what does asokas concept of dharma seem to entail

King Asoka, the tertiary monarch of the Indian Mauryan dynasty, has come to be regarded as ane of the most exemplary rulers in world history. The British historian H.Grand. Wells has written: "Amidst the tens of thousands of names of monarchs that crowd the columns of history ... the proper name of Asoka shines, and shines near alone, a star." Although Buddhist literature preserved the fable of this ruler -- the story of a roughshod and ruthless rex who converted to Buddhism and thereafter established a reign of virtue -- definitive historical records of his reign were defective. Then in the nineteenth century there came to low-cal a big number of edicts, in Republic of india, Nepal, Islamic republic of pakistan and Afghanistan. These edicts, inscribed on rocks and pillars, proclaim Asoka's reforms and policies and promulgate his communication to his subjects. The present rendering of these edicts, based on earlier translations, offers u.s. insights into a powerful and capable ruler's try to establish an empire on the foundation of righteousness, a reign which makes the moral and spiritual welfare of his subjects its primary business organisation. The Australian bhikkhu Ven. S. Dhammika, the compiler of the present piece of work, is the spiritual manager of the Buddha Dhamma Mandala Society in Singapore.

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 significant 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 volume 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.

Rex ASOKA

With the rediscovery and translation of Indian literature by European scholars in the 19th century, it was non just the religion and philosophy of Buddhism that came to light, simply also its many legendary histories and biographies. Amongst this grade of literature, 1 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 constitute in the Divyavadana, the Asokavadana, the Mahavamsa and several other works. They told of an uncommonly savage and ruthless prince who had many of his brothers killed in guild 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 -- later on all many pre-modern cultures had legends about "likewise expert 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 well-nigh Asoka were assumed to exist the same.

But in 1837, James Prinsep succeeded in deciphering an ancient inscription on a big stone colonnade in Delhi. Several other pillars and rocks with like inscriptions had been known for some fourth dimension and had attracted the curiosity of scholars. Prinsep's inscription proved to be a series of edicts issued past a king calling himself "Love-of-the-Gods, King Piyadasi." In the following decades, more than and more edicts by this same rex 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 exist the King Asoka so often praised in Buddhist legends. Notwithstanding, it was non until 1915, when another edict really mentioning the proper noun 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 one time again.

Asoka's edicts are mainly concerned with the reforms he instituted and the moral principles he recommended in his attempt to create a only and humane society. As such, they give u.s.a. little information about his life, the details of which take to be culled from other sources. Although the verbal dates of Asoka'due south life are a matter of dispute amongst scholars, he was born in about 304 B.C. and became the tertiary rex of the Mauryan dynasty after the death of his father, Bindusara. His given name was Asoka simply he causeless the championship Devanampiya Piyadasi which means "Dear-of-the-Gods, He Who Looks On With Affection." At that place seems to accept been a two-yr war of succession during which at least one of Asoka'southward brothers was killed. In 262 B.C., eight years later on 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 state of war so horrified Asoka that information technology brought most a complete change in his personality. It seems that Asoka had been calling himself a Buddhist for at least ii years prior to the Kalinga war, simply his delivery to Buddhism was only lukewarm and perhaps had a political motive behind it. But after the state of war Asoka dedicated the remainder of his life trying to apply Buddhist principles to the assistants of his vast empire. He had a crucial part to play in helping Buddhism to spread both throughout India and abroad, and probably congenital the first major Buddhist monuments. Asoka died in 232 B.C. in the thirty-8th yr of his reign.

Asoka's edicts are to exist found scattered in more than thirty places throughout Republic of india, Nepal, Islamic republic of 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 institute 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 constitute in the western office 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, take 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 aboriginal Indian civilisation. Originally, there must accept been many of them, although just ten with inscriptions nevertheless survive. Averaging between forty and fifty feet in height, and weighing upward to fifty tons each, all the pillars were quarried at Chunar, simply south of Varanasi and dragged, sometimes hundreds of miles, to where they were erected. Each pillar was originally capped by a upper-case letter, sometimes a roaring lion, a noble bull or a spirited horse, and the few capitals that survive are widely recognized equally masterpieces of Indian fine art. Both the pillars and the capitals exhibit a remarkable mirror-like smoothen that has survived despite centuries of exposure to the elements. The location of the stone edicts is governed past the availability of suitable rocks, simply the edicts on pillars are all to be establish in very specific places. Some, like the Lumbini colonnade, marking the Buddha's birthplace, while its inscriptions commemorate Asoka's pilgrimage to that identify. Others are to be plant in or near important population centres so that their edicts could be read by equally many people as possible.

There is little doubt that Asoka'due south edicts were written in his own words rather than in the stylistic language in which royal edicts or proclamations in the ancient globe were ordinarily written in. Their distinctly personal tone gives united states of america a unique glimpse into the personality of this complex and remarkable man. Asoka'due south style tends to be somewhat repetitious and plodding every bit if explaining something to one who has difficulty in understanding. Asoka frequently refers to the good works he has washed, 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 equally a sincere person and a skilful administrator is nowadays in nearly every edict. Asoka tells his subjects that he looked upon them as his children, that their welfare is his primary business; 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'due south grapheme suggested by his disapproval of festivals and of religious rituals many of which while being of little value were nonetheless harmless.

Information technology is also very clear that Buddhism was the near influential forcefulness in Asoka's life and that he hoped his subjects besides would prefer his organized religion. He went on pilgrimages to Lumbini and Bodh Gaya, sent education monks to diverse regions in India and beyond its borders, and he was familiar plenty with the sacred texts to recommend some of them to the monastic community. It is likewise very articulate that Asoka saw the reforms he instituted as being a function of his duties as a Buddhist. Simply, while he was an enthusiastic Buddhist, he was non partisan towards his ain religion or intolerant of other religions. He seems to have genuinely hoped to be able to encourage everyone to practice his or her ain religion with the same conviction that he good his.

Scholars take suggested that because the edicts say cipher about the philosophical aspects of Buddhism, Asoka had a simplistic and naive agreement 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, merely to inform the people of Asoka'south reforms and to encourage them to be more generous, kind and moral. This being the example, in that location was no reason for Asoka to talk over Buddhist philosophy. Asoka emerges from his edicts every bit an able administrator, an intelligent human being beingness and as a devoted Buddhist, and we could await him to have equally smashing an interest in Buddhist philosophy as he did in Buddhist practice.

The contents of Asoka's edicts brand 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 private morality. The showtime was what he based his administration upon and what he hoped would pb to a more just, more spiritually inclined guild, 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 land gave up the predatory foreign policy that had characterized the Mauryan empire up till then and replaced information technology with a policy of peaceful co-existence. The judicial system was reformed in lodge to make it more than 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 residue houses, the digging of wells at regular intervals along principal 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 commune 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 fourth dimension. The state had a responsibleness not only to protect and promote the welfare of its people but as well its wild animals. Hunting certain species of wild fauna 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 ane of the duties of the state. It even seems that something like a Section of Religious Affairs was established with officers called Dhamma Mahamatras whose job it was to expect 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 -- beliefs 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. Non surprisingly, Asoka encouraged harmlessness towards all life (//avihisa bhutanam//). In conformity with the Buddha'due south communication in the Anguttara Nikaya, Ii:282, he likewise 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 of import 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'due south 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 centre (//bhava sudhi//), enthusiasm (//usahena//), strong loyalty (//dadha bhatita//), self-control (//sayame//) and love of the Dhamma (//Dhamma kamata//).

We accept no way of knowing how effective Asoka's reforms were or how long they lasted but we practice know that monarchs throughout the ancient Buddhist world were encouraged to look to his style of government as an ideal to exist followed. King Asoka has to be credited with the first endeavour to develop a Buddhist polity. Today, with widespread disillusionment in prevailing ideologies and the search for a political philosophy that goes across greed (commercialism), hatred (communism) and delusion (dictatorships led by "infallible" leaders), Asoka'southward edicts may make a meaningful contribution to the development of a more spiritually based political organization.

THE FOURTEEN ROCK EDICTS

Ashoka'due south Starting time Stone inscription at Girnar

Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to exist written.[1] Hither (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, Rex Piyadasi, hundreds of thousands of animals were killed every day to make curry. Merely at present 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 fifty-fifty these iii creatures will be killed.
2

Everywhere [2] inside Beloved-of-the-Gods, King Piyadasi's domain, and amongst 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 amid the kings who are neighbors of Antiochos,[3] everywhere has Dearest-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical handling 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 take had wells dug and copse planted for the benefit of humans and animals.[4]
3

Beloved-of-the-Gods, Rex Piyadasi, speaks thus:[five] Twelve years afterwards my coronation this has been ordered -- Everywhere in my domain the Yuktas, the Rajjukas and the Pradesikas shall go on inspection tours every v years for the purpose of Dhamma didactics and also to conduct other business concern.[vi] Respect for mother and male parent is proficient, generosity to friends, acquaintances, relatives, Brahmans and ascetics is skillful, not killing living beings is good, moderation in spending and moderation in saving is proficient. The Council shall notify the Yuktas about the observance of these instructions in these very words.
four

In the past, for many hundreds of years, killing or harming living beings and improper behavior towards relatives, and improper beliefs towards Brahmans and ascetics has increased.[7] But now due to Beloved-of-the-Gods, Male monarch Piyadasi's Dhamma exercise, the sound of the drum has been replaced past the sound of the Dhamma.[8] The sighting of heavenly cars, auspicious elephants, bodies of burn down and other divine sightings has not happened for many hundreds of years. But now because Beloved-of-the-Gods, Male monarch Piyadasi promotes restraint in the killing and harming of living beings, proper behavior towards relatives, Brahmans and ascetics, and respect for female parent, begetter and elders, such sightings have increased.[9]

These and many other kinds of Dhamma practice have been encouraged by Love-of-the-Gods, King Piyadasi, and he volition proceed to promote Dhamma practice. And the sons, grandsons and slap-up-grandsons of Beloved-of-the-Gods, King Piyadasi, besides will continue to promote Dhamma practice until the end of time; living by Dhamma and virtue, they volition instruct in Dhamma. Truly, this is the highest work, to instruct in Dhamma. But practicing the Dhamma cannot be washed past 1 who is devoid of virtue and therefore its promotion and growth is commendable.

This edict has been written so that information technology may delight my successors to devote themselves to promoting these things and non allow them to decline. Beloved-of-the-Gods, King Piyadasi, has had this written twelve years later his coronation.
5

Beloved-of-the-Gods, King Piyadasi, speaks thus:[10] To practice good is difficult. One who does good first does something hard to do. I have washed many adept 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 amidst them neglects this, they will practice evil. Truly, it is piece of cake to do evil.[11]

In the past at that place were no Dhamma Mahamatras simply such officers were appointed by me thirteen years after my coronation. Now they piece of 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 -- and so that they may exist free from harassment. They (Dhamma Mahamatras) work for the proper treatment of prisoners, towards their unfettering, and if the Mahamatras remember, "This i has a family to back up," "That ane has been bewitched," "This one is sometime," so they piece of 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 make up one's mind 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, Male monarch Piyadasi, speaks thus:[13] In the by, state business was not transacted nor were reports delivered to the king at all hours. Merely now I have given this order, that at any fourth dimension, whether I am eating, in the women'south quarters, the bed bedroom, 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 nourish to these affairs wherever I am. And whatever I orally guild in connection with donations or proclamations, or when urgent concern presses itself on the Mahamatras, if disagreement or argue arises in the Council, then it must exist 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 exist my duty, and the root of this is exertion and the prompt despatch of business. There is no better piece of work than promoting the welfare of all the people and whatsoever 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 side by side.

Therefore this Dhamma edict has been written to concluding long and that my sons, grandsons and nifty-grandsons might human activity in conformity with it for the welfare of the world. However, this is hard to do without great exertion.
vii

Beloved-of-the-Gods, Male monarch Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart.[fourteen] But people have various desires and various passions, and they may practice all of what they should or only a role of it. But one who receives smashing gifts still is lacking in self-control, purity of centre, gratitude and business firm devotion, such a person is mean.
8

In the by kings used to go out on pleasure tours during which there was hunting and other entertainment.[xv] But 10 years later on Beloved-of-the-Gods had been coronated, he went on a bout 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. Information technology is this that delights Dear-of-the-Gods, Male monarch Piyadasi, and is, equally it were, another type of revenue.
nine

Dearest-of-the-Gods, King Piyadasi, speaks thus:[17] In times of sickness, for the wedlock 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 item perform many vulgar and worthless ceremonies. These types of ceremonies tin exist performed by all means, but they deport lilliputian fruit. What does behave great fruit, however, is the anniversary 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 anniversary 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 anniversary that should exist performed until its purpose is fulfilled, this I shall exercise."[18] Other ceremonies are of doubtful fruit, for they may achieve their purpose, or they may non, and even if they do, it is only in this world. But the ceremony of the Dhamma is timeless. Fifty-fifty if information technology does not achieve its purpose in this world, information technology produces slap-up merit in the next, whereas if it does attain its purpose in this world, one gets great merit both here and there through the anniversary of the Dhamma.
10

Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to exist of not bad account unless they are achieved through having my subjects respect Dhamma and practice Dhamma, both now and in the future.[nineteen] For this lonely does Beloved-of-the-Gods, King Piyadasi, desire glory and fame. And whatever efforts Love-of-the-Gods, Rex Piyadasi, is making, all of that is just for the welfare of the people in the next globe, and that they will take little evil. And being without merit is evil. This is difficult for either a humble person or a bully person to practice except with great effort, and by giving up other interests. In fact, it may exist fifty-fifty more than difficult for a great person to do.
11

Beloved-of-the-Gods, King Piyadasi, speaks thus:[xx] There is no gift similar the gift of the Dhamma,[21] (no acquaintance like) acquaintance with Dhamma, (no distribution like) distribution of Dhamma, and (no kinship similar) kinship through Dhamma. And it consists of this: proper beliefs towards servants and employees, respect for mother and male parent, generosity to friends, companions, relations, Brahmans and ascetics, and non killing living beings. Therefore a father, a son, a brother, a principal, a friend, a companion or a neighbour should say: "This is practiced, this should exist done." 1 benefits in this world and gains great merit in the side by side by giving the gift of the Dhamma.
12

Dear-of-the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he honors them with gifts and honors of diverse kinds.[22] But Beloved-of-the-Gods, King Piyadasi, does non value gifts and honors as much as he values this -- that in that location should exist growth in the essentials of all religions.[23] Growth in essentials can be washed in unlike ways, only all of them have as their root restraint in speech, that is, not praising 1's own religion, or condemning the faith of others without good cause. And if there is crusade for criticism, it should be washed in a mild way. But it is better to honor other religions for this reason. By then doing, one's own religion benefits, and and so practise other religions, while doing otherwise harms one's own religion and the religions of others. Whoever praises his own faith, due to excessive devotion, and condemns others with the thought "Let me glorify my own organized religion," simply harms his own organized religion. Therefore contact (betwixt religions) is good.[24] One should listen to and respect the doctrines professed past others. Dearest-of-the-Gods, King Piyadasi, desires that all should be well-learned in the adept doctrines of other religions.

Those who are content with their own religion should be told this: Honey-of-the-Gods, Male monarch Piyadasi, does not value gifts and honors as much every bit he values that in that location should be growth in the essentials of all religions. And to this finish many are working -- Dhamma Mahamatras, Mahamatras in accuse of the women'south quarters, officers in charge of outlying areas, and other such officers. And the fruit of this is that one'south 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 yard were deported, 1 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 potent inclination towards the Dhamma, a beloved 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 securely pained by the killing, dying and deportation that take place when an unconquered land is conquered. But Beloved-of-the-Gods is pained even more by this -- that Brahmans, ascetics, and householders of unlike religions who alive in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and accept potent 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 afflicted. 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 non found, and there is no country where people are non 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 Love-of-the-Gods thinks that fifty-fifty those who practice wrong should be forgiven where forgiveness is possible.

Even the forest people, who alive in Honey-of-the-Gods' domain, are entreated and reasoned with to act properly. They are told that despite his remorse Dearest-of-the-Gods has the power to punish them if necessary, so that they should be ashamed of their incorrect and not be killed. Truly, Dearest-of-the-Gods desires non-injury, restraint and impartiality to all beings, fifty-fifty where wrong has been done.

Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be the all-time conquest.[27] And information technology (conquest past Dhamma) has been won hither, on the borders, fifty-fifty 6 hundred yojanas away, where the Greek rex Antiochos rules, beyond there where the iv kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far every bit Tamraparni.[28] Here in the rex's domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere people are following Dearest-of-the-Gods' instructions in Dhamma. Even where Dear-of-the-Gods' envoys accept non been, these people too, having heard of the practise of Dhamma and the ordinances and instructions in Dhamma given by Love-of-the-Gods, are following it and will continue to practice so. This conquest has been won everywhere, and it gives great joy -- the joy which only conquest past Dhamma can requite. But fifty-fifty this joy is of petty issue. Love-of-the-Gods considers the dandy fruit to be experienced in the next globe to be more important.

I have had this Dhamma edict written and then that my sons and corking-grandsons may not consider making new conquests, or that if armed forces conquests are fabricated, that they exist washed with forbearance and light punishment, or better however, 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.
fourteen

Beloved-of-the-Gods, King Piyadasi, has had these Dhamma edicts written in brief, in medium length, and in extended grade.[29] Not all of them occur everywhere, for my domain is vast, but much has been written, and I will take still more written. And also at that place are some subjects here that have been spoken of again and again because of their sweetness, and so that the people may human activity 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.

KALINGA ROCK EDICTS

Beloved-of-the-Gods says that the Mahamatras of Tosali who are judicial officers in the city are to exist told this:[30] I wish to run into that everything I consider to exist proper is carried out in the right way. And I consider instructing you lot 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 ain children, and I desire their welfare and happiness both in this world and the next, that I desire for all men. You do non sympathise to what extent I want this, and if some of you practice sympathize, you do not understand the total extent of my desire.

You must attend to this affair. While beingness completely police force-abiding, some people are imprisoned, treated harshly and fifty-fifty killed without cause and then that many people suffer. Therefore your aim should be to deed with impartiality. Information technology 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 non 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 upwardly and exist promoted. Whoever among you understands this should say to his colleagues: "Come across that yous practice your duty properly. Such and such are Beloved-of-the-Gods' instructions." Smashing fruit volition result from doing your duty, while failing in information technology will issue in gaining neither heaven nor the rex'due south pleasure. Failure in duty on your part volition not please me. But done properly, it will win you heaven and y'all will be discharging your debts to me.

This edict is to exist listened to on Tisa day, between Tisa days, and on other suitable occasions, information technology should be listened to even by a single person. Acting thus, you will be doing your duty.

This edict has been written for the post-obit purpose: that the judicial officers of the city may strive to do their duty and that the people nether them might not suffer unjust imprisonment or harsh treatment. To achieve this, I will ship out Mahamatras every five years who are non harsh or cruel, but who are merciful and who tin define if the judicial officers have understood my purpose and are acting according to my instructions. Similarly, from Ujjayini, the prince volition send similar persons with the same purpose without assuasive 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.
two

Dear-of-the-Gods speaks thus:[31] This royal guild is to be addressed to the Mahamatras at Samapa. I wish to run across 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 side by side, that I desire for all men.[32]

The people of the unconquered territories beyond the borders might think: "What is the male monarch's intentions towards us?" My merely 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 reach happiness in this world and the adjacent. I am telling you lot this so that I may discharge the debts I owe, and that in instructing y'all, that you may know that my vow and my hope volition not be cleaved. Therefore acting in this fashion, you lot should perform your duties and assure them (the people beyond the borders) that: "The king is like a father. He feels towards usa as he feels towards himself. We are to him like his own children."

By instructing you and informing you of my vow and my hope I shall be applying myself in complete fullness to achieving this object. Yous are able indeed to inspire them with confidence and to secure their welfare and happiness in this globe and the next, and past interim thus, you volition achieve sky as well as discharge the debts y'all owe to me. And so that the Mahamatras tin can devote themselves at all times to inspiring the border areas with confidence and encouraging them to exercise Dhamma, this edict has been written here.

This edict is to be listened to every four months on Tisa mean solar day, between Tisa days, and on other suitable occasions, it should be listened to fifty-fifty by a single person. Acting thus, you will be doing your duty.

MINOR ROCK EDICTS

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 at present I have non been very zealous.[34] Simply now that I have visited the Sangha for more than a twelvemonth, I take become very zealous. Now the people in India who have not associated with the gods do and then. This is the effect of zeal and information technology is non simply the great who tin can practice this. Even the humble, if they are zealous, tin can reach sky. And this proclamation has been fabricated with this aim. Let both humble and cracking be zealous, let even those on the borders know and let zeal last long. Then this zeal will increment, it will greatly increase, it will increase upward to one-and-a-half times. This bulletin has been proclaimed 2 hundred and fifty-six times by the king while on bout.
2

Beloved-of-the-Gods speaks thus:[35] Father and mother should exist respected and so should elders, kindness to living beings should be made strong and the truth should be spoken. In these means, the Dhamma should be promoted. As well, a teacher should be honored by his educatee and proper manners should exist shown towards relations. This is an aboriginal rule that conduces to long life. Thus should one human action. Written past the scribe Chapala.
3

Piyadasi, King of Magadha, saluting the Sangha and wishing them good health and happiness, speaks thus:[36] Y'all know, reverend sirs, how great my faith in the Buddha, the Dhamma and Sangha is. Whatsoever, reverend sirs, has been spoken by Lord Buddha, all that is well-spoken.[37] I consider information technology proper, reverend sirs, to suggest on how the good Dhamma should last long.

These Dhamma texts -- Extracts from the Subject field, the Noble Way of Life, the Fears to Come, the Poem on the Silent Sage, the Discourse on the Pure Life, Upatisa'southward Questions, and the Advice to Rahula which was spoken by the Buddha concerning simulated speech -- these Dhamma texts, reverend sirs, I want that all the monks and nuns may constantly heed to and remember.[38] Likewise the laymen and laywomen. I have had this written that you may know my intentions.

* * *
THE SEVEN Pillar EDICTS

Honey-of-the-Gods speaks thus:[39] This Dhamma edict was written xx-6 years after my coronation. Happiness in this world and the next is hard to obtain without much love for the Dhamma, much self-examination, much respect, much fear (of evil), and much enthusiasm. But through my didactics this regard for Dhamma and love of Dhamma has grown solar day by day, and volition keep to abound. And my officers of high, depression and centre rank are practicing and befitting to Dhamma, and are capable of inspiring others to do the same. Mahamatras in edge areas are doing the same. And these are my instructions: to protect with Dhamma, to make happiness through Dhamma and to baby-sit with Dhamma.
2

Beloved-of-the-Gods, Male monarch Piyadasi, speaks thus: Dhamma is adept, just what constitutes Dhamma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity. I have given the souvenir of sight in various means.[40] To 2-footed and four-footed beings, to birds and aquatic animals, I accept 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 information technology and information technology might endure for a long time. And the 1 who follows it properly will practice something good.
3

Beloved-of-the-Gods, King Piyadasi, speaks thus: People come across only their good deeds saying, "I have done this good human action." Just they do not see their evil deeds saying, "I have washed this evil human action" or "This is called evil." Simply this (trend) 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 non ruin myself with these things." And further, one should think: "This leads to happiness in this world and the side by side."
4

Beloved-of-the-Gods speaks thus: This Dhamma edict was written twenty-six years after my coronation. My Rajjukas are working amidst the people, among many hundreds of thousands of people. The hearing of petitions and the administration of justice has been left to them and then that they can do their duties confidently and fearlessly and so that they tin work for the welfare, happiness and benefit of the people in the country. But they should think what causes happiness and sorrow, and existence 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 side by side. These Rajjukas are eager to serve me. They likewise obey other officers who know my desires, who instruct the Rajjukas so that they tin 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 and so, the Rajjukas accept been appointed by me for the welfare and happiness of the people in the country.

The hearing of petitions and the administration of justice take been left to the Rajjukas and so that they tin can do their duties unperturbed, fearlessly and confidently. Information technology is my want that there should exist uniformity in law and uniformity in sentencing. I even go this far, to grant a three-twenty-four hours stay for those in prison who have been tried and sentenced to death. During this time their relatives tin can make appeals to have the prisoners' lives spared. If there is none to appeal on their behalf, the prisoners can requite gifts in social club to make merit for the next world, or observe fasts. Indeed, it is my wish that in this way, fifty-fifty if a prisoner'southward 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, Rex 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 iv-footed creatures that are neither useful nor edible.[42] Those nanny goats, ewes and sows which are with young or giving milk to their immature are protected, and then are young ones less than six months sometime. Cocks are not to be caponized, husks hiding living beings are non to be burnt and forests are not to be burnt either without reason or to kill creatures. One fauna is not to exist fed to another. On the 3 Caturmasis, the iii 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 non 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 3 Caturmasis and other cheering 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 exist branded.

In the twenty-6 years since my coronation prisoners accept 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 and so that not transgressing them they might abound in the Dhamma. Thinking: "How tin can the welfare and happiness of the people be secured?" I give attention to my relatives, to those dwelling almost and those abode 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 information technology best to come across with people personally.

This Dhamma edict was written twenty-half-dozen years later on 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: "Information technology 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 abound through the promotion of the Dhamma. Now how can the people be encouraged to follow it? How can the people be encouraged to abound through the promotion of the Dhamma? How can I elevate them by promoting the Dhamma?" Beloved-of-the-Gods, King Piyadasi, further said apropos this: "It occurs to me that I shall have proclamations on Dhamma appear and instruction on Dhamma given. When people hear these, they will follow them, elevate themselves and abound considerably through the promotion of the Dhamma." Information technology 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 explicate them in detail. The Rajjukas who work among hundreds of thousands of people have also 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 fix Dhamma pillars, appointed Dhamma Mahamatras, and announced Dhamma proclamations."

Dearest-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, residuum-houses built, and in various places, I take had watering-places fabricated for the utilise of animals and men. Simply these are but minor achievements. Such things to brand the people happy take been washed by erstwhile kings. I have washed these things for this purpose, that the people might practise the Dhamma.

Beloved-of-the-Gods, Male monarch Piyadasi, speaks thus: My Dhamma Mahamatras too are occupied with diverse skilful works amongst the ascetics and householders of all religions. I accept ordered that they should be occupied with the affairs of the Sangha. I accept 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 take ordered that different Mahamatras be occupied with the detail 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 exercise 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.

Love-of-the-Gods, Rex Piyadasi, speaks thus: Whatever proficient deeds have been done by me, those the people take and those they follow. Therefore they have progressed and volition go along to progress by beingness respectful to mother and father, respectful to elders, past courtesy to the aged and proper beliefs towards Brahmans and ascetics, towards the poor and distressed, and fifty-fifty towards servants and employees.

Beloved-of-the-Gods, King Piyadasi, speaks thus: This progress among the people through Dhamma has been washed past two means, past Dhamma regulations and by persuasion. Of these, Dhamma regulation is of little effect, while persuasion has much more upshot. The Dhamma regulations I have given are that various animals must be protected. And I have given many other Dhamma regulations also. But information technology is past 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 at that place are stone pillars or stone slabs, there this Dhamma edict is to be engraved and then that it may long endure. Information technology has been engraved and so that it may endure every bit long equally my sons and peachy-grandsons alive 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 adjacent.

This Dhamma edict has been written by me xx-vii years later my coronation.

THE MINOR PILLAR EDICTS

one

Twenty years later 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 rock effigy and a pillar ready up and because the Lord was born hither, the village of Lumbini was exempted from tax and required to pay only one eighth of the produce.
ii

Dear-of-the-Gods commands:[45] 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 plant in 5 different places throughout Republic of india. In 2 other places, they are establish minus numbers 11, 12 and xiii.

2. Girnar version, issued in 257 B.C.

3. The Cholas and Pandyas were south Indian peoples living exterior Asoka's empire. The Satiyaputras and Keralaputras lived on the southwest seaboard of India. Tamraparni is one of the aboriginal names for Sri Lanka. On Antiochos come across Annotation 28.

4. By so doing, Asoka was following the advice given past the Buddha at Samyutta Nikaya, I:33.

v. Girnar version, issued in 257 B.C.

6. The exact duties of these royal officers are not known.

seven. Girnar version, issued in 257 B.C.

eight. This probably refers to the drum that was beaten to announce the punishment of lawbreakers. Encounter Samyutta Nikaya, IV:244.

nine. Like many people in the ancient world, Asoka believed that when a just king ruled, there would exist 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 at present Transitional islamic state of afghanistan and Pakistan after the conquests of Alexander the Nifty, although small communities lived there prior to this.

xiii. Girnar version, issued in 256 B.C..

14. Girnar version, issued in 256 B.C.

15. Girnar version, issued in 256 B.C.

sixteen. Bodh Gaya, the site of the Buddha'south enlightenment, was known in ancient times as either Sambodhi or Vajirasana.

17. Kalsi version, issued in 256 B.C. Asoka evidently had the Mangala Sutta (Sutta Nipata 258-269) in heed when he issued this edict. The word hither translated as anniversary 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 souvenir or benefit like the gift of the Dhamma or benefit like the benefit of the Dhamma. At that place a friend, a well-wisher, a relative or a companion should encourage others thus on appropriate occasions: "This should exist done, this is expert, past doing this, one can attain sky." And what greater accomplishment is in that location than this, to attain sky?

nineteen. 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 judgement is usually translated "Therefore concord is laudable." //Samavayo// withal comes from //sam// + //ava// + //i//, "to come up together."

25. Kalsi version, issued in 256 B.C. Kalinga corresponds roughly to the modernistic state of Orissa.

26. The Buddha pointed out that the iv castes of Indian society likewise were non constitute among the Greeks; see Majjhima Nikaya, II:149.

27. Perhaps Asoka had in mind Dhammapada 103-104.

28. Antiochos Two 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 establish in 2 unlike places.

31. Dhauli version, issued in 256 B.C.

32. This is reminiscent of the Buddha'southward words: "Just as a mother would protect her only child even at the risk of her own life, even so, permit 1 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. Get-go Asoka was a lay-disciple (//upasaka//) and then he visited or literally "went to the Sangha" (//yam me samghe upeti//). Some scholars call up this ways that Asoka became a monk. However information technology probably means that he started visiting Buddhist monks more than often and listening to their instructions more carefully.

35. Brahmagiri version.

36. This edict was plant inscribed on a small rock near the town of Bairat and is now housed at the Asiatic Gild in Calcutta. Its date is non known. 37. This sentence is the converse of a like 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 represent to some of the text. Vinaya samukose: probably the Atthavasa Vagga, Anguttara Nikaya, i:98-100. Aliya vasani: either the Ariyavasa Sutta, Anguttara Nikaya, V:29, or the Ariyavamsa Sutta, Anguttara Nikaya, 2: 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 beginning vi being issued in 243 B.C. and the seventh in 242 B.C. The first vi edicts also appear on five other pillars.

forty. //Cakhu dane//. The significant is unclear. It may mean that Asoka has given "the centre of wisdom," simply taking into account the context, it more than probable means he has stopped blinding equally a form of penalisation.

41. Like to the ideas expressed past 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 establish on a pillar in Lumbini where the Buddha was built-in. It was issued in 249 B.C., probably at the time of Asoka's visit to the place.

45. Allahabad version, appointment of issue non known. The words in brackets are missing due to damage on the pillar, but they tin 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), //Male monarch Asoka and Buddhism//. Kandy. Scheduled for 1993.

D. C. Sircar, //Inscriptions of Asoka//. Delhi, 1957

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