1. Overview
Vitashoka (वितशोकVitashokaSanskrit), also known as Tissa (तिस्साTissaSanskrit), was a prince of the Maurya Empire and the only full-brother of Ashoka. He is notably one of the few of Ashoka's brothers recorded to have survived the period when Ashoka ascended to the throne. Initially a follower of Jainism or the Tirthika traditions, Vitashoka was known for criticizing the perceived comfortable lifestyle of Buddhist monks. His life took a significant turn when he was persuaded by Ashoka to embrace Buddhism and subsequently became a monk, practicing rigorous austerities. A pivotal event recorded in the Divyavadana describes his mistaken identity during a period of religious persecution, an incident that is said to have profoundly influenced Ashoka's policies towards religious tolerance.
2. Identity and Names
Vitashoka is referred to by various names across different historical and religious texts, reflecting different traditions and interpretations of his identity. In Sri Lankan texts, particularly those of the Theravada tradition, he is commonly known as Tissa or Tisya. However, the commentary on the Theragatha regards Tissa and Vitashoka as distinct individuals, suggesting a potential discrepancy in historical identification or a different lineage.
Other sources refer to him as Vigatāshoka, a name that might imply "Ashoka the Elder" or "Ashoka without sorrow," linking him closely to his royal brother. He is also identified by the names Sudatta and Sugatra. The Mahavamsa, a significant historical chronicle of Sri Lanka, later assigns him the name Ekavihārika, meaning "one who dwells alone," possibly referencing his later monastic life or solitary spiritual pursuit.
3. Early Life and Pre-Buddhist Beliefs
Vitashoka's early life was marked by his position within the Mauryan royal family and his adherence to non-Buddhist religious traditions, alongside his critical views on the emerging Buddhist monastic order.
3.1. Family and Status
As the only full-brother of Ashoka the Great, Vitashoka held a prominent position within the Maurya Empire's royal household. He is uniquely noted as the only brother of Ashoka who was left alive following Ashoka's violent consolidation of power, a period often characterized by the elimination of rival siblings. This status suggests a unique relationship with Ashoka and implies a certain degree of trust or strategic significance.
3.2. Initial Religious Affiliation and Criticisms
Before his conversion to Buddhism, Vitashoka was a follower of other prevalent religious traditions of the time, identified variously as Jainism or the broader group of Tirthika faiths. These were ascetic traditions that often emphasized rigorous self-discipline. From this perspective, Vitashoka was known to criticize the lifestyle of Buddhist monks, whom he perceived as living a comfortable existence, especially in contrast to the austerity practiced by his own religious group. He questioned how monks who lived comfortably, often supported by royal patronage, could effectively cut off defilements and achieve spiritual liberation. This critical stance indicates his initial strong adherence to his pre-Buddhist beliefs and a discerning view of other religious practices.
4. Conversion to Buddhism
Vitashoka's transition to Buddhism was a transformative period, instigated by the intervention of his brother, Emperor Ashoka, and marked by a profound commitment to monastic life.
4.1. Circumstances of Conversion
The circumstances surrounding Vitashoka's conversion are detailed in various accounts, often highlighting Ashoka's persuasive methods. According to some narratives, courtiers, perhaps seeking to challenge Ashoka's authority or promote an alternative heir, attempted to place Vitashoka on the throne. When Ashoka learned of this, instead of resorting to violence, he adopted a unique approach to persuade his brother to embrace Buddhism. One detailed account suggests that Ashoka arranged for Vitashoka to temporarily experience the life of a king for seven days, during which he was accorded all the luxuries and responsibilities of an emperor. At the end of this period, Ashoka asked Vitashoka if he had enjoyed his time on the throne. Vitashoka reportedly responded that he had not found it comfortable at all, implying that worldly power and luxury did not bring true peace or happiness. Ashoka then used this opportunity to explain the principles of Buddhism, emphasizing the fleeting nature of worldly pleasures and the path to genuine contentment. This experience, combined with Ashoka's teachings, is said to have led to Vitashoka's profound realization and his subsequent decision to convert to Buddhism. Other accounts suggest a more direct persuasion or even an forceful instruction from Ashoka for Vitashoka to shave his head and become a Buddhist monk.
4.2. Monastic Life
Following his conversion, Vitashoka decided to renounce his princely life and became a Buddhist monk. He embraced his new spiritual path with utmost dedication, practicing austerities rigorously. Some traditions even suggest that through his diligent practice, he was able to achieve the state of Arhat, signifying a high level of spiritual accomplishment and liberation from worldly suffering. His journey from a critic of Buddhist monks to a devoted practitioner reflects the transformative power attributed to the faith.
5. The Divyavadana Narrative
The Divyavadana, a collection of Buddhist narratives, recounts a specific and significant incident involving Vitashoka that sheds light on Ashoka's religious policy and its evolution.
5.1. Background of the Persecution
The narrative in the Divyavadana sets the scene with an incident of religious provocation. In two separate locations, Pundravardhana and later Pataliputra, an individual drew a picture of the Buddha bowing before Mahavira, the 24th and last Tirthankara of Jainism. This depiction was considered a grave insult to the Buddhist faith, particularly by Ashoka, who had by then become a staunch patron of Buddhism. As a severe punishment, Ashoka issued a decree ordering the execution of Jain monks or Nirgrantha ascetics. Some interpretations of the Divyavadana suggest that the text equates Nirgrantha and Ajivika ascetics in this context. The emperor further declared a substantial reward for anyone who brought the head of a Jain. This decree unleashed a wave of persecution against these religious groups across the empire.
5.2. Incident of Mistaken Identity
During this period of intense religious persecution, a crucial incident involving Vitashoka occurred. Someone, seeking the promised reward, captured Vitashoka, mistakenly identifying him as a Jain ascetic. It is implied that Vitashoka's appearance, possibly due to his own practices of austerity or simply being in the wrong place at the wrong time, led to this critical error. He was subsequently brought before Emperor Ashoka as an alleged Jain.
5.3. Impact on Ashoka's Religious Policy
The confrontation was dramatic. Upon identifying the captive as his own brother, Vitashoka, Ashoka was deeply shocked and distressed. This realization led to an immediate and profound shift in his policy. Recognizing the grave injustice and unintended consequences of his decree, Ashoka promptly ordered the cessation of all executions and the persecution of Jains and other non-Buddhist ascetics. This event is regarded as a significant turning point in Ashoka's reign, marking a transition from a period of retaliatory religious intolerance to a broader policy of religious pluralism and non-violence. It is often cited as a demonstration of Ashoka's commitment to Dharma and his evolution into a ruler who championed religious freedom and compassion for all living beings.
6. Later Life and Historical Accounts
While Vitashoka's early life and conversion are detailed, information regarding his later years after becoming a Buddhist monk is less certain, leading to varying historical interpretations.
6.1. Post-Conversion Fate
After Vitashoka's conversion to Buddhism and his rigorous practice of austerities, records regarding his subsequent life and fate are inconsistent across different historical texts. Some scholarly works based on Ashoka's life suggest that Vitashoka's destiny remains largely unknown after Ashoka assumed the full imperial throne. These sources do not explicitly confirm his continued role as a monk or any other specific involvement in state affairs. However, some scholars have speculated that Vitashoka might have taken on significant governmental roles, possibly serving as a general or a minister under Ashoka's reign, leveraging his royal lineage and potential administrative skills. In contrast, other traditions, particularly from Southeast Asia, claim that Vitashoka achieved the state of Arhat through his monastic dedication, implying a life devoted entirely to spiritual pursuit.
6.2. Discrepancies in Historical Sources
The differing accounts of Vitashoka's life and fate highlight the discrepancies found in various historical and religious texts. For instance, while Sri Lankan texts frequently refer to him as Tissa, the commentary on the Theragatha explicitly states that Tissa and Vitashoka were distinct individuals, suggesting a potential divergence in identity or a misattribution in some chronicles. Furthermore, the detailed narrative of his conversion and the Divyavadana incident are not universally present in all historical accounts. The contrast between sources that maintain his fate is unknown after Ashoka became emperor and those that assert his achievement of Arhatship underscores the challenges in constructing a definitive biography of Vitashoka, requiring historians to consider multiple perspectives and acknowledge areas of uncertainty in the ancient records.