‘That is the eternal beauty in the human being, in the individual,’ Kancha reflects aloud. ‘One thinks to find the ideal of beauty in Greece, the other in Pataliputra. Both fail. But if Eumenes once knows how to create an image of the Buddha or of Brahman, as he is trying to, that expresses the serenity and compassion for all beings, the conquest of all evil, the total predominance of unalloyed good, then he has made visible the symbol of eternity, the all-encompassing beauty: that, towards which every human being, every tribe of whatever people, the Greeks too, should strive. It knows no barriers of tribe or people: that is the Hellenic spirit in Eumenes.’
‘And what if someone elevates the eternal evil into a symbol, high Rani?’ asks Sithon.
‘For us Buddhists the evil is an illusion, maya, because we only believe in Nirvana. The evil would be: hell. But hellish punishment is never eternal with us, so cannot be a symbol of eternity, because once penance will be done for the evil side of one’s karma, the soul returns to earth and searches again for the eternal good, Nirvana. In the depiction of the thirst for life, the will of nature, whose sole endeavour is its struggle for survival, the finite, the fleeting, so the non-eternity, will be expressed, unless it is at the same time referring to beauty as the symbol of eternity.’
Philon stares at her with wide, surprised eyes: Aspasia! His smile fades and a deep serious line furrows around his well-shaped mouth. Only then does he begin to understand a little of the art of Eumenes. In the demeanour of this beautiful young royal couple there is something that touches his susceptible heart. Is not the Kumara right with his remark: ‘A tribe of gods of adultery, blood-shame, patricides and fratricides?’ Does he not know the story of Oedipus and his mother Jocasta, of his sons, who killed each other, his daughters, one of whom was interred alive, a whole family line destroyed out of revenge for Oedipus’ guiltless guilt! And what of Perseus’ fate, of Hera’s revenge on Hercules, of Pelops’ unfaithfulness to his promise and his assassination of Myrtilos, which brought calamity to the entire innocent progeny? Of the descendants of Kadmos. And so many others! The gods punish innocent descendants of sinners. Vendetta! And this young king and his beautiful queen preach compassion which, hearing it from her mouth, he suddenly feels as of much more importance than eternal revenge, hatred and warfare. They articulate the all-encompassing compassion and love for the human being. Is that not a more beautiful principle? More worthy for a human being! The worth of each living human soul! Part of the All-Spirit! And he feels that their compassion will reach out even to the four who have been sentenced to death. He has been waiting for his death and has acknowledged the judgement of the Raja as just. Now something is thrown open to them that they did not recognise in the past, the worth of a human being! Suddenly, he gets up from his seat. Tulya snatches up his weapon.
Philon asks frankly, ‘Does the compassion even reach the ones sentenced to death?’
‘The Buddha forgives as soon as a sinner essentially changes his inner view to the direction of Buddha’s path.’
‘And can we sinners take refuge in the Buddha?’
‘…When you can convince the Sangha that your inner vision has turned towards the Buddha, certainly.’
Philon looks at the Kumara with admiring eyes.
‘Ï am deeply struck by what, for us, are strange views of the kings of India. But I could pretend, O, Kumara, to save my life!’
‘Then you would only harm your own soul, burden your karma. Not us, who have to weigh for ourselves if your punishment is necessary for the state or whether because of the Buddha we allow compassion to prevail. Taxila, as you experienced, scoffs at your rather foolish attempts, which only brought unrest. Shall I send my purohita tomorrow?’
‘With pleasure, high Kumara and magnanimous Rani!’
Kunala summons the guards. The Greeks bow to the Kumara and his Rani reverently. They are then led to the old palace over the Tamra Nala, for better accommodation.
‘Well, Kancha,’ Kunala sighs.
‘My beloved Raja wanted to save their lives. Your inner conviction is that of the sensitive Buddhist.’
For a long time Kunala thinks about his verdict and his act of mercy. After a few weeks the Greeks are allowed to move freely in Taxila. However, Kunala had made sure that they are closely watched. Faith in his decision grows, as none of the four proves unworthy of clemency. Often, their road leads to Eumenes, they even become upasakas of the Sangha. They visit the Kumara several times, who always receives them kindly, usually together with Kancha. And they eventually come to a mutual appreciation, so that Kunala entrusts to them the supervision of the architectural and construction work. In the amalgam of the two cultures, the Indian from the East and the Hellenic from the West, blossoms an unusual art that would characterise Gandhara for ages to come.
The only one who is not reconciling himself to this Indian world is Sithon. He is a Bactrian, a follower of Zoroaster. One day he goes to the Kumara and asks for permission to return to Bactria. Kancha is surprised.
‘So, you do not feel at home in your work,’ she declares as fact.
‘No, O, Rani.’
‘More with the desires of Diodotos?’ smiles Kunala. Sithon flushes.
‘Most likely you will disapprove of me, O, Kumara. I am a serious follower of Zoroaster and I recognise now that we should not consider the Indian kings as followers of Ahrimon. That charge was only a way of Diodotos, to incite us against you. I acknowledge: you are wholly followers of Ormuzd. When I am allowed to return to Bactria, I will make that clear to Diodotos, Orekles and Aristes.’
‘Why did you not become a follower of the Buddha, Sithon?’
‘…Because as a follower of Zoroaster’s teachings, I believe not only in good but also as much in evil. There can only be harmony if one follows the good but recognises and fights the evil.’
‘Thus strive towards Nirvana,’ Kancha says.
‘No, high Rani, we see the evil as a necessity without which the good relinquishes its reason for existence: Nirvana is the all-good, which annihilates even the good. Zoroaster considers work to be the most sacred duty.’
‘Then go back to your country and proclaim the teachings of Zoroaster,’ Kunala decides. ‘The question is not to which sect you are devoted but that you take seriously whatever is revealed as beautiful in your sect. Then you live so accordingly.’
‘Then no true Yavana will ever fight Emperor Ashoka,’ smiles Kancha.
Sithon bows. The following day he leaves for Bactria. Kunala sighs deeply.
‘Well, my husband?’
‘I envy this Hellene, who dares to face the consequences of his thoughts even though it leads to a clash with Diodotos.’
‘Every true human being accepts the consequences of his inner conviction. So do you, too!’
‘What I feel, Kancha, is that my veneration of my father makes his every desire a command for me, although I do not fully agree with him in my views, neither in his expectations from his peoples.’
‘The way he views it … The great wisdom of the Maharajah certainly does not demand of the Yuvaraja the obedience of a slave but a free unfolding of his being, your independence. Follow your views according to your inner conviction.’
‘Maybe, I am not the wished-for Yuvaraja.’
‘Then he has to choose someone else, rather than imposing his will on someone who does not share his conviction!’
‘But that is exactly the problem, Kancha. He does not impose his will! He does not demand, he wishes that I should continue to govern in harmony with his spirit. No one knows how unselfish his aspiration is. That surrender to his magnificent task and its exquisite results is precisely what makes me doubt the correctness of my own views. Therefore, I can only act as he desires.’
‘Then return, like Sithon, to your native soil.’
‘That, too, I cannot do. My father desires to see me on the ivory throne. I do not know, Kancha, whether I acted right to grant mercy to the four Yavanas, to send the imprisoned Taxilans
to the salt-mines instead of having them executed. I am always in doubt. There is one who can support me if I, in my wavering, hesitate in my choice. That is you.’
‘Therefore, I left Tirha and the Bhagavati, my beloved!’
Life in Taxila takes on its course again. The caravans that had been held up once again move on to far-off countries. Others enter, loaded and covered with dust from far countries, to the busy trade city. Kunala maintains strict order. His army makes regular training expeditions, sometimes at a far distance from Taxila. After the revolt one would have expected Ashoka to send out a strong army. But only a few messages are coming in from the capital and those are of small importance. On his report about the taking of the town, the death sentence, and mercy for the insurgents, no reply has come. It unnerves the young Raja. Could it be that his father is not content with the measures that he takes? Then there comes up a new case: Aria, a region south of Bactria; spies have sent reports that the troops of Diodotos have occupied a part of the country in the north. And Aria is part of the jurisdiction of Aryavarta1! It has accepted the supreme rule of Ashoka just like Arachosia and Gedrosia, more to the south, have done. Aria fears Diodotos. That is why it has placed itself under the rule of the mightiest ruler of the world, whose protection is like the shade of the sacred banyan for the caravan. To defend it is impossible so it asks for help from the Kumara. Kunala sees this as a new test. Ashoka does not want a war! So, he has to try to settle it amicably, but Diodotos relies upon Ashoka’s love for peace, and insolently thinks of annexing part of the far-away Aria to his kingdom. There is only one position fitting enough to take, the very one his father has refused: immediately attack Bactria with a strong army! He would straightaway set out to do it, if he did not feel bound by his father’s view!
‘Of course, my father sees the solution in sending a delegation to Diodotos. Or, would Father not consider that far-away country, hidden between the foothills of the Hindukush, to be of any importance?’
‘Maharajah Ashoka is a faithful Lord and will certainly protect Aria, but is the peaceful way of appeasement so foolish?’
‘Diodotos and a peaceful way… If we do not bare our teeth he will certainly retain the occupied part of Aria or take all!’
‘Threaten him!’
‘That will not work! One who incites in Taxila and attacks Aria is not interested in reason or rights. I will march with my army to Kabura2. From there is a road leading to Antacogna, the capital of Aria.’
‘With the elephants?’
‘Of course! That induces dread in him. If that does not work …’ Suddenly Kunala pauses and kept silent.
‘A war?’ Kancha asks with a heavy heart.
‘Yes …’
For some time Kancha silently looks over the plains of Taxila towards the white mountain ridges of the Himalayas. ‘How much easier it was for the Wild Prince to act! My husband feels himself bound by the teachings of the Buddha and his father’s view. Look yonder … the Meru! There resides Shiva … Ashoka himself! His decision mattered and still does matter as a decision of the gods.’
‘The Wild Prince had to give way to Sumana.’
‘To acquire a new territory where he could also govern freely. You know what I fear all the time?’
‘Tishya Rakshita,’ Kunala says with a laugh. ‘The new Agramahisi!’
She nods. ‘She has reached the peak of her power. What is her influence?’
‘A naught! My father knows her.’
‘She is beautiful. Her laugh is dangerous even for Maharajah Ashoka!’
‘My succession to the throne is certain, even if I wage a war against the Yavana of Zariaspa3. I will protect Aria. That is just! Maybe, Diodotos chooses the way of the jackal and will start howling in the woods of Bactria.’
‘But that means the chance of a war! How long will that campaign take?’
‘Months! It is a difficult road for an army.’
‘Is it not too risky?’
‘No, I still have other arrows in my Indian quiver!’
With great energy, Kunala begins his preparations. Thousands of road-layers are sent to Kabura to prepare the roads to Aria and arrange depots for the feeding of the army. Huge detachments of the feared Indian archers and battle-carts are going ahead to occupy the most important points from the Khyber Pass onto Kabura. Then the elephants, heavily armoured, depart. The night before the departure of the main body, after Kunala has organised everything, he sits quietly with Kancha.
‘Let me come along to Aria!’
Kunala reflects for a while. ‘No, I cannot expose you to the fatigues of a military expedition. Moreover, my interests here need to be protected, as well as a link with Pataliputra. My ministers have to consult with my Queen about every decision because she is wise and good.’
Kancha smiles sadly. She, alone in the great palace!
‘Take care of your own safety, too, my beloved!’
‘Ask Surya to give me light and strength on my path!’
Filled with pride, she sees Kunala off, departing at the head of the large cavalry. For a long time she gazes after him and keeps the image of his strong, limber figure before her eyes, his youthful face with its beautiful smile turned towards her. When she comes back riding on Vida, the huge crowd that has been watching Kunala’s departure cheers for her.
For many long months she waits for Kunala’s return. Continuously she receives messages about his expedition through the high mountainous country of the Hindukush. In Kabura, he sends a delegation to Bactria, which will negotiate in a conciliatory atmosphere with Diodotos, and request him to withdraw his troops from Aria. A latter message informs her that the army of elephants will temporarily remain in the plains before Kohi Baba, while Kunala together with the horse brigade, the archers and the battle-carts, will march onwards over the Khyber Pass between the Hindukush and Kohi Baba to the valley of the Arius, and advance from there into Aria. While Diodotos remains adamantly against friendly mediation, he feels threatened not only by Kunala’s enormous army but also by the alliance of Antiochos. Diodotos realises what that means: Kunala wants to help Antiochos to reconquer Bactria, Margiana and Sogdania! It comes to a serious clash between Kunala’s advance guard and the Bactrian troops in Aria: A war? When Diodotos recognises, however, the seriousness of Kunala’s plans, and he invades Aria with a mighty elephant-army still waiting before the Kohi Baba to invade Bactria, the king suddenly has a change of heart towards Ashoka and orders the withdrawal of his troops from Aria. Some weeks later, there is a joyous celebration of victory at the entry of Kunala into Antacogna, the capital. Then the Kumara returns, but only after he has ordered the swift departure of the elephant-brigade to Taxila.
The waters of the Indus have begun to rise by the time Kunala arrives again in the Punjab. Kancha hurries towards her spouse a few yojanas ahead and the reunion, for both of them, is pure joy.
‘Is there news from Pataliputra?’
‘Not yet.’
‘Not yet!’ It makes him feel dispirited. ‘What makes my father remain silent like this?’ It is not easy to understand why there has not been a word of either approval or disapproval. In the end, Kunala is convinced that his father’s silence can only be explained by disappointment at his decisions. Is Kancha right when she expresses fear that they may have informed the holy Maharajah in such a manner that his suspicion is aroused? Or, … the demon! He thought his father and he were bonded together. Can a woman like Tishya Rakshita come between them? No! That is impossible. Could Tishya Rakshita have accused him of the incident in the stone wing? And would his father then believe her? And has not his father welcomed him everywhere, because he, Kunala, will one day be his successor? And would he then keep silent out of anger or dissatisfaction? Kancha sees how her husband, for long periods of time, is caught up in his thoughts. She herself is worried, yet remains filled with hope that the Maharajah only wants to lead his son to independence. Did he not send him therefore to Tirha? Those days in Tirha! When no Tishya Rakshita
was yet disturbing her thoughts and Katcha hardly aroused any worry in her, when Kunala and she grew in their deep love, carefree and happy.
Kunala sends a long report of the events to Pataliputra with the urgent plea to receive, at last, a judgement about his work. Again, months pass by, again lipis appear from the capital but they concern general matters. There is not a single personal word from his father for the Yuvaraja! The more time steals by, the more the Kumara turns inwards. Where, at first, he had the feeling that he had acted correctly, both in the hard decisions and the many smaller ones, now slowly uncertainty is creeping in. Had he been too indulgent in his forgiveness towards the Yavanas and the traitors of Taxila, too war-minded in his battle against the king of Bactria? He himself is convinced that he could not—and should not—have acted otherwise. But then there could be a fundamental difference between their views.
When the pressure has grown too strong, he takes up his veena. He plays and sings and the gloomy thoughts go away. And Kancha, who notices that Kunala is being increasingly weighed down under the silence of Pataliputra, listens with heartfelt emotion to his playing and singing, the melancholy of which she can hardly bear. Then she makes it clear to him that the Maharajah would not have kept silent if he were dissatisfied with his governance. Rather, his silence means a sign of agreement!
‘Father never kept away his opinions about my views, Kancha!’
‘But now you are an independent Kumara, and he does not want to influence you anymore. And the Maharajah knows that you have your faults just like he has his!’
‘I asked with urgency, Kancha. He knows my wavering!’
‘Exactly because he knows! Moreover he had to endure the loss of Asandhimitra and there was the choice of a new Agramahisi. Maybe, he is happy that the West is in such good hands.’
Kunala’s eyes light up. Kancha possesses sharp judgement and usually sees things right. For a while everything goes well. In Aria peace has returned and a delegation comes with precious carpets, golden and metal artefacts and precious stones, to express the gratitude of the threatened country that once again feels safe from the Yavanas of Bactria. In Taxila there grows a cordial relationship between Kunala and the inhabitants. But the question that heavily weighs down upon him lingers: what could be the reason for the mysterious silence of Pataliputra?
Ashoka the Great Page 102