‘That would be the overthrow of all that I have considered as my primary goal in life, Shantanika.’
‘You will now divide your realm in two. That is the first blow. Do you believe that Buddhism, east of the Sarasvati, will remain the same as that in the west, as that in Lanka?’
‘It has to, Shantanika, otherwise the world is lost!’
‘Then the world is lost, O, Maharajah. Nor, you can stop the way Buddhism grows!’
‘The sara of all religions!’
‘Yes, the sara of all religions. But you have not established the eternal connection, the symbol of your sara: Atman, Brahman, the one God…’
‘There is your return to the old Brahmanism, Shantanika!’
‘No, it is that struggling out of the unboundedness, the flight to the one truth. It is the God Buddha, O, Maharajah, the unborn Eternal!’
‘You want the return of Brahma, Shantanika! The Buddha was a human being, an example, attainable for the true follower!’
‘But in the hands of every heretic, mouldable. He is the symbol of the All-Spirit, Brahman, and therefore God, who has to be identified with the Buddha.’
Ashoka reflects for a long time.
‘Mankind requires an unshakeable support. Well then, give them …’ Shantanika wants to go on but Ashoka raises his hand and Shantanika respectfully falls silent. Finally, the Maharajah says: ‘I fear the priests, Shantanika.’
‘The priests will become and perish; God Buddha will be the Unborn, the Unchangeable in the maya. As long as the Sangha is dependent on a worldly power, it is at the mercy of the will of any Maharajah. That is good as long as you are alive, but what afterwards?’
Again, Ashoka thinks. ‘I cannot see it the way you do, to create a God for my subjects and the Sangha, because it contradicts the truth. I want Buddha’s Teachings to remain just as they were handed down and as it was recorded at the great Council of Thousand under the leadership of a most earnest and true person as Moggalitissa.’
‘With that you pass the sentence on the Buddhism of India, O, Maharajah.’
‘The Buddha gave the Sangha a life of a thousand years. So, man has another eight centuries to reconsider.’
‘Only you can give to the Sangha the unity, the inner strength, in the God-being of the Buddha. It would attain eternalness!’
‘I will bow my head, Shantanika if the Sangha will follow that path. I myself cannot. The goal of every man should be to achieve heaven by his earthly life. He must strive from within for his spiritual perfection. That is why the man Buddha is and should be the shining example.’
Shantanika stands up, bows deeply before the Maharajah, and departs.
Ashoka is very much affected by this discussion. His certainty has gone. Has he passed the sentence on Buddhism, he, who spread it infinitely throughout India? He had wanted to bind the future happiness of his people to well-meaning descendants. Is that not possible? Because there appears only one Maharajah like him in one kalpa? He smiles sadly. Kunala would have been like him! If …
When Radhagupta—who is now always present when the messengers are received—appears, the Maharajah is still wrestling in the confusing labyrinth of his thoughts.
‘Tell me, Radhagupta, do I not know myself? Do you think it will happen that with me as Maharajah, my life’s work stands and falls? Is it as Shantanika says, is it but once in a kalpa that a Maharajah like me is born?’
‘So it is, Lord. Your entire life has been a surrender to the flowering of the spiritual and material elevation of your people. But your life’s work will be an eternal guiding Light; you are the Great Admonisher of humankind; you are the world’s Great Teacher.
‘You have been able to abolish the wars of invasion.
‘You have, because of that, brought peace and prosperity to millions.
‘You have made the teachings of the small sect of the Buddha into a great religion that will unite the world.
‘You have, through your wise reign, given to a mighty empire peace and security.’ Ashoka smiles as Radhagupta continues with his tribute.
‘You have brought to your many wild tribes, maybe even to the world, what the Buddha taught – compassion, which softens the mores, and you gave compassion wings so that it could fly over the entire world.’ Again the Maharajah smiles, and Radhagupta is not done.
‘You have also brought joy and peace to animals through your loving protection of everything that was besieged by cruelty.
‘You have immortalised your name by your great humanity.
‘You have introduced by your governing and verdicts, everywhere, justice and compassion, and you have always been accessible to each one who felt aggrieved in your great empire and let justice be served to him.
‘You have kept the Teachings of Buddha pure, Lord, banished heresy from the Sangha, brought the Dharma to the peoples.
‘You have, by purifying the samaja, by your organising of pilgrimages to the sacred places of the Buddha, by your ever-flowing gifts of charity to all sects, by diverting the rich resources of the great empire for the welfare of the peoples, turned the inner view of all, maybe even of the world, at least softened it.
‘You have etched in stone, what you yourself have been as a glorious Maharajah, an example for your peoples, and you constructed in stone what you regard as worthy of existing. That what is good will be eternal. There upon your empire is built.
‘Tolerance is the most beautiful and fragrant flower of all that your fertile mind has allowed to flower, to the benefit of all our people.
‘And finally, Lord, no Buddhist has better understood the last words of the Buddha which is the essence of Buddhism: ‘appamadena sampadetha2’. So it is, Lord.’
Ashoka remains deep in thought for a long time, bent over. Then Satyavat appears; he wants to announce a prativedaka. The Maharajah signals him to wait. Finally, he says: ‘Is all of that, mine, my Radhagupta?’
‘Certainly, Lord!’
‘And with me all this will be lost? So, my work is useless?’
‘The light of your deeds and your name will live on through the ages, just as the fragrance of the kovidara tree does in the heavens, Lord. And it will shine in the hearts of everyone who hears about you. Your empire may crumble, but your love and compassion for all living beings will energise the heartbeat of man for all ages to come.’
‘Since Kunala’s return from Taxila I am beset by grave doubts. I thought I had given my empire a foundation as indestructible as stone … Maya, my Radhagupta! I must now salvage what I can. Dasaratha is young. I do not know if he will have the strength to rule this country with a steady hand. Kanchanamala will guide Sampadi’s first steps. Will you support Dasaratha when he needs support, when I have gone, Radhagupta.’
‘As much as I am able, Lord, I will support whatever is yours.’
Ashoka makes a sign for the prativedaka to be allowed to enter. Satyavat reports that Kullika has arrived from Vidisha. Ashoka welcomes him with great joy in his heart.
‘You look so grave, my Kullika. Perhaps, you have a new misfortune to report! I have reached the age when death, separation and disaster strike continuously.’
‘Unfortunately yes, holy Maharajah, Maharani Devi has passed away.’
Ashoka falls back on his seat. This is the final blow.
‘Illness?’
‘Yes. I was able to soothe her last moments. Her sole concern was that you would miss her love. Every deed, every devout thought was dedicated to you, and its sole intention was to support your difficult work, to give your musings wings and to strengthen your faith and your ideals. She never had the feeling that she was missing you, because her mind was too profoundly woven with yours. I had to promise her that I would return to Pataliputra to replace her.’
‘Thank you, my Kullika. Satyavat will take care of you.’
Then the messengers appear. Mahamatras, who have returned from their far-off inspection tours, dharma-mahamatras, who promote tolerance among the sects in the empire and
cut out the unjust outgrowths of the jurisdiction and ease the suffering of the old and the unfortunate, prativedakas who trace out political unrest and establish secret connections, spies who investigate untrustworthy government officials or subversive elements, individuals who are dangerous to the state. The Maharajah’s diligence does not slacken for a moment.
‘You are very tired, Lord!’ Kullika says later that night.
‘Perhaps, my friend. Does not tiredness mean lacking heart, the inner drive, the support that the loftiest principle or the most beloved one, inspires in us? It is surprising that I always felt her love in the depths of my soul as ever-radiating warmth and as a driving force too: ‘the great thought of the Buddha as folded into one lotus bud’… in the heart of Devi. She was my shining example. I never understood why she would not come to Pataliputra. Now I know that she was right: our love was so vast that it enveloped the world and heavens, so that physical separation hardly touched us. In Sanchi, she was able to work on her grand idea. From there it will, for eternity, spread the tender glory of her work over my empire. What I desired from the Sangha, she created in the most perfect form, like a luminous star. Her love for me purified itself in Sanchi. My love for her directed itself to the radiant purity of her pursuit.’
Kullika nods repeatedly at the words of the Maharajah. He sees how the wrinkled hand passes over the high forehead again and again, as if trying to wipe away painful thoughts.
‘The progression in the life of the holy Maharajah brought her ever more happiness, Lord. Until the tragedy with Kunala. She did not believe you would recover from that and that shook her life.’
‘My greatest happiness and indispensable support in my life have been my many good friends, my Kullika. Stay here, until the end, if you want to wait for that.’
Ashoka stands up and goes to take rest.
It will soon be the anniversary of his ascension to the throne. Messengers are sent through the entire empire to announce that the holy Maharajah will revoke the death penalty for all those condemned to death and reduce the penalties for others. Generous gifts are presented. Pataliputra is dressed up in festive attire, the city of flowers! Ministers, high government officials, monks, priests of all sects pay their respects to the holy Maharajah. In a colourful procession, people in festive clothes: craftsmen, employees of all departments, soldiers from the four divisions, march along the King’s Road, past the palace, from where the Maharajah, on a platform, observes the parade. At night time when once again the parade goes by in the illuminated streets, the holy Maharajah does not appear: Kullika and the court-physicians worry about him getting too exhausted. The following day he takes measures, if necessary others will have to take over his tasks.
During the night, Satyavat, Kullika and Dasaratha are called to see him. He reaches his hand out to Satyavat.
‘Thank you, my friend. Protect Dasaratha the way you always protected me.’ Satyavat kneels down and the Maharajah lays a blessing palm upon his head. ‘Greet … Rohini …
‘Kullika, thank you for coming to Pataliputra.
‘Your highest duty, Dasaratha, is the promotion of everyone’s well-being and the basis for that is … effort and dedication to work … If you exert yourself, you will fulfil the debt that the Maharajah owes to all the living creatures of his empire … Make them happy in this world, so that they may reach heaven in the beyond … That is difficult … except by great, persistent effort … Endeavour … and work … your whole life long, so that you will be a happy and worthy human being3…’
Kullika gently takes Ashoka’s hand in his.
‘I see the great Light shining … Kullika … that permeates everything … but casts no shadow … At last … the unalloyed rest … with Devi…’
ENDNOTES
Chapter 1
1. Crown Prince, Kunala.
2. Rig Veda 1. 115 and Arthava Veda 13.
3. Heat, self-unfolding.
4. Referring to himself the Buddha used the term: Tathagata.
5. High Council.
6. May-June, hottest season.
7. The great forest, the jungle.
Chapter 2
1. An altar which has an opening on all four sides.
2. A Buddhist monk; wandering ascetic.
3. Lay-Buddhist.
4. literally: Golden necklace.
Chapter 4
1. ‘Becoming released’: compulsory communal confession in a Buddhist monastery.
2. ‘Purification’: declaration of an ill person, that he is free of sin.
3. Also known as Mogaliputtatissa.
4. Indian sophists; erroneous teachers.
5. Tanha in Pali, Trshna in Sanskrit: thirst for life, craving.
6. Bell made out of five metals.
Chapter 5
1. Marshy scrub forests at the foot of the mountain chain of the Himalayas.
2. 2nd life stage of the Brahmin, householder.
3. The celibate life of a Veda student.
4. Custom at the end of the tutelage.
5. Taking of the hand is a wedding ceremony.
6. Atharva Veda: 5.17.
7. The varuna tree is said to be boon-giver mentioned in Kiratajuniya.
8. A green bark tree, native to Magadha.
9. Great offering ladles; the Ranghuvamsa 11.25 says offering ladles are made from the wood of this tree.
10. Wind god.
11. Hottest month: mid June–mid July.
12. Snakes and peacocks are enemies.
Chapter 6
1. Literally: small shrine, here the name of the village.
2. Final ceremony after completion of the tutelage.
3. Expresses the relationship of Guru to brahmacharin: Atharva Veda 11.5.
Chapter 7
1. Rig Veda 10.129 Kants: ‘Ding an sich’.
2. Tapas. Manu’s idea of the cosmic egg, floating on the world’s sea, hatched through tapas.
3. Kama: love, more elaborate: trishna, thirst for life, desire to live, Will of Nature.
4. Atman, in man himself.
5. Between the higher (spiritual) and lower (physical) planes.
6. Primordial being.
Chapter 8
1. Rainbow.
2. Wise trees mentioned in the Ritusamhara.
3. Song bird of the Finch family, all over India.
4. September, October.
Chapter 10
1. The well-known 3rd Buddhist Council in Pataliputra, the basis of Mahindra’s Buddhism in Sri Lanka.
2. Also viewed as Cosmic consciousness.
3. High grade officers and Princes of royal blood (Kumara).
4. Autumn.
5. Monsoon.
6. Month after the rainy season (mid September – mid October)
7. Trees normally grown near temples.
8. Red Lotus.
9. October–November.
Chapter 11
1. A small mountain range in the Himalayas.
2. Usually known as Siddhartha.
3. Usually known as Yashodhara, ‘the one whose treasure is renowned’.
4. Charioteers are highly educated and refined men throughout ancient Indian literature.
5. Demi-gods, heavenly dancers.
6. Also named: Alara Kalama.
7. Also named: Uddaka Ramaputta.
8. Dukkha: literally translated ‘that which is difficult to be endured’.
9. The Mallas refused. Their stupa was opened in 1898 at Piprava.
10. God Indra.
11. A virtue practiced absolutely. Compassion is the greatest of the six paramitas.
Chapter 12
1. Term of abuse for Buddhist monks.
Chapter 13
1. A bliss bringing one.
Chapter 14
1. November-December.
2. Head of the city.
3. Another name for the Ganga.
4. The mountains of Garcinia indica.
5. Manassa lake.
6. September�
��October.
7. October–November.
8. (An offshoot of) this Bodhi tree is still alive in Sri Lanka.
9. A long single piece of unbleached cloth wrapped below the waist.
10. May, June, hottest month.
Chapter 15
1. March–April.
2. April–May.
3. Viceroy.
4. Buddhists.
5. Manu I.93.
6. In the old Greece the law was – an eye for an eye, a tooth for a tooth.
7. Hindukush.
8. Hellenic dynasty of Iran.
9. Ormuzd.
10. Ariman.
11. 25 years after Ashoka’s death the king of Bactria took the Punjab. Later the Scythes invaded India.
Chapter 16
1. Foreigners, here: Greeks.
2. North-west of the empire, now Kandahar, Afghanistan.
3. Lipi: decree, recordings of events for history, here rock-edict.
4. Literally: Devanampiya Pyadasi.
5. This edict is beyond doubt of Ashoka himself.
6. Messenger.
7. Hall of religious meditation.
8. Horse-riders people in Mid-Asia.
9. This edict and column were moved to Allahabad in later times and still exist.
10. End-ceremony of the brahmacharin at his guru’s.
Chapter 17
1. A drama on stage.
2. A play, partly by human, partly by divine beings, in 5 – 9 acts.
3. Goddess of happiness and beauty.
4. Godly inventor of the Art of Drama.
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