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slurred speech
poor concentration
dry mouth
problems with movement and memory
lowered blood pressure
slowed breathing
I conclude that Jungkook has an astonishing number of crazy and disgusting
Hei, hvordan har du det
I feel good, a little sour because my mother forgot to put the shrimp in the fridge, so now dinner is broken.
,play Jack White Lazaretto
00:27:128 (4) -
my last ctrl-v is of an ecchi image so my ctrl-v before that
Oh, Nikedou. Exactly why I can't bear to devour you, ever.

(You probably won't understand this, don't bother)
Asoka— Translation of Rock and Pillar Edicts— Colorado State University
With the rediscovery and translation of Indian literature by European scholars in the 19th century, it was not just
the religion and philosophy of Buddhism that came to light, but also its many legendary histories and biographies.
Amongst this class of literature, one name that came to be noticed was that of Asoka, a good king who was
supposed to have ruled India in the distant past. Stories about this king, similar in outline but differing greatly in
details, were found in the Divyavadana, the Asokavadana, the Mahavamsa and several other works. They told of an
exceptionally cruel and ruthless prince who had many of his brothers killed in order to seize the throne, who was
dramatically converted to Buddhism and who ruled wisely and justly for the rest of his life. None of these stories
were taken seriously -- after all many pre-modern cultures had legends about "too good to be true" kings who had
ruled righteously in the past and who, people hoped, would rule again soon. Most of these legends had their origins
more in popular longing to be rid of the despotic and uncaring kings than in any historical fact. And the numerous
stories about Asoka were assumed to be the same.
But in 1837, James Prinsep succeeded in deciphering an ancient inscription on a large stone pillar in Delhi. Several
other pillars and rocks with similar inscriptions had been known for some time and had attracted the curiosity of
scholars. Prinsep's inscription proved to be a series of edicts issued by a king calling himself "Beloved-of-the-Gods,
King Piyadasi." In the following decades, more and more edicts by this same king were discovered and with
increasingly accurate decipherment of their language, a more complete picture of this man and his deeds began to
emerge. Gradually, it dawned on scholars that the King Piyadasi of the edicts might be the King Asoka so often
praised in Buddhist legends. However, it was not until 1915, when another edict actually mentioning the name
Asoka was discovered, that the identification was confirmed. Having been forgotten for nearly 700 years, one of the
greatest men in history became known to the world once again.
Asoka's edicts are mainly concerned with the reforms he instituted and the moral principles he recommended in
his attempt to create a just and humane society. As such, they give us little information about his life, the details of
which have to be culled from other sources. Although the exact dates of Asoka's life are a matter of dispute among
scholars, he was born in about 304 B.C. and became the third king of the Mauryan dynasty after the death of his
father, Bindusara. His given name was Asoka but he assumed the title Devanampiya Piyadasi which means "Belovedof-the-Gods, He Who Looks On With Affection." There seems to have been a two-year war of succession during
which at least one of Asoka's brothers was killed. In 262 B.C., eight years after his coronation, Asoka's armies
attacked and conquered Kalinga, a country that roughly corresponds to the modern state of Orissa. The loss of life
caused by battle, reprisals, deportations and the turmoil that always exists in the aftermath of war so horrified
Asoka that it brought about a complete change in his personality. It seems that Asoka had been calling himself a
Buddhist for at least two years prior to the Kalinga war, but his commitment to Buddhism was only lukewarm and
perhaps had a political motive behind it. But after the war Asoka dedicated the rest of his life trying to apply
Buddhist principles to the administration of his vast empire. He had a crucial part to play in helping Buddhism to
spread both throughout India and abroad, and probably built the first major Buddhist monuments. Asoka died in
232 B.C. in the thirty-eighth year of his reign.
Asoka's edicts are to be found scattered in more than thirty places throughout India, Nepal, Pakistan and
Afghanistan. Most of them are written in Brahmi script from which all Indian scripts and many of those used in
Southeast Asia later developed. The language used in the edicts found in the eastern part of the sub-continent is a
type of Magadhi, probably the official language of Asoka's court. The language used in the edicts found in the
western part of India is closer to Sanskrit although one bilingual edict in Afghanistan is written in Aramaic and
Greek. Asoka's edicts, which comprise the earliest decipherable corpus of written documents from India, have
survived throughout the centuries because they are written on rocks and stone pillars. These pillars in particular
are testimony to the technological and artistic genius of ancient Indian civilization. Originally, there must have been
many of them, although only ten with inscriptions still survive. Averaging between forty and fifty feet in height, and
weighing up to fifty tons each, all the pillars were quarried at Chunar, just south of Varanasi and dragged, sometimes
hundreds of miles, to where they were erected. Each pillar was originally capped by a capital, sometimes a roaring
lion, a noble bull or a spirited horse, and the few capitals that survive are widely recognized as masterpieces of
Indian art. Both the pillars and the capitals exhibit a remarkable mirror-like polish that has survived despite
centuries of exposure to the elements. The location of the rock edicts is governed by the availability of suitable
rocks, but the edicts on pillars are all to be found in very specific places. Some, like the Lumbini pillar, mark the
Buddha's birthplace, while its inscriptions commemorate Asoka's pilgrimage to that place. Others are to be found in
or near important population centres so that their edicts could be read by as many people as possible.
There is little doubt that Asoka's edicts were written in his own words rather than in the stylistic language in which
royal edicts or proclamations in the ancient world were usually written in. Their distinctly personal tone gives us a
unique glimpse into the personality of this complex and remarkable man. Asoka's style tends to be somewhat
repetitious and plodding as if explaining something to one who has difficulty in understanding. Asoka frequently
refers to the good works he has done, although not in a boastful way, but more, it seems, to convince the reader of
his sincerity. In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in
nearly every edict. Asoka tells his subjects that he looked upon them as his children, that their welfare is his main
concern; he apologizes for the Kalinga war and reassures the people beyond the borders of his empire that he has
no expansionist intentions towards them. Mixed with this sincerity, there is a definite puritanical streak in Asoka's
character suggested by his disapproval of festivals and of religious rituals many of which while being of little value
were nonetheless harmless.
It is also very clear that Buddhism was the most influential force in Asoka's life and that he hoped his subjects
likewise would adopt his religion. He went on pilgrimages to Lumbini and Bodh Gaya, sent teaching monks to
various regions in India and beyond its borders, and he was familiar enough with the sacred texts to recommend
some of them to the monastic community. It is also very clear that Asoka saw the reforms he instituted as being a
part of his duties as a Buddhist. But, while he was an enthusiastic Buddhist, he was not partisan towards his own
religion or intolerant of other religions. He seems to have genuinely hoped to be able to encourage everyone to
practice his or her own religion with the same conviction that he practiced his.
Scholars have suggested that because the edicts say nothing about the philosophical aspects of Buddhism, Asoka had
a simplistic and naive understanding of the Dhamma. This view does not take into account the fact that the purpose
of the edicts was not to expound the truths of Buddhism, but to inform the people of Asoka's reforms and to
encourage them to be more generous, kind and moral. This being the case, there was no reason for Asoka to
discuss Buddhist philosophy. Asoka emerges from his edicts as an able administrator, an intelligent human being and
as a devoted Buddhist, and we could expect him to take as keen an interest in Buddhist philosophy as he did in
Buddhist practice.
The contents of Asoka's edicts make it clear that all the legends about his wise and humane rule are more than
justified and qualify him to be ranked as one of the greatest rulers. In his edicts, he spoke of what might be called
state morality, and private or individual morality. The first was what he based his administration upon and what he
hoped would lead to a more just, more spiritually inclined society, while the second was what he recommended and
encouraged individuals to practice. Both these types of morality were imbued with the Buddhist values of
compassion, moderation, tolerance and respect for all life. The Asokan state gave up the predatory foreign policy
that had characterized the Mauryan empire up till then and replaced it with a policy of peaceful co-existence. The
judicial system was reformed in order to make it more fair, less harsh and less open to abuse, while those
sentenced to death were given a stay of execution to prepare appeals and regular amnesties were given to
prisoners. State resources were used for useful public works like the importation and cultivation of medical herbs,
the building of rest houses, the digging of wells at regular intervals along main roads and the planting of fruit and
shade trees. To ensue that these reforms and projects were carried out, Asoka made himself more accessible to his
subjects by going on frequent inspection tours and he expected his district officers to follow his example. To the
same end, he gave orders that important state business or petitions were never to be kept from him no matter
what he was doing at the time. The state had a responsibility not just to protect and promote the welfare of its
people but also its wildlife. Hunting certain species of wild animals was banned, forest and wildlife reserves were
established and cruelty to domestic and wild animals was prohibited. The protection of all religions, their promotion
and the fostering of harmony between them, was also seen as one of the duties of the state. It even seems that
something like a Department of Religious Affairs was established with officers called Dhamma Mahamatras whose
job it was to look after the affairs of various religious bodies and to encourage the practice of religion.

Holy shit that's a long paste journs
"secnetnes sdrawkcab daer ylkciuq ot ytiliba ehT"[::-1]
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