Not much to say on a personal level, I started this on the 29th and it is already the 30th. Had a test. Bradly Manning sentence expected in the morning. Meals I made were mishmash mush, too many ingredients thrown together, not especially distinguished, unworthy of being written about. But there are things in history and one in particular for those out there who appreciate princes who renounce violence. Problem is historically their empires tend to fall away when a prince is not known to be a warrior, but this one gave it a grand effort and succeeded, at least in his lifetime.
Greek influenced Buddhist Art
The Prince Of Peace: Ashoka
I do want to say something though about Ashoka, king of the Mauryan Empire in Northern India. He was known as the great king who renounced violence and accepted Buddhism. He went from being a great warrior to becoming a believer in spreading the Dhamma or Dharma, the Buddhist tenants of right livelihood, sending his own children to preach in foreign lands according to some of the texts. largely through his efforts Buddhism went from being a local cult to becoming a world religion, seemingly much like Christianity centuries later under the influence of Roman Emperor Constantine.
Grandson of Chandragupta Maurya, founder of the Mauryan dynasty, he was its last great ruler, the regime collapsing some 50 years after his death. But in its day, ruled from the capital Patna, this was a sight to behold and one of the largest cities of its time. Famously Chandragupta was able to observe the army of Alexander as it prepared to conquer India as quoted below from the Wikipedia article:
His mentor Chanakya knew of the threats that Alexander the Great’s army posed. So, he infiltrated Alexander’s army with Chandragupta himself being recruited as one of the soldiers. They spread word of the ferocious Indian armies, one of which Alexander had barely managed to defeat, creating the famous moment in history when Alexander’s army requested him to abandon his quest of India.
A couple of descriptions of the capital, modern Patna, from Greek and Roman Sources originally from Megasthenes a Greek Ambassador to the Indian Empire, built by Chandragupta and also capital for Ashoka.
Selections from the South Asia project Megasthenes: Indika
This is from Arran
It is farther said that the Indians do not rear monuments to the dead, but consider the virtues which men have displayed in life, and the songs in which their praises are celebrated, sufficient to preserve their memory after death. But of their cities it is said that the number is so great that it cannot be stated with precision, but that such cities as are situated on the banks of rivers or on the sea-coast are built of wood instead of brick, being meant to last only for a time,–so destructive are the heavy rains which pour down, and the rivers also when they overflow their banks and inundate the plains,–while those cities which stand on commanding situations and lofty eminences are built of brick and mud; that the greatest city in India is that which is called Palimbothra, in the dominions of the Prasians, where the streams of the Erannoboas and the Ganges unite,–the Ganges being the greatest of all rivers, and the Erannoboas being perhaps the third largest of Indian rivers, though greater than the greatest rivers elsewhere; but it is smaller than the Ganges where it falls into it. Megasthenes informs us that this city stretched in the inhabited quarters to an extreme length on each side of eighty stadia, and that its breadth was fifteen stadia, and that a ditch encompassed it all round, which was six hundred feet in breadth and thirty cubits in depth, and that the wall was crowned with 570 towers and had four-and-sixty gates. The same writer tells us further this remarkable fact about India, that all the Indians are free, and not one of them is a slave. The Lakedaemonians, and the Indians are here so far in agreement. The Lakedaemonians, however, hold the Helots as slaves, and these Helots do servile labour; but the Indians do not even use aliens as slaves, and much less a countryman of their own.
This is from Strabo
According to Megasthenes the mean breadth (of the Ganges) is 100 stadia, and its least depth 20 fathoms. At the meeting of this river and another is situated Palibothra, a city eighty stadia in length and fifteen in breadth. It is of the shape of a parallelogram, and is girded with a wooden wall, pierced with loopholes for the discharge of arrows. It has a ditch in front for defence and for receiving the sewage of the city. The people in whose country this city is situated is the most distinguished in all India, and is called the Prasii. The king, in addition to his family name, must adopt the surname of Palibothros, as Sandrakottos, for instance, did, to whom Megasthenes was sent on an embassy. [This custom also prevails among the Parthians, for all are called Arsakai, though each has his own peculiar name, as Orodes, Phraates, or some other.]
The Edicts of Ashoka are in themselves interesting artifacts and a true record from the turbulent world of Ancient India where multiple sects and religions competed for the attentions of the peoples of the world as Asia was increasingly in contact with Europe, Africa and it’s own vast regions and multiple states. The conquests of Alexander and the Persians before them had opened up a direct line to the west, bringing ideas and technology, including the Indian version of the modern battle tank, the armed Elephant. It would be interesting to see direct influences on Greek and Hebraic theological thinking and philosophy in the period of Hellenistic empires, when knowledge from around the world was being accumulated in the great libraries notably that in Alexandria. Perhaps Jesus had a historical role model in the tales of Buddha brought from India. It becomes less speculative that he may indeed have visited India itself although there is no historical evidence, as there is very little for a historical Jesus at all. But lets leave that speculation for another blog posting, meantime we have the real historical evidence of the stele’s of Ashoka.
From The Edicts of King Ashoka by Ven. S. Dhammika
//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.
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.
Ashoka Modern Interpretation
Quotes below from article by Pradip Bhattacharya
Ashoka Maurya, described by H.G. Wells as the greatest ruler the world has seen, is best known through his rock edicts and the Pali chronicles of Sri Lanka, Mahaavamsa and Deepavamsa, of the 5th century A. D. These chronicles belong to the Theravada school of Buddhism and stress Ashoka’s role in propagating it by dispatching missionaries to Kashmir, Gandhara, the Himalayas, Maharashtra, Suvarnabhumi in South-East Asia, and his own son Mahinda to Sri Lanka. A very different Ashoka comes before us in the Sanskrit Ashokaavadaana, a 1st century A.D. work which was translated into Chinese twice: the A-yu wang chuan around 300 A.D. and the A-yu wang ching circa 500 A.D.
As stated he had not always been a virtuous ruler, in his earlier years he was known as “Ashoka the Terrible” and there is, according to Michael Wood’s documentary The Story of India, a place in Patna, his capital, where his torture chamber was and is now a shrine. The description below from Bhattacharya’s article highlights that former ‘terrible’ self.
Evil Ashoka of Legend
Once Chandagirikaa had gone to the Kukkutaaraama vihara where he happened to hear a monk reciting the “Baalapandita Sutra” which describes the five great tortures that beings suffer in hell. Some are stretched out on their backs on red-hot iron floors and balls of molten metal poured down their throats; others are thrown face-down on a mass of flames and branded; some are hacked and chopped with fiery axes into an octagon, a hexagon, a square, an oval and finally a circle; yet others are thrown on their backs on floors of flaming metal, and stakes driven through their hands, feet and heart. Hearing this horrific account, Girikaa was overjoyed. “Such are the five great agonies,” he mused, “and I shall follow the Sutra in implementing these in this life itself. Why deprive anyone of these in this life and keep them in suspense till after death
Edict Of Ashoka
The known rock edicts and the translations rendered by Dhammika are listed below. King Piyadasi is another name for Ashoka, as is currently accepted. These are dated to the middle of the third century BCE. It is fairly unusual to have much historical written material from early Indian history as the climate is not conducive to preserving records, unlike the very agreeable desert conditions in Egypt and parts of the Levant. Thus we have multiple records from as far back as 3000 BCE and before in the Middle East but in South Asia, very little from before the medieval period. An interesting note, almost all the records are from Buddhist texts and thus have a bias towards their religion. Only the stone edicts are more or less unbiased, but even here translations are by interested parties, Buddhist scholars. Still it is of great historical and cultural interest and if you are a believer in Non-Violence, this is a truly historic time when a prince rejects war for persuasion.
The Edicts of Ashoka
Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be written. 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.
Everywhere 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, 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.
Beloved-of-the-Gods, King Piyadasi, speaks thus: 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. 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.
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. 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.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.
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.
Beloved-of-the-Gods, King Piyadasi, speaks thus: 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.
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. 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.
Beloved-of-the-Gods, King Piyadasi, speaks thus: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.
A Mogul or Raja interpretation of Ashoka
Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart. 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.
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 Dhamma 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 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.
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 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.”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.
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. 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.
Beloved-of-the-Gods, King Piyadasi, speaks thus: There is no gift like the gift of the Dhamma, (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.
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. 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. 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. 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.
19th Century Version of Ashoka Battle Elephants
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 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. 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. 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. 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.
Beloved-of-the-Gods, King Piyadasi, has had these Dhamma 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.
KALINGA ROCK EDICTS
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 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.
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 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.
Warrior Ashoka Conquers Kalinga, modern Orissa
MINOR ROCK EDICTS
Beloved-of-the-Gods speaks thus: 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. 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.
Beloved-of-the-Gods speaks thus: 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.
Piyadasi, King of Magadha, saluting the Sangha and wishing them good health and happiness, speaks thus: 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. 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. Likewise the laymen and laywomen. I have had this written that you may know my intentions.
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THE SEVEN PILLAR EDICTS
Beloved-of-the-Gods speaks thus: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.
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. 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.
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.”
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.
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 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.
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.
Edict Archeological Site
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. 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
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. 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.
Beloved-of-the-Gods commands: 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.
That dear readers is the whole translated material on the Stele. I think it is pretty impressive, some of it may be a bit obscure but with a little due diligence you can become reasonably knowledgeable about Indian history. I was impressed with the place when I was there in the early nineties and would love to go back and check out the South, North and West of India.
- See more at: http://www.boloji.com/index.cfm?md=Content&sd=Articles&ArticleID=758#sthash.GK8Zk9Cq.dpuf
From Project South Asia Megasthenes: Indika
Note: Photos from above sources or Google Images.