Ashoka: The Search for India's Lost Emperor

by Charles R. Allen

  8

  In the past kings used to go out on pleasure tours during which there was hunting and other entertainment. But ten years after Beloved-of-the-Gods had been coronated, he went on a tour to Sambodhi and thus instituted Dharma tours. 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 Dharma, and discussing Dharma 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: 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 Dharma. This involves proper behaviour 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 Dharma. Therefore a father, a son, a brother, a master, a friend, a companion, and even a neighbour should say: ‘This is good, this is the ceremony that should be performed until its purpose is fulfilled, this I shall do.’ 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 Dharma 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 Dharma.

  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 Dharma and practise Dharma, both now and in the future. For this alone does Beloved-of-the-Gods, King Piyadasi, desire glory and fame. And whatever effort 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: There is no gift like the gift of the Dharma, no acquaintance like acquaintance with Dharma, no distribution like distribution of Dharma, and no kinship like kinship through Dharma. And it consists of this: proper behaviour 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 neighbour 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 Dharma.

  12

  Beloved-of-the-Gods, King Piyadasi, honours both ascetics and the householders of all religions, and he honours them with gifts and honours of various kinds. But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honours as much as he values this – that there should be growth in the essentials of all religions. 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 honour 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. 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 honours as much as he values that there should be growth in the essentials of all religions. And to this end many are working – Dharma 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 Dharma is illuminated also.

  13

  Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. 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 Dharma, a love for the Dharma and for instruction in Dharma. 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. 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 Dharma that Beloved-of-the-Gods considers to be the best conquest. And it (conquest by Dharma) 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. 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 Dharma. Even where Beloved-of-the-Gods’ envoys have not been, these people too, having heard of the practice of Dharma and the ordinances and instructions in Dharma 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 Dharma 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 Dharma 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 Dharma 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 ha
d these Dharma edicts written in brief, in medium length, and in extended form. 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 (also known as the Separate Rock Edicts)

  These are found only at Dhauli and Jaugada in Orissa, where they replace REs 11, 12 and 13, and in incomplete form at Sannati in Karnataka.

  1

  Beloved-of-the-Gods says that the Mahamatras of Tosali who are judicial officers in the city are to be told this: 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 [Taxila] 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: 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.

  The people of the unconquered territories beyond the borders might think: ‘What is the king’s intention 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 practise Dharma 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 practise Dharma, 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.

  The Pillar Edicts

  These are the edicts on the stone columns found at Firoz Shah’s Lat (originally from Topra), Delhi Ridge (originally from Meerut), Allahabad (originally from Kausambi), Lauriya-Nandangarh, Lauriya-Araraj and Rampurva. Only the first of these carries RE 7. The so-called Queen’s Edict found at Allahabad has not been included.

  1

  Beloved-of-the-Gods speaks thus: This Dharma 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 Dharma, much self-examination, much respect, much fear (of evil), and much enthusiasm. But through my instruction this regard for Dharma and love of Dharma has grown day by day, and will continue to grow. And my officers of high, low and middle rank are practising and conforming to Dharma, 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 Dharma, to make happiness through Dharma and to guard with Dharma.

  2

  Beloved-of-the-Gods, King Piyadasi, speaks thus: Dharma is good, but what constitutes Dharma? (It includes) little evil, much good, kindness, generosity, truthfulness and purity. I have given the gift of sight in various ways. 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 Dharma 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. 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 Dharma 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 Dharma, 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 Dharma 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. 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 caponised, 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.