Alexander was the first European to invade India 2300 years ago. He crossed the famous Khyber Pass. To the west of the mountains was Balkh (Bactria) and to the east was Gandhara. Balkh was the land ruled by Balhika, the uncle of Bhisma, as per the Mahabharata. Gandhara was the home of Gandhari, mother of Kauravas. After Alexander, Greek warlords controlled the trade route through this mountain pass. Indians sought horses, gold and silver. In exchange, Indians exported elephants, cotton and spices.
These Greeks established relationships with local Indian kings, even the mighty kings of faraway Magadha, who had rode elephants. Greek women married these kings. The Mauryans had many Greek wives and concubines and servants. They developed a taste for Greek wine. Ashoka, who never names his family in his edicts, may have been a child or grandchild of these Greek women, or may have been raised by these Greek women. This explains his fascination with writing on stones (edicts).
Ashoka had inscriptions carved in stone informing future generations about the many Buddhist sites he visited: Lumbini, the birth place of Gautama Buddha; Gaya, the site where Gautama Buddha became the Buddha, the aware being, who witnessed the truth of life, the “dhamma”; Sarnath, where Gautama Buddha gave his sermon at a deer park. Here, Ashoka erected a pillar with a lion capital — lions facing the four directions; Sankissa, where Gautama Buddha descended after giving a lecture in paradise of the thirty-three gods. Here Ashoka erected a pillar with an elephant capital; Shravasti, where Gautama Buddha performed miracles, flying in the air, with fire and water emerging from his body; Kusingara, where Gautama Buddha died between two Sala trees; Nigali, the birth place of Kanaka Buddha, who lived before Gautama Buddha.
Why did Ashoka raise pillars and inscribe them with his words? Was he motivated by political and economic reasons or by mythic reasons — the quest for immortality, and to ensure a positive fate for him in the afterlife?
Ashoka visited sites of the birthplaces of two, not just one, Buddha. Lumbini of the famous Gautama Buddha and Nigali of the lesser known Kanaka Buddha, one of the many Buddhas who lived before Gautama Buddha. It is assumed by historians that Gautama Buddha is historical and Kanaka Buddha is mythological. But this assumption has been challenged. Gautama Buddha was the last of many mythological Buddhas, just as Mahavira was the last of many mythological Tirthankaras. Of this era.
Historians amplify the rational and secular aspects of Ashoka’s inscriptions, and play down the mythical elements, use of words like paraloka and swarga. These would indicate Ashoka’s need to perform ritual acts to ensure a positive fate in the afterlife.
Why are the mythic elements of Ashoka edicts being deliberately neglected? This is because the historians writing about Ashoka see themselves as rational and secular humanists. They see Ashoka as foreshadowing the modern secular state. They refuse to present Ashoka as a king deeply involved in ritual cleansing to ensure his fate in the afterlife.
This despite the fact that Ashoka himself, publicly wrote about his remorse at his politically motivated killings, genocide, advocated non-violence and compassion, visited pilgrim spots, repaired sacred sites, made donations to monks of different denominations, and reflected on paradise.
