BIOGRAPHY OF INDIAN GREATEST EMPEROR "ASHOKA "

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Ashoka,  was last major emperor of the Mauryan

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 dynasty of India. His vigorous patronage of Buddhism during his reign (c. 265–238 BCE; also given as c. 273–232 BCE) furthered the expansion of that religion throughout India. Following his successful but bloody conquest of the Kalinga country on the east coast, Ashoka renounced armed conquest and adopted a policy that he called “conquest by dharma” (i.e., by principles of right life). Vaishali: pillar commemorating Ashoka Vaishali: pillar commemorating Ashoka See all media Died: 238 BCE? India Subjects Of Study: dharma In order to gain wide publicity for his teachings and his work, Ashoka made them known by means of oral announcements and by engravings on rocks and pillars at suitable sites. These inscriptions—the rock edicts and pillar edicts (e.g., the lion capital of the pillar found at Sarnath, which has become India’s national emblem), mostly dated in various years of his reign—contain statements regarding his thoughts and actions and provide information on his life and acts. His utterances rang of frankness and sincerity. According to his own accounts, Ashoka conquered the Kalinga country (modern Orissa state) in the eighth year of his reign. The sufferings that the war inflicted on the defeated people moved him to such remorse that he renounced armed conquests. It was at this time that he came in touch with Buddhism and adopted it. Under its influence and prompted by his own dynamic temperament, he resolved to live according to, and preach, the dharma and to serve his subjects and all humanity. Ashoka repeatedly declared that he understood dharma to be the energetic practice of the sociomoral virtues of honesty, truthfulness, compassion, mercifulness, benevolence, nonviolence, considerate behaviour toward all, “little sin and many good deeds,” nonextravagance, nonacquisitiveness, and noninjury to animals. He spoke of no particular mode of religious creed or worship, nor of any philosophical doctrines. He spoke of Buddhism only to his coreligionists and not to others. Toward all religious sects he adopted a policy of respect and guaranteed them full freedom to live according to their own principles, but he also urged them to exert themselves for the “increase of their inner worthiness.” Moreover, he exhorted them to respect the creeds of others, praise the good points of others, and refrain from vehement adverse criticism of the viewpoints of others. To practice the dharma actively, Ashoka went out on periodic tours preaching the dharma to the rural people and relieving their sufferings. He ordered his high officials to do the same, in addition to attending to their normal duties; he exhorted administrative officers to be constantly aware of the joys and sorrows of the common folk and to be prompt and impartial in dispensing justice. A special class of high officers, designated “dharma ministers,” was appointed to foster dharma work by the public, relieve suffering wherever found, and look to the special needs of women, of people inhabiting outlying regions, of neighbouring peoples, and of various religious communities. It was ordered that matters concerning public welfare were to be reported to him at all times. The only glory he sought, he said, was for having led his people along the path of dharma. No doubts are left in the minds of readers of his inscriptions regarding his earnest zeal for serving his subjects. More success was attained in his work, he said, by reasoning with people than by issuing commands. Among his works of public utility were the founding of hospitals for people and animals, the planting of roadside trees and groves, the digging of wells, and the construction of watering sheds and rest houses. Orders were also issued for curbing public laxities and preventing cruelty to animals. With the death of Ashoka, the Mauryan empire disintegrated and his work was discontinued. His memory survives for what he attempted to achieve and the high ideals he held before himself. Most enduring were Ashoka’s services to Buddhism. He built a number of stupas (commemorative burial mounds) and monasteries and erected pillars on which he ordered inscribed his understanding of religious doctrines. He took strong measures to suppress schisms within the sangha (the Buddhist religious community) and prescribed a course of scriptural studies for adherents. The Sinhalese chronicle Mahavamsa says that when the order decided to send preaching missions abroad, Ashoka helped them enthusiastically and sent his own son and daughter as missionaries to Sri Lanka. It is as a result of Ashoka’s patronage that Buddhism, which until then was a small sect confined to particular localities, spread throughout India and subsequently beyond the frontiers of the country. A sample quotation that illustrates the spirit that guided Ashoka is: All men are my children. As for my own children I desire that they may be provided with all the welfare and happiness of this world and of the next, so do I desire for all men as well. Amulya Chandra Sen Genghis Khan Home Politics, Law & Government World Leaders Other Politicians Genghis Khan Mongol ruler Alternate titles: Ching-gis Khan, Chinggiss Khan, Chingis Khan, Jenghiz Khan, Jinghis Khan, Temüjin, Temuchin By Charles R. Bawden • Edit History TOP QUESTIONS What was Genghis Khan’s early life like? How did Genghis Khan come to power? What was Genghis Khan best known for? When did Genghis Khan die? Genghis Khan, Genghis also spelled Chinggis, Chingis, Jenghiz, or Jinghis, original name Temüjin, also spelled Temuchin, (born 1162, near Lake Baikal, Mongolia—died August 18, 1227), Mongolian warrior-ruler, one of the most famous conquerors of history, who consolidated tribes into a unified Mongolia and then extended his empire across Asia to the Adriatic Sea. Genghis Khan Genghis Khan See all media Born: 1162 near Lake Baikal Died: August 18, 1227 (aged 65) Title / Office: khan (1206-1227), Mongol empire Notable Family Members: son Jöchi son Ögödei son Chagatai Top Questions: Genghis Khan Top Questions: Genghis Khan Questions and answers about Genghis Khan. Encyclopædia Britannica, Inc. See all videos for this article Genghis Khan was a warrior and ruler of genius who, starting from obscure and insignificant beginnings, brought all the nomadic tribes of Mongolia under the rule of himself and his family in a rigidly disciplined military state. He then turned his attention toward the settled peoples beyond the borders of his nomadic realm and began the series of campaigns of plunder and conquest that eventually carried the Mongol armies as far as the Adriatic Sea in one direction and the Pacific coast of China in the other, leading to the establishment of the great Mongol Empire. Historical background With the exception of the saga-like Secret History of the Mongols (1240?), only non-Mongol sources provide near-contemporary information about the life of Genghis Khan. Almost all writers, even those who were in the Mongol service, have dwelt on the enormous destruction wrought by the Mongol invasions. One Arab historian openly expressed his horror at the recollection of them. Beyond the reach of the Mongols and relying on second-hand information, the 13th-century chronicler Matthew Paris called them a “detestable nation of Satan that poured out like devils from Tartarus so that they are rightly called Tartars.” He was making a play on words with the classical word Tartarus (Hell) and the ancient tribal name of Tatar borne by some of the nomads, but his account catches the terror that the Mongols evoked. As the founder of the Mongol nation, the organizer of the Mongol armies, and the genius behind their campaigns, Genghis Khan must share the reputation of his people, even though his generals were frequently operating on their own, far from direct supervision. Nevertheless, it would be mistaken to see the Mongol campaigns as haphazard incursions by bands of marauding savages. Nor is it true, as some have supposed, that these campaigns were somehow brought about by a progressive desiccation of Inner Asia that compelled the nomads to look for new pastures. Nor, again, were the Mongol invasions a unique event. Genghis Khan was neither the first nor the last nomadic conqueror to burst out of the steppe and terrorize the settled periphery of Eurasia. His campaigns were merely larger in scale, more successful, and more lasting in effect than those of other leaders. They impinged more violently upon those sedentary peoples who had the habit of recording events in writing, and they affected a greater part of the Eurasian continent and a variety of different societies. Two societies were in constant contact, two societies that were mutually hostile, if only because of their diametrically opposed ways of life, and yet these societies were interdependent. The nomads needed some of the staple products of the south and coveted its luxuries. These could be had by trade, by taxing transient caravans, or by armed raids. The settled peoples of China needed the products of the steppe to a lesser extent, but they could not ignore the presence of the nomadic barbarians and were forever preoccupied with resisting encroachment by one means or another. A strong dynasty, such as the 17th-century Manchu, could extend its military power directly over all Inner Asia. At other times the Chinese would have to play off one set of barbarians against another, transferring their support and juggling their alliances so as to prevent any one tribe from becoming too strong. The cycle of dynastic strength and weakness in China was accompanied by another cycle, that of unity and fragmentation amongst the peoples of the steppe. At the peak of their power, a nomadic tribe under a determined leader could subjugate the other tribes to its will and, if the situation in China was one of weakness, might extend its power well beyond the steppe. In the end this extension of nomadic power over the incompatible, sedentary culture of the south brought its own nemesis. The nomads lost their traditional basis of superiority—that lightning mobility that required little in the way of supply and fodder—and were swallowed up by the Chinese they had conquered. The cycle would then be resumed; a powerful China would reemerge, and disarray and petty squabbling among ephemeral chieftains would be the new pattern of life among the nomads. The history of the Mongol conquests illustrates this analysis perfectly, and it is against this background of political contrasts and tensions that the life of Genghis Khan must be evaluated. His campaigns were not an inexplicable natural or even God-given catastrophe but the outcome of a set of circumstances manipulated by a soldier of ambition, determination, and genius. He found his tribal world ready for unification, at a time when China and other settled states were, for one reason or another, simultaneously in decline, and he exploited the situation. Early struggles Various dates are given for the birth of Temüjin (or Temuchin), as Genghis Khan was named—after a leader who was defeated by his father, Yesügei, when Temüjin was born. The chronology of Temüjin’s early life is uncertain. He may have been born in 1155, in 1162 (the date favoured today in Mongolia), or in 1167. According to legend, his birth was auspicious, because he came into the world holding a clot of blood in his hand. He is also said to have been of divine origin, his first ancestor having been a gray wolf, “born with a destiny from heaven on high.” Yet his early years were anything but promising. When he was nine, Yesügei, a member of the royal Borjigin clan of the Mongols, was poisoned by a band of Tatars, another nomadic people, in continuance of an old feud. With Yesügei dead, the remainder of the clan, led by the rival Taychiut family, abandoned his widow, Höelün, and her children, considering them too weak to exercise leadership and seizing the opportunity to usurp power. For a time the small family led a life of extreme poverty, eating roots and fish instead of the normal nomad diet of mutton and mare’s milk. Two anecdotes illustrate both Temüjin’s straitened circumstances and, more significantly, the power he already had of attracting supporters through sheer force of personality. Once he was captured by the Taychiut, who, rather than killing him, kept him around their camps, wearing a wooden collar. One night, when they were feasting, Temüjin, noticing that he was being ineptly guarded, knocked down the sentry with a blow from his wooden collar and fled. The Taychiut searched all night for him, and he was seen by one of their people, who, impressed by the fire in his eyes, did not denounce him but helped him escape at the risk of his own life. On another occasion horse thieves came and stole eight of the nine horses that the small family owned. Temüjin pursued them. On the way he stopped to ask a young stranger, called Bo’orchu, if he had seen the horses. Bo’orchu immediately left the milking he was engaged in, gave Temüjin a fresh horse, and set out with him to help recover the lost beasts. He refused any reward but, recognizing Temüjin’s authority, attached himself irrevocably to him as a nökör, or free companion, abandoning his own family. Temüjin and his family apparently preserved a considerable fund of prestige as members of the royal Borjigin clan, in spite of their rejection by it. Among other things, he was able to claim the wife to whom Yesügei had betrothed him just before his death. But the Merkit people, a tribe living in northern Mongolia, bore Temüjin a grudge, because Yesügei had stolen his own wife, Höelün, from one of their men, and in their turn they ravished Temüjin’s wife Börte. Temüjin felt able to appeal to Toghril, khan of the Kereit tribe, with whom Yesügei had had the relationship of anda, or sworn brother, and at that time the most powerful Mongol prince, for help in recovering Börte. He had had the foresight to rekindle this friendship by presenting Toghril with a sable skin, which he himself had received as a bridal gift. He seems to have had nothing else to offer; yet, in exchange, Toghril promised to reunite Temüjin’s scattered people, and he is said to have redeemed his promise by furnishing 20,000 men and persuading Jamuka, a boyhood friend of Temüjin’s, to supply an army as well. The contrast between Temüjin’s destitution and the huge army furnished by his allies is hard to explain, and no authority other than the narrative of the Secret History is available. Rise to power of Genghis Khan With powerful allies and a force of his own, Temüjin routed the Merkit, with the help of a strategy by which Temüjin was regularly to scotch the seeds of future rebellion. He tried never to leave an enemy in his rear; years later, before attacking China, he would first make sure that no nomad leader survived to stab him in the back. Not long after the destruction of the Merkit, he treated the nobility of the Jürkin clan in the same way. These princes, supposedly his allies, had profited by his absence on a raid against the Tatars to plunder his property. Temüjin exterminated the clan nobility and took the common people as his own soldiery and servants. When his power had grown sufficiently for him to risk a final showdown with the formidable Tatars, he first defeated them in battle and then slaughtered all those taller than the height of a cart axle. Presumably the children could be expected to grow up ignorant of their past identity and to become loyal followers of the Mongols. When the alliance with Toghril of the Kereit at last broke down and Temüjin had to dispose of this obstacle to supreme power, he dispersed the Kereit people among the Mongols as servants and troops. This ruthlessness was not mere wanton cruelty. Temüjin intended to leave alive none of the old, rival aristocrats, who might prove a focus of resistance; to provide himself with a fighting force; and, above all, to crush the sense of clan loyalties that favoured fragmentation and to unite all the nomads in personal obedience to his family. And when, in 1206, he was accepted as emperor of all the steppe people, he was to distribute thousands of families to the custody of his own relatives and companions, replacing the existing pattern of tribes and clans by something closer to a feudal structure. At least from the time of the defeat of the Merkits, Temüjin was aiming at supremacy in the steppes for himself. The renewed friendship with Jamuka lasted only a year and a half. Then, one day while the two friends were on the march, Jamuka uttered an enigmatic remark about the choice of camping site, which provoked Temüjin’s wife Börte to advise him that it was high time for the two friends to go their separate ways. What lies behind this episode is difficult to see. The story in the Secret History is too puzzling in its brevity and its allusive language to permit a reliable explanation. It has been suggested that Jamuka was trying to provoke a crisis in the leadership. Equally, it may be that the language is deliberately obscure to gloss over the fact that Temüjin was about to desert his comrade. In any event, Temüjin took Börte’s advice. Many of Jamuka’s own men also abandoned him, probably seeing in Temüjin the man they thought more likely to win in the end. The Secret History justifies their action in epic terms. One of the men tells Temüjin of a vision that had appeared to him and that could only be interpreted as meaning that Heaven and Earth had agreed that Temüjin should be lord of the empire. Looking at the situation in a more down-to-earth way, the interplay of the vacillating loyalties of the steppe may be discerned. The clansmen knew what was afoot, and some of them hastened to move over to Temüjin’s side, realizing that a strong leader was in the offing and that it would be prudent to declare for him early on. The break with Jamuka brought about a polarization within the Mongol world that was to be resolved only with the disappearance of one or the other of the rivals. Jamuka has no advocate in history. The Secret History has much to tell about him, not always unsympathetically, but it is essentially the chronicle of Temüjin’s family; and Jamuka appears as the enemy, albeit sometimes a reluctant one. He is an enigma, a man of sufficient force of personality to lead a rival coalition of princes and to get himself elected gur-khān, or supreme khan, by them. Yet he was an intriguer, a man to take the short view, ready to desert his friends, even turn on them, for the sake of a quick profit. But for Temüjin, it might have been within Jamuka’s power to dominate the Mongols, but Temüjin was incomparably the greater man; and the rivalry broke Jamuka. Clan leaders began to group themselves around Temüjin and Jamuka, and, a few years before the turn of the century, some of them proposed to make Temüjin khan of the Mongols. The terms in which they did so, promising him loyalty in war and the hunt, suggest that all they were looking for was a reliable general, certainly not the overlord he was to become. Indeed, later on, some of them were to desert him. Even at this time, Temüjin was only a minor chieftain, as is shown by the next important event narrated by the Secret History, a brawl at a feast, provoked by his nominal allies the Jürkin princes, whom he later massacred. The Jin emperor in northern China, too, looked on him as of no great consequence. In one of the reversals of policy characteristic of their manipulation of the nomads, the Jin attacked their onetime allies the Tatars. Together with Toghril, Temüjin seized the opportunity of continuing the clan feud and took the Tatars in the rear. The Jin emperor rewarded Toghril with the Chinese title of wang, or prince, and gave Temüjin an even less exalted one. And, indeed, for the next few years the Jin had nothing to fear from Temüjin. He was fully occupied in building up his power in the steppe and posed no obvious threat to China. Temüjin now set about systematically eliminating all rivals. Successive coalitions formed by Jamuka were defeated. The Tatars were exterminated. Toghril allowed himself to be maneuvered by Jamuka’s intrigues and by his own son’s ambitions and suspicions into outright war against Temüjin, and he and his Kereit people were destroyed. Finally, in the west, the Naiman ruler, fearful of the rising power of the Mongols, tried to form yet another coalition, with the participation of Jamuka, but was utterly defeated and lost his kingdom. Jamuka, inconstant as ever, deserted the Naiman khan at the last moment. These campaigns took place in the few years before 1206 and left Temüjin master of the steppes. In that year a great assembly was held by the River Onon, and Temüjin was proclaimed Genghis Khan: the title probably meant Universal Ruler. Unification of the Mongol nation The year 1206 was a turning point in the history of the Mongols and in world history: the moment when the Mongols were first ready to move out beyond the steppe. Mongolia itself took on a new shape. The petty tribal quarrels and raids were a thing of the past. Either the familiar tribe and clan names had fallen out of use or those bearing them were to be found, subsequently, scattered all over the Mongol world, testifying to the wreck of the traditional clan and tribe system. A unified Mongol nation came into existence as the personal creation of Genghis Khan and, through many vicissitudes (feudal disintegration, incipient retribalization, colonial occupation), has survived to the present day. Mongol ambitions looked beyond the steppe. Genghis Khan was ready to start on his great adventure of world conquest. The new nation was organized, above all, for war. Genghis Khan’s troops were divided up on the decimal system, were rigidly disciplined, and were well equipped and supplied. The generals were his own sons or men he had selected, absolutely loyal to him. Genghis Khan’s military genius could adapt itself to rapidly changing circumstances. Initially his troops were exclusively cavalry, riding the hardy, grass-fed Mongol pony that needed no fodder. With such an army, other nomads could be defeated, but cities could not be taken. Yet before long the Mongols were able to undertake the siege of large cities, using mangonels, catapults, ladders, burning oil, and so forth and even diverting rivers. It was only gradually, through contact with men from the more settled states, that Genghis Khan came to realize that there were more sophisticated ways of enjoying power than simply raiding, destroying, and plundering. It was a minister of the khan of the Naiman, the last important Mongol tribe to resist Genghis Khan, who taught him the uses of literacy and helped reduce the Mongol language to writing. The Secret History reports it was only after the war against the Muslim empire of Khwārezm, in the region of the Amu Darya (Oxus) and Syr Darya (Jaxartes), probably in late 1222, that Genghis Khan learned from Muslim advisers the “meaning and importance of towns.” And it was another adviser, formerly in the service of the Jin emperor, who explained to him the uses of peasants and craftsmen as producers of taxable goods. He had intended to turn the cultivated fields of northern China into grazing land for his horses. The great conquests of the Mongols, which would transform them into a world power, were still to come. China was the main goal. Genghis Khan first secured his western flank by a tough campaign against the Tangut kingdom of Xixia, a northwestern border state of China, and then fell upon the Jin empire of northern China in 1211. In 1214 he allowed himself to be bought off, temporarily, with a huge amount of booty, but in 1215 operations were resumed, and Beijing was taken. Subsequently, the more systematic subjugation of northern China was in the hands of his general Muqali. Genghis Khan himself was compelled to turn aside from China and carry out the conquest of Khwārezm. This war was provoked by the governor of the city of Otrar, who massacred a caravan of Muslim merchants who were under Genghis Khan’s protection. The Khwārezm-Shāh refused satisfaction. War with Khwārezm would doubtless have come sooner or later, but now it could not be deferred. It was in this war that the Mongols earned their reputation for savagery and terror. City after city was stormed, the inhabitants massacred or forced to serve as advance troops for the Mongols against their own people. Fields and gardens were laid waste and irrigation works destroyed as Genghis Khan pursued his implacable vengeance against the royal house of Khwārezm. He finally withdrew in 1223 and did not lead his armies into war again until the final campaign against Xixia in 1226–27. He died on August 18, 1227.