Ashoka The Terrible – Devayasna
Though Bindusara's ministers had preferred Ashoka to Sushima and own ' thorny' skin, as well as an attempt to test the obedience of his ministers. . not be harmed because of his high birth and relationship to the Emperor. Bindusara ( B.C B.C.), son of Chandra Gupta is the second to sit on the He ran the administration smoothly and maintained a good relation with The Mauryan Empire reached its peak during the rule of Ashoka, the son of Bindusara . India Events · Map Games · Ikaai Land · India Quiz · I Know My India Game. Genealogy for Bindusara Maurya, van ( - ) family tree on Geni, Home · People · Projects · Genealogy · DNA Tests He had two well-known sons, Susima and Ashoka, who were the viceroys of Taxila and Ujjain, respectively. Bindusara maintained good relations with Seleucus I Nicator and the.
After going through all the levels, Ashoka and Sushim are the last two contestants left in the battle.
- Chakravartin Ashoka Samrat: Story so far...
- Bindusara (298-273 BC)
- Oh no, there's been an error
While Ashoka is moving forward in the race, beating all odds, Sushim is trying every trick to get Ashoka out of the race but always fails. So close to finish the last line, Ashoka gets his hands on the coveted sword and is about to reach the finish line when Sushim falls in a danger with a tiger.
In the process, he drops the sword and Sushim takes advantage of the opportunity, grabs the sword and climbs up a tree. The passage is being made on the order of Queen Helena and her Greek father Seleucus Nicator who want to steal the royal wealth and destroy the Mauryan Empire. Bindusara is about to make Sushim the General Of Magadh and award him with the honorable sword.
But, Chanakya advices Bindusara that he should wait until his sons mould themselves and are completely ready to take up a big responsibility like this.
Hearing this, Sushim loses his cool and attacks Chanakya by placing the sword in front of him. Ashoka immediately steps forward to protect Chanakya. Seeing this inappropriate behavior, Bindusara asks Sushim to leave the court room and also asks him to return the sword to the Royal Academy. Queen Helena plots to kill Bindusara during his hunting trip, but fortunately, he is saved by a young Brahmin girl called Shubhadrangi.
Impressed with her beauty and devotion, Bindu marries Shubhadrangi and names her Dharma. While Bindu is staying with Dharma and is recovering the attack, Magadh is on the verge of falling apart with no ruler to rule it.
The couple had a son named Sumana. Ashoka made attempts to destroy the Bodhi Tree and other Buddhist shrines prior to his conversion. As per Charles Allen, The Northern tradition speaks of both Ashoka and his queen as heretics who attempted to destroy the Bodhi tree, with Ashoka using his troops to destroy other sites associated with the Buddha.
From Ashoka, The Great by M. Syed Yuan Chwang records the tradition of Ashoka and his Queen, in succession, making determined efforts to destroy the Bodhi Tree. Ashoka slowly grew increasingly dissatisfied with the behaviour of the Brahmins he used to feed daily, and began scouting for alternatives, meeting representatives of all faiths. One day he saw a young monk, Nigrodha passing under his window, and was drawn to his calm demeanor.
He called him into the palace and met with him. Nirgodha turned out to be the son of Sushima, his step brother, whom Ashoka had killed in the process of his ascent to the throne. After questioning Nirgodha on various points of doctrine and listening to a discourse by him, Ashoka adopted Buddhism.
After this, the sixty thousand Brahmins who are recipients of his patronage were replaced with Buddhist monks. The commentarial tradition adds that she became a stream-enterer before she died. In particular, her tale was more fully developed and her merits magnified in three texts: Pali collection of tales, the Dasavatthuppakarana see Ver Eecke They then relate a long tale that may be summarized as follows: Jokingly, he mocked her for consuming what she had not karmically earned.
Now it was time for Asoka to get upset.
In the middle of the night, however, the guardian god, Kuvera, came to her and told her to fear nothing, for in a past life she had made an offering of a piece of cloth to a pratyekabuddha and, as a result, her merit was great. He then gave her a magical polished lacquer ball from which she could endlessly pull out pieces of cloth fit for making monastic robes.
And indeed, the following day, miraculously or rather karmicallyshe was able to dispense from this single ball 60, robes, which Asoka presented to the Sangha.
Asoka was tremendously impressed by this. He had sixteen thousand presumably 16, identical cakes baked, one of them containing his royal seal. It is essentially a Hinayana text, and its world is that of Mathura and North-west India. The emphasis of this little known text is on exploring the relationship between the king and the community of monks the Sangha and setting up an ideal of religious life for the laity the common man by telling appealing stories about religious exploits.
Ashoka The Terrible
The most startling feature is that Ashoka's conversion has nothing to do with the Kalinga war, which is not even mentioned, nor is there a word about his belonging to the Maurya dynasty. Equally surprising is the record of his use of state power to spread Buddhism in an uncompromising fashion.
The legend of Veetashoka provides insights into Ashoka's character that are not available in the widely known Pali records. Symbols including a sun and an animal Rev: As it often refers to the royal dynasties of India, the Mahavamsa is also valuable for historians who wish to date and relate contemporary royal dynasties in the Indian subcontinent.
It is very important in dating the consecration of Ashoka. The chronicle is believed to be compiled from Atthakatha and other sources around the 3rd or 4th century CE.
King Dhatusena 4th century had ordered that the Dipavamsa be recited at the Mahinda festival held annually in Anuradhapura. Numismatic research suggests that this symbol was the symbol of king Ashoka, his personal " Mudra ".
Building on traditional accounts, early scholars regarded Ashoka as a primarily Buddhist monarch who underwent a conversion to Buddhism and was actively engaged in sponsoring and supporting the Buddhist monastic institution. Some scholars have tended to question this assessment.The Rise of Mauryan Empire 2 (Bindusara & Rise of Ashoka)
Romila Thappar writes about Ashoka that "We need to see him both as a statesman in the context of inheriting and sustaining an empire in a particular historical period, and as a person with a strong commitment to changing society through what might be called the propagation of social ethics. In his edicts, Ashoka expresses support for all the major religions of his time: BuddhismBrahmanismJainismand Ajivikaismand his edicts addressed to the population at large there are some addressed specifically to Buddhists; this is not the case for the other religions generally focus on moral themes members of all the religions would accept.
For example, Amartya Sen writes, "The Indian Emperor Ashoka in the third century BCE presented many political inscriptions in favor of tolerance and individual freedom, both as a part of state policy and in the relation of different people to each other".
Asoka's Early Life and His Accession to Throne
In one edict he belittles rituals, and he banned Vedic animal sacrifices; these strongly suggest that he at least did not look to the Vedic tradition for guidance. Furthermore, many edicts are expressed to Buddhists alone; in one, Ashoka declares himself to be an " upasaka ", and in another he demonstrates a close familiarity with Buddhist texts. He erected rock pillars at Buddhist holy sites, but did not do so for the sites of other religions. He also used the word "dhamma" to refer to qualities of the heart that underlie moral action; this was an exclusively Buddhist use of the word.
However, he used the word more in the spirit than as a strict code of conduct. Romila Thappar writes, "His dhamma did not derive from divine inspiration, even if its observance promised heaven. It was more in keeping with the ethic conditioned by the logic of given situations.
His logic of Dhamma was intended to influence the conduct of categories of people, in relation to each other. Especially where they involved unequal relationships. Instead, Ashoka's reason for adopting non-violence appears much more personal.
The Ashokavadana shows that the main source of Ashoka's conversion and the acts of welfare that followed are rooted instead in intense personal anguish at its core, from a wellspring inside himself rather than spurred by a specific event.
It thereby illuminates Ashoka as more humanly ambitious and passionate, with both greatness and flaws. This Ashoka is very different from the "shadowy do-gooder" of later Pali chronicles. All his inscriptions present him as compassionate and loving.