SUMMARY
OF LEARNERS INTRO
& VOCAB
“I shall become enlightened for the sake of all living things.” Buddhist vow from the book For the Sake of All Living Things, by
John M. Del Vecchio.
The following rock pillar
inscriptions were emplaced throughout the Mauryan Empire of India, circa 264 to
233 BCE. They are stone memoranda of
instruction from King Ashoka to his officials and subjects.
I lifted this translation
from B.G. Gokhale’s book, Ashoka Maurya. Apart from a few textual and punctuation
simplifications, the only changes I made were in the way King Ashoka addressed
himself within these rescripts.
Sometimes, Ashoka called himself the Prince, the King, King Devanampiaya Piyadasi, Devanampiaya, or Piyadasi, the last two meaning ‘Beloved of the Gods’ and ‘Of
Benevolent Mien.’ For simplicity’s sake,
I replaced them with “King Ashoka.”
How often have you heard
about Hitler, Genghis Khan, Alexander and other ‘Gross’ butchers of
history? How often about King Ashoka and
his unsung moral peers?
Compare his rescripts with
recent political declarations; note how little progress we’ve made. Then compare them with the rantings of
Hitler, Stalin and like weapon demagogues given much more press; compare them
with today’s government press releases and speeches. ‘Primitive’ states have outshone modern
society on moral grounds. Our modern
moral progress is illusory.
You might have thought
Ashoka was some minor princeling who indulged his eccentricities among a
handful of subjects. No way; his empire
covered most of South Asia and could boast of many rich cities, a massive army and
a sophisticated civil service.
If King Ashoka could
dedicate his life and administration to enlightenment, so can we. It would be a matter of heaving every anchor,
unfurling every sail at once, and leaving raftloads of shrieking reactionaries
bobbing in our wake. They would change
their tune soon enough, once they realized how much better PeaceWorld would
be. Few holdouts would remain to cry
“Havoc!” when so many more sing of peace.
Of this hymn to peace that Learners must sing in chorus, Ashoka carved
out early verses in stone.
We needn’t follow Ashoka’s
exact bidding. But while he forged ahead
along the straight and narrow, we loiter in the brambles and bemoan unjust
fate. His heroic attempts to reach the
moral high ground were neither utopian, idealistic nor unrealistic—as those
words are misused today. Ashoka’s
example remains magnificent and practical, a model for anyone with a little
common sense and pride in idealism: something we should build upon.
For all I know, Ashoka’s
reign may have been a tissue of hypocrisy, contradictions and vicious
lies. The official line may have
preached peace while weapons mentality reigned among his snickering
subordinates. Or not. His rescripts must have been read by his
followers, no matter what else happened, and obeyed whenever possible. One more good deed and one less bad one would
have made all his effort worthwhile.
We could share better
rescripts with fewer tedious prohibitions; obey them as best we might, whenever
we could. That could only do us
good. We have much more latitude than
Ashoka’s followers did. On PeaceWorld,
the payoffs of better behavior would snowball and finance more of them
exponentially.
Whether Ashoka succeeded,
whether or not we succeed today, that is immaterial. He tried heroically – that’s important – and
we must try even more heroically.
Maintaining the status quo like sorry clowns or whining about it without
making any change: that’s easy. Reaching
out for the impossible … now there’s a challenge worth our genius!
In comparison,
Christianity, Islam, Hinduism and like-minded militancies expose their weapon
mentality detrimental to progress. Yet
they hold equivalent keys to peace.
We must reach into the
collective superconscience and retrieve the best religious ideals from that
hidden treasure trove; then, fumblingly, begin to restore them. As soon as the elephant’s
transplanted brain takes root in its planet-sized body, many more
doors to peace will open before us; each new one more advantageous and serendipitous—leading
deeper and deeper into peace, as if in a dream.
Paul Lackman wondered what
Ashoka’s opinion was of the Hindu custom of sati. Widows who practiced sati threw themselves on their husband’s funeral pyre; later ones
were “encouraged” to do so by force.
Ashoka would have objected to other habits some Hindus and their Muslim
descendants consider proper today: such as burning new brides alive for turning
over inadequate dowries, and acid-scarring unavailable damsels (so-called honor
crimes).
In private correspondence,
B.G. Gokhale informed me that the custom of sati
was “probably introduced by the Scythians, who appear in Indian history
sometime during the 2nd to 1st centuries BCE.”
He was kind enough to let me include his entire translation in Learners.
In cultures other than
Ashoka’s, a tyrant’s habit of sacrificing householders as part of his funeral
ceremony may have served a purpose more pragmatic than hysterical. Only one chosen successor and his retinue
were required after a tyrant’s death.
Every other attendant, concubine and offspring was a potential rival,
conspirator and assassin. Tyrants, lions
(and apparently, porpoises) are remarkably similar in their use of lineal
violence to eliminate genetic rivals.
But this kind of rivalry can
be set aside forever, like the tired arguments of a bad marriage. Better hymns of peace could be sung more
often and more caringly.
But, let Ashoka tell his
own story …
Inscription 1: This
rescript on morality has been commanded to be written by King Ashoka. Here no animal may be slaughtered and offered
in sacrifice. No convivial assembly,
too, may be held. For King Ashoka sees
many a blemish in convivial assemblies.
But there are some assemblies considered good by King Ashoka. Formerly in the kitchen of King Ashoka, every
day hundreds of thousands of animals were slaughtered for curry. But now, since this rescript on morality has
been written, only three animals are slaughtered for curry: two peacocks and
one deer, and that deer, too, not always.
Even these three animals will not be slaughtered, hence.
Inscription 2: In all the dominions of King Ashoka, even on
the frontiers and in the territories of the Cholas, Pandiyas, Satiyaputra,
Keralaputra, even up to Tambraparni, and in the domains of the Greek King
Antiochus and his neighbors, everywhere King Ashoka has arranged for two kinds
of treatments, of men and of animals.
And those medicinal herbs that are beneficial to men and animals have
been brought, and are planted wherever they did not exist. Roots and fruits too have been brought, and
planted wherever they did not exist. On
the highways, wells have been dug and trees planted, for the use of men and
animals.
Inscription 3: King
Ashoka says thus: Twelve years after my coronation have I ordered thus! Everywhere in my dominions (administrative
officers) will embark on tours of inspection every five years, for the
inculcation of morality and other such works.
(They will instruct my subjects that) obedience to father and mother is
excellent, liberality to friends, acquaintances and kinsmen, to Brahmins and
ascetics is excellent; excellent is abstention from the slaughter of animals;
and abstemiousness and few possessions are excellent. The Council will also order the officers to
enforce these, both in the letter and spirit.
4: For a long time in the past, for many
hundreds of years, have increased the sacrificial slaughter of animals,
violence toward creatures, unfilial conduct toward kinsmen, improper conduct
toward Brahmins and ascetics. Now, with
the practice of morality by King Ashoka, the sound of war drums has become the
call to morality. As has not come to
pass for many hundreds of years, through the rescript of morality issued by
King Ashoka, and by the exhibition of heavenly mansions, elephants, columns of
fire and other heavenly forms, all this has increased, namely: the
non-slaughter of animals for sacrificial purposes, non-violence toward beings,
proper attention to kinsmen, proper attention to Brahmins and ascetics, the
welfare of mother and father, the welfare of the aged, and many other kinds of
moral behavior; all these have increased.
This shall increase further. And
the sons, grandsons and great grandsons of King Ashoka will further the
practice of morality, until the very end of the universe, by standing firm in
morality and character, and will instruct therein. That, indeed, is the best of deeds, namely,
the inculcation of morality. For those
lacking in character, the practice of morality is not possible. Hence good, verily, is the furtherance of
morality and the decrease in immorality.
For this purpose, this has been commanded to be written, that everyone
shall exert for the progress of morality, and not for its decrease. This has been commanded to be written by King
Ashoka, since he was crowned twelve years ago.
5: King Ashoka says
thus: Benevolence is difficult; he who performs a benevolent act accomplishes
something difficult. I have performed
much that is benevolent. Benevolence
shall also be practiced by my sons, my grandsons and their descendants, even
until the very dissolution of the universe.
But he who neglects even a part hereof, does evil. To commit sin, indeed, is easy.
In times past,
formerly, there were no morality officers.
Since I was crowned thirteen years ago, I have appointed morality
officers. They are engaged with votaries
of all faiths, for the firm establishment of morality, for its progress, for
the happiness here and hereafter, of those who are devoted to morality. They are employed among the Greeks, Kambojas,
Gandharas, Rashtrikas, Petenikas, and among the frontier peoples.
They are employed
among the servants and masters, among Brahmins, the destitute and the aged, for
their benefit and happiness, for the removal of hindrances for those devoted to
morality. They are engaged in helping
those incarcerated, in preventing harassment, and in securing release of those
who have large families, or have been overwhelmed with calamity, or are
old. Here in Pataliputra or elsewhere,
they are employed in all towns, in all the harems of my brothers, and the
establishments of my sisters and other kinsmen.
They are employed among all those who are devoted to morality, or are
established therein, everywhere in my dominions. For this purpose has this rescript on
morality been written, that it may long endure, and that my subjects may
practice it.
6: King Ashoka says
thus: For a long time past, the speedy dispatch of business and reporting at all
times, did not exist. That I have
done. At all times, whether I am eating,
or in the women’s apartments, or in the inner chambers, in the cattle-pen or
riding, or in the garden, everywhere reporters are posted, so that they may
inform me of the people’s business.
Everywhere, I transact the people’s business. Whatever I command orally, whether it
concerns a gift or a proclamation, or whatever that is entrusted to officers, or
whenever there is an urgent matter in dispute, or a deliberation in the Council,
the matter may be reported to me speedily, in all places and times. This I have commanded. I am never too satisfied with exertion or the
dispatch of business. For I regard the
welfare of the people as my chief duty.
The basis of that is exertion, and the proper dispatch of public
business. There is no other work more
important than the welfare of all people.
And why? For the discharge of my
debt to the people, so that I may give happiness to some here, and win heaven
hereafter. For this purpose, this
rescript on morality has been written, that it may last long, that my sons,
grandsons and great grandsons may exert for the welfare of the entire
world. This is most difficult of
accomplishment, except through strenuous effort.
7: King Ashoka desires
that all sects may live everywhere. All
of them desire restraint and purity of the mind. But men are of diverse desires and
passions. They will practice all (points
of their faith), or only a part. Even
for a generous man, if he has not restraint, purity of mind, gratefulness, or
steadfastness in faith, there is no greatness.
8: For a long time
past, kings used to go on pleasure tours, such as hunting and other
amusements. But since he was crowned ten
years ago, King Ashoka went on a pilgrimage (to the place) of Enlightenment of
the Lord. Therein his tour of piety
comprised visits to Brahmins and ascetics, charity, and visits to the Elders
(of the Buddhist Order), and gifts of gold, and visits to the country folk,
instruction in the law or morality, and inquiries pertaining thereto. The pleasure thereof is great indeed,
exceeding any other.
9: King Ashoka says
thus: People perform many and diverse propitious ceremonies. In sickness, or the marriage of sons and
daughters, or for the gift of a son, or for (safety in) a journey; in these and
other matters, people perform diverse propitious ceremonies. And in this, wives and mothers particularly
indulge in ceremonies that are useless and empty. But ceremonies would be performed, though
such ceremonies are of little value. But
that, indeed, is a very valuable ceremony, namely, the ceremony of
morality. It comprises proper treatment
of slaves and servants, respect toward teachers, restraint toward living
beings, gifts to Brahmins and ascetics, these and many such others are the
ceremony of morality. Now, therefore,
this should be said by a father, or a son, or a master, or a husband, a friend
or an acquaintance, or a neighbor. This
is good; this is the kind of ceremony that should be performed apurpose.
And this too has
been said: charity is good. There is no
charity or favor (greater) than the gift of morality or the favor of
morality. And in this, an acquaintance
or a friend, or a kinsman, or a companion should instruct: this should be done,
this is good. By this, heaven may be
gained. What is more worthy of
performing for the accomplishment of heaven, than this?
10: King Ashoka does
not think glory or renown great, but the renown or glory he may acquire if the
people hearken to and act upon the Law of Morality he has enjoined. For this alone King Ashoka wishes for glory
and renown. Whatever exertion King
Ashoka undertakes, it is solely for the hereafter. And what is that? That all may be without blemish. Blemish is sin. That indeed, is difficult of accomplishment
by high or low, except through the highest exertion and renunciation of all
possessions. But his is indeed most
difficult, for one of high rank.
11: King Ashoka says
thus: There is no gift like the gift of morality, praise of morality, sharing
of morality, or kinship with morality.
It comprises proper treatment of slaves and servants, proper support of
mother and father, liberality to friends, relations and kinsmen, Brahmins and
ascetics, non-slaughter of beings. This
should be addressed by a father to his son, brother, or friend, relation or
kinsman, or even by a neighbor: this is good, this should be done. Acting thus, he secures this world and the
next, and acquires infinite merit, by that gift of morality.
12: King Ashoka
honors all sectarians and those who have renounced household life, as well as
householders, with liberality and honors of various kinds. But King Ashoka does not value gifts or honor
for themselves. Why? For there should be growth of the Essential
among all sects. That Essential is of
many kinds. But the root of that is
restraint in speech. Why? There should not be glorification of one’s
own sect, and denunciation of the sect of others, for little or no reason. For all sects are worthy of reverence, for
one reason or another. Acting thus, one
helps grow one’s own sect, and does good to the other’s sect. Acting otherwise, he belittles his own sect
and does ill to the sect of another. He
who glorifies his own sect and denounces the sect of another, does so because
of love for his own sect. And why? (That) his own sect may shine brighter. Acting thus, however, he harms his own
sect. Harmony is good. Why?
That people may listen to each other’s doctrine. This is the wish of King Ashoka. What is it?
All sectarians may be learned in the lore of another, and fare well on
the benevolent path. Those who are
pleased with this, should speak thus.
King Ashoka considers no liberality or honor greater that the growth of
the Essential of all sects. For this
purpose are engaged the morality officers, and officers in charge of women and
herdsmen, and other groups. And this is
its fruit: that one’s sect is advanced, and that moral truth is illumined.
13: Eight years
after his coronation, King Ashoka conquered the Kalingas. In that (conquest), one hundred and fifty
thousand people were deported, one hundred thousand were killed or maimed, and
many times that number died. Thereafter,
with the conquest of Kalinga, King Ashoka (adopted) the practice of morality,
love of morality, and inculcation of morality.
For there arose in King Ashoka remorse for the conquest of Kalinga. For when an unsubdued country is conquered,
there occur such things as slaughter, death and the deportation of people, and
these are regarded as very painful and serious by King Ashoka. Brahmins and ascetics live everywhere, as
well as votaries of other sects, and householders who practice such virtues as
support of mother and father, service to elders, proper treatment of friends,
relatives, acquaintances and kinsmen and slaves and servants, and steadfastness
in devotion to duties. They, too, suffer
injury (separation from loved ones), slaughter and deportation of loved ones. And for those whose love is undiminished,
their friends, acquaintances, relatives and kinsmen suffer calamity. And that is an injury to them. This plight of men is regarded as serious by
King Ashoka. Outside of the territory of
the Greeks, there is no land where communities such as those of Brahmins and
ascetics are not to be found. Nor is
there any land where men do not have faith in one sect or another.
Hence, whatever the
number of men then killed or wounded and died and were deported at the
annexation of Kalinga, a hundredth or a thousandth part, even, is regarded as
serious by King Ashoka. Furthermore, if
anyone does wrong, that person should be suffered, or pardoned. To the forest folk who live in the royal
dominions of King Ashoka, it may be pointed out that the king, remorseful as he
is, has the strength to punish wrongdoers who do not repent. For King Ashoka desires that all beings
should be safe, self-restrained, tranquil in thought, and gentle.
King Ashoka
considers the victory of morality as the greatest. And this victory has been accomplished by
King Ashoka, up to all his frontiers, even to a distance of six hundred yjanas,
where the Greek King Antiochus rules, and beyond Antiochus’ realm, in the
dominions of the four kings called Ptolemy, Antigonus, Magus and Alexander,
downwards into the dominions of the Cholas and Pandyas, even up to
Tamraparni. Similarly, in the royal
domains where live the Greeks, the Kambojas, Nabhaks, Nabhapantis, Bhojas,
Pitinikas, Andhras and Paridas, everywhere people follow the instruction in
morality by King Ashoka. And wherever
the ambassadors of King Ashoka have fared, there, too, people hear of his moral
acts, his teaching and his instruction on morality, and they follow morality,
and will do so.
Whatever has been
gained by this victory of morality, that has been pleasant. This happiness has been secured through the
victory of morality, yet even that is not as great for King Ashoka, as the gain
of the next world. For this purpose this
rescript on morality has been written, that my sons and great grandsons should
cease to think of new conquests, and in all the victories they may gain, they
should be content with forbearance and slight punishment. For them, the true conquest should be that of
morality; all their delight should be delight in morality, for benefit in this
world and the next.
14: This rescript on
morality has been commanded to be written by King Ashoka. Some of it is short, some medium-length, and
other(s) extensive. Everything has not
been given everywhere. For my dominions
are large, wherein much has been commanded to be written and will be
written. But some has been repeated
again and again, for its very sweetness, for the people to follow it. In some places, it may be incorrectly written
because of incompleteness, for want of space, or because of damage to the
stone, or an error of the scribe.
Separate Rock Edict
1: By the command of King Ashoka, the Princes and high officers of Tosali are
to be addressed thus: Whatever I perceive, that I desire to be put into
practice by appropriate means. In this I
hold my instruction to you, to be the principal instrument, for you are
appointed over thousands of human beings, in the expectation that you will win
the affection of all men. All men are my
children. Just as I desire that my
children fare well and be happy in this world and the next, I desire the same
for all men ... You may not comprehend what all this means. Some individuals may understand this, but
some may understand it only in part and not entirely. You must ensure this, that this policy is
well carried out. There may be some who
may suffer imprisonment or torture, and in some cases there may be imprisonment
without due process, causing suffering and grief. In this you must follow a course of
moderation in justice. But there may not
be success, because of certain mental blemishes such as envy, the loss of
balance, harshness, impatience, lack of application, sloth and weariness. But you must ensure that you do not display
these blemishes. The basis of the whole matter
lies in preventing the absence of loss of balance, and haste in the
implementation of principles. He who is
slothful is not likely to exert himself.
But you must act, move ahead in your official duties. You must ensure this. And for this, you must be told: discharge the
debt in this wise, King Ashoka advises.
Compliance with these instructions will be very fruitful;
non-compliance, harmful. Non-compliance
will secure neither the next world, nor the service of the king. And why do I emphasize this so much? For your compliance will win you the next
world, and you will discharge your debt to me.
This proclamation
must be made on the Tishya constellation days, and in the interval between the
Tishya days, and may be read aloud even to a single person. Acting in this wise, you will obey my
instructions. This Edict has been
inscribed for this purpose, that the town officers may exert themselves always,
that none be imprisoned or tortured without due process. To ensure this, I shall dispatch the high
officers on tours of inspection every five years, who are neither harsh nor
wrathful, and are efficient and honest in their acts, for they will know my
intent and act accordingly. The Prince
at Ujjayini, however, shall send out similar inspection teams every three
years. This holds true for Takshashila,
too. The high officers on their tours of
duty, will perform their functions in the awareness of my instructions.
Separate Rock Edict
2: (Beginning text similar to Separate Rock Edit 1) ... The unsubdued
frontier peoples may wonder what the king designs for them. But my desire toward them is that they should
understand that the king will forgive them, as far as it is possible to
forgive. For my sake, they should practice the Law of Morality and win this
world and next. For this, I instruct you
thus. This is the way to make you
understand my will, my resolve and promise, and discharge my debt to the
people. Thus should you act. The people must be assured, so that they may
think that the king is to us even as a father, he feels for us even as he feels
for himself, for we are to him even as his children. My resolve is firm and so is my promise, and
I command unto you my will and my instruction.
My messengers and special officers will contact you soon. For you are able to assure the frontier
peoples, and ensure their welfare in this world and next. Acting thus, you will gain the next world and
discharge your debt to me. For this
purpose has this Edict has been commanded to be written, that my high officers
may engage themselves for all the future, in inspiring the frontier peoples and
making them advance in the Law of Morality.
This should be proclaimed by recitation, on the Tishya day in all
seasons and months, and also in the intervals.
On special occasions, it may be recited even to one person. Acting in this wise, you will comply with my
instructions.
Minor Rock Edict 1:
From Suvarnagiri, by order of the Prince and high officers, the high officers
of Isila are to be wished well and addressed as follows: for more than two and
one-half years since I have been a lay-devotee, I have not been exerting myself
energetically. But for over a year since
I approached the Order, I have been exerting myself strenuously. In this time, men who were separate from the
gods in Jambudvipa have now mingled with them.
This, verily, is the result of exertion.
And this may be accomplished, not by the great alone. For even a smaller man through his exertion
can accomplish the great heaven. For
this purpose this message is proclaimed: that the great and small alike may
exert themselves, that even the frontier peoples may know about it, and that
such great exertion may long endure.
This will increase and further increase, at least one and one-half
times.
And for this purpose
this must be written on rocks. This must
be spread all over your jurisdiction.
This proclamation I have made while on a tour for 256 nights.
Minor Rock Edict 2:
King Ashoka says this: Mother and Father must be shown due respect; likewise
the elders; proper regard for living beings must be firmly established, truth
must be spoken. These values of morality
must be propounded: pupils must honor teachers; kinsmen must be well regarded. This is the ancient law of long duration;
this must be practiced. Written by the
scribe Chapada.
Bairat Stone
Inscription: Ashoka, the Magadhan King salutes the (Buddhist) Order, and wishes
them good health and comfort.
Sirs, you are aware
of my reverence and faith in the Buddha, the Dhamma and the Saga. Whatever has been said by the Lord Buddha has
been well said. However, Reverend Sirs,
it occurs to me that the good doctrine may long endure, the following passages
of the good doctrine may be especially pointed out, to wit: The Vinaya
Glorified, the Powers of the Elect, the Dangers of the Unknown, the Song of the
Sage, the Discourse on Seclusion, the Question of Upatishya, the Advice to
Rahula on Falsehood spoken by the Lord Buddha.
I desire that many monks and nuns may listen to and meditate upon these,
and so should the male and female lay-devotees.
For this purpose, Sirs, I cause this to be written, in order that people
may know my wishes.
Barabar Hill Cave
Inscriptions: Since he was crowned twelve years ago, King Ashoka gave this
Banyan Cave to Ajivikas.
Since he was crowned
twelve years ago King Ashoka gave this cave in the Khalatika Mountain to the
Ajivikas.
Since he was crowned
nineteen years ago King Ashoka declares: “I have given this cave in the very
pleasant Khalatika Mountain.”
Samchi-Sarnath-Kaushambi
Edict: To the high officials (of Pataliputra and Kaushambi), this is the
command of King Ashoka: “I have united the Order. No one, monk or nun, shall split the
Order. Whosoever, monk or nun, causes a
schism in the Order, shall be made to wear white garments and expelled from the
community.” This command should be
proclaimed to the Order of the monks and nuns.
King Ashoka says this: such an order must be posted on the highways
within your jurisdiction. A copy of this
should be made available to the lay-devotees.
On the fasting days, the lay-devotees should familiarize themselves with
this order. Within your jurisdiction,
you should expel the schismatic.
Similarly, you must ensure the expulsion of the schismatic in all forts
and districts, in accordance with this command.
It is my desire that
during the times of my sons and great grandsons, even so long as the sun and
the moon endure, the Order may live completely united.
Kandahar Inscription
(Greek version): Ten years after his coronation, King Ashoka instructed the
people in morality. After that, he made
the people practice morality more and more.
There is prosperity
in all the world.
The king refrains
from violence to living beings, as do the others, and even the hunters and fishermen
refrain from killing.
Those that were
unrestrained have practiced restraint, as much as it was possible for them to
do.
Obedience to father
and mother and elders has in the past led to a better life, and will do so in
future, with the practice of the rules given above.
Kandahar Inscription
(Aramaic version):
Ten years after his
coronation King Ashoka began to follow the true pattern of life. After that, evil decreased for all men, and
misfortune disappeared due to the exertion of the king.
There was peace and
happiness all over the earth. And this
also happened, namely: the few animals that were slaughtered for royal food
have not been slaughtered, and even the fishermen have been commanded to desist
from fishing.
Those who were
unrestrained, now practice restraint.
There is obedience to father and mother and elders, as ordained, and all
those devoted to morality live confidently.
All of this has
benefited all men, and will do so in future.
Rummindie Pillar
Inscription: Here worshipped King Ashoka when he was crowned twenty years ago,
for here was born the Buddha, the sage of the Shakyas. A figure of an elephant and a stone pillar
were set up. And because the Blessed One
was born here, the village of Lumbini was exempted from taxes and partook of
prosperity.
Nigali Sager Pillar
Inscription: Since he was crowned fourteen years ago, King Ashoka enlarged the
Stupa of the former Buddha Konagamana for the second time. And after twenty years since he was crowned,
he came here in person to offer worship and set up a stone pillar.
Queen’s Edict: By
the command of King Ashoka, the high officials everywhere are to be addressed
thus. Whatever gift is given by the
Second Queen, to wit: mango-grove, garden, or almshouse, or any other, is to be
regarded as her gift. These must be
reckoned as the gifts of the Second Queen Kuruvaki, the mother of Tivara.
Pillar Edict 1: King
Ashoka says thus: This rescript on morality has been commended to be written by
me, since I was crowned twenty-six years ago.
Happiness in this world and the next is difficult to achieve, except
through utmost devotion to morality, keen introspection, complete obedience,
fear of evil, and great exertion. Now,
because of my instruction, this reliance on morality and devotion to it have
increased daily, and will increase. My
officers, too, whether of the highest, the middling, or of low rank, must
follow my instruction and practice it, so that they may encourage the weak or
hesitant as much as they can. Similarly
the high officers of the frontiers must act.
And this should be the norm of conduct, that administration must conform
to morality, that legislation should be according to morality; this alone can
make people happy according to morality, and protect them according to the law
of morality.
Pillar Edict 2: King
Ashoka says thus: Morality is good. But
what is morality? Few blemishes, much
merit; compassion, liberality, truth and purity. Of my gifts there are many kinds, for I have
given the gift of eyes (truth), and I have conferred many benefits on bipeds
and quadrupeds alike, even unto birds and creatures that live in the waters,
even to the extent of the gift of life.
And I have done benevolent deeds of many other kinds. For this purpose this rescript on morality is
commanded to be written, that it may be acted upon and may last long. He who accomplishes this, does good.
Pillar Edict 3: King
Ashoka says thus: One sees only good actions; I have done this good deed. One does not see evil; I have done this evil,
or that this is a blemish. These are
difficult to notice. But one should see
this: that anger, ruthlessness, wrath, pride, envy, all these result in evil. May these not cause my degradation. And this must be seen especially, this is
beneficial to me, in this world and the next.
Pillar Edict 4: King
Ashoka says thus: Since I was crowned twenty-six year ago, I have commanded
this rescript on morality to be written.
My officers are appointed (to rule) over many hundreds of thousands of
people. I have given them freedom in
judging cases and inflicting punishments.
Why? Because these officers must
function fearlessly and confidently, and strive to ensure the benefit and
happiness of city people and country folk; that they shall show favor to
people, and comprehend what caused happiness or suffering to them. And they shall instruct the city people and
the country folk in the principles of morality, so that a beneficial here and
hereafter may be ensured. These officers
are keen to serve me, and will instruct their agents about my intentions. And they shall inform the officers about the
ways in which the officers may act to please me. For even as a man who has given over his child
to the care of a skillful nurse says, “the skillful nurse is energetic enough
to look after my child’s happiness”; so the officers have been appointed to
ensure the benefit and happiness of the country folk, in the expectation that
they may perform their functions fearlessly, confidently, quietly, and without
distraction. For this I have granted my
officers freedom in judging cases and inflicting punishments.
This much is
desirable. And what is that? Equality in judicial proceedings and equality
in penalties. And henceforth, this is my
rule: that to those in prison, condemned to death, a grace period of three days
has been granted by me. For during this
time, their kinsmen will urge them to ponder over the possibility of sparing
their life; or in case there is none to do this, then to meditate, give
charity, or perform acts of fasting for the next life. For this is my desire: that even in this
short time, they may serve the next world, and that among people, the practice
of morality of various kinds may grow, to wit: self-restraint and the
distribution of charity.
Pillar Edict 5: King
Ashoka says thus: Since I was crowned twenty-six years ago, I have made
inviolate the species, to wit: parrots, starlings, arunas, brahmany ducks, wild
geese, nandimukhas, gelatas, bats, queen ants, terrapins, boneless fish,
vedaveyakas, gangapuputakas, skate, turtles, squirrels, Borasting stags,
Brahmany bulls, rhinoceros, white pigeons, common pigeons, all quadrupeds that
are not in use or are not eaten.
Similarly she-goats, ewes and sows, whether young or milch, are
inviolable; also young ones within six months of age, are not to be
killed. Cocks must not be caponed. Husks with living things in them, must not be
burnt. Forests must not be burnt, just
for mischief or to destroy living things in them. Life must not be fed on life. On the three seasonal full moon days, and on
full moon days of the month of Tichya, for three days in each instance, to wit:
the fourteenth and fifteenth days of the first half of the lunar month, and the
first day of the second half of the lunar month, as well as on fast days
through the whole year, fish must not be killed or sold. During these days, in the elephant-forests
and fishponds, no other species of animal must be destroyed.
On the eighth day,
the fourteenth day and the fifteenth day in each fortnight, as well as on the
Tishya and Punarvasu days, no bulls must be castrated, nor must goats, rams,
boars or other animals be castrated.
On the Tishya and
Punarvasu days, on the seasonal full-moon days, and during the fortnight of the
seasonal full moons, horses and kine must not be branded. Since I was crowned twenty-six years ago, I
have granted twenty-five jail deliveries.
Pillar Edict 6: King
Ashoka says thus: Since I was crowned twenty-two years ago, I have commanded
rescripts on morality to be written for the benefit and happiness of the world,
so that the giving up of old ways may lead to the advancement of morality. This do I desire, the benefit and happiness
of the world. To wit, I may accomplish
the happiness and welfare of some of my relatives and persons near and far, for
which I may provide accordingly. In the
same manner, I regard all communities. I
have honored all sects by diverse acts of worship. But this is the chief thing, namely, personal
attention to the needs of the people.
Since I was crowned twenty-six years ago, I have commanded this rescript
on morality to be written.
Pillar Edict 7: King
Ashoka says thus: In times past, Kings used to desire thus. How shall we make the people progress in
morality? But the people did not progress
appropriately in morality. But how may
the people be encouraged to act so that they progress in morality? In what way can I help at least some of them
to progress in morality? In this King
Ashoka says thus. “This occurred to
me. I shall cause the proclamation of
morality to be proclaimed; I shall cause instruction in morality to be given so
that people may practice it, and will advance themselves in it, and thus will
grow mightily the law of morality.”
For this purpose
proclamations on morality have been made, instructions of diverse kinds in
morality commanded so that my agents, appointed to rule a multitude of people,
may expound and expand my teachings. My
officers, too, set over many hundreds of thousands of men, have also been
commanded by me thus: Instruct in this, and thus the people (will be) devoted
to morality.
King Ashoka says
thus: With this very intention, have I set up monuments to morality, appointed
morality officers, and caused proclamations of morality.
King Ashoka says
thus: On the highways, banyan trees have been planted so that they may afford
shade to men and animals, mango-groves have been planted, wells have been dug
at an interval of every half a kos, resting places have been set up, watering
places have been established, for the benefit of animals and men. But the joy thereof has been slight
indeed. In many ways, kings in the past,
as well as I, have attempted to comfort the world. I have done this in the desire that they may
practice morality.
King Ashoka says thus:
My morality officers have engaged themselves in acts of royal benevolence in
diverse ways. They are engaged among
those who have renounced the world, as well as the householders, and among all
sects. I have ordered them to be engaged
in the welfare of the Order, and also the welfare of Brahmins, Ajivikas,
Nigranthas and other sects.
These high officers
will engage themselves in their diverse and respective duties, whereas the
morality officers are engaged specifically among all denominations, in addition
to other duties.
King Ashoka says
thus: These, and many other officers, are engaged in distribution of royal
charity, on my account as well as on the Queen’s account, and in all the royal
households, here and in the provinces; also in dispensing charity on behalf of
my sons and other princes, so as to promote meritorious acts and encourage the
practice of morality; so that compassion, generosity, truth, mindfulness,
gentleness and goodness will progress among mankind.
King Ashoka says
thus: Whatever good I have done, has indeed been accomplished for the progress
and welfare of the world. By these shall
grow virtues, namely: proper support of mother and father, regard for
preceptors and elders, proper treatment of Brahmins and ascetics, of the poor
who are destitute, slaves and servants.
King Ashoka says
thus: Men have been enabled to progress in morality by two means, namely: by
moral regulation and persuasion. But
regulations are of little effect, whereas persuasion is of higher efficacy.
I have made diverse
moral regulations, such as declaring classes of being inviolate; and many other
kinds of moral regulations have I promulgated.
By persuasion I have accomplished the growth of morality among men,
through non-violence and the non-slaughter of creatures. That has been done for this purpose, namely:
in the time of my sons and grandsons, even as long as the sun and moon endure,
this shall be practiced. Doing this, this
world and the next may be secured. Since
I was crowned twenty-seven years ago, have I commanded this rescript on
morality to be written.
King Ashoka says thus: Wherever there are stone pillars or slabs,
there these rescripts on morality must be inscribed, so that it may long
endure.
LEARNERS: On the Move from WeaponWorld to PeaceWorld