the property of the faithful. Indeed, the whole story of Kumârapâla's proceedings after his conversion to Jainism offers the best possible commentary on the history of Asoka[1].
The legend of Vîtâsoka, the hermit brother of Asoka according to one form of the story, who was permitted to beg his alms within the palace precincts, is good evidence to show that people were accustomed to arrangements making asceticism easy for princes[2].
We must further remember that the Buddhist ceremony (upasampadâ) of full admission to the Order, commonly, but inaccurately, called 'ordination,' does not convey indelible 'orders' or involve a lifelong vow. In both Burma and Ceylon men commonly enter the Order temporarily, and after a time, long or short, resume civil life. Asoka could have done the same, as Wu-ti afterwards did in China, and a proceeding easy for an ordinary man is doubly easy for an emperor. In short, although we do not know the details of the arrangements by which Asoka reconciled his monastic obligations with his duties as sovereign, we know as a fact that he arranged the
- ↑ Bühler, Ueber das Leben des Jaina Mönches Hemachandra (Wien, 1889), pp. 29-42.
- ↑ 'Il se mit à parcourir en mendiant les appartements intérieurs, mais il recevait de très bons aliments. Le roi dit aux femmes des appartements intérieurs: Donnez-lui des aliments semblables à ceux que ramassent les Religieux qui mendient.' (Burnouf, Introduction à l'Histoire du Buddhisme Indien, 2e éd., p. 375, with Burnouf's necessary emendation.) See post, chap. vii. .
