“The Gārgīsaṃhitā section of the Yuga Purāṇa assesses the damage caused by the invasion of Śakas (Scythians) as follows: caturbhāgaṃ tu śastreṇa nāśayiṣyanti prāṇinām/ śakāḥ śeṣaṃ hariṣyanti caturbhāgaṃ svakaṃ puraṃ. Vinaṣṭe śakarājye tu śūnyā pṛthvī bhaviṣyati. In other words, these wars of conquest reduced the population of north India by ‘one half, 25 per cent being killed and 25 per cent being enslaved and carried away’.27 The Yuga Purāṇa further informs us that during this period even women took to ploughing, presumably as a result of the decimation.28 Indian opinion at the time seemed to blame Aśoka’s pacifism for this disaster, for the same Gārgīsaṃhitā declares: ‘the fool established the so-called conquest of dharma’ (sthāpayiṣyati mohātmā vijayaṃ nāma dhārmikam),29 though it does not refer to Aśoka by name.
Even more telling is the fact that his favourite title ‘beloved of the gods’ (devānāmpiya) became a synonym for a ‘fool’ in classical Sanskrit.30
From this point of view, the fact that the famous praśasti or panegyric of Samudragupta by the Jaina Hariṣeṇa is inscribed on an Aśokan pillar is of more than mere archaeological interest. It may possess a historical dimension, as if the Hindu reaction had come full circle. An Indian empire had now once again emerged, after an earlier one had been virtually destroyed by the policies of Aśoka. It was now carving an account of its martial exploits on Aśoka’s pillar as if to say that is what emperors do, rather than converting arsenals into monasteries. Rama Shanker Tripathi notes that:
[W]ith his ideal of war and aggrandisement, Samudragupta was the very antithesis of Aśoka, who stood for peace and piety. The former’s achievements formed the subject of an elaborate panegyric by the court poet Hariṣeṇa, and, strangely enough, Samudragupta chose to leave a permanent record of sanguinary conquests by the side of the ethical exhortations of Aśoka on one of his pillars, now inside the fort of Allahabad.31”