In the third century BCE, Ashoka ruled an empire encompassing much of modern-day India, Pakistan, Afghanistan, and Bangladesh. During his reign, Buddhism proliferated across the South Asian subcontinent, and future generations of Asians came to see him as the ideal Buddhist king. Disentangling the threads of Ashoka’s life from the knot of legend that surrounds it, Nayanjot Lahiri presents a vivid biography of this extraordinary Indian emperor and deepens our understanding of a legacy that extends beyond the bounds of Ashoka’s lifetime and dominion. At the center of Lahiri’s account is the complex personality of the Maurya dynasty’s third emperor—a strikingly contemplative monarch, at once ambitious and humane, who introduced a unique style of benevolent governance. Ashoka’s edicts, carved into rock faces and stone pillars, reveal an eloquent ruler who, unusually for the time, wished to communicate directly with his people. The voice he projected was personal, speaking candidly about the watershed events in his life and expressing his regrets as well as his wishes to his subjects. Ashoka’s humanity is conveyed most powerfully in his tale of the Battle of Kalinga. Against all conventions of statecraft, he depicts his victory as a tragedy rather than a triumph—a shattering experience that led him to embrace the Buddha’s teachings. Ashoka in Ancient India breathes new life into a towering figure of the ancient world, one who, in the words of Jawaharlal Nehru, “was greater than any king or emperor.”

Through his third century BCE quest to govern the Indian subcontinent by moral force alone, Ashoka transformed Buddhism from a minor sect into a major world religion. His bold experiment ended in tragedy, and in the tumult that followed the historical record was cleansed so effectively that his name was largely forgotten for almost two thousand years. Yet, a few mysterious stone monuments and inscriptions miraculously survived the purge. In Ashoka: The Search for India's Lost Emperor, historian Charles Allen tells the incredible story of how a few enterprising archaeologists deciphered the mysterious lettering on keystones and recovered India's ancient past. Drawing from rich sources, Allen crafts a clearer picture of this enigmatic figure than ever before.

The historical novel ‘Ashoka the Great’ is the life story of one of India’s greatest monarchs, living in the 3d century B.C. The Ashoka-chakra, the wheel of Dharma, adorns since India’s independence the Indian flag. His nearly 40 years’ government is viewed today by scholars as the first welfare state the world has known. In part 1 of the trilogy, The Wild Prince, we see how his passionate but honest character leads him often into difficulties. He is praised for his pride and courage yet feared for his direct tough actions, looking through the trickery of enemies. As the successor of his father he becomes The Wise Ruler, part 2, a governor ruling with wisdom, strict laws and justice. After a terrible war in which numerous people lost their life, he embraced Buddhism, forswearing all wars of attack. After years of ruling, applying the wisdom of Gautama the Buddha, he becomes Dharmashoka, the great admonisher, part 3.

The "Nine Unknown Men" are a fictional secret society founded by the Mauryan Emperor Asoka around 270 BC to preserve and develop knowledge that would be dangerous to humanity if it fell into the wrong hands. The nine men are embodiment of good and face up against nine Kali worshippers, who sow confusion and masquerade as the true sages. The story surrounds a priest called Father Cyprian who is in possession of the books but who wants to destroy them out of Christian piety, and a number of other characters who are interested in learning their contents. The nine books entrusted to the Nine Unknown contain information on (1) Propaganda and Psychological warfare, (2) Physiology, including secrets concerning the "touch of death", (3) Microbiology, (4) Alchemy, (5) Communication, including communication with extraterrestrials, (6) Gravity, and anti-gravity devices (Vimanas, mythological flying machines of ancient India), (7) Cosmology, including hyperspace and time-travel, (8) Light, and a technology capable of modifying the speed of light and (9) Sociology, including rules predicting the rise and fall of empires.

The Maurya Empire stretched from Afghanistan to the southern tip of India. The first emperor, Chandragupta Maurya, grew up in a village of peacock farmers. His grandson Ashoka would renounce war and strive for peace. Indians still call him Ashoka the Great and regard him as one of history’s finest rulers. The Maurya Empire was ruled by kings who allowed their ministers to disagree with them. It existed over two thousand years ago, yet it had laws familiar in the 21st century—protecting workers, buyers and sellers. Today its monuments survive while its symbols adorn the flag of India.

Upinder Singh urges us to abandon simplistic stereotypes and instead think of ancient India in terms of the coexistence of five powerful contradictions-between social inequality and promises of universal salvation, the valorization of desire and detachment, goddess worship and misogyny, violence and non-violence, and religious debate and conflict. She does so using a vast array of sources including religious and philosophical texts, epics, poetry, plays, technical treatises, satire, biographies, and inscriptions, as well as the material and aesthetic evidence of archaeology and art from sites across the subcontinent. Singh's scholarly but highly accessible style, clear explanation, and balanced interpretations offer an understanding of the historian's craft and unravel the many threads of what we think of as ancient Indian culture. This is not a dead or forgotten past but one invoked in different contexts even today. Further, in spite of enormous historical changes over the centuries, the contradictions discussed here still remain.

Mahatma Gandhi and Jawaharlal Nehru helped create the myth of a nonviolent ancient India while building a modern independence movement on the principle of nonviolence (ahimsa). But this myth obscures a troubled and complex heritage: a long struggle to reconcile the ethics of nonviolence with the need to use violence to rule. Upinder Singh documents the dynamic tension between violence and nonviolence in ancient Indian political thought and practice over twelve hundred years. Political Violence in Ancient India looks at representations of kingship and political violence in epics, religious texts, political treatises, plays, poems, inscriptions, and art from 600 BCE to 600 CE. As kings controlled their realms, fought battles, and meted out justice, intellectuals debated the boundary between the force required to sustain power and the excess that led to tyranny and oppression. Duty (dharma) and renunciation were important in this discussion, as were punishment, war, forest tribes, and the royal hunt. Singh reveals a range of perspectives that defy rigid religious categorization. Buddhists, Jainas, and even the pacifist Maurya emperor Ashoka recognized that absolute nonviolence was impossible for kings. By 600 CE religious thinkers, political theorists, and poets had justified and aestheticized political violence to a great extent. Nevertheless, questions, doubt, and dissent remained. These debates are as important for understanding political ideas in the ancient world as for thinking about the problem of political violence in our own time.

This first English translation of the Asokavadana text, the Sanskrit version of the legend of King Asoka, first written in the second century A.D. Emperor of India during the third century B.C. and one of the most important rulers in the history of Buddhism. Asoka has hitherto been studied in the West primarily from his edicts and rock inscriptions in many parts of the Indian subcontinent. Through an extensive critical essay and a fluid translation, John Strong examines the importance of the Asoka of the legends for our overall understanding of Buddhism. Professor Strong contrasts the text with the Pali traditions about Kind Asoka and discusses the Buddhist view of kingship, the relationship of the state and the Buddhist community, the king s role in relating his kingdom to the person of the Buddha, and the connection between merit making, cosmology, and Buddhist doctrine. An appendix provides summaries of other stories about Asoka.

In 1991, Bruce Rich traveled to Orissa and gazed upon the rock edicts erected by the Indian emperor Ashoka over 2,200 years ago. Intrigued by the stone inscriptions that declared religious tolerance, conservation, nonviolence, species protection, and human rights, Rich was drawn into Ashoka's world. Ashoka was a powerful conqueror who converted to Buddhism on the heels of a bloody war, yet his empire rested on a political system that prioritized material wealth and amoral realpolitik. This system had been perfected by Kautilya, a statesman who wrote the world's first treatise on economics. In this powerful critique of the current wave of globalization, Rich urgently calls for a new global ethic, distilling the messages of Ashoka and Kautilya while reflecting on thinkers from across the ages—from Aristotle and Adam Smith to George Soros.

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