King Asoka and Buddhism - Urban Dharma

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The chronological constraints have often been overlookedby writers like Dutt. They also assume that all epigraphicalrecords of Aśoka have been discovered!67. Ibid., p. 157, n. 21.68. Ibid., p. 163.69. Ibid., pp. 157 – 58.70. Vincent A. Smith, Early History of India (4 th. ed.), p. 169,quoted in Dutt, p. 157, n. 22.71. Vincent A. Smith, Aśoka (2nd. ed.), p. 92, quoted in Dutt,p. 157, n. 22. See also Romila Thapar, p. 148: “It has beensuggested that Aśoka was the ecclesiastical head of theSangha, but this suggestion remains unproven.” Butshe also states: “It is possible that the Buddhist clergyacknowledged him as their temporal head,” p. 37.72. Dutt, p. 161.73. Ibid., p. 162.74. Ibid., p. 157.75. Ibid., p. 155.76. Ibid., p. 156.77. Barua, Part II. It is noted that this most informativework on Aśoka’s Inscriptions has not been consulted bySukumar Dutt. It is not included in his bibliography.78. Romila Thapar, p. 203.79. Ibid., p. 214.80. Ibid., pp. 1 – 2.81. Ibid., p. 217.233
82. Ibid., pp. 142 – 43.83. Ibid., p. 144.84. Ibid., p. 144.85. Ibid., p. 145.86. Ibid., p. 149.87. Ibid., p. 149.88. Ibid., p. 164.89. Ibid., p. 180.90. Ibid., p. 181.91. Ibid., p. 214.92. Mhv., XX, 1 – 6, Tissarakkhā’s (Sanskrit: Tissayarakṣitā)hostility to the Bodhi Tree is also the theme ofDivyāvadana XXVII. Divyāvadana XI is not in any wayconnected with Aśoka the Emperor <strong>and</strong> cannot beregarded as reflecting his last days. Aśokavarṇa of thisepisode has no semblance to Emperor Aśoka.93. Thapar, pp. 198 – 99.94. D.R. Bh<strong>and</strong>arkar, Aśoka, pp. 258 ff., quoted in Barua,pp. 347 – 48.95. K.P. Jayaswal: JBORS, Vol. II, p. 83, quoted in Barua, p. 348.96. H.C. Raychaudhuri, Political History of Ancient India, p. 304,quoted in Barua, pp. 348 – 49.97. See Nilakanta Sastri, pp. 243 – 48; Barua, pp. 347 – 55;Thapar, pp. 198 – 212.98. Nilakanta Sastri, pp. 247 – 48.99. Barua, p. 355.234
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King Asoka and BuddhismHistorical &
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Buddhism / Indian History / Asian S
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ContentsThe Contributors ..........
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3. The Gathering of the Relics ....
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owing to the inability of certain s
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1Aśoka — The Great UpāsakaRICHA
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Buddhism which Aśoka announced in
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not only urges diligence on others,
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84,000 monasteries and as many stū
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e Aśoka, a layman, who tests monks
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eousness can hardly have been Buddh
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Notes1. P.H.L. Eggermont, The Chron
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2Aśoka and Buddhism as Reflectedin
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elation to Brahmanism. There was ce
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the correct doctrine. What is of si
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is the nearest that we get in the i
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days remains unclear unless the com
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since he showed them the way and th
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the importance of trade, the first
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accordance with dhamma was preferab
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in Kalinga, is interestingly omitte
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was largely absent. The phrase that
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That the larger corpus of edicts we
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3Emperor Aśoka and Buddhism:Unreso
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to punish them for their crimes, so
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Aśokan scholars since the 1830’s
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Pandukabhaya had built them a resid
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The Mahāmātras stationed at Kauś
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The Sri Lankan Pali records, which
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problem. Nor would there be a diffi
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17 th Gets concerned over indiscipl
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to gratify ambition and enrich the
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whose central theme is the conquest
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are altogether silent on a Kalinga
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All men are my children. Just as, i
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within his dominions. The frontier
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tendents of matters relating to the
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edicts addressed to the Saṅgha; a
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evidence of Aśoka’s own lithic r
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all these sermons could be describe
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ecords relating to Dharma, appointe
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the other peoples dwelling about th
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earlier, the creation of the new ca
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five Greek kings among themselves a
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gratitude, amounting at times to sh
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e inconsistencies begin to make sen
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onistically with a brahmin exponent
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3 rd ed. rev. (New Delhi: Governmen
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far been found, the latest being th
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made, it rendered subsequent steps
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its Culture, 2nd. ed. rev. (Colombo
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The central theme in the majority o
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on a statement made by I-tsing 5 th
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confused accounts of the Sanskrit S
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the Vinaya. Some of them tended the
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In the foregoing data we have two i
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Aśoka cannot be expected to decide
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and while Aśoka who meted out such
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(2) Aliyavasāni (P. Ariyavaṃsān
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to it as sambuddhasamayaṃ, “the
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5Aśoka and the Emergence of a Sinh
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5. the Mahābodhivaṃsa (10 th or
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3. The Mission to Sri Lanka: Brief
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was planted in the Mahāmegha Park
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disbelieve these events associated
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and he saw to it that his actions s
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at Kalinga, would have paid special
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missionaries to propagate the Buddh
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To the first question the answer is
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fore Mahinda Thera’s Buddhist mis
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and the countries they visited. 47
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order. 55 Their son Sumana was a me
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it to wither away. But Aśoka manag
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Notes1. G.P. Malalasekera, ed. Va
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ical and Social Studies, Vol. I, No
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6Images of Aśoka:Some Indian and S
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legends and stories that were told
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Sanskrit avadānas each have their
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who pointed out the honey store bec
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the Fierce — an appellation that
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the end of Aśoka’s life, it is o
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somewhat regained consciousness, he
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elics of the Buddha for redistribut
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the glory of Sri Lanka and on its p
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Secondly, related to this are the d
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It is clear, then, that this is a t
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how in the Aśokāvadāna these wer
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eborn as a god in one of the heaven
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the night, the guardian gods came t
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monarch bested by a nāga, nor, out
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as Japan were inspired to emulate i
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ConclusionWith this Lokapaññatti
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6. A.L. Basham, “The Rise of Budd
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y dint of his military power. This
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43. Strong, p. 192. Upagupta has al
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62. T.W. Rhys Davids, E. Carpenter,
Page 196 and 197: sequently carried on in the histori
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Page 200 and 201: of Jalauka’s name in other record
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Page 204 and 205: Upagupta commanded immense venerati
Page 206 and 207: (5) His conversion to Buddhism is a
Page 208 and 209: whose noble fame travelled far and
Page 210 and 211: surrounded by a coating of inventio
Page 212 and 213: missionary role claimed by Aśoka i
Page 214 and 215: Aśoka and, by implication, these m
Page 216 and 217: of forbearance and light punishment
Page 218 and 219: from the pens of many an intellectu
Page 220 and 221: ascribed to Aśoka ideas and deeds
Page 222 and 223: the only scholar of the West to dis
Page 224 and 225: such a way that no heretical monks
Page 226 and 227: (2) that he used Buddhism — or ra
Page 228 and 229: in this by the fact that these sect
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Page 232 and 233: ecame infinitely more spiritual. Bu
Page 234 and 235: frontier areas as a reaction agains
Page 236 and 237: Present-day India has been so impre
Page 238 and 239: 3. K.A. Nilakanta Sastri, Age of th
Page 240 and 241: y V. Sirinivasa Sarma (Delhi: Banar
Page 242 and 243: Pali et Traduction, L’Ecole fran
Page 244 and 245: I have drawn closer to the Sangha a
Page 248 and 249: MapsAśoka’s Indian Empire235
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