1. Asoka.King of Magadha. He was the
son of Bindusāra. Bindusāra had sixteen wives
who bore him 101 sons.
The chief Pāli sources of information regarding Asoka are
Dīpavamsa (chaps. i., v., vi., vii., xi.,
etc.), Mahāvamsa (v., xi., xx., etc.), Samantapāsādikā (pp.
35 ff. ). Other
sources are the Divyāvadāna passim, and the Avadānasataka ii.200ff. For an
exhaustive discussion of the sources and their contents see Prszlyski, La
Legende de l'Empereur Asoka.
The Pāli Chronicles (Dīpavamsa and Mahāvamsa)
mention only three of the sons, viz. Sumana (Susīma according to the northern
legends) the eldest, Asoka, and Tissa (uterine brother of Asoka) the youngest.
The Mahāvamsa Tīka (p.125; Mbv.98. In the northern tradition, e.g.,
Asokāvadānamālā, she is called Subhadrāngī, daughter of a brahmin of Campā)
gives the name of his mother as Dhammā and calls her Aggamahesī (Bindusāra's
chief queen); she belonged to the Moriyavamsa. The preceptor of Dhammā's family
was an Ājīvaka called Janasāna (which
probably explains Asoka's earlier patronage of the Ājīvakas).
In his youth Asoka was appointed Governor of Avanti
with his capital at Ujjeni. The Divy. says he was
in Takkasilā with headquarters in
Uttarāpatha, where he superseded Susīma and
quelled a rebellion. When Bindusāra lay on his death-bed, Asoka left Ujjeni and
came to Pātalīputta where he made
himself master of the city and possessor of the throne. He is stated in the
Mahāvamsa (v.20; Mbv.98) to have killed all his brothers except Tissa that he
might accomplish his purpose, and to have been called Candāsoka on account of
this outrage (Mhv.v.189). It is impossible to say how much truth there is in
this account of the accession. Asoka's Rock Edicts seem to indicate that he had
numerous brothers, sisters and relations alive at the time they were written in
Pātaliputta and other towns (see Mookherji, Asoka, pp. 3-6). His brother Tissa
he appointed as his uparāja (advisor) (Mhv.v.33), but
Tissa became a religious
devotee attaining arahantship. The Theragāthā Commentary refers to another
younger brother of Asoka, Vitasoka, who also became an arahant. (i.295f. The
northern works give quite a different account of his brothers, see Mookherji,
Asoka had several wives. His first wife was the daughter of a merchant of
Vedisagiri, whom he met when stopping at the
merchant's house on his way to Ujjeni (Mhv.Xiii.8ff). Her name was
Devī, also called
Vedisa-Mahādevī, and she was a Sākiyan, descended from a Sākiyan family who
migrated to Vedisa to escape from Vidūdabha (Mbv.,
pp.98, 116). Of Devī were born a son Mahinda, and a daughter Sanghamittā, who
became the wife of Aggibrahmā and mother of Sumana. Devī evidently did not
follow Asoka to Pātaliputta, for his aggamahesī (chief-queen) there was
Asandhamittā (Mhv.v.85). Asandhamittā died in the thirtieth year of Asoka's
reign, and four years later he raised Tissarakkhā to the rank of queen.
Mhv.Xx.1-3. The Allahabad Pillar Inscription mentions another queen, Kāruvākī,
mother of Tivara. The Divy. (chap. xxvii.) gives another, Padmāvatī, Kunāla's
mother. Besides the children mentioned above, names of others are given: Jalauka,
Cārumatī (Mookherji. p.9).
According to Mahāvamsa (v.21, 22), Asoka's accession was 218 years after the
Buddha's death and his coronation was four years later. The chronicles (v.22ff)
contain various stories of his miraculous powers. His command spread a yojana
into the air and a yojana under the earth. The devas supplied him daily with
water from the Anotatta Lake and with other luxuries from elsewhere. Yakkhas,
Nāgas and even mice and karavīka birds ministered to his comfort, and thoughtful
animals came and died outside his kitchen in order to provide him with food.
At first Asoka maintained the alms instituted by his father, but soon, being
disappointed in the recipients, he began looking out for holy men. It was then
that he saw from his window, his nephew, the young novice
Nigrodha. Owing to their
friendship in a past birth [Asoka, Devanampiyatissa and Nigrodha had been
brothers, traders in honey, and they gave honey to a Pacceka Buddha.
Asandhamittā had been the maiden who showed the honey-shop to the Pacceka
Buddha. The story is given in Mhv.v.49ff], Asoka was at once drawn to him and
invited him into the palace. Nigrodha preached to him the
Appamādavagga and the king was greatly
pleased. He ceased his benefactions to other religious orders and transferred
his patronage to Nigrodha and members of the Buddhist Order. His wealth, which,
according to the Samantapāsādikā (i.52), amounted to 500,000 pieces daily, he
now spent in doing acts of piety - giving 100,000 to Nigrodha to be used in any
manner he wished, a like sum for the offering of perfumes and flowers at the
Buddha's shrines, 100,000 for the preaching of the Dhamma, 100,000 for the
provision of comforts for members of the Order, and the remainder for medicines
for the sick. To Nigrodha, in addition to other gifts, he sent sets of robes
three times each day, placing them on the back of an elephant, adorned by
festoons of flowers. Nigrodha gave these robes to other monks (MA.ii.931).
Having learnt from Moggaliputta-Tissa
that there were 84,000 sections of the Dhamma, he built in various towns an
equal number of vihāras, and in Pātaliputta he erected the
Asokārāma. With the aid of the Nāga king Mahākāla,
he created a life-size figure of the Buddha, to which he made great offerings.
His two children, Mahinda and
Sanghamittā, aged respectively twenty
and eighteen, he ordained under Moggaliputta-Tissa and
Dhammapālā, in the sixth year of his
reign (MA.v.197, 209). This raised him from a paccadāyaka to a sāsanadāyādin.
In order to purge the Order of undesirable monks and heretical doctrines,
Moggaliputta-Tissa held the Third Council under the king's patronage. It is said
that the pious monks refused to hold the uposatha with those they considered
unworthy. The king, desirous of bringing about unity in the Sangha, sent a
minister to restore amity, but the minister, misunderstanding his orders,
beheaded many holy monks, being at last stopped by the king's brother Tissa, who
was then a monk (MA.vs.240ff).
At the conclusion of the Council, held in the seventeenth year of his reign
(Ibid., 280; in the northern texts Moggaliputta-Tissa's name is given as
Upagupta. It was for this Council that the
Kathāvatthu was written), Asoka sent forth Theras to propagate the Buddha's
(Ibid., xii.1-8. For particulars of these missions and identification of the
places mentioned, see under the different names; this list appears also in the
Samantapāsādikā, where further interesting details are given. For a discussion
on them see Mookherji, pp.33ff). In the eighteenth year of his reign he sent to
Lankā, at Devanampiyatissa's request, Sanghamittā, with a branch of the great
Bodhi Tree at Buddhagayā (Mhv.Xx.1). A little earlier he had sent by his
grandson Sumana, some relics of the Buddha and the Buddha's alms-bowl to be
deposited in the thūpas of Lankā (Mhv.Xvii.10f).
Asoka reigned for thirty-seven years (Mhv.Xx.6). In his later life he came to
be called Dhammāsoka on account of his pious deeds (Mhv.v.189). The Dīpavamsa
gives his name in several places as Piyadassī. E.g., vi.1, 2, 25. The title
Devānampiya used by Asoka in his inscriptions was also used by Tissa, Asoka's
contemporary in Ceylon, and by Asoka's grandson Dasaratha (Nāgarjunī Hill Cave
Inscription). It was used also by other kings in Ceylon: Vankanāsika Tissa,
Gajabāhukagāminī and Mahallaka-Nāga (Ep. Zeyl. i.60.f).
The Chronicles state that Asoka and
Devanampiya Tissa of Ceylon had been friends - though they had never seen
each other - even before Mahinda's mission to Ceylon. Tissa had sent him, as a
friendly gesture, various gifts, and Asoka had returned the courtesy. He sent an
embassy of his chosen ministers, bearing gifts marvellous in splendour, that
Tissa might go through a second coronation ceremony, and the messengers were
directed to give this special message to the king: "I have taken refuge in the
Buddha, Dhamma and Sangha and declared myself a follower of the religion of the
Sākyaputta. Seek then, even thou, oh best of men, converting thy mind with
believing heart, refuge in these best of gems." (Mhv.Xi.18-36)
The Milindapanha (p.121) mentions an encounter of Asoka with a courtesan of
Bindumatī, who, in order to show the king the
power of an Act of Truth, made the waters of the Ganges to flow back.
According to the Petavatthu Atthakathā (244ff) there was a king of Surattha,
called Pingala, who used to visit Asoka in order to give him counsel. Perhaps he
was an old friend or tutor of the king.
Asoka is called a dīpacakkavatti as opposed to padesarājās like Bimbisāra and
Asoka had three palaces for the three seasons: Mahāsappika, Moragīva and
2. Asoka.See Kālāsoka.
3. Asoka.See Vītāsoka.
4. Asoka. A brahmin in the time of Kassapa Buddha. He provided eight
meals daily for the monks and entrusted the distribution of them to his
serving-woman Bīranī. Mhv.xxvii.11.
5. Asoka.Attendant to Vipassī Buddha (J.i.41; Bu.xx.28). He was once
ill and was cured by a doctor who, in this age, was Tikicchaka (Tekicchakānī)
Thera. Ap.i.190; ThagA.i.442.
6. Asoka. The chief disciple of the future Buddha Metteyya (Anāgatavamsa.
v.97). According to the Mahāvamsa (xxxii.81) he should be identified with
7. Asoka. A monk of ñātikā. Once when the Buddha was staying at ñātikā
in the Giñjakāvasatha, Ananda mentions to the Buddha that Asoka Thera had died,
and asks where he had gone. The Buddha tells him that Asoka was an arahant and
had realised Nibbana. S. i.358.
8. Asoka.See Anoma (7).
9. Asoka. A mountain near Himavā. There, in the time of Sumedha
Buddha, Vissakamma built a hermitage. Ap.ii.342.