Ashok Ahuja

Ashoka (, ; also ''Asoka''; 304 – 232 BCE), popularly known as Ashoka the Great, was the third emperor of the Maurya Empire of Indian subcontinent during to 232 BCE. His empire covered a large part of the Indian subcontinent, stretching from present-day Afghanistan in the west to present-day Bangladesh in the east, with its capital at Pataliputra. A patron of Buddhism, he is credited with playing an important role in the spread of Buddhism across ancient Asia.

Much of the information about Ashoka comes from his Brahmi edicts, which are among the earliest long inscriptions of ancient India, and the Buddhist legends written centuries after his death. Ashoka was son of Bindusara, and a grandson of the dynasty's founder Chandragupta. During his father's reign, he served as the governor of Ujjain in central India. According to some Buddhist legends, he also suppressed a revolt in Takshashila as a prince, and after his father's death, killed his brothers to ascend the throne.

Ashoka's edicts state that during his eighth regnal year (c. 260 BCE), he conquered Kalinga after a brutal war, and the destruction caused by the war made him repent violence. This claim is omitted in his inscriptions found in the Kalinga region, possibly because Ashoka considered it politically inappropriate to admit his remorse before the people of Kalinga, or because the claims made in the edicts are not fully accurate and are meant to impress the people of other regions. Ashoka subsequently devoted himself to the propagation of " dhamma" or righteous conduct, the major theme of the edicts.

Ashoka's edicts suggest that a few years after the Kalinga war, he was gradually drawn towards Buddhism. The Buddhist legends do not mention the Kalinga war at all, and variously state that Ashoka converted to Buddhism after being dissatisfied with the leaders of the other faiths or after witnessing miracles performed by Buddhist leaders. They credit Ashoka with establishing a large number of stupas, patronizing the Third Buddhist council, supporting Buddhist missionaries, making generous donations to the sangha, and even persecuting non-Buddhists. The historicity of these legends is debated among modern historians, as they are often inconsistent with the edicts and among themselves, contain mythological elements, and exaggerate Ashoka's wickedness before and his piousness after his conversion to Buddhism. Ashoka's own edicts suggest that he favoured Buddhism, but also patronized the other major contemporary faiths including Brahmanism, Jainism, and Ājīvikaism.

Ashoka's existence as a historical king had almost been forgotten, but this changed with the decipherment of the Brahmi script in the 19th century. Historians connected the titles Priyadasi and Devanampriya mentioned in his edicts to the Ashoka of Buddhist legends, and established Ashoka's reputation as one of the greatest Indian emperors. The emblem of the modern Republic of India is an adaptation of the Lion Capital of Ashoka.

Sources of information

Information about Ashoka comes from his inscriptions; other inscriptions that mention him or are possibly from his reign; and ancient literature, especially Buddhist texts. These sources often contradict each other, although various historians have attempted to correlate their testimony. So, for example, while Ashoka is often attributed with building many hospitals during his time, there is no clear evidence that any hospitals existed in ancient India during the 3rd century BC or that Ashoka was responsible for commissioning the construction of any.

Inscriptions

Ashoka's inscriptions are the earliest self-representations of imperial power in the Indian subcontinent. However, these inscriptions are focused mainly on the topic of '' dhamma'', and provide little information regarding other aspects of the Maurya state and society. Even on the topic of ''dhamma'', the content of these inscriptions cannot be taken at face value. In the words of American academic John S. Strong, it is sometimes helpful to think of Ashoka's messages as propaganda by a politician whose aim is to present a favourable image of himself and his administration, rather than record historical facts.

A small number of other inscriptions also provide some information about Ashoka. For example, he finds a mention in the 2nd century Junagadh rock inscription of Rudradaman. An inscription discovered at Sirkap mentions a lost word beginning with "Priy", which is theorised to be Ashoka's title "Priyadarshi", although this is not certain. Some other inscriptions, such as the Sohgaura copper plate inscription, have been tentatively dated to Ashoka's period by a section of scholars, although others contest this.

Buddhist legends

Much of the information about Ashoka comes from Buddhist legends, which present him as a great, ideal king. These legends appear in texts that are not contemporary to Ashoka and were composed by Buddhist authors, who used various stories to illustrate the impact of their faith on Ashoka. This makes it necessary to exercise caution while relying on them for historical information. Among modern scholars, opinions range from downright dismissal of these legends as mythological to acceptance of all historical portions that seem plausible.

The Buddhist legends about Ashoka exist in several languages, including Sanskrit, Pali, Tibetan, Chinese, Burmese, Sinhala, Thai, Lao, and Khotanese. All these legends can be traced to two primary traditions:
* the North Indian tradition preserved in the Sanskrit-language texts such as '' Divyavadana'' (including its constituent '' Ashokavadana''); and Chinese sources such as ''A-yü wang chuan'' and ''A-yü wang ching''.
* the Sri Lankan tradition preserved in Pali-lanuage texts, such as '' Dipavamsa'', '' Mahavamsa'', ''Vamsatthapakasini'' (a commentary on ''Mahavamsa''), Buddhaghosha's commentary on the Vinaya, and ''Samanta-pasadika''.

There are several significant differences between the two traditions. For example, the Sri Lankan tradition emphasizes Ashoka's role in convening the Third Buddhist council, and his dispatch of several missionaries to distant regions, including his son Mahinda to Sri Lanka. However, the North Indian tradition makes no mention of these events. It describes other events not found in the Sri Lankan tradition, such as a story about another son named Kunala.

Even while narrating the common stories, the two traditions diverge in several ways. For example, both ''Ashokavadana'' and ''Mahavamsa'' mention that Ashoka's queen Tishyarakshita had the Bodhi Tree destroyed. In ''Ashokavadana'', the queen manages to have the tree healed after she realises her mistake. In the ''Mahavamsa'', she permanently destroys the tree, but only after a branch of the tree has been transplanted in Sri Lanka. In another story, both the texts describe Ashoka's unsuccessful attempts to collect a relic of Gautama Buddha from Ramagrama. In ''Ashokavadana'', he fails to do so because he cannot match the devotion of the Nagas who hold the relic; however, in the ''Mahavamsa'', he fails to do so because the Buddha had destined the relic to be enshrined by King Dutthagamani of Sri Lanka. Using such stories, the ''Mahavamsa'' glorifies Sri Lanka as the new preserve of Buddhism.

Other sources

Numismatic, sculptural, and archaeological evidence supplements research on Ashoka. Ashoka's name appears in the lists of Mauryan kings in the various Puranas. However, these texts do not provide further details about him, as their Brahmanical authors were not patronised by the Mauryans. Other texts, such as the ''Arthashastra'' and '' Indica of Megasthenes'', which provide general information about the Maurya period, can also be used to make inferences about Ashoka's reign. However, the ''Arthashastra'' is a normative text that focuses on an ideal rather than a historical state, and its dating to the Mauryan period is a subject of debate. The ''Indica'' is a lost work, and only parts of it survive in the form of paraphrases in later writings.

The 12th-century text '' Rajatarangini'' mentions a Kashmiri king Ashoka of Gonandiya dynasty who built several stupas: some scholars, such as Aurel Stein, have identified this king with the Maurya king Ashoka; others, such as Ananda W. P. Guruge dismiss this identification as inaccurate.

Alternative interpretation of the epigraphic evidence

For some scholars such as Christopher I. Beckwith, Ashoka, whose name only appears in the Minor Rock Edicts, is not the same as king Piyadasi, or '' Devanampiya'' Piyadasi (i.e. "Beloved of the Gods Piyadasi", "Beloved of the Gods" being a fairly widespread title for "King"), who is named as the author of the Major Pillar Edicts and the Major Rock Edicts.

Beckwith suggests that Piyadasi was living in the 3rd century BCE, was probably the son of Chandragupta Maurya known to the Greeks as Amitrochates, and only advocated for piety ("Dharma") in his Major Pillar Edicts and Major Rock Edicts, without ever mentioning Buddhism, the Buddha or the Samgha (the single notable exception is the 7th Edict of the Major Pillar Edicts which does mention the Samgha, but is a considered a later fake by Beckwith). Also, the geographical spread of his inscription shows that Piyadasi ruled a vast Empire, contiguous with the Seleucid Empire in the West.

On the contrary, for Beckwith, Ashoka was a later king of the 1st–2nd century CE, whose name only appears explicitly in the Minor Rock Edicts and allusively in the Minor Pillar Edicts, and who does mention the Buddha and the Samgha, explicitly promoting Buddhism. The name "Priyadarsi" does occur in two of the minor edicts (Gujarra and Bairat), but Beckwith again considers them as later fabrications. The minor inscriptions cover a very different and much smaller geographical area, clustering in Central India. According to Beckwith, the inscriptions of this later Ashoka were typical of the later forms of "normative Buddhism", which are well attested from inscriptions and Gandhari manuscripts dated to the turn of the millennium, and around the time of the Kushan Empire. The quality of the inscriptions of this Ashoka is significantly lower than the quality of the inscriptions of the earlier Piyadasi.

Names and titles

The name "A-shoka" literally means "without sorrow". According to an '' Ashokavadana'' legend, his mother gave him this name because his birth removed her sorrows.

The name Priyadasi is associated with Ashoka in the 3rd–4th century CE '' Dipavamsa''. The term literally means "he who regards amiably", or "of gracious mien" ( Sanskrit: Priya-darshi). It may have been a regnal name adopted by Ashoka. A version of this name is used for Ashoka in Greek-language inscriptions: βασιλεὺς Πιοδασσης ("Basileus Piodassēs").

Ashoka's inscriptions mention his title '' Devanampiya'' (Sanskrit: ''Devanampriya'', "Beloved of the Gods"). The identification of Devanampiya and Ashoka as the same person is established by the Maski and Gujarra inscriptions, which use both these terms for the king. The title was adopted by other kings, including the contemporary king Devanampiya Tissa of Anuradhapura and Ashoka's descendant Dasharatha Maurya.

Date

The exact date of Ashoka's birth is not certain, as the extant contemporary Indian texts did not record such details. It is known that he lived in the 3rd century BCE, as his inscriptions mention several contemporary rulers whose dates are known with more certainty, such as Antiochus II Theos, Ptolemy II Philadelphus, Antigonus II Gonatas, Magas of Cyrene, and Alexander (of Epirus or Corinth). Thus, Ashoka must have been born sometime in the late 4th century BCE or early 3rd century BCE (),

Ancestry

Ashoka's own inscriptions are fairly detailed but make no mention of his ancestors. Other sources, such as the Puranas and the '' Mahavamsa'' state that his father was the Mauryan emperor Bindusara, and his grandfather was Chandragupta – the founder of the Empire. The ''Ashokavadana'' also names his father as Bindusara, but traces his ancestry to Buddha's contemporary king Bimbisara, through Ajatashatru, Udayin, Munda, Kakavarnin, Sahalin, Tulakuchi, Mahamandala, Prasenajit, and Nanda. The 16th century Tibetan monk Taranatha, whose account is a distorted version of the earlier traditions, describes Ashoka as the illegitimate son of king Nemita of Champarana from the daughter of a merchant.

''Ashokavadana'' states that Ashoka's mother was the daughter of a Brahmin from Champa, and was prophesied to marry a king. Accordingly, her father took her to Pataliputra, where she was inducted into Bindusara's harem, and ultimately, became his chief queen. The ''Ashokavadana'' does not mention her by name, although other legends provide different names for her. For example, the ''Asokavadanamala'' calls her Subhadrangi. The ''Vamsatthapakasini'' or ''Mahavamsa-tika'', a commentary on ''Mahavamsa'', calls her "Dharma" ("Dhamma" in Pali), and states that she belonged to the Moriya Kshatriya clan. A '' Divyavadana'' legend calls her Janapada-kalyani; according to scholar Ananda W. P. Guruge, this is not a name, but an epithet.

According to the 2nd-century historian Appian, Chandragupta entered into a marital alliance with the Greek ruler Seleucus I Nicator, which has led to speculation that either Chandragupta or his son Bindusara married a Greek princess. However, there is no evidence that Ashoka's mother or grandmother was Greek, and most historians have dismissed the idea.

As a prince

Ashoka's own inscriptions do not describe his early life, and much of the information on this topic comes from apocryphal legends written hundreds of years after him. While these legends include obviously fictitious details such as narratives of Ashoka's past lives, they have some plausible historical information about Ashoka's period.

According to the ''Ashokavadana'', Bindusara disliked Ashoka because of his rough skin. One day, Bindusara asked the ascetic Pingala-vatsajiva to determine which of his sons was worthy of being his successor. He asked all the princes to assemble at the Garden of the Golden Pavilion on the ascetic's advice. Ashoka was reluctant to go because his father disliked him, but his mother convinced him to do so. When minister Radhagupta saw Ashoka leaving the capital for the Garden, he offered to provide the prince with a royal elephant for the travel. At the Garden, Pingala-vatsajiva examined the princes and realised that Ashoka would be the next king. To avoid annoying Bindusara, the ascetic refused to name the successor. Instead, he said that one who had the best mount, seat, drink, vessel and food would be the next king; each time, Ashoka declared that he met the criterion. Later, he told Ashoka's mother that her son would be the next king, and on her advice, left the kingdom to avoid Bindusara's wrath.

While legends suggest that Bindusara disliked Ashoka's ugly appearance, they also state that Bindusara gave him important responsibilities, such as suppressing a revolt in Takshashila (according to north Indian tradition) and governing Ujjain (according to Sri Lankan tradition). This suggests that Bindusara was impressed by the other qualities of the prince. Another possibility is that he sent Ashoka to distant regions to keep him away from the imperial capital.

Rebellion at Taxila

According to the ''Ashokavadana'', Bindusara dispatched prince Ashoka to suppress a rebellion in the city of Takshashila (present-day Bhir Mound in Pakistan). This episode is not mentioned in the Sri Lankan tradition, which instead states that Bindusara sent Ashoka to govern Ujjain. Two other Buddhist texts – ''Ashoka-sutra'' and ''Kunala-sutra'' – state that Bindusara appointed Ashoka as a viceroy in Gandhara (where Takshashila was located), not Ujjain.

The ''Ashokavadana'' states that Bindusara provided Ashoka with a fourfold-army (comprising cavalry, elephants, chariots and infantry) but refused to provide any weapons for this army. Ashoka declared that weapons would appear before him if he was worthy of being a king, and then, the deities emerged from the earth and provided weapons to the army. When Ashoka reached Takshashila, the citizens welcomed him and told him that their rebellion was only against the evil ministers, not the king. Sometime later, Ashoka was similarly welcomed in the Khasa territory and the gods declared that he would go on to conquer the whole earth.

Takshashila was a prosperous and geopolitically influential city, and historical evidence proves that by Ashoka's time, it was well-connected to the Mauryan capital Pataliputra by the ''Uttarapatha'' trade route. However, no extant contemporary source mentions the Takshashila rebellion, and none of Ashoka's records states that he ever visited the city. That said, the historicity of the legend about Ashoka's involvement in the Takshashila rebellion may be corroborated by an Aramaic-language inscription discovered at Sirkap near Taxila. The inscription includes a name that begins with the letters "prydr", and most scholars restore it as "Priyadarshi", which was the title of Ashoka. Another evidence of Ashoka's connection to the city may be the name of the Dharmarajika Stupa near Taxila; the name suggests that it was built by Ashoka ("Dharma-raja").

The story about the deities miraculously bringing weapons to Ashoka may be the text's way of deifying Ashoka; or indicating that Bindusara – who disliked Ashoka – wanted him to fail in Takshashila.

Governor of Ujjain

According to the ''Mahavamsa'', Bindusara appointed Ashoka as the viceroy of present-day Ujjain (Ujjeni), which was an important administrative and commercial centre in the Avanti province of central India. This tradition is corroborated by the Saru Maru inscription discovered in central India; this inscription states that he visited the place as a prince. Ashoka's own rock edict mentions the presence of a prince viceroy at Ujjain during his reign, which further supports the tradition that he himself served as a viceroy at Ujjain.

Pataliputra was connected to Ujjain by multiple routes in Ashoka's time, and on the way, Ashoka entourage may have encamped at Rupnath, where his inscription has been found.

According to the Sri Lankan tradition, Ashoka visited Vidisha, where he fell in love with a beautiful woman on his way to Ujjain. According to the ''Dipamvamsa'' and ''Mahamvamsa'', the woman was Devi – the daughter of a merchant. According to the ''Mahabodhi-vamsa'', she was Vidisha-Mahadevi and belonged to the Shakya clan of Gautama Buddha. The Buddhist chroniclers may have fabricated the Shakya connection to connect Ashoka's family to Buddha. The Buddhist texts allude to her being a Buddhist in her later years but do not describe her conversion to Buddhism. Therefore, it is likely that she was already a Buddhist when she met Ashoka.

The ''Mahavamsa'' states that Devi gave birth to Ashoka's son Mahinda in Ujjain, and two years later, to a daughter named Sanghamitta. According to the ''Mahavamsa'', Ashoka's son Mahinda was ordained at the age of 20 years, during the sixth year of Ashoka's reign. That means Mahinda must have been 14 years old when Ashoka ascended the throne. Even if Mahinda was born when Ashoka was as young as 20 years old, Ashoka must have ascended the throne at 34 years, which means he must have served as a viceroy for several years.

Ascension to the throne

Legends suggest that Ashoka was not the crown prince, and his ascension on the throne was disputed.

''Ashokavadana'' states that Bindusara's eldest son Susima once slapped a bald minister on his head in jest. The minister worried that after ascending the throne, Susima may jokingly hurt him with a sword. Therefore, he instigated five hundred ministers to support Ashoka's claim to the throne when the time came, noting that Ashoka was predicted to become a '' chakravartin'' (universal ruler). Sometime later, Takshashila rebelled again, and Bindusara dispatched Susima to curb the rebellion. Shortly after, Bindusara fell ill and was expected to die soon. Susima was still in Takshashila, having been unsuccessful in suppressing the rebellion. Bindusara recalled him to the capital and asked Ashoka to march to Takshashila. However, the ministers told him that Ashoka was ill and suggested that he temporarily install Ashoka on the throne until Susmia's return from Takshashila. When Bindusara refused to do so, Ashoka declared that if the throne were rightfully his, the gods would crown him as the next king. At that instance, the gods did so, Bindusara died, and Ashoka's authority extended to the entire world, including the Yaksha territory located above the earth and the Naga territory located below the earth. When Susima returned to the capital, Ashoka's newly appointed prime minister Radhagupta tricked him into a pit of charcoal. Susima died a painful death, and his general Bhadrayudha became a Buddhist monk.

The ''Mahavamsa'' states that when Bindusara fell sick, Ashoka returned to Pataliputra from Ujjain and gained control of the capital. After his father's death, Ashoka had his eldest brother killed and ascended the throne. The text also states that Ashoka killed ninety-nine of his half-brothers, including Sumana. The ''Dipavamsa'' states that he killed a hundred of his brothers and was crowned four years later. The ''Vamsatthapakasini'' adds that an Ajivika ascetic had predicted this massacre based on the interpretation of a dream of Ashoka's mother. According to these accounts, only Ashoka's uterine brother Tissa was spared. Other sources name the surviving brother Vitashoka, Vigatashoka, Sudatta (So-ta-to in ''A-yi-uang-chuan''), or Sugatra (Siu-ka-tu-lu in ''Fen-pie-kung-te-hun'').

The figures such as 99 and 100 are exaggerated and seem to be a way of stating that Ashoka killed several of his brothers. Taranatha states that Ashoka, who was an illegitimate son of his predecessor, killed six legitimate princes to ascend the throne. It is possible that Ashoka was not the rightful heir to the throne and killed a brother (or brothers) to acquire the throne. However, the Buddhist sources have exaggerated the story, which attempts to portray him as evil before his conversion to Buddhism. Ashoka's Rock Edict No. 5 mentions officers whose duties include supervising the welfare of "the families of his brothers, sisters, and other relatives". This suggests that more than one of his brothers survived his ascension. However, some scholars oppose this suggestion, arguing that the inscription talks only about the ''families'' of his brothers, not the brothers themselves.

Date of ascension

According to the Sri Lankan texts ''Mahavamsa'' and the ''Dipavamsa'', Ashoka ascended the throne 218 years after the death of Gautama Buddha and ruled for 37 years. The date of the Buddha's death is itself a matter of debate, and the North Indian tradition states that Ashoka ruled a hundred years after the Buddha's death, which has led to further debates about the date.

Assuming that the Sri Lankan tradition is correct, and assuming that the Buddha died in 483 BCE – a date proposed by several scholars – Ashoka must have ascended the throne in 265 BCE. The Puranas state that Ashoka's father Bindusara reigned for 25 years, not 28 years as specified in the Sri Lankan tradition. If this is true, Ashoka's ascension can be dated three years earlier, to 268 BCE. Alternatively, if the Sri Lankan tradition is correct, but if we assume that the Buddha died in 486 BCE (a date supported by the Cantonese Dotted Record), Ashoka's ascension can be dated to 268 BCE. The ''Mahavamsa'' states that Ashoka consecrated himself as the king four years after becoming a sovereign. This interregnum can be explained assuming that he fought a war of succession with other sons of Bindusara during these four years.

The ''Ashokavadana'' contains a story about Ashoka's minister Yashas hiding the sun with his hand. Professor P. H. L. Eggermont theorised that this story was a reference to a partial solar eclipse that was seen in northern India on 4 May 249 BCE. According to the ''Ashokavadana'', Ashoka went on a pilgrimage to various Buddhist sites sometime after this eclipse. Ashoka's Rummindei pillar inscription states that he visited Lumbini during his 21st regnal year. Assuming this visit was a part of the pilgrimage described in the text, and assuming that Ashoka visited Lumbini around 1–2 years after the solar eclipse, the ascension date of 268–269 BCE seems more likely. However, this theory is not universally accepted. For example, according to John S. Strong, the event described in the ''Ashokavadana'' has nothing to do with chronology, and Eggermont's interpretation grossly ignores the literary and religious context of the legend.

Reign before Buddhist influence

Both Sri Lankan and North Indian traditions assert that Ashoka was a violent person before Buddhism. Taranatha also states that Ashoka was initially called "Kamashoka" because he spent many years in pleasurable pursuits ('' kama''); he was then called "Chandashoka" ("Ashoka the fierce") because he spent some years performing evil deeds; and finally, he came to be known as Dhammashoka ("Ashoka the righteous") after his conversion to Buddhism.

The ''Ashokavadana'' also calls him "Chandashoka", and describes several of his cruel acts:
* The ministers who had helped him ascend the throne started treating him with contempt after his ascension. To test their loyalty, Ashoka gave them the absurd order of cutting down every flower-and fruit-bearing tree. When they failed to carry out this order, Ashoka personally cut off the heads of 500 ministers.
* One day, during a stroll at a park, Ashoka and his concubines came across a beautiful Ashoka tree. The sight put him in an amorous mood, but the women did not enjoy caressing his rough skin. Sometime later, when Ashoka fell asleep, the resentful women chopped the flowers and the branches of his namesake tree. After Ashoka woke up, he burnt 500 of his concubines to death as punishment.
* Alarmed by the king's involvement in such massacres, prime minister Radha-Gupta proposed hiring an executioner to carry out future mass killings to leave the king unsullied. Girika, a Magadha village boy who boasted that he could execute the whole of Jambudvipa, was hired for the purpose. He came to be known as Chandagirika ("Girika the fierce"), and on his request, Ashoka built a jail in Pataliputra. Called Ashoka's Hell, the jail looked pleasant from the outside, but inside it, Girika brutally tortured the prisoners.

The 5th-century Chinese traveller Faxian states that Ashoka personally visited the underworld to study torture methods there and then invented his methods. The 7th-century traveller Xuanzang claims to have seen a pillar marking the site of Ashoka's "Hell".

The ''Mahavamsa'' also briefly alludes to Ashoka's cruelty, stating that Ashoka was earlier called Chandashoka because of his evil deeds but came to be called Dharmashoka because of his pious acts after his conversion to Buddhism. However, unlike the north Indian tradition, the Sri Lankan texts do not mention any specific evil deeds performed by Ashoka, except his killing of 99 of his brothers.

Such descriptions of Ashoka as an evil person before his conversion to Buddhism appear to be a fabrication of the Buddhist authors, who attempted to present the change that Buddhism brought to him as a miracle. In an attempt to dramatise this change, such legends exaggerate Ashoka's past wickedness and his piousness after the conversion.

Kalinga war and conversion to Buddhism

Ashoka's inscriptions mention that he conquered the Kalinga region during his 8th regnal year: the destruction caused during the war made him repent violence, and in the subsequent years, he was drawn towards Buddhism. Edict 13 of the Edicts of Ashoka Rock Inscriptions expresses the great remorse the king felt after observing the destruction of Kalinga:

On the other hand, the Sri Lankan tradition suggests that Ashoka was already a devoted Buddhist by his 8th regnal year, converted to Buddhism during his 4th regnal year, and constructed 84,000 viharas during his 5th–7th regnal years. The Buddhist legends make no mention of the Kalinga campaign.

Based on Sri Lankan tradition, some scholars, such as Eggermont, believe Ashoka converted to Buddhism ''before'' the Kalinga war. Critics of this theory argue that if Ashoka were already a Buddhist, he would not have waged the violent Kalinga War. Eggermont explains this anomaly by theorising that Ashoka had his own interpretation of the "Middle Way".

Some earlier writers believed that Ashoka ''dramatically'' converted to Buddhism after seeing the suffering caused by the war since his Major Rock Edict 13 states that he became closer to the dhamma after the annexation of Kalinga. However, even if Ashoka converted to Buddhism ''after'' the war, epigraphic evidence suggests that his conversion was a ''gradual'' process rather than a dramatic event. For example, in a Minor Rock Edict issued during his 13th regnal year (five years after the Kalinga campaign), he states that he had been an '' upasaka'' (lay Buddhist) for more than two and a half years, but did not make much progress; in the past year, he was drawn closer to the sangha and became a more ardent follower.

The Kalinga War

According to Ashoka's Major Rock Edict 13, he conquered Kalinga 8 years after ascending to the throne. The edict states that during his conquest of Kalinga, 100,000 men and animals were killed in action; many times that number "perished"; and 150,000 men and animals were carried away from Kalinga as captives. Ashoka states that the repentance of these sufferings caused him to devote himself to the practice and propagation of dharma. He proclaims that he now considered the slaughter, death and deportation caused during the conquest of a country painful and deplorable; and that he considered the suffering caused to the religious people and householders even more deplorable.

This edict has been inscribed at several places, including Erragudi, Girnar, Kalsi, Maneshra, Shahbazgarhi and Kandahar. However, it is omitted in Ashoka's inscriptions found in the Kalinga region, where the Rock Edicts 13 and 14 have been replaced by two separate edicts that make no mention of Ashoka's remorse. It is possible that Ashoka did not consider it politically appropriate to make such a confession to the people of Kalinga. Another possibility is the Kalinga war and its consequences, as described in Ashoka's rock edicts, are "more imaginary than real". This description is meant to impress those far removed from the scene, thus unable to verify its accuracy.

Ancient sources do not mention any other military activity of Ashoka, although the 16th-century writer Taranatha claims that Ashoka conquered the entire Jambudvipa.

First contact with Buddhism

Different sources give different accounts of Ashoka's conversion to Buddhism.

According to Sri Lankan tradition, Ashoka's father, Bindusara, was a devotee of Brahmanism, and his mother Dharma was a devotee of Ajivikas. The '' Samantapasadika'' states that Ashoka followed non-Buddhist sects during the first three years of his reign. The Sri Lankan texts add that Ashoka was not happy with the behaviour of the Brahmins who received his alms daily. His courtiers produced some Ajivika and Nigantha teachers before him, but these also failed to impress him.

The ''Dipavamsa'' states that Ashoka invited several non-Buddhist religious leaders to his palace and bestowed great gifts upon them in the hope that they would answer a question posed by the king. The text does not state what the question was but mentions that none of the invitees were able to answer it. One day, Ashoka saw a young Buddhist monk called Nigrodha (or Nyagrodha), who was looking for alms on a road in Pataliputra. He was the king's nephew, although the king was not aware of this: he was a posthumous son of Ashoka's eldest brother Sumana, whom Ashoka had killed during the conflict for the throne. Ashoka was impressed by Nigrodha's tranquil and fearless appearance, and asked him to teach him his faith. In response, Nigrodha offered him a sermon on appamada (earnestness). Impressed by the sermon, Ashoka offered Nigrodha 400,000 silver coins and 8 daily portions of rice. The king became a Buddhist upasaka, and started visiting the Kukkutarama shrine at Pataliputra. At the temple, he met the Buddhist monk Moggaliputta Tissa, and became more devoted to the Buddhist faith. The veracity of this story is not certain. This legend about Ashoka's search for a worthy teacher may be aimed at explaining why Ashoka did not adopt Jainism, another major contemporary faith that advocates non-violence and compassion. The legend suggests that Ashoka was not attracted to Buddhism because he was looking for such a faith, rather, for a competent spiritual teacher. The Sri Lankan tradition adds that during his sixth regnal year, Ashoka's son Mahinda became a Buddhist monk, and his daughter became a Buddhist nun.

A story in ''Divyavadana'' attributes Ashoka's conversion to the Buddhist monk Samudra, who was an ex-merchant from Shravasti. According to this account, Samudra was imprisoned in Ashoka's "Hell", but saved himself using his miraculous powers. When Ashoka heard about this, he visited the monk, and was further impressed by a series of miracles performed by the monk. He then became a Buddhist. A story in the ''Ashokavadana'' states that Samudra was a merchant's son, and was a 12-year-old boy when he met Ashoka; this account seems to be influenced by the Nigrodha story.

The A-yu-wang-chuan states that a 7-year-old Buddhist converted Ashoka. Another story claims that the young boy ate 500 Brahmanas who were harassing Ashoka for being interested in Buddhism; these Brahmanas later miraculously turned into Buddhist bhikkus at the Kukkutarama monastery, which Ashoka visited.

Several Buddhist establishments existed in various parts of India by the time of Ashoka's ascension. It is not clear which branch of the Buddhist sangha influenced him, but the one at his capital Pataliputra is a good candidate. Another good candidate is the one at Mahabodhi: the Major Rock Edict 8 records his visit to the Bodhi Tree – the place of Buddha's enlightenment at Mahabodhi – after his tenth regnal year, and the minor rock edict issued during his 13th regnal year suggests that he had become a Buddhist around the same time.

Reign after Buddhist influence

Construction of Stupas and Temples

Both ''Mahavamsa'' and ''Ashokavadana'' state that Ashoka constructed 84,000 stupas or viharas. According to the ''Mahavamsa'', this activity took place during his fifth–seventh regnal years.

The ''Ashokavadana'' states that Ashoka collected seven out of the eight relics of Gautama Buddha, and had their portions kept in 84,000 boxes made of gold, silver, cat's eye, and crystal. He ordered the construction of 84,000 stupas throughout the earth, in towns that had a population of 100,000 or more. He told Elder Yashas, a monk at the Kukkutarama monastery, that he wanted these stupas to be completed on the same day. Yashas stated that he would signal the completion time by eclipsing the sun with his hand. When he did so, the 84,000 stupas were completed at once.

The ''Mahavamsa'' states that Ashoka ordered construction of 84,000 viharas (monasteries) rather than the stupas to house the relics. Like ''Ashokavadana'', the ''Mahavamsa'' describes Ashoka's collection of the relics, but does not mention this episode in the context of the construction activities. It states that Ashoka decided to construct the 84,000 viharas when Moggaliputta Tissa told him that there were 84,000 sections of the Buddha's Dhamma. Ashoka himself began the construction of the Ashokarama vihara, and ordered subordinate kings to build the other viharas. Ashokarama was completed by the miraculous power of Thera Indagutta, and the news about the completion of the 84,000 viharas arrived from various cities on the same day.

The construction of following stupas and viharas is credited to Ashoka:
* Sanchi, Madhya Pradesh, India
* Dhamek Stupa, Sarnath, Uttar Pradesh, India
* Mahabodhi Temple, Bihar, India
* Barabar Caves, Bihar, India
* Nalanda