The Mauryan Polity c11.s3.t3.1

c11.s3.t3.1

Possibly the same interpretation and the same value must be attached to his visits to the Sambodhi and Lummini, the latter of which he made tax-free. The inscription on the column at Rummindeī in Nepal is also contended, without much justification, in support of Aśoka's faith in Buddhism.⁴ More than 20 years ago this record was subjected to a severe and lengthy examination by that learned indologist J. F. Fleet, and the only possible conclusion to which he could arrive at was that it was only a state visit, and the remission of bali and bhāga was to commemorate his visit to the birthplace of the founder of Buddhism.¹ We need not go into the details once again which Fleet has so critically examined and arrived at the right conclusion. Suffice it to point out here that it could not have been a pious tour, for the sheer reason that a part of this tour was devoted to visit Niglīvā sacred to Konākamana, about thirteen miles north-west of Rummindeī. Thus in the same year and on the occasion of the same tour, Aśoka visited two places, one sacred to the Buddha and the other to the founder of the rival sect. The inscriptions on both these pillars, fortunately preserved to us, demonstrate that the emperor went in person, did worship and left a stone memorial behind. If one could be regarded as a pious tour, the other also must be regarded as such; what is really significant is the mention of the fact that he worshipped in both the places. To-day Aśoka could not be a follower of the Buddha and to-morrow of his rival. Therefore it is reasonable to assume that both were state visits to the holy places of the different cults, and Aśoka left memorials in commemoration of such visits.² Any other interpretation seems erroneous and misleading. Even to-day the Hindus regard these as sacred places of pilgrimage and visit them to revere the memory of an ancient saint, the Buddha.