially to prevent a war.’
‘When your motivation is a war of conquest, noble Maharajah, a commander of your ability and experience should go to the West. Under the given circumstances there is every reason for the Yuvaraja to be sent.’
Ashoka hesitates. ‘What does the Yuvaraja say?’
‘When the noble Maharajah wants to entrust me with an assignment like this, I will with all my powers try to put an end to the unrest in the West, making it clear to Diodotos and Ptolomeus that one cannot wage a war against the Emperor of India with impunity.’
The parishad keeps quiet as they agree with the answer. Ashoka looks at his son with loving eyes. He reflects thoughtfully a while and the parishad waits respectfully. Finally the Emperor says: ‘Well, then, my son, I charge you with this task and appoint you as commander and the Kumara of the North-west. Does the parishad agree with this?’
The Parishad keeps silent.
In the evening, the Maharajah has important meetings to attend The first one to enter is Tulya, whose whole being is dedicated to the Yuvaraja.
‘The Yuvaraja departs soon to Taxila, Tulya.’
‘Is it for a long time, noble Maharajah?’
‘Maybe for years, if my death will not bring him back earlier.’
‘So I too, will go to Taxila, Lord.’
‘I wish it so, Tulya. At one time my best servant and friend was Revata, who had only one ambition: to protect me with his life against any enemy. Therefore, I want such a servant for the Yuvaraja, one who will always stand by him and protect him. The Yuvarani goes along with her spouse. So Diti can accompany you.’
‘I thank you for your trust, Lord,’ Tulya says, quietly.
‘I only demand one thing, Tulya. You are strong and an excellent archer; you know the dangers that threaten from people around. You will be in charge of the Yuvaraja’s safety and have to personally intervene or when necessary warn him.’
‘But
… the Yuvaraja, Lord!’
‘I give you the royal mandate and I appoint you as chief. You do not serve with the army but at any moment when you feel it necessary, you will have a unit of a hundred warriors at your disposal.’
‘Does the Yuvaraja know about this, Lord?’
‘I will let you know before your departure, Tulya. Swear that you will make use of this mandate only if in your judgement the safety of the Yuvaraja requires it.’
‘I swear, Lord.’ He is touched by the trust of the Maharajah.
The dharma-mahamatra, Kesala, then enters the work-chambers for his own audience with the Maharajah. He is accompanied by the mission-mahamatra of Gandhara2, Amita, and a lipikara. The first minister Radhagupta and the old and wise minister Khallataka have come in as well. When all are seated the Emperor says:
‘I wish that in Gandhara, by the road leading from Bactria over Kabul to Taxila, rock-edicts will be carved into stone. King Diodotos wants to enlarge his kingdom; he is war-like and has influence upon the Yavanas in my north-western provinces. I think it necessary to make it clear to the many travellers and traders to Taxila, how the Maharajah thinks to bring happiness to India. Well, Kesala?’
Shortly after Ashoka became a Buddhist, Kesala had left Ujjain and had become a bhikshu. He visited many monasteries until Ashoka appointed him as abbot of the Veluvana. From then on he did not lose sight of Kesala. The abbot became the first dharma-mahamatra appointed by the Maharajah. Where a yukta is accused of asking too high land levies or a rajuka takes too little care of rivers and canals, or where a pradesika acts inhumanely as a judge and a governor, Kesala is sent. And Ashoka knows that the cases will be dealt with in the most fair and humane way.
‘The mission-mahamatra Amita is familiar with the northern Punjab, Lord.’
‘Well, Amita, I want the edict about the Kalinga-war to be carved, along with some others, to point out to the people the folly of wars of conquest or of starting a revolt against India.’
Ashoka the Great Page 91