King Asoka and Buddhism - Urban Dharma

problems of his times. It is quite probable that Aśoka’s objectivefor the propagation of his simplified code of ethics embodyinghis Dhamma was as argued out by her even though he is madeto appear not merely pragmatic but also hypocritical. The literarysources, however, cannot be altogether overlooked northe archaeological and epigraphical evidence. Even withouttaking up the issue whether Aśoka wooed non-orthodox elementsas an overt or covert effort to prevent them from weaningaway from orthodoxy (see the sentence emphasized in thequotation from p. 215 above), it could be asked whether Aśokahad earned his place in history only on account of his formulationof the Dhamma.In this connection, it is important to recall that Thapar hadfurther observed:Even the popular mind despite the existence of his inscriptionsand pillars failed to retain any legends or traditions regardingAśoka. The contemporary cult is of recent origin. Curiously enough,Aśokan pillars have reverted to their function of the pre-historicperiod, and are revered as lingas. One wonders what Aśoka’s reactionswould have been had he seen that far into the future. 91This statement is no doubt correct as far as the popular Indianmind is concerned. But what it has retained of any historicalfigure in Indian history is quite negligible. Despite lithicand literary records, the popular Indian mind recalls little ofKhāravela or Samudragupta, Harṣa or Lalitāditya. Despite animpressive artistic and literary heritage, little of the achievementsof the Gupta Dynasty were remembered by the people.It is not that these rulers and their achievements, whether inthe propagation of Dhamma or territorial conquests or culturalpromotion, had no impact on their contemporaries; it is moreplausible that whatever memories the popular mind preserved216