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The
Edicts of King Asoka
An
English rendering by
Ven. S. Dhammika
The
Wheel Publication No. 386/387
ISBN 955-24-0104-6
Copyright © 1993 Ven. S. Dhammika
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Buddhist Publication Society
P.O. Box 61
54, Sangharaja Mawatha
Kandy, Sri Lanka
This edition was transcribed
from the print edition in 1994 under the auspices of the
DharmaNet Dharma Book Transcription Project,
with the kind permission of the Buddhist Publication Society.
Preface
![[go to toc]](edicts_of_asoka_files/image001.gif)
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 centers 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 brahmans --
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 brahmans, 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]
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. [Go
back]
2.
Girnar version, issued in 257 B.C. [Go
back]
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. [Go
back]
4.
By so doing, Asoka was following the advice given by the Buddha
at Samyutta Nikaya, I:33. [Go
back]
5.
Girnar version, issued in 257 B.C. [Go
back]
6.
The exact duties of these royal officers are not known. [Go
back]
7.
Girnar version, issued in 257 B.C. [Go
back]
8.
This probably refers to the drum that was beaten to announce the
punishment of lawbreakers. See Samyutta Nikaya, IV:244. [Go
back]
9.
Like many people in the ancient world, Asoka believed that when
a just king ruled, there would be many auspicious portents. [Go
back]
10.
Kalsi version, issued in 256 B.C. [Go
back]
11.
This seems to be a paraphrase of Dhammapada 163. [Go
back]
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. [Go
back]
13.
Girnar version, issued in 256 B.C.. [Go
back]
14.
Girnar version, issued in 256 B.C. [Go
back]
15.
Girnar version, issued in 256 B.C. [Go
back]
16.
Bodh Gaya, the site of the Buddha's enlightenment, was known in
ancient times as either Sambodhi or Vajirasana. [Go
back]
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. [Go
back]
18.
Other versions substitute the following up to the end of the
edict. [Go
back]
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. [Go
back]
20.
Girnar version, issued in 256 B.C. [Go
back]
21.
Similar to Dhammapada 354. [Go
back]
22.
Girnar version, issued in 256 B.C. [Go
back]
23.
Asoka probably believed that the essentials (saravadi) of
all religions were their ethical principles. [Go
back]
24.
(Ta samavayo eva sadhu). This sentence is usually
translated "Therefore concord is commendable." Samavayo
however comes from sam + ava + i, "to come
together." [Go
back]
25.
Kalsi version, issued in 256 B.C. Kalinga corresponds roughly to
the modern state of Orissa. [Go
back]
26.
The Buddha pointed out that the four castes of Indian society
likewise were not found among the Greeks; see Majjhima Nikaya,
II:149. [Go
back]
27.
Perhaps Asoka had in mind Dhammapada 103-104. [Go
back]
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.). [Go
back]
29.
Girnar version, issued in 256 B.C. [Go
back]
30.
Dhauli version, issued in 256 B.C. These two edicts are found in
two different places. [Go
back]
31.
Dhauli version, issued in 256 B.C. [Go
back]
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. [Go
back]
33.
Gavimath version, issued in 257 B.C. This edict is found in
twelve different places. [Go
back]
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. [Go
back]
35.
Brahmagiri version. [Go
back]
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. [Go
back]
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. [Go
back]
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. [Go
back]
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. [Go
back]
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. [Go
back]
41.
Similar to the ideas expressed by the Buddha in Dhammapada 50
and 252. [Go
back]
42.
The identification of many of these animals is conjectural. [Go
back]
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. [Go
back]
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. [Go
back]
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. [Go
back]
46.
The white clothes of the lay followers rather than the yellow
robe of a monk or nun. [Go
back]
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
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