Ashoka the Great


Symbol of Ashoka

“Ashoka the Great’s symbol, the ashoka chakra, with 24 spokes. Each spoke depicts one hour of the day, portraying the prevalence of righteousness all the 24 hours of it. It is featured in the center of the current flag of India.”

My inner planets mentor Thoth (ThothHorRa) revealed to me several years ago that one of his incarnations was as the Indian ruler, Ashoka…that the soul of Thoth entered the mortal being of Ashoka as what we now call a “walk-in.” Historically, as a King Ashoka conquered many lands and people, resulting in the slaughter of thousands. However, after he had acquired a large kingdom in this manner he suddenly renounced violence and became a buddist! It was at this point, so says ThothHorRa, that he (Thoth) entered the being Ashoka.

It was upon the great river that Askoka fell face forward from the horse’s back and unconscious, his soul came out of his body and mine entered therein. – ThothHorRa

from Wikipedia…

Ashoka, popularly known as Ashoka the Great, was an Indian emperor of the Maurya Dynasty who ruled almost all of the Indian subcontinent from 269 BC to 232 BC. One of India’s greatest emperors, Ashoka reigned over most of present-day India after a number of military conquests.

Renowned British author and social critic H. G. Wells in his bestselling two-volume work, The Outline of History (1920), wrote of emperor Ashoka:

In the history of the world there have been thousands of kings and emperors who called themselves ‘their highnesses,’ ‘their majesties,’ and ‘their exalted majesties’ and so on. They shone for a brief moment, and as quickly disappeared. But Ashoka shines and shines brightly like a bright star, even unto this day.

Prominent in this cause were his son Venerable Mahindra and daughter Sanghamitra (whose name means “friend of the Sangha”), who established Buddhism in Ceylon (now Sri Lanka). He built thousands of Stupas and Viharas for Buddhist followers. The Stupas of Sanchi are world famous and the stupa named Sanchi Stupa was built by Emperor Ashoka. During the remaining portion of Ashoka’s reign, he pursued an official policy of nonviolence (ahimsa). Even the unnecessary slaughter or mutilation of people was immediately abolished. Everyone became protected by the king’s law against sport hunting and branding. Limited hunting was permitted for consumption reasons but Ashoka also promoted the concept of vegetarianism. Ashoka also showed mercy to those imprisoned, allowing them leave for the outside a day of the year. He attempted to raise the professional ambition of the common man by building universities for study, and water transit and irrigation systems for trade and agriculture. He treated his subjects as equals regardless of their religion, politics and caste. The kingdoms surrounding his, so easily overthrown, were instead made to be well-respected allies.

He is acclaimed for constructing hospitals for animals and renovating major roads throughout India. After this transformation, Ashoka came to be known as Dhammashoka (Sanskrit), meaning Ashoka, the follower of Dharma. Ashoka defined the main principles of dharma (dhamma) as nonviolence, tolerance of all sects and opinions, obedience to parents, respect for the Brahmans and other religious teachers and priests, liberality towards friends, humane treatment of servants, and generosity towards all. These principles suggest a general ethic of behaviour to which no religious or social group could object.

The source of much of our knowledge of Ashoka is the many inscriptions he had carved on pillars and rocks throughout the empire. Emperor Ashoka is known as Piyadasi (in Pali) or Priyadarshi (in Sanskrit) meaning “good looking” or “favored by the gods with good blessing”. All his inscriptions have the imperial touch and show compassionate loving. He addressed his people as his “children”. These inscriptions promoted Buddhist morality and encouraged nonviolence and adherence to Dharma (duty or proper behavior)…

Ashoka’s own words as known from his Edicts are: “All men are my children. I am like a father to them. As every father desires the good and the happiness of his children, I wish that all men should be happy always.” Edward D’Cruz interprets the Ashokan dharma as a “religion to be used as a symbol of a new imperial unity and a cementing force to weld the diverse and heterogeneous elements of the empire”.

Also, in the Edicts, Ashoka mentions Hellenistic kings of the period as converts to Buddhism, although no Hellenic historical record of this event remain:

The conquest by Dharma has been won here, on the borders, and even six hundred yojanas (5,400–9,600 km) away, where the Greek king Antiochos rules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni (Sri Lanka).
—Edicts of Ashoka, Rock Edict 13 (S. Dhammika)

Ashoka also claims that he encouraged the development of herbal medicine, for human and nonhuman animals, in their territories:

Everywhere within Beloved-of-the-Gods, King Piyadasi’s [Ashoka’s] domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbors of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, 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.
—Edicts of Ashoka, Rock Edict 2

The Greeks in India even seem to have played an active role in the propagation of Buddhism, as some of the emissaries of Ashoka, such as Dharmaraksita, are described in Pali sources as leading Greek (Yona) Buddhist monks, active in spreading Buddhism (the Mahavamsa, XII[2]).

The reign of Ashoka Maurya could easily have disappeared into history as the ages passed by, and would have had he not left behind a record of his trials. The testimony of this wise king was discovered in the form of magnificently sculpted pillars and boulders with a variety of actions and teachings he wished to be published etched into the stone. What Ashoka left behind was the first written language in India since the ancient city of Harappa. The language used for inscription was the then current spoken form called Prakrit.

One of the more enduring legacies of Ashoka Maurya was the model that he provided for the relationship between Buddhism and the state. Throughout Theravada Southeastern Asia, the model of ruler ship embodied by Ashoka replaced the notion of divine kingship that had previously dominated (in the Angkor kingdom, for instance). Under this model of ‘Buddhist kingship’, the king sought to legitimize his rule not through descent from a divine source, but by supporting and earning the approval of the Buddhist sangha. Following Ashoka’s example, kings established monasteries, funded the construction of stupas, and supported the ordination of monks in their kingdom. Many rulers also took an active role in resolving disputes over the status and regulation of the sangha, as Ashoka had in calling a conclave to settle a number of contentious issues during his reign. This development ultimately lead to a close association in many Southeast Asian countries between the monarchy and the religious hierarchy, an association that can still be seen today in the state-supported Buddhism of Thailand and the traditional role of the Thai king as both a religious and secular leader. Ashoka also said that all his courtiers were true to their self and governed the people in a moral manner.

According to what I have received, as Ashoka, Thoth established an inner circle of priests to whom he entrusted “Sacred Utterances” of his visions. These were actually originally given by him to a priest/priestesshood in MU (Lemuria) when he was the “Lord Melchizedek.” Now as Ashoka, he presented several “books” of the Melchizedekean Sacred Utterances to his Indian priests. Shortly after this, Ashoka / Thoth departed the form. He had intended that these priests pass the “Sacred Utterances” on to select schools of chanters…for these Utterances were to heal and restore living things (actually transforming the DNA). However, only a few schools were created, and due to an epidemic, the original priests died and the schools came to an abrupt end.

ThothHorRa has requested of me that I create a series of mp3s bringing forth some of the very basic utterances for recalibrating the DNA. We shall see how this project unfolds.

Vedic Chanting comes from the original Melchizedekean Sacred Utterances, although it is not identical to it and only represents some of the first levels of these Utterances.

Story of Ashoka

Vedic Chanting

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4 thoughts on “Ashoka the Great

  1. I think this picture is not a ashoka chakara this is a Ratha Chakara of the great Sun Temple of Konark there is 24 wheeles inthis ratha it means 24 hours of the day

  2. Greetings Maia, I recently learned of the Barabar Caves in India and was rather taken by their magnificent construction which seems to me to have everything to do with acoustics. When I was doing some research on Ashoka, whom I was not familiar with, I stumbled on this article. Fascinating insight. Perhaps these constructions were used in relation to the Sacred Utterances in some way? http://www.mapability.com/travel/p2i/barabar_1.php

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