Ashoka's reign as one of the great periods in Indian history was marked by a lack of wisdom and toler ance in the early years of his rule.
He eliminated several of his brothers in a bloody struggle to win the throne.
Ashoka was both impetuous and bad-tempered according to contemporary Buddhist sources.
One example of Ashoka's brutal excesses was his insistence that a woman from his harem be put to death for being ugly.
He was delighted in conquest until he saw the horrible sufferings caused by his conquest in eastern India.
His conversion to Buddhism was the result of that experience and regret.
Ashoka worked to serve his people and promote their welfare after his conversion.
He used his money to build roads, hospitals, and rest houses and to encourage vegetarianism in order to reduce the slaughter of animals in his kingdom.
His attempts to curb the slaughter of cows, either for sacrifice or for food, were important.
The sacred status that this animal attained in Indian civilization was contributed to by these efforts, in con junction with a long-standing reverence for cattle that reached back to the Harappan era.
The influence of Buddhism on Ashoka's personal life spilled over into the events surrounding the Buddha's life or his state policy.
The symbols associated with his teachings were displayed.
Ashoka, the great dome ruler spreading peace and good government, tried to build a white covered dirt mound that would be used as a base for an imperial bureaucracy that would enforce his laws and sanctions against was painted white and it struck approaching pilgrims as a great war and animal slaughter.
He tried to establish a cloud on the horizon.
Ashoka's efforts were supported by 1000 MILES and artisans.
The orders of Buddhist monks increased in wealth and membership as a result of the generous patronage of 1000 KILOMETERS.
It took less than two centuries to support the Buddhist alternative.
China and Japan strengthened the position of the family after the missionaries carried the Buddhist faith from central Asia to Sri Lanka.
The spread of great monastery complexes throughout the subcontinent was one of the signs of the Buddhist surge under Ashoka and his successors.
Most of the monasteries were made of wood and were destroyed by invaders.
Most of the freestanding stupas were covered with mounds of dirt.
The shrines and monasteries, such as those at Ajanta pictured and discussed at the beginning of the chapter, were more technically impressive.
Ashoka's dedication to Buddhism resulted in his efforts to spread the faith beyond the Indian subcontinent.
He sent missions to Sri Lanka to the south and to the Himalayan kingdoms to the north, as well as one led by one of his sons.
Establishing Buddhism in each region was important because the converted rulers and monks in these areas were instrumental in spreading the religion to the rest of Asia.
Buddhism was brought to many parts of southeast Asia from Sri Lanka.
It was carried into Tibet, China, and the rest of east Asia from Nepal and central Asia.
The two lions that were established by bears did not survive his death.
He was owed the throne by the rulers.
The sculpture obscures the other two lions because the empire was divided between rival claims within the Maurya household and the local lords who attempted to reestablish the many kingdoms.
The sculpture was absorbed into the empire.
The Mauryan Empire ceased to exist by 185 b.c.e.
Ashoka used the lions as the emblem of his rule after political instability returned to the subcontinent.
Stone shrines built to house pieces of bone or hair are said to be relics of the Buddha.
After the fall of the Mauryan dynasty, the influence of Buddhism in its largely peaceful Buddhism in Indian society became vulnerable to rivalry with Brahmanism.
The rise of huge monasteries was the result of Buddhist monks becoming more and more concentrated in trend.
The monks grew obsessed with fine and the consolidation of the points of philosophy that had little or no relevance to ordinary believers.
Buddhism in India did not have a sequence of family and life-cycle rituals or folk festivals that Western scholars could interact with.
They focused their services on wealthy Hindus who donated to the monasteries.
The support made the rounds to collect religious and social order.
They stressed the importance of personal worship and small, everyday offerings of food and prayers to the gods.
The rate of increase from the last centuries.
Hinduism emphasized intense devotion to gods, who were seen as manifestations of one divine developed from the blend of essence.
Certain gods were revered by certain popular polythesistic cults and occupational groups, such as the elephant-headed, pot-bellied deity who was favored by mysticism.
Temples sprang up to house the many statues that were worshiped as the gods.
Devotional cults were open to everyone at all levels, including the untouch personification of the Cosmic forces of ables.
At times, women were allowed to be cult poets and singers.
The role the brahmans played in the everyday Hindu god of sacrifice was enlarged by these occasions.
Hinduism absorbed salvationist Buddhism.
The brahmans allowed their followers to worship the Buddha as a form of Vishnu, a god of the Hindu pantheon.