can any one tell the story of emperor Ashoka
Answers
Answer:
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Explanation:
Information about Ashoka comes from his own inscriptions; other inscriptions that mention him or are possibly from his reign; and ancient literature, especially Buddhist texts.[12] These sources often contradict each other, although various historians have attempted to correlate their testimony.[13]
Ashoka's Major Rock Edict at Junagadh contains inscriptions by Ashoka (fourteen of the Edicts of Ashoka), Rudradaman I and Skandagupta.
Inscriptions
Ashoka's own inscriptions are the earliest self-representations of an imperial power in the Indian subcontinent.[14] However, these inscriptions are focused mainly on the topic of dhamma, and provide little information regarding other aspects of the Maurya state and society.[13] Even on the topic of dhamma, the content of these inscriptions cannot be taken at face value: in words of American academic John S. Strong, it is sometimes useful 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.[15]
A small number of other inscriptions also provide some information about Ashoka.[13] For example, he finds a mention in the 2nd century Junagadh rock inscription of Rudradaman.[16] 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.[17] Some other inscriptions, such as the Sohgaura copper plate inscription, have been tentatively dated to Ashoka's period by a section of scholars, although this is contested by others.[18]
Buddhist legends
Much of the information about Ashoka comes from Buddhist legends, which present him as a great, ideal king.[19] 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.[20] Among modern scholars, opinions range from downright dismissal of these legends as mythological to acceptance of all historical portions that seem plausible.[21]
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:[22]
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.[22]
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.[22][16]
There are several major differences between the two traditions. For example, the Sri Lankan tradition emphasises 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.[22] However, the North Indian tradition makes no mention of these events, and describes other events not found in the Sri Lankan tradition, such as a story about another son named Kunala.[23]
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 three has been transplanted in Sri Lanka.[24] 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.[25] Using such stories, the Mahavamsa glorifies Sri Lanka as the new preserve of Buddhism.[26]
King Ashoka visits Ramagrama, to take relics of the Buddha from the Nagas, but in vain. Southern gateway, Stupa 1, Sanchi.[2]
Answer:
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