Ashokan-Inscriptions
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Predictive Modelling for Archaeological Sites: Ashokan Edicts from the Indian Subcontinent
GENERAL ARTICLES Predictive modelling for archaeological sites: Ashokan edicts from the Indian subcontinent Thomas W. Gillespie*, Monica L. Smith, Scott Barron, Kanika Kalra and Corey Rovzar This article focuses on the stone inscriptions ascribed to Ashoka, the 3rd century BC ruler of the Mauryan dynasty in ancient India. The locations of 29 known inscriptions and 8 environmental predictors at 1 km pixel resolution were entered into a species distribution model, that reliably pre- dicted the distribution of known Ashokan edicts (AUC score 0.934). Geologic substrate (33%), population density in AD 200 (21%), and slope (13%) explained majority of the variance in the Ashokan edict locations. We have identified 121 possible locations in the Indian subcontinent that conform to the same criteria where yet undiscovered inscriptions may be found. Keywords: Archaeology, edict locations, environmental metrics, species distribution models, stone inscriptions. TWO factors have combined that could increase the use of provide confirmation that people found the locations suit- modelling in archaeology: the availability of global land- able and worthy of investment. scape geographic information system (GIS) datasets, and The predictability of archaeological site location is the need to identify and protect sites in areas jeopardized by based on a variety of criteria, not all of which are imme- development and other human impacts. An important po- diately apparent. For example, our earliest ancestors hun- tential contributor to this process is species distribution dreds of thousands of years ago utilized caves as shelters modelling, which has been increasingly used across a va- prior to the development of built architecture, but not all riety of fields, including biogeography, ecology, conserva- known caves were occupied within a given region due to tion biology, and climate change science to identify metrics additional factors of selection, such as the preference for that define and predict species and ecosystems ranges1–4. -
Depiction of Asoka Raja in the Buddhist Art of Gandhara
Journal of the Research Society of Pakistan Volume No. 54, Issue No. 2 (July - December, 2017) Mahmood-ul-Hasan * DEPICTION OF ASOKA RAJA IN THE BUDDHIST ART OF GANDHARA Abstract Asoka was the grandson of the Chndragupta Maurya, founder of one of the greatest empires of the ancient India (321-297 BC). The empire won by Chandragupta had passed to his son Bindusara, after his death, it was again transmitted to his son Asoka. During early years of his kingship he was a very harsh ruler. But after witnessing the miseries and suffering of people during the Kalinga War (260 BCE.) Ashoka converted to Buddhism and decided to substitute the reign of the peace and tranquility for that of violence. Due to his acts of piety and love for the Buddhist faith he become the most popular and personality after Buddha for the Buddhists. Many legends associated with him i.e. “a handful dust”, “redistribution of Relics”, “ his visit of underwater stupa at Ramagrama” are depicted in Gandhara Art. In the present article an effort has been made to identify and analyze the legends of Ashoka in the light of their historical background. Keywords: Chandragupta Maurya, Bindusara, Ashoka, Kalanga war, Buddhism. Introduction The Buddhist Art of Gandhara came in to being in the last century before the Christian era, when the Sakas were ruling in the North-West (Marshall, 1973:17) and further developed during the Parthian period (1st century A.D.). Like the Sakas, the Parthians were confirmed philhellenes and proud of their Hellenistic culture, and not only had they large numbers of Greek subjects in their empire but they were in a position to maintain close commercial contacts with the Mediterranean coasts (Ibid: 6). -
Buddhapada and the Bodhisattva Path
Contents List of Figures 7 Foreword 9 Michael Zimmermann and Steffen Döll Introduction 11 1 Seeing the Footprint 15 1.1 Introduction 15 1.2 Translation 17 1.3 The Nature of an Awakened One 20 1.4 The Different Footprints 23 1.5 Problems with Marks on the Footprint 27 1.6 The Thousand Spokes 30 1.7 The Wheel 36 1.8 Summary 41 2 A Vision of the Thirty-two Marks 43 2.1 Introduction 43 2.2 Translation 44 2.3 The Webbed Feet and the Protuberance 51 2.4 The Buddha’s Footprints on the Stairs from Heaven 55 2.5 The Buddha’s General Appearance 57 2.6 The Significance of the Thirty-two Marks 61 2.7 The Thirty-two Marks as Brahminical Lore 63 2.8 Summary 68 3 The Great Lineage of Buddhas 71 3.1 Introduction 71 3.2 Translation 75 3.3 Visual Elements in the Description of Vipaśyin 84 3.4 The Marks and dharmatā 87 3.5 The Birth of a Buddha 89 3.6 Seeing the Marks as a Means of Conversion 94 3.7 Seeing the Marks as a Means of Healing 100 3.8 Summary 101 4 The Karma of the Wheel-mark 103 4.1 Introduction 103 4.2 Translation 105 4.3 Assessing the Lakkhaṇa-sutta 106 4.4 Introducing the Karmic Perspective 110 4.5 The Marks in Their Karmic Setting 113 4.6 Aspiring to Be Endowed with the Marks 122 4.7 The Marks and Masculinity 128 4.8 Summary 134 Conclusion 137 Abbreviations 141 References 143 Index 171 List of Figures Figure 1: Fragment Description of Footprint 24 Figure 2: Different Footprints 25 Figure 3: Footprints with Wheel 39 Figure 4: Worshipping the Buddha’s Footprints 40 Figure 5: Buddha with Webbed Hand 53 Figure 6: The Buddha’s Descent from Heaven 56 Figure 7: Footprints with svastikas 62 Figure 8: The Buddha and His Six Predecessors 73 Figure 9: Baby Footprints 86 Figure 10: Footprint with Birds 99 Figure 11: Footprint-Wheels with many Spokes 104 Figure 12: Lion Capital 116 Figure 13: Wheel-marks on the Feet of a Seated Buddha 127 Foreword About Hamburg Buddhist Studies Ever since the birth of Buddhist Studies in Germany more than 100 years ago, Buddhism has enjoyed a prominent place in the study of Asian reli- gions. -
Ashoka's Edicts & Inscriptions
AsHokA’s Edicts & inscriptions The great Emperor Ashoka, the third monarch of the Maurya dynasty converted to Buddhism after witnessing the horrific effects of war in Kalinga. He became a champion and patron of Buddhism and strove to spread Dhamma throughout his empire and beyond. He erected pillars and edicts all over the subcontinent and even in modern-day Afghanistan, Nepal, Bangladesh and Pakistan to spread the Buddha’s word. The Edicts of Ashoka are in total 33 inscriptions written on the Pillars, boulders and cave walls of Mauryan Period, during the reign of the Emperor Ashok that are dispersed throughout the Indian Sub-continent covering India, Pakistan and Nepal. These inscriptions are divided into three broad sections – 1. Major Rock Edicts 2. Pillar Rock Edicts 3. Minor Rock Edicts These edicts have mentioned that Buddhism as a religion had reached as far as Mediterranean under the Ashokan reign. Many Buddhist monuments had been created in the wide-spread area. In these edicts, Buddhism and the Buddha are also mentioned. But primarily these edicts focus more on social and moral precepts rather than the religious practices (or the philosophical dimension) of Buddhism during Ashoka’s reign. A notable thing in these inscriptions is, that Ashoka refers to himself in many of these inscriptions as “Devampiyaa” which means “Beloved of the Gods” and “King Piyadassi.” Language used: The inscriptions found in the eastern parts of Mauryan empire are written using the Brahmi script in Magadhi language. While in the western parts of the empire, the script used is Kharoshti, written in Prakrit. -
Unit 17 the Mauryas*
India: 6th Century BCE to 200 BCE UNIT 17 THE MAURYAS* Structure 17.0 Objectives 17.1 Introduction 17.2 Historical Background 17.3 Distribution of Inscriptions 17.4 Dhamma 17.4.1 Causes 17.4.2 Contents of Dhamma 17.4.3 Ashoka’s Dhamma and the Mauryan State 17.4.4 Dhamma-Interpretations 17.5 Mauryan Art and Architecture 17.5.1 Examples of Mauryan Art 17.6 Disintegration of the Empire 17.6.1 Successors of Ashoka 17.6.2 Other Political Factors for Disintegration 17.6.3 Ashoka and his Policies 17.6.4 Economic Problems 17.7 Growth of Local Polities in Post-Mauryan Period 17.8 Summary 17.9 Key Words 17.10 Answers to Check Your Progress Exercises 17.11 Suggested Readings 17.0 OBJECTIVES After reading this Unit, you will be able to learn about: the historical background to the formulation of the policy of Dhamma; Ashoka’s Dhamma, its main characteristics; role of Dhamma-mahamattas; main features of Mauryan art and architecture; and the various factors responsible for the decline of the Mauryas. 17.1 INTRODUCTION Many historians consider Ashoka as one of the greatest kings of the ancient world. His policy of Dhamma has been a topic of lively discussion among scholars. The word ‘Dhamma’ is the Prakrit form of the Sanskrit word ‘Dharma’. Dhamma has been variously translated as piety, moral life, righteousness and so on, but the best way to understand what Ashoka means by Dhamma is to read his edicts. The edicts were written primarily to explain to the people throughout the empire the principles of Dhamma. -
Early Career and Different Achievements of Asoka
International Journal of Research in Social Sciences Vol. 7 Issue 9, September 2017, ISSN: 2249-2496 Impact Factor: 7.081 Journal Homepage: http://www.ijmra.us, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories Indexed & Listed at: Ulrich's Periodicals Directory ©, U.S.A., Open J-Gage as well as in Cabell’s Directories of Publishing Opportunities, U.S.A Early career and different achievements of Asoka Manoj Malakar* Abstract Asoka was the greatest emperor in Mauriyan dynesty. He was a great patronage of Buddhism and art and architecture. This paper tries to high light about the early life and career of the great Mauryan emperor Asoka. There was lot of great emperor in Indian history, who wrote their name in golden letter in history and Asoka also one of among these rulers. Some different prominent writer had analysis about Asoka’s life and career. This paper tries to analyses how he (Asoka) began his career and got achievements during his region. This paper also tries to highlight Asoka’s Dhamma and his patronage of art and architecture during his region. This paper also tries to discuss Asoka’s patronage of Buddhism. He sent his own son and girl to Sri Lanka to spread Buddhism. Keywords: Career, Buddha Dhamma, Art and Architecture, Inscription. * Assistant Teacher & Faculty K.K.H.S.O.U. (Malaybari junior college study centre). 624 International Journal of Research in Social Sciences http://www.ijmra.us, Email: [email protected] ISSN: 2249-2496 Impact Factor: 7.081 Introduction Asoka was one of the greatest kings of India. -
Texts. Rock Inscriptions of Asoka
TEXTS. ROCK INSCRIPTIONS OF ASOKA SHAHBAZGARHI, KHlLSI, GIRNAR, DHAULI, AND JAUGADA. EDICT I. s Ayam dharmalipi [ omitted ] Devanampriyasa * # # K Iyam dhammalipi f do. ] Devanampiyena Piyadasina G lyara dhammalipi [ do. ] Devanampiyena Piyadasina, D * # dha * * # # # * si pavatasi Devanampiye * # # * J Iyam dhammalipi Khepingalasi pavatasi Devanampiyena Piyadasina S Ranyo likhapi . Hidam lo ke * jiva. * * * * * * K # * lekhapi. Hida no kichhi jive. alabhitu paja G Eanya lekhapita .. Idha na kinchi jivam arabhida paju D Lajo # # # * * * * * . * vam alabhitu pajapa J Lajina likhapita . Hida no kichhi jivam. alabhiti paja S # * # cha pi * sama* * * * * * * * # K hitaviye 2 no pi ch;i samaje. kataviye bahukam hi G hitavyam 4 na cha samaje. katavyo bahukam hi D * # * # # # # * * * 2# * # bahukam * * J hitaviye 2 no pi cha samaje. kataviye babukain hi S # # # * * # * # # *4# ### •## # # * K dosa samejasa. Devanampiye Piyadasi Laja dakhati 5 G dosam samajamhi. pasati Devanampiyo Piyadasi Raja D * * # * # * * # # # nam # * # # # * # # # * J dosam samejasa. dakhati Devanampiye Piyadasi . Laja S 2 ati pi* * * katiya samayasa samato Devanampriyasa K athi picha. ekatiya samaj& sadhumata Devanampiyasa 7 G 6 asti pitu ekacha samaja sadhumata Devanampiyasa D * * # ekacha samajasa sadhumata Devanampiyasa J athi pichu ekatiya samaja sadhumata Devanampiyasa S Priyadasisa Ranyo para mahanasasa Devanampriyasa Priyadasisa 3 K Piyadasisa Lajine pale mahanasansi Devanampiyasa Piyadasisji 8 G Piyadasino Ranyo pura mahanasaphi Devanampiyasa Piyadasino 3 D Piyadasine -
Unit Magadhan Territorial Expansion
UNIT MAGADHAN TERRITORIAL EXPANSION Structure 18.0 Objectives 18.1 Introduction 18.2 Location of Magadha 18.3 Note on Sources 18.4 Political History of Pre-Mauryan Magadha 18.5 Notion of 'Empire' 18.5.1 Modern views on definition of 'Empire' 18.5.2 Indian notion of ~hakravarti-~setra 18.6 Origin of Mauryan rule 18.7 Asoka Maurya 18.7.1 The Kalinga War 18.7.;' Magadha at Asoka's death 18.8 Let US Sum Up 18.9 Key Words 18.10 Answers To Check Your Progress Exercises 18.0 OBJECTIVES In this Unit we shall outline the territorial expansion of the kingdom of Magadha. This will provide an understanding of how and why it was possible for Magadha to ,. becolne an 'empire'. After reading this Unit you should be able to: 0. identify the location of Magadha and its environs and note its strategic importance. learn about some of the sources that historians use for writing on this period, have a brief idea of the political history of Magadha during the two centuries preceding Mauryan rule. underst d the notion of 'empire' in the context of early periods of history, trac/;I the chief events leading to the establishment of Mauryan rule, learn about the early Mauryan kings - Chandragupta and Bindusara - and their expansionist activities, explain the context of the accession and coronation of Asoka Maurya and the importance of the Kalinga War, and finally, identify the boundaries of the Magadhan 'empire' at the death of Ashoka. 18.1 INTRODUCTION In Unit 15 you were introduced to the various Janapadas and Mahajanapadas that are known to us from primarily early Buddhist and Jaina texts. -
Ashoka and the Mauryan Empire
Ashoka and the Mauryan Empire Investigation 1. Mysterious messages from the past [1.1] Ashokan edict at Girnar Have you seen writing like this before? What language could it be? Who wrote it and when? What does it mean? We’re going to find out. http://commons.wikimedia.org/wiki/File:Ashoka_Girnar.png S: Ashoka_Girnar © The University of Melbourne – Asia Education Foundation, 2013 [1.2] Girnar hill To do that, we have to imagine going to India. This is Girnar, and at the bottom of the hill you can still see the same writing. Because it is cut into the surface of a rock, it is called an ‘inscription’. http://upload.wikimedia.org/wikipedia/commons/e/e1/Girnar_1.jpg S: Girnar_1.jpg © The University of Melbourne – Asia Education Foundation, 2013 [1.3] Girnar rock in 1869 Here’s the rock itself, in an old photo, taken in 1869. You can only just see the inscription, and part of the rock has been blasted away to be used to build a road. Whoever did that obviously didn’t think it was important to look after the inscription. http://www.bl.uk/onlinegallery/onlineex/apac/photocoll/a/largeimage63066.html S: Ahoka_inscription_on_rock.jpg © The University of Melbourne – Asia Education Foundation, 2013 [1.4] Girnar rock in 1900 You can see the inscription itself more clearly in this photo, taken in 1900. Can you see any changes? http://www.bl.uk/onlinegallery/onlineex/apac/photocoll/t/largeimage63961.html S: The_ashoka_Rock_Inscription.jpg © The University of Melbourne – Asia Education Foundation, 2013 [1.5] Girnar edict in 2007 And you can see the inscription much more clearly here. -
Asoka's Dhamma
/ ASORA'S DIIAMMA - Ninnal C. Sinha A soka's place is second in the history of Dhamma, second only to ~he founder, Gautama Siddhartha the Buddha. Both Theravada (Southern Buddhist) and Mahayana (Northern Buddhist) traditions agree on this point that Asoka is second to Buddha. Nigrodha or Upagupta, Nagasena or Nagatjuna, both Theravada and Mahayana traditions agree, rank after Asoka. Brahmanical (Hindu) literary works extant bear testimony to Asoka being a great Buddhist. Kalhana in Rajatarangini (12th Cent. A.D.) records Asoka as having adopted the creed of Jina (= Buddha) and as the builder of numerous Stupas and Chaityas. Modem scholars, mostly European, however question the authenticity or purity of Asoka's Dhamma. Critics of Asoka notice the absence of Four Noble Truths, Eight Fold Path and Nirvana from Asoka's Edicts and point to Asoka's mention of Svaga (Svarga) or Heaven in the Edicts. Some scholars hint that Asoka's toleration policy was to accommodate Brahmanical faith while others label Asoka's Dhamma as his invention. In my submission Asoka was a Buddhist first and a Buddhist last. Asoka's own words, that is, Asoka's Edicts substantiate this finding. Inscriptions of Asoka were read and translated by pioneer scholars like Senart, Hultzsch, Bhandarkar, Barua and Woolner. I 5 cannot claim competence to improve on their work and extract mainly from the literal translation of Hultzsch (Corpus Inscriptionum Indicarum: Volume I, London 1925). This ensures that I do not read my own meaning into any word of Asoka. For the same reason I use already done English translation ofPali/Sanskrit texts. -
Kalinga, Kalinga and Kalinga
Odisha Review December - 2014 Kalinga, Kalinga and Kalinga Bijoyini Mohanty Indramani Jena Early in the nineteenth century, India, no doubt, since 1803 that was matching with evidences of achieved excellence in most of the fields - literary, Kalinga being dug out from excavations. Kalinga spiritual and sculptural aspect of history and stood with so many synonyms: Calingae, Holing, chronological records. Literature, per se, cannot Kiling and half dozen of names. Genuine Kalinga account for authentic evidence of historical and is the ‘Ganga to Godavari and Kalingodra Sea to administrative legacies but only for few horizontal Amarakantak Mountain’ though the historical corroborations. So were the uncorrelated facts divisions and fractionations are so many. Kalinga of history of India in eighteenth and nineteenth was distinct in India with its peculiarities, achieved centuries. Leave aside administration of the by Kalingans with their brave attitude supported 1 territories of India and the the royal lineage, trade by its geography. and religion of the places were totally obscure. It had its distinct administration, the way With huge volume of Sanskrit literature and the to its prosperity. Kalinga flourished under care of meaningful hymns of Vedas, the history of the nature with wings of natural winds, with its natural country was unascertained. flora and fauna, with excellence in the age of stone and iron. It formed the pace of religion in the globe In such a situation, people were new to for centuries with its foreign colonies. It is rare to the terminology of Kalinga. Gradual cite any other nation where people’s military archaeological excavations amassed a lot of participation forced the great Maurya king, Ashok evidence for anonymous yet powerful Kalinga. -
Early Architecture and Its Transformations: New Evidence For
E EARLY ARCHITECTURE AND ITS ARLY A TRANSFORMATIONS: NEW EVIDENCE FOR RCHITECTURE VENACULAR ORIGINS FOR THE INDIAN TEMPLE Michael W Meister A ND I TS T SITE RANSFOR The recently excavated Buddhist stūpa at Kanganhalli, Karnataka (Archaeological Survey of India 2000, 2002, 2004), provides, among many important narrative panels from the first centuries BC and M ATIONS AD, unique visual evidence for forms of early built architecture in South Asia.1 Within the visual idiom of Kanganhalli, what you see is what was built, unmediated by the iconic transformation of later : N E stone representations and replications that move away in significant ways from the early impermanent W E architecture of India. Ajay Shankar, then Director General of the Archaeological Survey of India (ASI), VIDENCE gave an important introductory report on the site and its sculptures at the 15th International Conference 2 of the European Association of South Asian Archaeologists in Leiden in 1999. It is important now to F illustrate the depth of evidence for early architecture that this new material provides.3 OR V The excavations at this significant Buddhist centre are located on the left bank of the river Bhima, ENACULAR 5 km northeast of Sannati in Gulbarga District, Karnataka.4 Remains span ‘both Hinayana and Mahayana phases of Buddhism’, according to the ASI (no date),5 and these excavations O have revealed remains of a stūpa measuring 19 m in diameter with preserved lower and RIGINS upper drum up to a height of 3.1 m. The sculptural embellishments of the stūpa show close F affinity with art traditions of Bharhut and Sanchi in Central India in the earlier Hinayana OR T stage, and Amaravati and the Deccan school in the later Mahayana stage.