1. Asoka.-King of Magadha. He was the son of Bindusára. Bindusára had sixteen wives who bore him 101 sons.
The chief Páli sources of information
regarding Asoka are Dípavamsa (chaps. i., v., vi., vii., xi., etc.), Mahávamsa
(v., xi., xx., etc.), Samantapásádiká (pp.
The Páli Chronicles (Dípavamsa and Mahávamsa) mention only three of the sons, viz. Sumana (Susíma according to the northern legends) the eldest, Asoka, and Tissa (uterine brother of Asoka) the youngest. The Mahávamsa Tíka (p.125; Mbv.98. In the northern tradition, e.g., Asokávadánamálá, she is called Subhadrángí, daughter of a brahmin of Campá) gives the name of his mother as Dhammá and calls her Aggamahesí (Bindusára's chief queen); she belonged to the Moriyavamsa. The preceptor of Dhammá's family was an Ájívaka called Janasána (which probably explains Asoka's earlier patronage of the Ájívakas).
In his youth Asoka was appointed Governor of Avanti with his capital at Ujjeni. The Divy. says he was in Takkasilá with headquarters in Uttarápatha, where he superseded Susíma and quelled a rebellion. When Bindusára lay on his death-bed, Asoka left Ujjeni and came to Pátalíputta where he made himself master of the city and possessor of the throne. He is stated in the Mahávamsa (v.20; Mbv.98) to have killed all his brothers except Tissa that he might accomplish his purpose, and to have been called Candásoka 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 Pátaliputta and other towns (see Mookherji, Asoka, pp. 3-6). His brother Tissa he appointed as his uparája (Mhv.v.33), but Tissa (q.v.) became a religious devotee attaining arahantship. The Theragáthá 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, p.6).
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 Deví, also called Vedisa-Mahádeví, and she was a Sákyan, descended from a Sákyan family who migrated to Vedisa to escape from Vidúdabha (Mbv., pp.98, 116). Of Deví were born a son Mahinda, and a daughter Sanghamittá, who became the wife of Aggibrahmá and mother of Sumana. Deví evidently did not follow Asoka to Pátaliputta, for his aggamahesí there was Asandhamittá (Mhv.v.85). Asandhamittá died in the thirtieth year of Asoka's reign, and four years later he raised Tissarakkhá to the rank of queen. Mhv.xx.1-3. The Allahabad Pillar Inscription mentions another queen, Káruvákí, mother of Tivara. The Divy. (chap. xxvii.) gives another, Padmávatí, Kunála's mother. Besides the children mentioned above, names of others are given: Jalauka, Cárumatí (Mookherji. p.9).
According to Mahávamsa (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, Nágas and even mice and karavíka 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. Asandhamittá 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 Appamádavagga 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 Samantapásádiká (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 viháras, and in Pátaliputta he erected the Asokáráma. With the aid of the Nága king Mahákála, he created a life-size figure of the Buddha, to which he made great offerings.
His two children, Mahinda and Sanghamittá, aged respectively twenty and eighteen, he ordained under Moggaliputta-Tissa and Dhammapálá, in the sixth year of his reign (MA.v.197, 209). This raised him from a paccadáyaka to a sásanadáyádin.
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 Kathávatthu was written), Asoka sent forth theras to propagate the Buddha's religion: Majjhantika to Kasmíra and Gandhára, Mahádeva to Mahisamandala, Rakkhita to Vanavása, Yona Dhammarakkhita to Aparantaka, Mahárakkhita to Yona, Majjhima to the Himálaya country and Sona and Uttara to Suvannabhúmi; Mahinda with Itthiya, Uttiya, Sambala and Bhaddasála he sent to Lanká (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 Samantapásádiká, 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 Lanká, at Devanampiyatissa's request, Sanghamittá, with a branch of the great Bodhi Tree at Buddhagayá (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 thúpas of Lanká (Mhv.xvii.10f).
Asoka reigned for thirty-seven years (Mhv.xx.6). In his later life he came to be called Dhammásoka on account of his pious deeds (Mhv.v.189). The Dípavamsa gives his name in several places as Piyadassí. E.g., vi.1, 2, 25. The title Devánampiya used by Asoka in his inscriptions was also used by Tissa, Asoka's contemporary in Ceylon, and by Asoka's grandson Dasaratha (Nágarjuní Hill Cave Inscription). It was used also by other kings in Ceylon: Vankanásika Tissa, Gajabáhukagáminí and Mahallaka-Nága (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 Sákyaputta. 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 Pátaliputta, Bindumatí, 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 Atthakathá (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 dípacakkavatti as opposed to padesarájás like Bimbisára and Pasenadi (Sp.ii.309).
Asoka had three palaces for the three seasons: Mahásappika, Moragíva and Mangala (Ras.i.93).
2. Asoka.-See Kálásoka.
3. Asoka.-See Vításoka.
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 Bíraní. Mhv.xxvii.11.
5. Asoka.-Attendant to Vipassí Buddha (J.i.41; Bu.xx.28). He was once ill and was cured by a doctor who, in this age, was Tikicchaka (Tekicchakání) Thera. Ap.i.190; ThagA.i.442.
6. Asoka.-The chief disciple of the future Buddha Metteyya (Anágatavamsa. v.97). According to the Mahávamsa (xxxii.81) he should be identified with Dutthagámaní.
7. Asoka.-A monk of Ńátiká. Once when the Buddha was staying at Ńátiká in the Gińjakávasatha, 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 Himavá. There, in the time of Sumedha Buddha, Vissakamma built a hermitage. Ap.ii.342.