Contents
* Preface
* Introduction
* The Fourteen Rock Edicts
* The Kalinga Rock Edicts
* Minor Rock Edicts
* The Seven Pillar Edicts
* The Minor Pillar Edicts
* Notes
* Bibliography
------------------------------------------------------------------------
Preface
This rendering of King Asoka's Edicts is based heavily on Amulyachandra
Sen's English translation, which includes the original Magadhi and a
Sanskrit and English translation of the text. However, many parts of the
edicts are far from clear in meaning and the numerous translations of them
differ widely. Therefore, I have also consulted the translations of C.
D.
Sircar and D. R. Bhandarkar and in parts favored their interpretations.
Any
credit this small book deserves is due entirely to the labors and learning
of these scholars.
------------------------------------------------------------------------
Introduction
Dhamma sadhu, kiyam cu dhamme ti?
Apasinave, bahu kayane, daya, dane, sace, socaye.
Dhamma is good, but what constitutes Dhamma?
(It includes) little evil, much good, kindness,
generosity, truthfulness and purity.
King Asoka
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 "Beloved-of-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.
The individual morality that Asoka hoped to foster included respect
(susrusa) towards parents, elders, teachers, friends, servants, ascetics
and
brahmins -- behavior that accords with the advice given to Sigala by the
Buddha (Digha Nikaya, Discourse No. 31). He encouraged generosity (dana)
to
the poor (kapana valaka), to ascetics and brahmins, and to friends and
relatives. Not surprisingly, Asoka encouraged harmlessness towards all
life
(avihisa bhutanam). In conformity with the Buddha's advice in the Anguttara
Nikaya, II:282, he also considered moderation in spending and moderation
in
saving to be good (apa vyayata apa bhadata). Treating people properly (samya
pratipati), he suggested, was much more important than performing ceremonies
that were supposed to bring good luck. Because it helped promote tolerance
and mutual respect, Asoka desired that people should be well-learned (bahu
sruta) in the good doctrines (kalanagama) of other people's religions.
The
qualities of heart that are recommended by Asoka in the edicts indicate
his
deep spirituality. They include kindness (daya), self-examination
(palikhaya), truthfulness (sace), gratitude (katamnata), purity of heart
(bhava sudhi), enthusiasm (usahena), strong loyalty (dadha bhatita),
self-control (sayame) and love of the Dhamma (Dhamma kamata).
We have no way of knowing how effective Asoka's reforms were or how long
they lasted but we do know that monarchs throughout the ancient Buddhist
world were encouraged to look to his style of government as an ideal to
be
followed. King Asoka has to be credited with the first attempt to develop
a
Buddhist polity. Today, with widespread disillusionment in prevailing
ideologies and the search for a political philosophy that goes beyond greed
(capitalism), hatred (communism) and delusion (dictatorships led by
"infallible" leaders), Asoka's edicts may make a meaningful contribution
to
the development of a more spiritually based political system.
------------------------------------------------------------------------
The Fourteen Rock Edicts
1
Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be
written.[1] Here (in my domain) no living beings are to be slaughtered
or
offered in sacrifice. Nor should festivals be held, for Beloved-of-the-Gods,
King Piyadasi, sees much to object to in such festivals, although there
are
some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of.
Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds
of
thousands of animals were killed every day to make curry. But now with
the
writing of this Dhamma edict only three creatures, two peacocks and a deer
are killed, and the deer not always. And in time, not even these three
creatures will be killed.
2
Everywhere[2] within Beloved-of-the-Gods, King Piyadasi's domain, and among
the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras,
the Keralaputras, as far as Tamraparni and where the Greek king Antiochos
rules, and among the kings who are neighbors of Antiochos,[3] everywhere
has
Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical
treatment: medical treatment for humans and medical treatment for animals.
Wherever medical herbs suitable for humans or animals are not available,
I
have had them imported and grown. Wherever medical roots or fruits are
not
available I have had them imported and grown. Along roads I have had wells
dug and trees planted for the benefit of humans and animals.[4]
3
Beloved-of-the-Gods, King Piyadasi, speaks thus:[5] Twelve years after
my
coronation this has been ordered -- Everywhere in my domain the Yuktas,
the
Rajjukas and the Pradesikas shall go on inspection tours every five years
for the purpose of Dhamma instruction and also to conduct other business.[6]
Respect for mother and father is good, generosity to friends, acquaintances,
relatives, Brahmans and ascetics is good, not killing living beings is
good,
moderation in spending and moderation in saving is good. The Council shall
notify the Yuktas about the observance of these instructions in these very
words.
4
In the past, for many hundreds of years, killing or harming living beings
and improper behavior towards relatives, and improper behavior towards
Brahmans and ascetics has increased.[7] But now due to Beloved-of-the-Gods,
King Piyadasi's Dhamma practice, the sound of the drum has been replaced
by
the sound of the Dhamma.[8] The sighting of heavenly cars, auspicious
elephants, bodies of fire and other divine sightings has not happened for
many hundreds of years. But now because Beloved-of-the-Gods, King Piyadasi
promotes restraint in the killing and harming of living beings, proper
behavior towards relatives, Brahmans and ascetics, and respect for mother,
father and elders, such sightings have increased.[9]
These and many other kinds of Dhamma practice have been encouraged by
Beloved-of-the-Gods, King Piyadasi, and he will continue to promote Dhamma
practice. And the sons, grandsons and great-grandsons of
Beloved-of-the-Gods, King Piyadasi, too will continue to promote Dhamma
practice until the end of time; living by Dhamma and virtue, they will
instruct in Dhamma. Truly, this is the highest work, to instruct in Dhamma.
But practicing the Dhamma cannot be done by one who is devoid of virtue
and
therefore its promotion and growth is commendable.
This edict has been written so that it may please my successors to devote
themselves to promoting these things and not allow them to decline.
Beloved-of-the-Gods, King Piyadasi, has had this written twelve years after
his coronation.
5
Beloved-of-the-Gods, King Piyadasi, speaks thus:[10] To do good is
difficult. One who does good first does something hard to do. I have done
many good deeds, and, if my sons, grandsons and their descendants up to
the
end of the world act in like manner, they too will do much good. But whoever
amongst them neglects this, they will do evil. Truly, it is easy to do
evil.[11]
In the past there were no Dhamma Mahamatras but such officers were appointed
by me thirteen years after my coronation. Now they work among all religions
for the establishment of Dhamma, for the promotion of Dhamma, and for the
welfare and happiness of all who are devoted to Dhamma. They work among
the
Greeks, the Kambojas, the Gandharas, the Rastrikas, the Pitinikas and other
peoples on the western borders.[12] They work among soldiers, chiefs,
Brahmans, householders, the poor, the aged and those devoted to Dhamma
--
for their welfare and happiness -- so that they may be free from harassment.
They (Dhamma Mahamatras) work for the proper treatment of prisoners, towards
their unfettering, and if the Mahamatras think, "This one has a family
to
support," "That one has been bewitched," "This one is old," then they work
for the release of such prisoners. They work here, in outlying towns, in
the
women's quarters belonging to my brothers and sisters, and among my other
relatives. They are occupied everywhere. These Dhamma Mahamatras are
occupied in my domain among people devoted to Dhamma to determine who is
devoted to Dhamma, who is established in Dhamma, and who is generous.
This Dhamma edict has been written on stone so that it might endure long
and
that my descendants might act in conformity with it.
6
Beloved-of-the-Gods, King Piyadasi, speaks thus:[13] In the past, state
business was not transacted nor were reports delivered to the king at all
hours. But now I have given this order, that at any time, whether I am
eating, in the women's quarters, the bed chamber, the chariot, the
palanquin, in the park or wherever, reporters are to be posted with
instructions to report to me the affairs of the people so that I might
attend to these affairs wherever I am. And whatever I orally order in
connection with donations or proclamations, or when urgent business presses
itself on the Mahamatras, if disagreement or debate arises in the Council,
then it must be reported to me immediately. This is what I have ordered.
I
am never content with exerting myself or with despatching business. Truly,
I
consider the welfare of all to be my duty, and the root of this is exertion
and the prompt despatch of business. There is no better work than promoting
the welfare of all the people and whatever efforts I am making is to repay
the debt I owe to all beings to assure their happiness in this life, and
attain heaven in the next.
Therefore this Dhamma edict has been written to last long and that my sons,
grandsons and great-grandsons might act in conformity with it for the
welfare of the world. However, this is difficult to do without great
exertion.
7
Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside
everywhere, for all of them desire self-control and purity of heart.[14]
But
people have various desires and various passions, and they may practice
all
of what they should or only a part of it. But one who receives great gifts
yet is lacking in self-control, purity of heart, gratitude and firm
devotion, such a person is mean.
8
In the past kings used to go out on pleasure tours during which there was
hunting and other entertainment.[15] But ten years after Beloved-of-the-Gods
had been coronated, he went on a tour to Sambodhi and thus instituted Dhamma
tours.[16] During these tours, the following things took place: visits
and
gifts to Brahmans and ascetics, visits and gifts of gold to the aged, visits
to people in the countryside, instructing them in Dhamma, and discussing
Dhamma with them as is suitable. It is this that delights
Beloved-of-the-Gods, King Piyadasi, and is, as it were, another type of
revenue.
9
Beloved-of-the-Gods, King Piyadasi, speaks thus:[17] In times of sickness,
for the marriage of sons and daughters, at the birth of children, before
embarking on a journey, on these and other occasions, people perform various
ceremonies. Women in particular perform many vulgar and worthless
ceremonies. These types of ceremonies can be performed by all means, but
they bear little fruit. What does bear great fruit, however, is the ceremony
of the Dhamma. This involves proper behavior towards servants and employees,
respect for teachers, restraint towards living beings, and generosity
towards ascetics and Brahmans. These and other things constitute the
ceremony of the Dhamma. Therefore a father, a son, a brother, a master,
a
friend, a companion, and even a neighbor should say: "This is good, this
is
the ceremony that should be performed until its purpose is fulfilled, this
I
shall do."[18] Other ceremonies are of doubtful fruit, for they may achieve
their purpose, or they may not, and even if they do, it is only in this
world. But the ceremony of the Dhamma is timeless. Even if it does not
achieve its purpose in this world, it produces great merit in the next,
whereas if it does achieve its purpose in this world, one gets great merit
both here and there through the ceremony of the Dhamma.
10
Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to
be
of great account unless they are achieved through having my subjects respect
Dhamma and practice Dhamma, both now and in the future.[19] For this alone
does Beloved-of-the-Gods, King Piyadasi, desire glory and fame. And whatever
efforts Beloved-of-the-Gods, King Piyadasi, is making, all of that is only
for the welfare of the people in the next world, and that they will have
little evil. And being without merit is evil. This is difficult for either
a
humble person or a great person to do except with great effort, and by
giving up other interests. In fact, it may be even more difficult for a
great person to do.
11
Beloved-of-the-Gods, King Piyadasi, speaks thus:[20] There is no gift like
the gift of the Dhamma,[21] (no acquaintance like) acquaintance with Dhamma,
(no distribution like) distribution of Dhamma, and (no kinship like) kinship
through Dhamma. And it consists of this: proper behavior towards servants
and employees, respect for mother and father, generosity to friends,
companions, relations, Brahmans and ascetics, and not killing living beings.
Therefore a father, a son, a brother, a master, a friend, a companion or
a
neighbor should say: "This is good, this should be done." One benefits
in
this world and gains great merit in the next by giving the gift of the
Dhamma.
12
Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the
householders of all religions, and he honors them with gifts and honors
of
various kinds.[22] But Beloved-of-the-Gods, King Piyadasi, does not value
gifts and honors as much as he values this -- that there should be growth
in
the essentials of all religions.[23] Growth in essentials can be done in
different ways, but all of them have as their root restraint in speech,
that
is, not praising one's own religion, or condemning the religion of others
without good cause. And if there is cause for criticism, it should be done
in a mild way. But it is better to honor other religions for this reason.
By
so doing, one's own religion benefits, and so do other religions, while
doing otherwise harms one's own religion and the religions of others.
Whoever praises his own religion, due to excessive devotion, and condemns
others with the thought "Let me glorify my own religion," only harms his
own
religion. Therefore contact (between religions) is good.[24] One should
listen to and respect the doctrines professed by others.
Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned
in the good doctrines of other religions.
Those who are content with their own religion should be told this:
Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as
much
as he values that there should be growth in the essentials of all religions.
And to this end many are working -- Dhamma Mahamatras, Mahamatras in charge
of the women's quarters, officers in charge of outlying areas, and other
such officers. And the fruit of this is that one's own religion grows and
the Dhamma is illuminated also.
13
Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years
after
his coronation.[25] One hundred and fifty thousand were deported, one
hundred thousand were killed and many more died (from other causes). After
the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong
inclination towards the Dhamma, a love for the Dhamma and for instruction
in
Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered
the
Kalingas.
Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and
deportation that take place when an unconquered country is conquered. But
Beloved-of-the-Gods is pained even more by this -- that Brahmans, ascetics,
and householders of different religions who live in those countries, and
who
are respectful to superiors, to mother and father, to elders, and who behave
properly and have strong loyalty towards friends, acquaintances, companions,
relatives, servants and employees -- that they are injured, killed or
separated from their loved ones. Even those who are not affected (by all
this) suffer when they see friends, acquaintances, companions and relatives
affected. These misfortunes befall all (as a result of war), and this pains
Beloved-of-the-Gods.
There is no country, except among the Greeks, where these two groups,
Brahmans and ascetics, are not found, and there is no country where people
are not devoted to one or another religion.[26] Therefore the killing,
death
or deportation of a hundredth, or even a thousandth part of those who died
during the conquest of Kalinga now pains Beloved-of-the-Gods. Now
Beloved-of-the-Gods thinks that even those who do wrong should be forgiven
where forgiveness is possible.
Even the forest people, who live in Beloved-of-the-Gods' domain, are
entreated and reasoned with to act properly. They are told that despite
his
remorse Beloved-of-the-Gods has the power to punish them if necessary,
so
that they should be ashamed of their wrong and not be killed. Truly,
Beloved-of-the-Gods desires non-injury, restraint and impartiality to all
beings, even where wrong has been done.
Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be the
best conquest.[27] And it (conquest by Dhamma) has been won here, on the
borders, even six hundred yojanas away, where the Greek king Antiochos
rules, beyond there where the four kings named Ptolemy, Antigonos, Magas
and
Alexander rule, likewise in the south among the Cholas, the Pandyas, and
as
far as Tamraparni.[28] Here in the king's domain among the Greeks, the
Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the
Andhras and the Palidas, everywhere people are following
Beloved-of-the-Gods' instructions in Dhamma. Even where Beloved-of-the-Gods'
envoys have not been, these people too, having heard of the practice of
Dhamma and the ordinances and instructions in Dhamma given by
Beloved-of-the-Gods, are following it and will continue to do so. This
conquest has been won everywhere, and it gives great joy -- the joy which
only conquest by Dhamma can give. But even this joy is of little
consequence. Beloved-of-the-Gods considers the great fruit to be experienced
in the next world to be more important.
I have had this Dhamma edict written so that my sons and great-grandsons
may
not consider making new conquests, or that if military conquests are made,
that they be done with forbearance and light punishment, or better still,
that they consider making conquest by Dhamma only, for that bears fruit
in
this world and the next. May all their intense devotion be given to this
which has a result in this world and the next.
14
Beloved-of-the-Gods, King Piyadasi, has had these Dhamma edicts written
in
brief, in medium length, and in extended form.[29] Not all of them occur
everywhere, for my domain is vast, but much has been written, and I will
have still more written. And also there are some subjects here that have
been spoken of again and again because of their sweetness, and so that
the
people may act in accordance with them. If some things written are
incomplete, this is because of the locality, or in consideration of the
object, or due to the fault of the scribe.
------------------------------------------------------------------------
The Kalinga Rock Edicts
1
Beloved-of-the-Gods says that the Mahamatras of Tosali who are judicial
officers in the city are to be told this:[30] I wish to see that everything
I consider to be proper is carried out in the right way. And I consider
instructing you to be the best way of accomplishing this. I have placed
you
over many thousands of people that you may win the people's affection.
All men are my children. What I desire for my own children, and I desire
their welfare and happiness both in this world and the next, that I desire
for all men. You do not understand to what extent I desire this, and if
some
of you do understand, you do not understand the full extent of my desire.
You must attend to this matter. While being completely law-abiding, some
people are imprisoned, treated harshly and even killed without cause so
that
many people suffer. Therefore your aim should be to act with impartiality.
It is because of these things -- envy, anger, cruelty, hate, indifference,
laziness or tiredness -- that such a thing does not happen. Therefore your
aim should be: "May these things not be in me." And the root of this is
non-anger and patience. Those who are bored with the administration of
justice will not be promoted; (those who are not) will move upwards and
be
promoted. Whoever among you understands this should say to his colleagues:
"See that you do your duty properly. Such and such are Beloved-of-the-Gods'
instructions." Great fruit will result from doing your duty, while failing
in it will result in gaining neither heaven nor the king's pleasure. Failure
in duty on your part will not please me. But done properly, it will win
you
heaven and you will be discharging your debts to me.
This edict is to be listened to on Tisa day, between Tisa days, and on
other
suitable occasions, it should be listened to even by a single person. Acting
thus, you will be doing your duty.
This edict has been written for the following purpose: that the judicial
officers of the city may strive to do their duty and that the people under
them might not suffer unjust imprisonment or harsh treatment. To achieve
this, I will send out Mahamatras every five years who are not harsh or
cruel, but who are merciful and who can ascertain if the judicial officers
have understood my purpose and are acting according to my instructions.
Similarly, from Ujjayini, the prince will send similar persons with the
same
purpose without allowing three years to elapse. Likewise from Takhasila
also. When these Mahamatras go on tours of inspection each year, then
without neglecting their normal duties, they will ascertain if judicial
officers are acting according to the king's instructions.
2
Beloved-of-the-Gods speaks thus:[31] This royal order is to be addressed
to
the Mahamatras at Samapa. I wish to see that everything I consider to be
proper is carried out in the right way. And I consider instructing you
to be
the best way of accomplishing this. All men are my children. What I desire
for my own children, and I desire their welfare and happiness both in this
world and the next, that I desire for all men.[32]
The people of the unconquered territories beyond the borders might think:
"What is the king's intentions towards us?" My only intention is that they
live without fear of me, that they may trust me and that I may give them
happiness, not sorrow. Furthermore, they should understand that the king
will forgive those who can be forgiven, and that he wishes to encourage
them
to practice Dhamma so that they may attain happiness in this world and
the
next. I am telling you this so that I may discharge the debts I owe, and
that in instructing you, that you may know that my vow and my promise will
not be broken. Therefore acting in this way, you should perform your duties
and assure them (the people beyond the borders) that: "The king is like
a
father. He feels towards us as he feels towards himself. We are to him
like
his own children."
By instructing you and informing you of my vow and my promise I shall be
applying myself in complete fullness to achieving this object. You are
able
indeed to inspire them with confidence and to secure their welfare and
happiness in this world and the next, and by acting thus, you will attain
heaven as well as discharge the debts you owe to me. And so that the
Mahamatras can devote themselves at all times to inspiring the border areas
with confidence and encouraging them to practice Dhamma, this edict has
been
written here.
This edict is to be listened to every four months on Tisa day, between
Tisa
days, and on other suitable occasions, it should be listened to even by
a
single person. Acting thus, you will be doing your duty.
------------------------------------------------------------------------
Minor Rock Edicts
1
Beloved-of-the-Gods speaks thus:[33] It is now more than two and a half
years since I became a lay-disciple, but until now I have not been very
zealous.[34] But now that I have visited the Sangha for more than a year,
I
have become very zealous. Now the people in India who have not associated
with the gods do so. This is the result of zeal and it is not just the
great
who can do this. Even the humble, if they are zealous, can attain heaven.
And this proclamation has been made with this aim. Let both humble and
great
be zealous, let even those on the borders know and let zeal last long.
Then
this zeal will increase, it will greatly increase, it will increase up
to
one-and-a-half times. This message has been proclaimed two hundred and
fifty-six times by the king while on tour.
2
Beloved-of-the-Gods speaks thus:[35] Father and mother should be respected
and so should elders, kindness to living beings should be made strong and
the truth should be spoken. In these ways, the Dhamma should be promoted.
Likewise, a teacher should be honored by his pupil and proper manners should
be shown towards relations. This is an ancient rule that conduces to long
life. Thus should one act. Written by the scribe Chapala.
3
Piyadasi, King of Magadha, saluting the Sangha and wishing them good health
and happiness, speaks thus:[36] You know, reverend sirs, how great my faith
in the Buddha, the Dhamma and Sangha is. Whatever, reverend sirs, has been
spoken by Lord Buddha, all that is well-spoken.[37] I consider it proper,
reverend sirs, to advise on how the good Dhamma should last long.
These Dhamma texts -- Extracts from the Discipline, the Noble Way of Life,
the Fears to Come, the Poem on the Silent Sage, the Discourse on the Pure
Life, Upatisa's Questions, and the Advice to Rahula which was spoken by
the
Buddha concerning false speech -- these Dhamma texts, reverend sirs, I
desire that all the monks and nuns may constantly listen to and
remember.[38] Likewise the laymen and laywomen. I have had this written
that
you may know my intentions.
------------------------------------------------------------------------
The Seven Pillar Edicts
1
Beloved-of-the-Gods speaks thus:[39] This Dhamma edict was written
twenty-six years after my coronation. Happiness in this world and the next
is difficult to obtain without much love for the Dhamma, much
self-examination, much respect, much fear (of evil), and much enthusiasm.
But through my instruction this regard for Dhamma and love of Dhamma has
grown day by day, and will continue to grow. And my officers of high, low
and middle rank are practicing and conforming to Dhamma, and are capable
of
inspiring others to do the same. Mahamatras in border areas are doing the
same. And these are my instructions: to protect with Dhamma, to make
happiness through Dhamma and to guard with Dhamma.
2
Beloved-of-the-Gods, King Piyadasi, speaks thus: Dhamma is good, but what
constitutes Dhamma? (It includes) little evil, much good, kindness,
generosity, truthfulness and purity. I have given the gift of sight in
various ways.[40] To two-footed and four-footed beings, to birds and aquatic
animals, I have given various things including the gift of life. And many
other good deeds have been done by me.
This Dhamma edict has been written that people might follow it and it might
endure for a long time. And the one who follows it properly will do
something good.
3
Beloved-of-the-Gods, King Piyadasi, speaks thus: People see only their
good
deeds saying, "I have done this good deed." But they do not see their evil
deeds saying, "I have done this evil deed" or "This is called evil." But
this (tendency) is difficult to see.[41] One should think like this: "It
is
these things that lead to evil, to violence, to cruelty, anger, pride and
jealousy. Let me not ruin myself with these things." And further, one should
think: "This leads to happiness in this world and the next."
4
Beloved-of-the-Gods speaks thus: This Dhamma edict was written twenty-six
years after my coronation. My Rajjukas are working among the people, among
many hundreds of thousands of people. The hearing of petitions and the
administration of justice has been left to them so that they can do their
duties confidently and fearlessly and so that they can work for the welfare,
happiness and benefit of the people in the country. But they should remember
what causes happiness and sorrow, and being themselves devoted to Dhamma,
they should encourage the people in the country (to do the same), that
they
may attain happiness in this world and the next. These Rajjukas are eager
to
serve me. They also obey other officers who know my desires, who instruct
the Rajjukas so that they can please me. Just as a person feels confident
having entrusted his child to an expert nurse thinking: "The nurse will
keep
my child well," even so, the Rajjukas have been appointed by me for the
welfare and happiness of the people in the country.
The hearing of petitions and the administration of justice have been left
to
the Rajjukas so that they can do their duties unperturbed, fearlessly and
confidently. It is my desire that there should be uniformity in law and
uniformity in sentencing. I even go this far, to grant a three-day stay
for
those in prison who have been tried and sentenced to death. During this
time
their relatives can make appeals to have the prisoners' lives spared. If
there is none to appeal on their behalf, the prisoners can give gifts in
order to make merit for the next world, or observe fasts. Indeed, it is
my
wish that in this way, even if a prisoner's time is limited, he can prepare
for the next world, and that people's Dhamma practice, self-control and
generosity may grow.
5
Beloved-of-the-Gods, King Piyadasi, speaks thus: Twenty-six years after
my
coronation various animals were declared to be protected -- parrots, mainas,
aruna, ruddy geese, wild ducks, nandimukhas, gelatas, bats, queen ants,
terrapins, boneless fish, vedareyaka, gangapuputaka, sankiya fish,
tortoises, porcupines, squirrels, deer, bulls, okapinda, wild asses, wild
pigeons, domestic pigeons and all four-footed creatures that are neither
useful nor edible.[42] Those nanny goats, ewes and sows which are with
young
or giving milk to their young are protected, and so are young ones less
than
six months old. Cocks are not to be caponized, husks hiding living beings
are not to be burnt and forests are not to be burnt either without reason
or
to kill creatures. One animal is not to be fed to another. On the three
Caturmasis, the three days of Tisa and during the fourteenth and fifteenth
of the Uposatha, fish are protected and not to be sold. During these days
animals are not to be killed in the elephant reserves or the fish reserves
either. On the eighth of every fortnight, on the fourteenth and fifteenth,
on Tisa, Punarvasu, the three Caturmasis and other auspicious days, bulls
are not to be castrated, billy goats, rams, boars and other animals that
are
usually castrated are not to be. On Tisa, Punarvasu, Caturmasis and the
fortnight of Caturmasis, horses and bullocks are not be branded.
In the twenty-six years since my coronation prisoners have been given
amnesty on twenty-five occasions.
6
Beloved-of-the-Gods speaks thus: Twelve years after my coronation I started
to have Dhamma edicts written for the welfare and happiness of the people,
and so that not transgressing them they might grow in the Dhamma. Thinking:
"How can the welfare and happiness of the people be secured?" I give
attention to my relatives, to those dwelling near and those dwelling far,
so
I can lead them to happiness and then I act accordingly. I do the same
for
all groups. I have honored all religions with various honors. But I consider
it best to meet with people personally.
This Dhamma edict was written twenty-six years after my coronation.
7
Beloved-of-the-Gods speaks thus: In the past kings desired that the people
might grow through the promotion of the Dhamma. But despite this, people
did
not grow through the promotion of the Dhamma. Beloved-of-the-Gods, King
Piyadasi, said concerning this: "It occurs to me that in the past kings
desired that the people might grow through the promotion of the Dhamma.
But
despite this, people did not grow through the promotion of the Dhamma.
Now
how can the people be encouraged to follow it? How can the people be
encouraged to grow through the promotion of the Dhamma? How can I elevate
them by promoting the Dhamma?" Beloved-of-the-Gods, King Piyadasi, further
said concerning this: "It occurs to me that I shall have proclamations
on
Dhamma announced and instruction on Dhamma given. When people hear these,
they will follow them, elevate themselves and grow considerably through
the
promotion of the Dhamma." It is for this purpose that proclamations on
Dhamma have been announced and various instructions on Dhamma have been
given and that officers who work among many promote and explain them in
detail. The Rajjukas who work among hundreds of thousands of people have
likewise been ordered: "In this way and that encourage those who are devoted
to Dhamma." Beloved-of-the-Gods speaks thus: "Having this object in view,
I
have set up Dhamma pillars, appointed Dhamma Mahamatras, and announced
Dhamma proclamations."
Beloved-of-the-Gods, King Piyadasi, says: Along roads I have had banyan
trees planted so that they can give shade to animals and men, and I have
had
mango groves planted. At intervals of eight krosas, I have had wells dug,
rest-houses built, and in various places, I have had watering-places made
for the use of animals and men. But these are but minor achievements. Such
things to make the people happy have been done by former kings. I have
done
these things for this purpose, that the people might practice the Dhamma.
Beloved-of-the-Gods, King Piyadasi, speaks thus: My Dhamma Mahamatras too
are occupied with various good works among the ascetics and householders
of
all religions. I have ordered that they should be occupied with the affairs
of the Sangha. I have also ordered that they should be occupied with the
affairs of the Brahmans and the Ajivikas. I have ordered that they be
occupied with the Niganthas.[43] In fact, I have ordered that different
Mahamatras be occupied with the particular affairs of all different
religions. And my Dhamma Mahamatras likewise are occupied with these and
other religions.
Beloved-of-the-Gods, King Piyadasi, speaks thus: These and other principal
officers are occupied with the distribution of gifts, mine as well as those
of the queens. In my women's quarters, they organize various charitable
activities here and in the provinces. I have also ordered my sons and the
sons of other queens to distribute gifts so that noble deeds of Dhamma
and
the practice of Dhamma may be promoted. And noble deeds of Dhamma and the
practice of Dhamma consist of having kindness, generosity, truthfulness,
purity, gentleness and goodness increase among the people.
Beloved-of-the-Gods, King Piyadasi, speaks thus: Whatever good deeds have
been done by me, those the people accept and those they follow. Therefore
they have progressed and will continue to progress by being respectful
to
mother and father, respectful to elders, by courtesy to the aged and proper
behavior towards Brahmans and ascetics, towards the poor and distressed,
and
even towards servants and employees.
Beloved-of-the-Gods, King Piyadasi, speaks thus: This progress among the
people through Dhamma has been done by two means, by Dhamma regulations
and
by persuasion. Of these, Dhamma regulation is of little effect, while
persuasion has much more effect. The Dhamma regulations I have given are
that various animals must be protected. And I have given many other Dhamma
regulations also. But it is by persuasion that progress among the people
through Dhamma has had a greater effect in respect of harmlessness to living
beings and non-killing of living beings.
Concerning this, Beloved-of-the-Gods says: Wherever there are stone pillars
or stone slabs, there this Dhamma edict is to be engraved so that it may
long endure. It has been engraved so that it may endure as long as my sons
and great-grandsons live and as long as the sun and the moon shine, and
so
that people may practice it as instructed. For by practicing it happiness
will be attained in this world and the next.
This Dhamma edict has been written by me twenty-seven years after my
coronation.
------------------------------------------------------------------------
The Minor Pillar Edicts
1
Twenty years after his coronation, Beloved-of-the-Gods, King Piyadasi,
visited this place and worshipped because here the Buddha, the sage of
the
Sakyans, was born.[44] He had a stone figure and a pillar set up and because
the Lord was born here, the village of Lumbini was exempted from tax and
required to pay only one eighth of the produce.
2
Beloved-of-the-Gods commands:[45/93]; The Mahamatras at Kosambi (are to
be told:
Whoever splits the Sangha) which is now united, is not to be admitted into
the Sangha. Whoever, whether monk or nun, splits the Sangha is to be made
to
wear white clothes and to reside somewhere other than in a monastery.[46]
------------------------------------------------------------------------
Notes
1. Girnar version issued in 257 B.C. These fourteen edicts, with minor
differences, are found in five different places throughout India. In two
other places, they are found minus numbers 11, 12 and 13.
2. Girnar version, issued in 257 B.C.
3. The Cholas and Pandyas were south Indian peoples living outside Asoka's
empire. The Satiyaputras and Keralaputras lived on the southwest seaboard
of
India. Tamraparni is one of the ancient names for Sri Lanka. On Antiochos
see Note 28.
4. By so doing, Asoka was following the advice given by the Buddha at
Samyutta Nikaya, I:33.
5. Girnar version, issued in 257 B.C.
6. The exact duties of these royal officers are not known.
7. Girnar version, issued in 257 B.C.
8. This probably refers to the drum that was beaten to announce the
punishment of lawbreakers. See Samyutta Nikaya, IV:244.
9. Like many people in the ancient world, Asoka believed that when a just
king ruled, there would be many auspicious portents.
10. Kalsi version, issued in 256 B.C.
11. This seems to be a paraphrase of Dhammapada 163.
12. The Greeks (Yona) settled in large numbers in what is now Afghanistan
and Pakistan after the conquests of Alexander the Great, although small
communities lived there prior to this.
13. Girnar version, issued in 256 B.C..
14. Girnar version, issued in 256 B.C.
15. Girnar version, issued in 256 B.C.
16. Bodh Gaya, the site of the Buddha's enlightenment, was known in ancient
times as either Sambodhi or Vajirasana.
17. Kalsi version, issued in 256 B.C. Asoka obviously had the Mangala Sutta
(Sutta Nipata 258-269) in mind when he issued this edict. The word here
translated as ceremony is mangala.
18. Other versions substitute the following up to the end of the edict.
It has also been said: "Generosity is good." But there is no gift or benefit
like the gift of the Dhamma or benefit like the benefit of the Dhamma.
There
a friend, a well-wisher, a relative or a companion should encourage others
thus on appropriate occasions: "This should be done, this is good, by doing
this, one can attain heaven." And what greater achievement is there than
this, to attain heaven?
19. Girnar version, issued in 256 B.C.
20. Girnar version, issued in 256 B.C.
21. Similar to Dhammapada 354.
22. Girnar version, issued in 256 B.C.
23. Asoka probably believed that the essentials (saravadi) of all religions
were their ethical principles.
24. (Ta samavayo eva sadhu). This sentence is usually translated "Therefore
concord is commendable." Samavayo however comes from sam + ava + i, "to
come
together."
25. Kalsi version, issued in 256 B.C. Kalinga corresponds roughly to the
modern state of Orissa.
26. The Buddha pointed out that the four castes of Indian society likewise
were not found among the Greeks; see Majjhima Nikaya, II:149.
27. Perhaps Asoka had in mind Dhammapada 103-104.
28. Antiochos II Theos of Syria (261-246 B.C.), Ptolemy II Philadelphos
of
Egypt (285-247 B.C.), Antigonos Gonatos of Macedonia (278-239 B.C.), Magas
of Cyrene (300-258 B.C.) and Alexander of Epirus (272-258 B.C.).
29. Girnar version, issued in 256 B.C.
30. Dhauli version, issued in 256 B.C. These two edicts are found in two
different places.
31. Dhauli version, issued in 256 B.C.
32. This is reminiscent of the Buddha's words: "Just as a mother would
protect her only child even at the risk of her own life, even so, let one
cultivate a boundless heart towards all beings." Sutta Nipata 149.
33. Gavimath version, issued in 257 B.C. This edict is found in twelve
different places.
34. First Asoka was a lay-disciple (upasaka) and then he visited or
literally "went to the Sangha" (yam me samghe upeti). Some scholars think
this means that Asoka became a monk. However it probably means that he
started visiting Buddhist monks more often and listening to their
instructions more carefully.
35. Brahmagiri version.
36. This edict was found inscribed on a small rock near the town of Bairat
and is now housed at the Asiatic Society in Calcutta. Its date is not known.
37. This sentence is the converse of a similar one in the Tipitaka: "...that
which is well-spoken is the words of the Lord." Anguttara Nikaya, IV:164.
38. There is disagreement amongst scholars concerning which Pali suttas
correspond to some of the text. Vinaya samukose: probably the Atthavasa
Vagga, Anguttara Nikaya, 1:98-100. Aliya vasani: either the Ariyavasa Sutta,
Anguttara Nikaya, V:29, or the Ariyavamsa Sutta, Anguttara Nikaya, II:
27-28. Anagata bhayani: probably the Anagata Sutta, Anguttara Nikaya,
III:100. Muni gatha: Muni Sutta, Sutta Nipata 207-221. Upatisa pasine:
Sariputta Sutta, Sutta Nipata 955-975. Laghulavade: Rahulavada Sutta,
Majjhima Nikaya, I:421.
39. The following seven edicts are from the Delhi Topra version, the first
six being issued in 243 B.C. and the seventh in 242 B.C. The first six
edicts also appear on five other pillars.
40. Cakhu dane. The meaning is unclear. It may mean that Asoka has given
"the eye of wisdom," but taking into account the context, it more likely
means he has stopped blinding as a form of punishment.
41. Similar to the ideas expressed by the Buddha in Dhammapada 50 and 252.
42. The identification of many of these animals is conjectural.
43. The Ajivikas were a sect of ascetics in ancient India established by
Makkhali Gosala, a contemporary of the Buddha. The Niganthas are the Jains.
44. This inscription is found on a pillar in Lumbini where the Buddha was
born. It was issued in 249 B.C., probably at the time of Asoka's visit
to
the place.
45. Allahabad version, date of issue not known. The words in brackets are
missing due to damage on the pillar, but they can be reconstructed from
the
three other versions of this edict.
46. The white clothes of the lay followers rather than the yellow robe
of a
monk or nun.
------------------------------------------------------------------------
Bibliography
D. R. Bhandarkar, Asoka. Calcutta, 1955
R. Mookerji, Asoka. Delhi, 1962
A. Sen, Asoka's Edicts. Calcutta, 1956
A. Seneviratna (editor), King Asoka and Buddhism. Kandy. Scheduled for
1993.
D. C. Sircar, Inscriptions of Asoka. Delhi, 1957
------------------------------------------------------------------------
The Wheel Publication No. 386/387
ISBN 955-24-0104-6
Copyright © 1993 Ven. S. Dhammika
Buddhist Publication Society
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Kandy, Sri Lanka
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