Ashoka Quotes

I firmly believed that with the breadth of knowledge now makes it impossible for someone to be a polymath in the 20th century-until I met Dr.Ashoka Jahnavi Prasad.

To become truly human,one has to try an release oneself from the shackles of race,religion and nationality.The quantum of humanism one acquires is inevitably filtered when one limits oneself."-Ashoka Jahnavi Prasad(Kant Lecture,20090)

Society shall never make progress unless it changes its basic objective of making things easier;instead our main objective should be to make men stronger!I say "men" as women have always had and shall continue to have all the strength needed!!-Ashoka Jahnavi Prasad(Woods oration-2008)

We look back on history, and what do we see? Empires rising and falling; revolutions and counter-revolutions succeeding one another; wealth accumulating and wealth dispersed; one nation dominant and then another. As Shakespeare’s King Lear puts it, “the rise and fall of great ones that ebb and flow with the moon.” In one lifetime I’ve seen my fellow countrymen ruling over a quarter of the world, and the great majority of them convinced – in the words of what is still a favorite song – that God has made them mighty and will make them mightier yet. I’ve heard a crazed Austrian announce the establishment of a German Reich that was to last for a thousand years; an Italian clown report that the calendar will begin again with his assumption of power; a murderous Georgian brigand in the Kremlin acclaimed by the intellectual elite as wiser than Solomon, more enlightened than Ashoka, more humane than Marcus Aurelius. I’ve seen America wealthier than all the rest of the world put together; and with the superiority of weaponry that would have enabled Americans, had they so wished, to outdo an Alexander or a Julius Caesar in the range and scale of conquest. All in one little lifetime – gone with the wind: England now part of an island off the coast of Europe, threatened with further dismemberment; Hitler and Mussolini seen as buffoons; Stalin a sinister name in the regime he helped to found and dominated totally for three decades; Americans haunted by fears of running out of the precious fluid that keeps their motorways roaring and the smog settling, by memories of a disastrous military campaign in Vietnam, and the windmills of Watergate. Can this really be what life is about – this worldwide soap opera going on from century to century, from era to era, as old discarded sets and props litter the earth? Surely not. Was it to provide a location for so repetitive and ribald a production as this that the universe was created and man, or homo sapiens as he likes to call himself – heaven knows why – came into existence? I can’t believe it. If this were all, then the cynics, the hedonists, and the suicides are right: the most we can hope for from life is amusement, gratification of our senses, and death. But it is not all.

Ashoka’s dilemma is the dilemma of civilization itself. As society developed and weaponry became more deadly, the empire, founded on and maintained by violence, would paradoxically become the most effective means of keeping the peace.

Ashoka supplemented this general moral and political principle by a dialectical argument based on enlightened self-interest: ‘For he who does reverence to his own sect while disparaging the sects of others wholly from attachment to his own sect, in reality inflicts, by such conduct, the severest injury on his own sect.

Ash. It's short for Ashoka." ... "A hero's name." ... "I'm not a hero." ... "Then we will make you one, Ashoka.

Lies the beauty of your walk in the way you walk it … or in the journey’s end?

No one is what he is, my Piyadasi. Everyone is what he is going to be.

No society can prosper if it aims at making things easier-instead it should aim at making people stronger!!

But while Ashoka is unusual in his exceptional degree of care for the wellbeing of his subjects, he is not unique. In fact, he represents a new trend: all across Eurasia, rulers were getting interested in what today we would probably call social justice. In

NOTHING should more deeply shame the modern student than the recency and inadequacy of his acquaintance with India. Here is a vast peninsula of nearly two million square miles; two-thirds as large as the United States, and twenty times the size of its master, Great Britain; 320,000,000 souls, more than in all North and South America combined, or one-fifth of the population of the earth; an impressive continuity of development and civilization from Mohenjo-daro, 2900 B.C. or earlier, to Gandhi, Raman and Tagore; faiths compassing every stage from barbarous idolatry to the most subtle and spiritual pantheism; philosophers playing a thousand variations on one monistic theme from the Upanishads eight centuries before Christ to Shankara eight centuries after him; scientists developing astronomy three thousand years ago, and winning Nobel prizes in our own time; a democratic constitution of untraceable antiquity in the villages, and wise and beneficent rulers like Ashoka and Akbar in the capitals; minstrels singing great epics almost as old as Homer, and poets holding world audiences today; artists raising gigantic temples for Hindu gods from Tibet to Ceylon and from Cambodia to Java, or carving perfect palaces by the score for Mogul kings and queens—this is the India that patient scholarship is now opening up, like a new intellectual continent, to that Western mind which only yesterday thought civilization an exclusively European thing.I

who feared God, but not death … who thought none below him but the base and unjust, none above him but the wise and virtuous’.

The gods do not wish to judge us for what we did in past lives, but for what we will have wrought in this. We are what we think now, what we do now.

Heaven is no permanent abode of morons even though they may gain entry by sheer virtuosity of their deeds."Ashoka Prasad(Hegelian Lecture)

It’s a pity that the land of great leaders like Chandragupta Maurya, Ashoka and Akbar, has to be led by a dummy PM. - Shruti Ranjan

The foundations built by Akbar and those after him were still strong but Aurangzeb committed the ultimate sin—he stayed on the throne too long. He was ninety by the time he died in 1707! Just as it happened with Ashoka and Feroze Shah Tughlaq

She leaned forward and put her warm, smooth lips against his. They lingered there and Ash felt a shiver run right through his body. In a good way. A very good way. He could get used to this. "May the gods protect you, Ashoka Mistry," she whispered.

However, the most striking evidence of Brahmanical hostility towards Buddhism comes in the form of silence: the way in which India’s Buddhist history, extending over large parts of the country and lasting for many centuries, was excised from the historical record.

It is under Ashoka’s aegis that Indian civilisation, in the sense of a shared culture embracing everything from administration to art and architecture, makes a great leap forward, with tolerance as its watchword. One of his edicts is entirely devoted to this subject, with the great emperor under his regnal name of Piyadasi calling on his subjects to respect all religions. It ends with these words: Whoever praises his own religion, due to excessive devotion, and condemns others with the thought ‘Let me glorify my own religion’, only harms his own religion.

The country was passing through turbulent times. British Raj was on its last legs. The World War had sucked the juice out of the British economy. Britain neither had the resources nor the will to hold on to a country the size of India. Sensing the British weakness and lack of resources to rule, different leagues of Indians sniffed different destinies in the air following the imminent exit of the British: a long stretch of Nehru Raj, Hindu Raj extending from Kashmir to Kerala not seen since Emperor Ashoka in third-century BCE before the emperor himself renounced Hinduism and turned a non-violent Buddhist, a Muslim-majority state carved out of two shoulders of India with a necklace-like corridor running through her bosom along Grand Trunk Road, balkanisation of the country with princes ruling the roost, and total chaos. From August 1946 onwards, chaos appeared to be the most likely destiny as it spurted in Bengal, Bihar, and United Provinces, ending in the carnage of minority communities at every place. The predicament of British government was how to cut their losses and run without many British casualties before the inevitable chaos spread to the whole country. The predicament of Muhammad Ali Jinnah, the leader of the Muslim League, was how to achieve his dream of Muslim-majority Pakistan carved out of India before his imminent demise from tuberculosis he suffered from, about which—apart from his doctor—only a handful of his closest relations and friends knew about. The predicament of Jawaharlal Nehru, the heir apparent of the Congress Party anointed by Gandhiji, was how to attain independence of the country followed by Nehru Raj while Gandhiji, a frail 77-year-old at the time, was still alive, for God only knew who would be the leader of the party once Gandhiji’s soul and his moral authority were dispatched to heaven, and Nehru couldn’t possibly leave the crucial decision in the hands of a God he didn’t particularly believe in. Time was of the essence to all the three.

We bow to the gods but keep the reins of the chariot in our own hands,

For his salvation, man is dependent on himself. Within himself he has the power to proceed on the road to Nirvana. It

As long as there are people who approach the gods with greedy hearts there will be priests with greedy hearts to receive them.

The greatest man is he who takes upon himself the hardest suffering to release others of their woes.

the right to life of a woman should not be contingent on her obedience of social norms and traditions."A.Prasad(Venkat Seminar )

Shin’ichi then touched on the history of India, the reign of King Ashoka, and the principles of Buddhism that served as a cornerstone for peace. He said: “Ashoka was able to create an ideal government by basing himself on Buddhism, which teaches that all people possess the Buddha nature, the supreme and incomparable life state of Buddhahood. This principle is not only the foundation for respecting the dignity of life but also a teaching of human equality. It gives rise to a philosophy that values peace and humanism.” The two men agreed that they would need much more time to explore the various issues that they had raised in their discussion and decided to meet again for a dialogue that could provide insights for shaping the twenty-first century.

In our relationship, what is it that you like the most?’ Sita had asked Rama one day. ‘Protecting you like an eyelid protects the eye. If a thorn pierces your foot, I must pluck it out. I must, myself, kill the wild animals that approach you. The thought that I’m protecting you gives me greater pride and pleasure than sovereignty over Ayodhya,’ Rama had said. ‘I can protect myself. I can match you in archery,’ Sita had said, laughing. Rama’s face had fallen. ‘As long as I am alive, you will never have to protect yourself. Such a situation must never arise. You must look towards me for protection. You must turn to my strong arms for protection. If you take care of yourself, what am I for? Promise me that you will never do that.’ Sita had placed her hand in Rama’s. Abduction. Waiting in Ashoka Vanam—Sita had no alternative.

The Flag Code then quotes Sarvepalli Radhakrishnan, India’s second president, who explained: The saffron color denotes renunciation or disinterestedness. Our leaders must be indifferent to material gains and dedicate themselves to their work. The white in the center is light, the path of truth to guide our conduct. The green shows our relation to the soil, our relation to the plant life here on which all other life depends. The Ashoka wheel in the center of the white is the wheel of the law of dharma. Truth or Satya, dharma or virtue ought to be the controlling principles of all those who work under this flag.

A Rakshasi did not live here. A princess did. I was staring into the most dazzling garden I had ever seen. Cobblestone pathways meandered between rows of salmon-hued hibiscus, regal hollyhock, delicate impatiens, wild orchids, thorny rosebushes, and manicured shrubs starred with jasmine. Bunches of bougainvillea cascaded down the sides of the wall, draped across the stone like extravagant shawls. Magnolia trees, cotton-candy pink, were interspersed with coconut trees, which let in streaks of purplish light through their fanlike leaves. A rock-rimmed pond glistened in a corner of the garden, and lotus blossoms sprouting from green discs skimmed its surface. A snow white bird that looked like a peacock wove in and out through a grove of pomegranate trees, which were set aflame by clusters of deep orange blossoms. I had seen blue peacocks before, but never a white one. An Ashoka tree stood at one edge of the garden, as if on guard, near the door. A brief wind sent a cluster of red petals drifting down from its branches and settling on the ground at my feet. A flock of pale blue butterflies emerged from a bed of golden trumpet flowers and sailed up into the sky. In the center of this scene was a peach stucco cottage with green shutters and a thatched roof, quaint and idyllic as a dollhouse. A heavenly perfume drifted over the wall, intoxicating me- I wanted nothing more than to enter.

Ashoka not only exhorted others to cultivate Dhamma, he practiced what he preached. He abolished human and animal sacrifice. He “made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals.” Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals. This concern for animals is particularly touching. He was the first ruler ever to publish a list of protected species: “parrots, mainas, aruna, ruddy geese, wild ducks, nandimukhas, gelatas, bats, queen ants, terrapins, boneless fish .

My only intention is that they live without fear of me, that they may trust me and that I may give them happiness, not sorrow. Furthermore, they should understand that the king will forgive those who can be forgiven, and that he wishes them to practise Dharma so that they can attain happiness in this world and the next. I am telling you this so that I may discharge the debts I owe, and that in instructing you, you may know that my vow and my promise will not be broken … Assure them [the people of the unconquered territories] that: ‘The king is like a father. He feels towards us as he feels towards himself. We are to him like his own children.

SERVANT. Have mercy upon your servant, my queen! QUEEN. The assembly is over and my servants are all gone. Why do you come at this late hour? SERVANT. When you have finished with others, that is my time. I come to ask what remains for your last servant to do. QUEEN. What can you expect when it is too late? SERVANT. Make me the gardener of your flower garden. QUEEN. What folly is this? SERVANT. I will give up my other work. I will throw my swords and lances down in the dust. Do not send me to distant courts; do not bid me undertake new conquests. But make me the gardener of your flower garden. QUEEN. What will your duties be? SERVANT. The service of your idle days. I will keep fresh the grassy path where you walk in the morning, where your feet will be greeted with praise at every step by the flowers eager for death. I will swing you in a swing among the branches of the saptaparna, where the early evening moon will struggle to kiss your skirt through the leaves. I will replenish with scented oil the lamp that burns by your bedside, and decorate your footstool with sandal and saffron paste in wondrous designs. QUEEN. What will you have for your reward? SERVANT. To be allowed to hold your little fists like tender lotus-buds and slip flower chains over your wrists; to tinge the soles of your feet with the red juice of ashoka petals and kiss away the speck of dust that may chance to linger there. QUEEN. Your prayers are granted, my servant, you will be the gardener of my flower garden.

The most popular amchi (Tibetan doctor) in McLeod Ganj is the former physician to the Dalai Lama, Dr Yeshi Dhonden OFFLINE MAP ( 8am-1pm), whose tiny clinic is squirreled away off Jogibara Rd, down an alley past Ashoka Restaurant. No appointment is necessary: you arrive at 8am and collect a token and approximate consultation time. You come back with a sample of urine, which, along with a quick examination, is all the doctor needs to prescribe the appropriate herbal pills. Many locals and expats swear by his treatments. For an insight into traditional Tibetan medicine , visit the Tibetan Medical & Astrological Institute (Click here); note this is a different location from the Men-Tsee-Khang Clinic mentioned above.

The last year of the Vajpayee government, 2003–04, was the best ever—not just reckoning the years since 1947 but even going back to the last century, to the years of the East India Company, to the reign of Akbar and of Ashoka, and to the time when our forefathers had discovered Pythagoras’s theorem, mastered the art of organ transplant and flew aircraft to other planets.

Recipes of Sita People have to be fed during a war. And so the kitchens of Lanka were busy. Those who were going to the war had to be fed; those who were returning from the war had to be fed. Food had to inspire, comfort and stir passions. The smell of rice boiling, vegetables frying and fish roasting filled the city streets, mingling with the smell of blood, rotting flesh and burning towers. The aromas reached Sita’s grove. ‘Don’t you like that smell?’ asked Trijata noticing Sita’s expression as she inhaled the vapours. Trijata, Vibhishana’s daughter, had become a friend. ‘If I was cooking, I would change the proportion of the spices,’ Sita said. She gave her suggestions to Trijata, who promptly conveyed them to the royal kitchen. Mandodari followed these instructions and soon a different aroma wafted out of the kitchen. So enticing was the resulting aroma that other rakshasa cooks came to the Ashoka grove and asked Sita for cooking tips. Without tasting the food, just by smelling what had been prepared, like a skilled cook, Sita gave her suggestions. ‘Add more salt.’ ‘Replace mustard with pepper.’ ‘Mix ginger with tamarind.’ ‘Less cloves, more coconut milk.’ These suggestions were promptly executed, and before long Lanka was full of the most delightful aromas and flavours, so delightful that sons and brothers and husbands and fathers wanted to stay back and relish more food. They wanted to burp, then sleep, then wake up and eat again. They wanted to chew areca nuts wrapped in betel leaves and enjoy the company of their wives on swings. No war, no fighting, just conversations over food. Ravana noticed the lethargy in his men, their reluctance to fight. They were not afraid. They were not drunk. They were just too happy to go to war. Furious, he ordered the kitchens to be closed. ‘Starve the soldiers. Hungry men are angry men. In anger they will kill the monkeys. The only food they can eat is monkey flesh.

Just then a Buddhist monk came walking across the battlefield. The monk did not say a word, but his being was radiant with peace and happiness. Seeing that monk, Ashoka thought, “Why is it that I, having everything in the world, feel so miserable? Whereas this monk has nothing in the world apart from the robes he wears and the bowl he carries, yet he looks so serene and happy in this terrible place.” Ashoka made a momentous decision on that battlefield. He pursued the monk and asked him, “Are you happy? If so, how did this come to be?” In response, the monk who had nothing introduced the emperor who had everything to the Buddha’s teachings. As a consequence of this chance encounter, Ashoka devoted himself to the practice and study of Buddhism and changed the entire nature of his reign. He stopped waging imperialistic wars. He no longer allowed people to go hungry. He transformed himself from a tyrant into one of history’s most respected rulers, acclaimed for thousands of years after as just and benevolent.

In addition, Sultan Iltumish, for all his rhetoric of being India's sole legitimate Muslim ruler, continued to issue coins with the old bull-and-horseman motif and a Sanskritized form of his name and title: 'Suratana Sri Samsadina', the latter referring to his given name, Shams al-Din. He also enlarged Delhi's Qutb mosque by three times in order to accomodate the many immigrants from beyond the Khyber who had flocked to Delhi during his reign. And he added three storeys to the city's famous minaret, the Qutb Minar. Notably, he placed a seven-metre iron pillar in the centre of the mosque's oldest courtyard, on a direct axis with its main prayer chamber. Originally installed in a Vishnu temple to announce the military victories of a fourth-or-fifth century Indian king, the pillar was now associated with Iltumish and his own victories. In transplanting the pillar in this way, the Sultan broke with Islamic architectural conventions while conforming to Indian political traditions. For in 1164, within living memory of Iltumish's installations of the Vishnu pillar in Delhi's great mosque, Vigraharaja IV Chauhan (r. 1150-64) recorded his own conquests on the same stone pillar on which the emperor Ashoka had published an edict back in the third century BC.

Ashoka

As long as there are people who seek the gods with greedy hearts, there will be priests with greedy hearts ready to receive them.

Originally built as the state ballroom for the British Viceroy, Ashoka Hall also had a wooden dance floor. It was ironic that prime ministers and other ministers took their sacrosanct oath of office and secrecy in this particular hall. After all, prime ministers needed a killer instinct to reach the position first. The rest of their tenure was coloured by the great dance of Indian democracy—defections, rebellions, and general chaos.

India—the land of Buddha, Mahavir, Ashoka and Gandhi—imagines itself to be a civilization rooted in non-violence. But the fact that these great apostles of peace belong to India only accentuates the terror that has blighted this land for centuries. Unfortunately, the history, geography, composition and reality of Indian society make terrorist violence almost inevitable. This would be true of any society with similar characteristics—a hugely diverse population that is riven with divisions and inequities. And it is our misfortune that we have rarely been blessed with a strong, non-partisan, non-sectarian leadership that can keep turbulence in check.

When the Vedic people reached the north-west of the subcontinent, they found other people there besides the local Dravidians. One group that they mention was the Paṇi, who were traders with possible links to the Phoenicians, whose name in Latin was Poeni.31 These Paṇi would have spoken Phoenician, a Semitic language that originated in Syria and Palestine (or ‘Canaan’) related to Hebrew and Aramaic, and which was written from right to left. There are Aramaic stone markers in Taxila and Afghanistan; Emperor Ashoka also wrote his Prakrit edicts in the Aramaic script in this region, since Aramaic was the official language of the Achaemenid Empire that covered present-day Iran and Afghanistan.

Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousnesses and serenities and royal highnesses and the like, the name of Ashoka shines, and shines, almost alone, a star.

The policy warning was clear: invest now in education or sacrifice productivity for decades

The attitude toward the forest people forms an important caveat to Ashoka's espousal of the principle of nonviolence. The fact that the warning to the forest people appears in an inscription that deals with the evils of warfare and the replacement of the goal of military victory by that of dhammic victory suggests that the armed insur- gency of the forest people posed a major political challenge to the Maurya state, one that could not be ignored even by an otherwise pacifist emperor. The king who repents on the devastation of war, declares that he has abjured it, and urges his successors to do like- wise, brandishes his power in front of the forest people and warns them to fall in line if they want to avoid his wrath.

Their flag has two background colours: green representing the ground below, and blue for the sky above. In its centre it depicted a wheel: this symbolized the image of the Romani people as travellers and, resembling the 24-spoke wheel known as the Ashoka Chatra which features in the centre of the flag of India, it served as a reference to the Roms' historical country of origin.

The first laws and proclamations of ethics—the Code of Hammurabi, the Ten Commandments of the Hebrews, the Edicts of Emperor Ashoka, can be read as attempts to harness, subdue, and domesticate emotional life.

Operating a state-of-the art fleet was Air India’s forte. The airline had acquired Boeing 747s, which were named after Indian emperors (Shahjahan, Ashoka, Rajaraja and Vikramaditya). The Constellations were named after princesses, the Super Constellations after the queens and the Boeing 707s after Himalayan peaks.

because none has survived. In those days the best stone

NATIONAL SYMBOLS National Flag Our National Flag is a tricolour with deep saffron at the top, white in the middle and dark green at the bottom in equal proportion. The ratio of the width of the flag to its length is 2:3. In the centre of the white band is a navy blue wheel known as Ashok Chakra. It has 24 spokes. Each colour of the flag has its own significance : Saffron — signifies courage and sacrifice White — signifies truth and peace Green — signifies faith and prosperity The wheel is a symbol of progress round the clock.   National Emblem Our National Emblem is a Lion Capital, adopted from the Ashoka’s Pillar at Sarnath.

Who are the Eight Immortals?’ asked Adhyapika. ‘One of them is Ashwatthama, the son of guru Drona. He was given immortality not as a boon but as a curse for his misdeeds. Then there’s Vyasa, the sage who narrated the Mahabharata. He was born in Tretayug, lived through Dwaparyug and Kalyug. Also there is the Asura King Bali whose pious deeds on earth provided him with the boon of being able to visit his subjects once a year during Onam.’ ‘That’s only three,’ said Adhyapika. ‘Well, the fourth is Vibhishana, Ravana’s brother. He was made immortal in order to maintain morality and righteousness in Lanka. Fifth, there’s Kripa, the kulguru of the Kurus. His impartiality towards all of his students was the reason for his immortality. And sixth, Parshurama, the master of astras, shastras and celestial weapons. He is waiting for Kalki, the final avatar of Vishnu, to appear so that he may train him in warfare. Seventh is Markendeya, a devotee of Shiva who was granted immortality by him when Shiva and Yama fought each other. Finally, there’s me, the eighth.’ ‘But why were all of you in Ashoka’s

The refusal to examine Islamic culture and traditions, the sordid dehumanization of Muslims, and the utter disregard for the intellectual traditions and culture of one of the world’s great civilizations are characteristic of those who disdain self-reflection and intellectual inquiry. Confronting this complexity requires work and study rather than a retreat into slogans and cliches. And enlightened, tolerant civilizations have flourished outside the orbit of the United Sates and Europe. The ruins of the ancient Mughal capital, Fatehpur Sikri, lie about 100 miles south of Delhi. The capital was constructed by the emperor Akbar the Great at the end of the sixteenth century. The emperor’s court was filled with philosophers, mystics and religious scholars, including Sunni, Sufi, and Shiite Muslims, Hindu followers of Shiva and Vishnu, as well as atheists, Christians, Jains, Jews , Buddhists and Zoroastrians. They debated ethics and beliefs. He forbade any person to be discriminated against on the basis of belief and declared that everyone was free to follow any religion. This took place as the Inquisition was at its height in Spain and Portugal, and as Giordano Bruno was being burnt at the stake in Rome’s Campo de Fiori. Tolerance, as well as religious and political plurality, is not exclusive to Western culture. The Judeo-Christian tradition was born and came to life in the Middle East. Its intellectual and religious beliefs were cultivated and formed in cities such as Jerusalem, Antioch, Alexandria and Constantinople. Many of the greatest tenets of Western civilization, as is true with Islam and Buddhism, are Eastern in origin. Our respect for the rule of law and freedom of expression, as well as printing, paper, the book, the translation and dissemination of the classical Greek philosophers, algebra, geometry and universities were given to us by the Islamic world. One of the first law codes was invented by the ancient Babylonian ruler Hammurabi, in what is now Iraq. One of the first known legal protections of basic freedoms and equality was promulgated in the third century B.C. by the Buddhist Indian emperor Ashoka. And, unlike, Aristotle, he insisted on equal rights for women and slaves. The division set up by the new atheists between superior Western, rational values and the irrational beliefs of those outside our tradition is not only unhistorical but untrue. The East and the West do not have separate, competing value systems. We do not treat life with greater sanctity than those we belittle and dismiss. Eastern and Western traditions have within them varied ethical systems, some of which are repugnant and some of which are worth emulating. To hold up the highest ideals of our own culture and to deny that these great ideals exist in other cultures, especially Eastern cultures, is made possible only by a staggering historical and cultural illiteracy. The civilization we champion and promote as superior is, in fact, a product of the fusion of traditions and beliefs of the Orient and the Occident. We advance morally and intellectually only when we cross these cultural lines, when we use the lens of other cultures to examine our own. It is then that we see our limitations, that we uncover the folly of or own assumptions and our prejudices. It is then that we achieve empathy, we learn and make wisdom possible.

Banalata Sen Jibananda Das. Translated from the original Bengali by Amitabha Mukerjee A thousand years I have walked these paths, From the harbour at Malacca in the dark of night To the straits of Ceylon at glimmer of dawn. Much have I travelled - The grey world of Ashoka-Bimbisara, Further yet, The dark city of Vidharbha; Around me life foams its stormy breath. Weary of soul, I found a moment's respite in her presence - She: Banalata Sen of Natore. Her hair the ancient darkness of Vidisha, Face a sculpture from Sravasthi. A sailor in distant oceans, rudderless, lost, When hoves into view Island of grass through fronds of cinnamon, A green relief So she felt to me. In the darkness she spoke - "All these years, where had you been?" Her eyebrows arched like the soaring wings of a bird - She: Banalata Sen of Natore. With the sound of dewdrops, Comes evening. The sunset fringe of gold on the eagle's wing Melts into the night And the glow of fireflies. Birds return to nest - The shop of life Shuttered for the day. Left behind in the darkness Face to face - Only she: Banalata Sen of Natore. Original translation 11/90

Whoever honors his own sect and condemns other sects … injures his own more gravely.” — King Ashoka

We are all pieces in Ashoka’s game. I often wonder about his purpose. More power? More land? More wealth? More subjects? More deaths? It appears to be a hunger that can never be satisfied.

निजी