A TURNING POINT OF SAMRAT ASHOKA’S LIFE ======================================= REF:- BOOK “ASHOKA THE GREAT” AUTHOR: D.C.AHIR. (P-23 TO 27), BOLD LETTERS INDICATE HISTORIC SPEECH OF ASHOKA SOON AFTER TRIUMPH OF KALING WAR. TITLE:- RADICAL CHANGE IN LIFE OF THE EMPEROR ASHOKA THE GREAT, INDICATING IF MIND IS CHANGED, THE EFFECTS ARE PERMANENT FOR THE WELFARE AND HAPPINESS OF HUMAN BEING. Like his grandfather and father, Ashoka was initially an adherant of the orthodox Hindu faith, and the early years of his reign seem to have been spent in a manner typical of the monarchs of his time, in hunting, festive celebrations & triumphal processions to the different provinces of his empire, on which occasion he was often accompanied by a huge retinue of nobles, soldiers & the other usual attendants. How & by whom Ashoka was drawn to Buddhism is not very clear. But Buddhism is not very clear. But it seems most plausible that his queen from Vidisa, mother of Mahinda and Sanghamitta, was responsible for drawing Ashoka closer to Buddhism. As per tradition, the Vidisa queen did not go to Pataliputra but lived in Vidisa. This was apparently due to her religious outlook and devotion to the Buddhist shrine at Sanchi. When Mahinda went to see her mother before leaving for Ceylon she took him to the Cetiyagiri (Sanchi) shrine for blessing. Further, it seems plausible that her devotion to Lord Buddha was also instrumental in preparing the young minds of Mahinda and Sanghamitta for renouncing the world. During their childhood they must have accompanied their mother to the Sanchi shrine. Even Ashoka mioght have also accompanied his lovely queen on pilgrimage to these places while as Viceroy at Ujjain. Thus slowely but steadily Ashoka was attracted towards Buddism by his queen who was the daughter of a wealthy Buddhist merchant of Vidisa (modern Besnagar, Bhilsa) and was herself a devout Buddhist. She was popularly known as Devi because of her religious outlook. Another person who brought Ashoka’s conversion nearer was Nigrodha, posthumous son of his elder brother Sushima, whom Ashoka saw in yellow robes just at the age of nine. That Ashoka himself took interest in Buddhism prior to ascending the throne and becoming an emperor has since been confirmed by archaeological evidence also. When in1975 Bhopardikar and K.D.Bannerji explored the region between Shahganj and Retti in the budhani Tahsil of District Sehore, Madhya Pradesh, some forty-five rock-shelters were found by them. Besides several stupa complexes, habitation sites, two Ashokan inscriptions were also found near the villages Bayan and Pangoraria. There are also some caves with religious symbols, faded inscriptions and stone benches. In the caves and rockshelters near Pangoraria, symbols like tri-ratna, kalasa, swastika etc. are depicted in painting. The rock-shelters site, now known as Saru-Maru-ki Kothadi has two Ashokan inscriptions. These have been published by D.C. Sircar in his book entitled ‘AshokanStudies’. One of them is a version of the Minor Rock Edict I. Its introductory part says : The King named Priyadarsin (writes) to Kumar Samva from (his) march (of pilgrimage) to the Buddhist monastery at Upunitha or Opunitha in Manemadesa…. The second inscription records the visit of Piyadassi, as Maharajakumara (prince) to the site. In the light of this evidence, it can be said with some certainty that Ashoka while as a prince, and Viceroy of Avanti, modern Madhya Pradesh, with headquarters at Ujjain/Vidisa, took interest in the affairs of the Bikkhu-Sangha, and occasionally visited them also to enquire about their welfare. After Ashoka ascended the throne, he come in contact with the Venerable Moggaliputta Tiss (called Upagupta in Sanskrit Literature), and had long Dhamma discussions with him from time to time. Thus slowly but steadily he was drawn to the Buddha’s Teachings. Ashoka was finally and firmly comverted to Buddhism after winessing the misery and suffering unleashed by the Kalinga war. Ashoka’s change of heart thereafter was sudden and dramatic. It happened in about 261 BC on the day of Vijaya Dashmi. Since early morning, men, women and childred had been gathering in large numbers in the open maidan outside Pataliputra, modern Patna. They were in a hilarious mood as this was their first opportunity to welcome Emperor Ashoka after his victory in the Kalinga war. The city of Pataliputra wore a festive look with national flags flattering high in the sky all along the main highway leading to the place of the public meeting. There seemed nothing surprising in this exhibition of pomp and show by the metropolitan citizens of the Mauryan Empire. The victory in the Kalinga war was an achievement of which they could be justly proud. As a result of their ultimate victory, the people of Magadha had almost forgotten the troubles and turmoils through which they had to pass when the war was on. The Jawans, who had accomplished heroic deeds and were instrumental in annexing the Kalinga, were expecting high awards and rewards from the royalty for their valour and bravery shown in the battlefield. At last, Ashoka accompanied by the Buddhist Sage, Moggaliputta Tissa, arrived on the scene and the vast mass of humanity burst into cries of joy. When the King and the Venerable monk ascended the rostrum especially erected for the purpose, the public jubilation cooled down. And when Ashoka rose to deliver his address, all eyes turned towards him; there was pin-drop silence. The people thought that they were now going to get a pat from the royalty for their deeds of gallantry and supreme sacrifices. But they were disillusioned when the king started speaking in an entirely different tone. He said, “Brothers and Sisters after the victory in the Kalinga war we have assembled here today for the first time. Perhaps you have come here to celebrate the victory with high expectations. But, I …I am unable to celebrate this occasion in the way you might have liked. I am fully conscious of the hardships faced and the sacrifice3s made by all of you in turning the scales in our favour in the Kalinga operation you gave to government in the shape of men and material. I am, however, ashamed of the large scale destruction brought about by the Kalinga was. Venerable Moggaliputta Tissa has removed darkness from my eyes and illumined by mind. I have now fully realized that for the sake of self-glory, for the sake of territorial expansion and for the sake of humiliating others, it is a crime, a great crime indeed, to massacre thousands of men, women and children; to destroy and desolate the property of others, and to uproot a large number of people from their hearths and homes. It is such a crime which can never be pardoned. Just think of those mothers who have lost their dear sons; wives who have lost their husbands; and children who have lost their parents in the bloody battle of Kalinga. Will they be happy today ? No, certainly not. The horrible results of this mass ruination and untold misery have served as an eye-opener whose kind guidance I have found solace in the Teachings of the Compassionate Buddha.” Continuing, the Emperor said, “Bhagwan Buddha, as you know, traversed this very land of Magadha about 250 years ago. In His very first sermon, the Englightened One had laid stressed and impressed upon the people to live righteously in accordance with the Noble Eightfold Path. The Buddha toiled for forty-five years going from village to village, from town to town in the great motherland of ours for the benefit of the suffering humanity. It is rather a matter of disgrace for us that we did not adhere to the teachings of such a Great Sage and committed some mistakes also due to our folly. But now, I assure you that this will not happen again.” “Since the message of the Buddha stands for peace and universal brotherhood”, Ashoka declared with some force, “from to-day onward I shall prefer ‘Dhamma Vijaya’ to ‘Rajya Vijaya’. Henceforth, I shall endeavour to win the hearts of the people both inside and outside the borders of my empire, by persuasion and love instead of by the use of force and sword.” As is apparent, the large scale massacre in the Kalinga war deeply influenced the mind of Ashoka, and brought revolution in his character. With this event, his outlook both in his personal and public life, changed. Consequently, he not only sought solace in the sublime teachings of the Buddha but he also resolved to protect and preach the Buddhist Law of Peity (Dhamma). Compiled by Chakradhar Hadke
Posted on: Sun, 11 Jan 2015 17:41:38 +0000
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