write an essay on the lion capital of ashoka

Lion Capital, Ashokan Pillar at Sarnath

Lion Capital, Ashokan Pillar at Sarnath, c. 250 B.C.E., polished sandstone, 210 x 283 cm (Archaeological Museum Sarnath, India; photo: पाटलिपुत्र , CC BY-SA 4.0 )

Site of Buddha’s First Sermon

The most celebrated of the Ashokan pillars is the one erected at Sarnath, the site of Buddha’s First Sermon where he shared the Four Noble Truths (the dharma or the law). Currently, the pillar remains where it was originally sunk into the ground, but the capital is now on display at the Sarnath Museum. It is this pillar that was adopted as the national emblem of India. It is depicted on the one rupee note and the two rupee coin.

The pillar is a symbol of the axis mundi and of the column that rises every day at noon from the legendary Lake Anavatapta to touch the sun.

Two Rupees Commemorative Coin issued in 2000 on the 50th Anniversary of the Supreme Court of India (photo: P. L. Tandon , CC BY-NC-SA 2.0)

The capital

The top of the column—the capital—has three parts. First, a base of a lotus flower, the most ubiquitous symbol of Buddhism .

Then, a drum on which four animals are carved represents the four cardinal directions: a horse (west), an ox (east), an elephant (south), and a lion (north). They also represent the four rivers that leave Lake Anavatapta and enter the world as the four major rivers. Each of the animals can also be identified by each of the four perils of samsara . The moving animals follow one another, endlessly turning the wheel of existence.

Four lions stand atop the drum, each facing in the four cardinal directions. Their mouths are open, roaring or spreading the dharma, the Four Noble Truths, across the land. The lion references the Buddha, formerly Shakyamuni , a member of the Shakya (lion) clan. The lion is also a symbol of royalty and leadership and may also represent the Buddhist king Ashoka who ordered these columns. A cakra (wheel) was originally mounted above the lions.

Some of the lion capitals that survive have a row of geese carved below the lions. The goose is an ancient Vedic symbol. The flight of the goose is thought of as a link between the earthly and heavenly spheres.

Lion Capital, Ashokan Pillar at Sarnath, c. 250 B.C.E., polished sandstone, 210 x 283 cm, Sarnath Museum, India (photo: Shyamal )

The pillar reads from bottom to top. The lotus represents the murky water of the mundane world, and the four animals remind the practitioner of the unending cycle of samsara as we remain, through our ignorance and fear, stuck in the material world. But the cakras between them offer the promise of the Eightfold Path that guides one to the unmoving center at the hub of the wheel. Note that in these particular cakras, the number of spokes in the wheel (eight for the Eightfold Path), had not yet been standardized.

The lions are the Buddha himself from whom the knowledge of release from samsara is possible. And the cakra that once stood at the apex represents moksa, the release from samsara. The symbolism of moving up the column toward Enlightenment parallels the way in which the practitioner meditates on the stupa in order to attain the same goal.

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This sculpture at the Archaeological Museum Sarnath.

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Essay on Ashoka | Ashoka Essay for Students and Children in English

February 12, 2024 by Sastry

Essay on Ashoka:  In the annals of the world history, there have been many kings, but none greater than Ashoka. Popularly known as ‘Devanampriya Priyadarsi’ (He who is the beloved of the Gods and who regards everyone amiably), he reigned over most of India, South Asia and beyond. His story tells us that religion can act as a powerful force for the redemption of a human being. According to Buddhist traditions, Ashoka was born as the son of the Mauryan emperor Bindusara by a relatively lower ranked queen named Dharma. The Avadana texts mention that his mother was queen Subhadrangi. He was the grandson of another great king and the founder of the Mauryan dynasty, Chandragupta Maurya. But defying all odds, young Ashoka excelled in military and academic disciplines. There was a great deal of sibling rivalry, especially between Ashoka and his brother Sushim, both as warriors and as administrators.

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Long and Short Essays on Ashoka for Kids and Students in English

Given below are two essays in English for students and children about the topic of ‘Ashoka’ in both long and short form. The first essay is a long essay on Ashoka of 400-500 words. This long essay about Ashoka is suitable for students of class 7, 8, 9 and 10, and also for competitive exam aspirants. The second essay is a short essay on Ashoka of 150-200 words. These are suitable for students and children in class 6 and below.

Long Essay on Ashoka 500 Words in English

Below we have given a long essay on Ashoka of 500 words is helpful for classes 7, 8, 9 and 10 and Competitive Exam Aspirants. This long essay on the topic is suitable for students of class 7 to class 10, and also for competitive exam aspirants.

An impeccable warrior general and a shrewd statesman, Ashoka was very popular. He was a fearsome hunter, and according to a legend, killed a lion with just a wooden rod. His growing popularity made his elder brothers wary of his chances of being favoured by Bindusara to become the next emperor. The eldest of them, Prince Sushim, persuaded Bindusara to send Ashoka to Takshashila to quell an uprising. But as news of Ashoka’s visit with his army trickled in, he was welcomed by the revolting militias and the uprising ended without a fight. Some more incitements from Sushim led his father to send Ashoka into exile. So, he went to Kalinga and stayed there incognito for many years. Meanwhile, there was a violent uprising in Ujjain. Emperor Bindusara summoned Ashoka back. Ashoka went to Ujjain and was injured in the ensuing battle, but his generals continued the fight. Ashoka was treated in hiding by Buddhist monks and nuns. This is where he first learnt the teachings of Buddha. In the meantime, Ashoka’s father was taken ill.

A clique of ministers lead by Radhagupta, summoned Ashoka to take the crown. As the Buddhist lore goes, in a fit of rage, Ashoka attacked Patliputra and killed all his brothers and threw their bodies into a well. At this stage, many called him ‘Chandashoka’ meaning murderer and heartless Ashoka.

Brave and full of valour, after ascending the throne, Ashoka expanded the boundaries of his empire. At this point, he was called ‘Chakravarti’ which means ‘he for whom the wheel of law turns’. However, the conquest of Kalinga turned the wheel of fortune for him. As the tale goes, Kalinga gave official refuge to Ashoka’s enemy (probably one of his brothers). This enraged Ashoka and he asked Kalinga’s royalty to submit before his supremacy. When they defied this dictat, Ashoka sent one of his generals to make Kalinga submit to his supremacy.

However, Ashoka’s general and his forces were completely routed. Baffled by this defeat, Ashoka attacked with the greatest invasion ever recorded in the Indian history till then. The whole of Kalinga was plundered and destroyed. After this devastation, Ashoka was left speechless. While he was walking through the battlefields of Kalinga after his conquest, he saw thousands of dead bodies lying there and the wailing of people. He was constantly haunted by his deeds in Kalinga. The repentance at the brutality of the conquest led him to embrace Buddhism. He undertook a 256-day pilgrimage to holy places of Buddhism in North India. From that point, Ashoka, who had been described as ‘the cruel Ashoka’ (Chandashoka) started to be described as ‘the pious Ashoka’ (Dharmashoka). He propagated the Vighajjavada School of Buddhism and preached it within his domain and worldwide from about 250 BC.

Emperor Ashoka, undoubtedly, has to be credited with the first serious attempt to develop a Buddhist policy. He built thousands of stupas and viharas for Buddhist followers (about 84,000 such monuments were built). The stupas of Sanchi are world famous and the stupa named Sanchi Stupa I was built by Emperor Ashoka. During the remaining period of Ashoka’s reign, he pursued an official policy of non-violence called ahimsa. The unnecessary slaughter of animals was immediately abolished. Moreover, rest houses were built throughout the empire to house travellers and pilgrims free of charge. Egalitarianism became a norm for the society. Slavery was non-existent in ancient India. Ashoka amalgamated Buddhism with material issues of concern, thus fulfilling Buddha’s wish of alleviation of people’s sufferings. To that effect, Ashoka had wells dug, irrigation canals and roads constructed. Other than rest houses, he also built hospitals, gardens and plantations of herbs.

Short Essay on Ashoka 200 Words in English

Below we have given a short essay on Ashoka is for Classes 1, 2, 3, 4, 5, and 6. This short essay on the topic is suitable for students of class 6 and below.

To propagate his faith, the great Ashoka who believed in ‘dharma’, built many edicts. The Ashoka Pillar at Sarnath is the most popular relic left by him. Made of sandstone, it records the visit of the emperor to Sarnath in the 3 rd century BC. It has a four-lion capital, which was adopted as the emblem of modern Indian republic. Ashoka ruled for an estimated 40 years, (273BC – 232BC) and after his death, the Maurya dynasty lasted just 50 more years. But Ashoka’s greatest legacy is the first written language in India, father than Sanskrit, the language used for inscription was one of the current spoken form called Prakrit. One of his monument’s inscription read

“All men are my children and l, the king, forgive what can be forgiven.”

He modified his foreign policy from that of expansionism to a peaceful co-existence with neighbours. He avoided any further conquests of territories and announced that conquests should be of human desires. He strived to spread ‘right conduct’ among his people. Ashoka’s loftiness and his prowess can be gauged from the fact that it was not until some 2,000 years later under Akbar and his great-grandson Aurangzeb, that a portion as large as the sub-continent could be again united under a single ruler. Science fiction novelist HG Wells rightly says

“Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousness and serenities and royal highnesses and the like, the name of Ashoka shines and shines, almost alone, a star.”

Ashoka Essay Word Meanings for Simple Understanding

• Annal – a record of events of a particular year
• Redemption – an act of redeeming or atoning for a fault or mistake or the state of being redeemed
• Impeccable – flawless
• Quell – to suppress, put an end to
• Incitement – the act of inciting
• Devastation – edicts a proclamation of law
• Egalitarianism – belief in the equality of all people, especially in political, social or economic life
• Edict – a proclamation of law
• Alleviation – the act of alleviating
• Loftiness – eminence, exalting in rank, dignity and character
• Prowess – exceptional valour, bravery or ability, especially in combat or battle
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The ‘lion capital’: a buddhist symbol that became india’s national emblem.

In adopting symbols from the Ashokan period, the modern nation of India was borrowing it's ideals and values from a rich and glorious past. Take a deeper look at the Lion Capital kept at the ASI Sarnath Museum, and it's replica at the Rashtrapati Bhavan Museum.

The National Emblem, India’s most visible symbol of national identity, reflects the country’s reaffirmation of it’s ancient ideals of peace and tolerance. Adapted from the design of the Lion Capital of an Ashokan pillar, it was officially adopted on January 26, 1950 along with the motto “Satyameva Jayate” which has been taken from the Mundaka Upanishad and translates to “truth always triumphs”.

On 22 July, 1947, just before India’s independence, Jawaharlal Nehru proposed a resolution, before the Constituent Assembly, for the design of the new Flag and Emblem. Both of these, as Nehru noted, referenced the golden rule of the Mauryan King, Ashoka. In adopting national symbols from the Ashokan period, the modern nation of India was borrowing it’s ideals and values from a rich and glorious past.

“Now BECAUSE I have mentioned the name of Asoka I should like you to think that the Asokan period in Indian history was essentially an international period of Indian history. It was not a narrowly national period. It was a period when India’s ambassadors went abroad to far countries and went abroad not in the way of an empire and imperialism but as ambassadors of  Peace and culture and goodwill.” – Jawaharlal Nehru at the Constituent Assembly

Design & Significance

The animals.

At first glance, you notice the four majestic lions , roaring and facing the four cardinal directions. They represent power, courage, pride, confidence. The Mauryan symbolism of the lions indicate “the power of a universal emperor (chakravarti) who dedicated all his resources to the victory of dharma”. In adopting this symbolism, the modern nation of India pledged to equality and social justice in all spheres of life.

The lions sit atop a cylindrical abacus, which is adorned with representations of a horse, a bull, a lion and an elephant, made in high relief. While some art historians believe that these animals symbolically depict various stages of Buddha’s life, others claim that they represent the reign of Ashoka in the four quarters of the world; the open-mouthed lions facing different directions, suggest the announcement of Buddha’s message to the world.

The Wheel with 24 Spokes : Ashok Chakra / Dharmachakra

The animals are separated by intervening chakras (having 24 spokes). The Chakra also finds representation on the National Flag. This chakra, or the ‘Wheel of Law’ is a prominent Buddhist symbol signifying Buddha’s ideas on the passage of time. Dharma (virtue), according to belief, is eternal, continuously changing & is characterized by uninterrupted continuity. It is also said, that the 24 spokes align with the 24 qualities of a Buddhist follower, as defined by the Buddha in his sermons.

These 24 qualities are: Anurāga(Love), Parākrama(Courage), Dhairya(Patience), Śānti(Peace/charity), Mahānubhāvatva(Magnanimity), Praśastatva(Goodness), Śraddāna(Faith), Apīḍana(Gentleness), Niḥsaṃga(Selflessness), Ātmniyantranā(Self-Control), Ātmāhavana(Self Sacrifice), Satyavāditā(Truthfulness) Dhārmikatva(Righteousness), Nyāyā(Justice), Ānṛśaṃsya(Mercy), Chāya(Gracefulness) Amānitā(Humility), Prabhubhakti(Loyalty), Karuṇāveditā(Sympathy), Ādhyātmikajñāna(Spiritual Knowledge), Mahopekṣā(Forgiveness), Akalkatā(Honesty). Anāditva(Eternity), Apekṣā(Hope)

At the base is an inverted lotus, the most omnipresent symbol of Buddhism, and India’s National Flower. This is however, not part of the Emblem.

The Lion Capital at Sarnath

The Lion capital was originally a part of the pillar constructed by Ashoka, the great emperor of the Mauryan dynasty who created the largest empire of ancient India. After the bloody conquest of Kalinga which claimed more than 1,00,000 lives, a deeply distraught Ashoka found solace in the teachings of Buddha. It wasn’t long before Buddhism directly began to influence the politics of the period, as clearly seen in the pillar constructed by Ashoka at Sarnath.

Ashoka’s administration became known for it’s strong ideals of social justice, compassion , non-violence and tolerance ; he instated a legal code based on Buddha’s teachings and had these inscribed on columns erected all across his kingdom. These edicts (inscriptions on pillars, boulders and even cave walls) focused on social and moral codes that were part of Buddhist beliefs (and not the religious philosophy).

The pillar at Sarnath bore special significance because it was believed that it was here that Buddha gave his first sermon and stated his famous ‘Four Noble Truths’.

Ashokan Pillars: the cornerstone of Mauryan Art

Ashoka’s Pillars, 30-40 ft in height are considered to be the first monumental stone-artworks in India. These pillars extended deep into the ground, and were located across pilgrimage routes, sites associated with the Buddha, and roads leading to Pataliputra (present day Patna). These pillars also had elaborate capitals crafted out of a single block of sandstone. Take a look at this one, for instance:

Art historians have often referred to a Greek influence on the design and craftsmanship of these capitals. In the Lion Capital below, the abacus is decorated with geese.

While most capitals featured a single animal, the Lion Capital at Sarnath (believed to have been erected in 250 BC) was the most elaborate. It was excavated in 1905 by a German-born civil engineer, Friedrich Oscar Oertel.

He started excavating the area following the accounts of the Chinese travellers who visited Sarnath in the early medieval period. Like everything else, the excavated pillar too had deteriorated over time and had broken into three pieces. Fortunately, the Lion Capital had remained intact with its glimmer still visible. It is currently kept at the Sarnath Museum where you can still admire its exquisite craftsmanship.

An ancient symbol for a modern nation:

The question still remains : how did the Lion Capital become the national emblem of India? In 1947, as independence seemed nearer, Nehru and other nationalist leaders realized that their soon nation-to-be lacked a national emblem. Art schools all over India were called for suggesting designs, but nothing suitable could be found. Eventually, Badruddin Tyabji, a civil services officer, and his wife Surayya Tyabji, proposed the usage of the Ashokan capital for the emblem. Years later, Laila Tyabji, their daughter, writes:

So, my mother drew a graphic version and the printing press at the Viceregal Lodge (now Rashtrapati Niwas) made some impressions and everyone loved it. Of course, the four lions have been our emblem ever since.” She further says, “My mother was 28 at the time. My father and she never felt they had “designed” the national emblem – just reminded India of something that had always been part of its identity. Source: The Wire

Artist Dinanath Bhargava, then a student at Shantiniketan was later tasked with designing the final emblem; he then sketched it onto the first page of the Constitution under the able mentorship of Nandalal Bose.

The Lion Capital or the National Emblem is a ubiquitous image in India. You don’t need to go far to fathom its pervasiveness; just open your wallet and you will find it right there – embossed over every coin and every currency note that you possess. Not only this, it’s presence in all prominent government documents and buildings as well as in all our school textbooks or passports has turned it into a symbol that evokes emotional attachment and a sense of national identity.

Classroom Connections:

How can symbols express our values? Can you think of any symbols in your personal life that represent your beliefs / values?

Why is Ashoka relevant to 20th century modern India?

When Le Corbusier designed the modern city of Chandigarh, he asked Nehru for help on symbols. Nehru is believed to have told the French architect to come up with his own symbols instead of referencing India’s known symbols. That is when the ‘Open Hand’ was introduced by Corbusier as the emblem of Chandigarh. Imagine if you were to create symbols for your city (or India) that would represent it’s ethos. What would you create?

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Lion Capital of Ashoka

Lion Capital of Ashoka, Sarnath, Mauryan period, ca. 250 BCE. Collection: Sarnath Museum, Uttar Pradesh. Image courtesy Chrisi1964, Wikimedia Commons, CC BY-SA 4.0

Excerpt from "On Maurya Art"

An even more powerful symbol of universality, at least to those who could read it, is the Sarnath capital. The wheel that once surmounted the shared backs of the capital’s four addorsed lions likely refers both to the wheel of the law (dharmachakra), which the Buddha is said to have set in motion right there at Sarnath when he preached his first sermon. It also probably refers to the wheel of the ideal universal monarch, known as a chakravartin, literally wheel-turner, as Ashoka likely sought to present himself. By doing so, he linked his identity to that of the Buddha, who also was a wheel-turner as he set out the eight-fold path and Middle Way in his first sermon. In both cases, the wheel moves con- tinuously and ubiquitously through space, carrying the righteous message of the Buddha or the chakravartin. This capital, unlike any of the others, has an abacus adorned with four animals – a bull, lion, elephant and horse – each separated by a wheel, reinforcing the symbolism of the larger wheel atop the capital. The four addorsed lions represent the cardinal directions, as we learn from a much later manuscript in which the lions are labeled as if they roar the message of the Buddha or the chakravartin, Ashoka in this case, to the four corners. Indeed, one Buddhist text, the Maha-Sihanada Sutta (Great Discourse on the Lion’s Roar) explicitly links the wheel and lion with its refrain, “[the Buddha] roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma [wheel of the law].”

The abacus of this capital at Sarnath even more specifically suggests univer- sality, referring to a myth regarding Lake Anavatapta, imagined to lie at the center of the world. At the center of the lake, a great waterspout arose, and from it were generated four streams, each channeled through the mouth of a gargoyle-like animal at the edge of the lake, the very four animals depicted on the abacus of this pillar. From there, the rivers flowed to the four corners of the earth. Jean Przyluski sees the pillar as representing the waterspout and the four animals on the abacus suggesting the streams not otherwise visually implied. The notion, however, is that, like the streams that flow to the corners of the earth, so the Buddha’s words and those of Ashoka inscribed on the pillar should have universal currency.

Source: Asher, Frederick. “ On Maurya Art. ” A Companion to Asian Art and Architecture , by Rebecca M. Brown and Deborah S. Hutton, Blackwell, 2011, pp. 421–443. 

Note: Footnote notations referring to the full article have been removed from this text. For more information, see the original in the link above.

Annotated Image

• This entire piece was the capital, or top, of a pillar. The original pillar was carved from a single piece of stone and was 40 - 50 feet tall. The capital (shown here) is about 7 feet tall and also carved from a single block of sandstone. The pillar was placed at Sarnath, identified as the place where the Buddha gave his first sermon. Ashoka, leader of the Maurya Empire, placed pillars like this one at several Buddhist monasteries during the 3rd century BCE. This particular capital is also shown in the center of the modern flag of India.
• This horizontal disk is called the abacus. It sits between the capital and the pillar.
• There used to be a giant wheel standing upright between the lions' heads. This wheel represented the Dharmachakra (Wheel of Law). In Buddhism, dharma means the universal law that orders/governs the universe. The wheel is a Buddhist symbol in this context, but it is also meaningful in Hinduism.
• There are 4 lions on the capital, pointing to the four cardinal directions (north, south, east, west). Stylistically, some art historians have noted similarities between these lions and ones farther west, in Persia and the eastern Mediterranean. Ashoka lived in an interconnected world so it is possible that the artists who created the pillars were familiar with those styles; some of them might even have come from farther west. These lions symbolize the Buddha, but they also refer to Ashoka himself. The lion was an ancient symbol of royalty in South Asia. See the text passage for more detail.
• The abacus has 4 wheels on it, also representing the dharmachakra.
• In between the wheels are four animals: an elephant, a bull, a horse, and a lion. These animals were all associated with Buddhism. Stylistically, the elephant and the bull are very Indic. For example, the bull looks similar to bull stamps from the ancient Indus Valley Harappan civilization.
• The bottom of the capital is a lotus. This later became a common motif in both Hindu and Buddhist art.

Resources to Learn More

"Lion Capital, Ashokan Pillar at Sarnath" from Smarthistory

“Mauryan Empire (ca. 323-185 BC)"  from Metropolitan Museum of Art, Heilbrunn Timeline of Art History 

Slidedeck from Art and Composite Culture in South Asian History Fall Workshop

• ACCSAH image pages topic page

• November 21, 2024
• Ancient history
• A Throne of…

A Throne of Compassion: The Story of Ashoka’s Lion Throne and its Lasting Message

• Ancient history Asian history Lifestyle

• February 10, 2024

There are only a few rulers that have left their mark both politically and spiritually in the books of history. The legendary ruler, Ashoka who is known for his conquests and military strategies has undergone a drastic transformation from a ruthless ruler to Buddhist devotee which can be seen in his lion throne. Beyond its majestic appearance, this throne not only symbolizes the realms of monarchy but also a profound pillar of Buddhist compassion. Each detail that has been added to this pillar tells a different story, along with that it also forms a narrative of enlightenment and conversion. Ashoka’s reign can be traced as the footsteps of an emperor who witnessed ravages of war but in the end turned to the teachings of Buddhism for guidance. He has created an history which symbolizes the very fabric of the lion throne and showcase the very threads that bind together the temporal and the spiritual.

Chandragupta Maurya, the grandfather of Ashoka handed over the reins of his kingdom to him as inheritance. In the beginning, his rule was marked by tyranny, and various military campaigns. He even went on to capture the eastern region of Kalinga in the eight year of his rein, and during the campaign he himself was taken aback by the human toll. Around 150,000 people were deported and another 100,000 killed. This became a turning point in Ashoka’s life. He was overwhelmed with the immense loss of life and decided to transform his life for good. As a result, he embraced Buddhism as his guiding philosophy. This was further seen having an impact on his entire state, as Buddhism became the state religion backed by the ruler himself. To spread the lessons of this religion he decided to erect inscriptions on the pillars. He even constructed number of stupas which were also commemorative burial ground and memorials.

These inscriptions communicated the ethical guidelines to the people and acted as a medium. He wanted to maintain unity between different religious communities, which is called as sangha, he suppressed schisms and outlined a prescribed course of scriptural studies for his followers. His regret of the Kalinga war not only changed his personal beliefs but also shaped the tapestry of his rule. He emphasized the understanding of dharma as the active practice of sociomoral virtues. These virtues included honesty, truthfulness, compassion, mercy and so on. He believed in committing fewer wrong and more good deeds. He did not force his religion onto others and also whenever he discussed about Buddhism, it was with those who shared his faith. In his rule there was a sense of respect and freedom for other religious beliefs and mutual respect for all was appreciated. According to the Mahavasama, the Sinhalese chronicles, Ashoka went above and beyond usually by giving direct orders and personally assisting them and also sending his own sons and daughters as missionaries to Sri Lanka.

It is quite noticeable that his encouragement of the religion transformed it from a small localized religion into a widely embraced faith. In his visionary approach he had also appointed Dharma ministers who were supposed to alleviate sufferings of the people and address specific needs of different parts of society. His influence had travelled beyond his kingdom as he was actively engaging with Sri Lanka and wanted to spread the teachings of his religion throughout the world. More importantly, his actions always aligned with his teachings and thus he left an irreplaceable mark in the history of any rulers.

Ashoka’s lion capital is a remarkable testament to the Mauryan Empire, which showcases the religion and the sacred site of Gautam Buddha’s first sermon in Sarnath, India. The capital crown is a column that features four life sized lions that are positioned back to back on a drum shaped abacus. The part on the side is intricately decorated with wheels and just in between them there are four symbolic animals which include a lion, an elephant, a bull and a galloping horse. These animals gracefully follow each other from right to left. It stands 2.1meter tall and is crafted from a single polished sandstone. It was erected after Ashoka converted to Buddhism and hence is also plays homage to the historic location where Buddha delivered his inaugural sermon.

However, over the long years, the capital fell and was buried with other remains. The Archaeological survey of India excavated it in the early 20 th century. It is still on the display in the museum near the excavation site. As it preserves the history and the significance of Ashoka’s conversion. The lion also became a symbol which showcases peace and majestic strength. This structure also conveys an Indian identity with the help of imagery that may appear unconventional to the westerners. Talking about the pillars of Ashoka, they stand as earliest known sculptures made by stone in India. They were very strategically built at the Buddhist monasteries and even the sites that hold significance with the life of Buddha or any pilgrimage for that matter. Some of the columns of the pillar have inscriptions that are directed towards monks and nuns and the others were raised to commemorate Ashoka’s visit. Currently, these pillars are located in some of the Indian states like Bihar, Uttar Pradesh, Madhya Pradesh and certain areas of Haryana.

According to John Irwin, the prevalent belief that the Ashokan pillars have Persian or Greek origins are not reliable and he even suggests that they represent Dhvaja or the standards carried by Indian soldiers. He even draws attention to a relief on the Bharhut Stupa railing that depicts a queenly figure on a horseback carrying a Garudadhvaja, this pillar dates back to the 2 nd century and hence is the earliest stone pillars ever declared as a Dhvaja. According to Ashoka’s order, his words were to be inscribed in any available stone, slap or pillars. This narrative plays an important role in challenging the conventional narrative surrounding the origins and purpose of the Ashokan pillars. The various inscription on the pillars contains a generally common text which collectively forms the body of the texts which are called as Edicts of Ashoka. These texts were a medium through which his policies of Dhamma were known and they conveyed a sincere effort to address the challenges faced by complex societies.

In general, the message that was inscribed included these key themes, his personal conversion to Buddhism, his in-depth descriptions of his endeavors to propagate the religion and along with that it even contains the documentation of his animal and social welfare initiatives. These principles also reflect on his ideas on governance and behavior towards each other. His efforts to create an ethical and compassionate society are clearly seen. Ashoka’s iconic throne holds great symbolism of imperial power and also signifies his position as the ruler of a vast empire. The lions that are carved in the throne are not just for decorations but they showcase strength, authority and majesty reflecting the skeleton of the Mauryan empire. It goes beyond the political significance and mirrors his spiritual awakening. The juxtaposition of these imperial symbols with the teaching of Buddhism shows the shift that happened with the emperor, that is from a conqueror to someone who promotes morals and values. It is a visual representation of his commitment towards the religion and becomes a place by which the ruler not only forms administrative policies but also disseminates compassion. Hence, it stands as an intersection of a great imperial mind and also the spiritual enlightenment.

To conclude, the legacy of Ashoka is encapsulated in these monumental pillars. it stands as a testament of the transformative power or administration that is rooted in morals and religious principles. The lion capital that includes the symbolic lions and the Ashoka chakra symbolizes the conversions of worldly powers. Apart from that, the fact that these pillars represent ancient Indian military standards, the Dhvaja challenges the conventional narratives. His profound and lasting impact has crossed the physical aspects of his reign. His legacy has played an important role in spreading the religion and influencing the people. The pillars that are currently scattered across India are an example of the bygone era that holds immense cultural significance till date. It reminds us of a historical period that has seen both, the glory and even spirituality. These structures have stood the test of time and they still evoke awe and wonder among the people.

In contemplating these structures today, we are not just talking about an historical era but we are also reflecting on the legacy of a remarkable individual. His influence has been said to believe as a guiding light that paved they way for the understanding of governance and ethics. The intricate carvings and inscriptions that we delved into earlier, reflects Ashoka’s policy and how they are still useful in this generation. His pursuit of enlightenment after the deadly war serves as a timely inspiration to many and urges for a more compassionate and harmonious world.

ZAINAB ARSIWALA

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Lion Capital of Ashoka at Sarnath

The pillars of Ashoka are a series of columns dispersed throughout the Indian subcontinent, erected or at least inscribed with edicts by the Mauryan Emperor Ashoka during his reign from c. 268 to 232 BC.

The Ashoka Lion Capital or the Sarnath lion capital is the national symbol of India. Ashoka built the Sarnath pillar to commemorate the site of the first preaching of Lord Buddha, where he taught the Dharma to five monks.

The most celebrated of the Ashokan pillars  is the one erected at Sarnath, the site of Buddha’s First Sermon where he shared the Four Noble Truths (the Dharma or the law). Currently, the pillar remains where it was originally sunk into the ground, but the capital is now on display at the Sarnath Museum. It is this pillar that was adopted as the national emblem of India. It is depicted on the one rupee note and the two rupee coin.

The pillar is a symbol of the axis mundi (cosmic axis) and of the column that rises everyday at noon from the legendary Lake Anavatapta (the lake at the center of the universe according to Buddhist cosmology) to touch the sun.

The Capital

The top of the column—the capital—has three parts. First, a base of a lotus flower, the most ubiquitous symbol of Buddhism.

Then, a drum on which four animals are carved representing the four cardinal directions: a horse (West), an ox (east), an elephant (south), and a lion (north). They also represent the four rivers that leave Lake Anavatapta and enter the world as the four major rivers. Each of the animals can also be identified by each of the four perils of samsara. The moving animals follow one another endlessly turning the wheel of existence.

Four Lions stand atop the drum, each facing in the four cardinal directions. Their mouths are open roaring or spreading the dharma, the Four Noble Truths, across the land. The lion references the Buddha, formerly Shakyamuni, a member of the Shakya (lion) clan. The lion is also a symbol of royalty and leadership and may also represent the Buddhist King Ashoka who ordered these columns. A chakra was originally mounted above the lions.

Some of the lion capitals that survive have a row of geese carved below the lions. The goose is an ancient Vedic symbol. The flight of the goose is thought of as a link between the earthly and heavenly spheres.

The pillar reads from bottom to top. The lotus represents the murky water of the mundane world and the four animals remind the practitioner of the unending cycle of samsara as we remain, through our ignorance and fear, stuck in the material world. But the chakras (wheels) between them offer the promise of the Eightfold Path, that guide one to the unmoving center at the hub of the wheel. Note that in these particular chakras, the number of spokes in the wheel (eight for the Eightfold Path), had not yet been standardized.

The Lions are the Buddha himself from whom the knowledge of release from samsara is possible. And the chakra that once stood at the apex represents moksha, the release from samsara. The symbolism of moving up the column toward Enlightenment parallels the way in which the practitioner meditates on the stupa in order to attain the same goal.

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Lion Capital of Ashoka

The Lion Capital of Ashoka is the capital , or head, of a column erected by the Mauryan emperor Ashoka in Sarnath , India, c.  250 BCE . Ashoka erected the column to commemorate the site of Gautama Buddha 's first sermon some two centuries earlier.

Its crowning features are four life-sized lions set back to back on a drum-shaped abacus , representing the four noble truths . The side of the abacus is adorned with wheels in relief, and interspersing them, four animals, a lion, an elephant, a bull, and a galloping horse follow each other from right to left. A bell-shaped lotus forms the lowest member of the capital, and the whole 2.1 metres (7 ft) tall, carved out of a single block of sandstone and highly polished, was secured to its monolithic column by a metal dowel.

The capital eventually fell to the ground and was buried. It was excavated by the Archeological Survey of India (ASI) in the very early years of the 20th century. The column, which had broken before it became buried, remains in its original location in Sarnath, protected but on view for visitors. The Lion Capital was in much better condition, though not undamaged. It was cracked across the neck just above the lotus, and two of its lions had sustained damage to their heads. It is displayed not far from the excavation site in the Sarnath Museum , the oldest site museum of the ASI.

In July 1947, Jawaharlal Nehru, the interim prime minister of India, proposed in the Constituent Assembly of India that the wheel on the abacus be the model for the wheel in the centre of the Dominion of India's new national flag , and the capital itself without the lotus the model for the state emblem of India . The proposal was accepted in December 1947.

Further reading:

• Buddhist architecture
• Buddhist art
• Indian art and culture
• Imported from Wikipedia

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