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In this category are mentioned the Yavanas (of Bactria), the Kambojas (of Cabul), the Gindharas (of Candahar), theRistikas (Saurashtras and Maharashtras), the Peteni- kas (probably of the Deccan, Paithana or Pratish- ih&na\ the Andhras (of the Deccan), the Pulindas (of the Deccan), the Bhojas (of Malwa), and the Nabhakas and Nabhapantis. Thus Southern India as far as the Krishnl river, and Cabul, Candahar and Bactria to the west, owned the suzerainty of the great emperor. Other neighbouring nations are also spoken of as Prdtyantas who were independent. The Cholas, the Pandyas, Satyaputa Keralaputa (all to the south of the Krishna* river), and the five Greek kingdoms belong to this class. * Of Asoka's system of administration the inscriptions give us but meagre information. We are told of Purushas or officers of the king, of Mahimatras or functionaries of all orders, of Dharmamahamatras or officers specially employed to propagate religion and foster morality, and of PrAdesikas or local hereditary chiefs, the ances- tors of the modern Raos and Raols and Thakurs, of whom India with its Feudal system of administration Digitized by Google 6 BUDDHIST PERIOD. [BOOK IV. has always been rich. Besides these we hear of Anta — Mahamatras or frontier officers, of Prativedakas or spies, and of Rajjukas specially appointed to inculcate religion to the Dharmayuta or the faithful. The Anusamyana was a religious assemblage to which all the faithful were invited, and in which the Rajjukas exercised their special mission of imparting instruction to the people. We know that such Buddhist gatherings were held every five years, but this rule was not universal. A quinquennial Anusamyana was held in the provinces immediately under the emperor, but in Ujjayini and Takshasila the celebration was held once in every three years. We are told in these inscriptions that offenders who were condemned to death were allowed three days to prepare themselves by alms, fasts and meditations. In the inscription of Sahasardm, we are told that after his conversion Asoka deprived Brahmans of the almost divine honours in which they were held, no doubt by shewing equal honor to Buddhist monks. This salutary measure has been exaggerated into le- gends of sanguinary persecutions of Brahmans of which the pious emperor was entirely innocent. In the same inscription, as well as in that of Rupn&th, we are told that Asoka sent his missionaries (Vivuthas) to all parts of the then known world. In the inscriptions of Bhabra, Asoka makes a profession of faith in the Buddhist Trinity,— Buddha, Dharma and Sangha. Digitized by Google I CHAP. L] ASOKA AND HIS EDICTS. 7 We now turn to the inscriptions themselves, and we will begin with the Rock Edicts. Five rocks in five different parts of India bear on them five texts of the same scries of edicts which Asoka published. One of them is near Kapur da giri y about 25 miles to the north-west of Attok, on the Indus ; another is near Khalsi, on the Jumna river just where it leaves the higher range of the Himalaya mountains ; the third is at Gimar in Gujrat, about 40 miles to the north of the famous Somnath ; the fourth is at Dhauli in Orissa, about 20 miles to the south of Cuttack ; and the fifth is at Jaugada, near the Chilka Lake, and about 18 miles to the north-west of the modern town of Ganjam. These Fourteen Edicts possess such surpassing inter- est for every student of Indian history, that we consider it necessary to transcribe them in full. They were first translated by James Prinscp, and have since been re- vised by Wilson and Burnouf, Lassen, Kern, and Senart. 1L Senart's revision is the latest, and the following ren- dering is according to his interpretation of the Edicts. It is scarcely necessary to premise that Asoka calls himself Piyadasi in the Edicts. EDICT I. This Edict has been engraved by the order of King Piyadasi, beloved cf in* gods. One must not, here below, kill any living animal by im- molating it, not for the purpose of feasts. The King Piyadasi sees much that is sinful in such feasts. Formerly such feasts were allowed ; and in Digitized by Google 8 BUDDHIST PERIOD. [BOOK IV. the cuisine of King Piyadasi, beloved of the gods, and for the table of King Piyadasi, beloved of the gods, hundreds of thousands of living beings were killed every day. At the time when this Edict is engraved three animals only are killed for the table, two pea fowls and a gazelle, and the gazelle not regularly. Even these three animals will not be killed in future. EDICT II. Everywhere in the kingdom of the King Piyadasi, beloved of the gods, and also of the nations who live in the frontiers, such as the Cholas, the Pandyas, the realms of Satyaputra and Keralaputra, as far as Tamba- panni, (and in the kingdom of) Antiochus, king of the Greeks, and of the kings who are his neighbours,— everywhere the King Piyadasi, beloved of the gods, has provided medicines of two sorts, medicines for men and medicines for animals. Wherever plants useful either for men or for ani- mals were wanting, they have been imported and planted. Wherever roots and fruits were wanting, they have been imported and planted. And along public roads, wells have been dug for the use of animals and men. EDICT III. Thus spake King Piyadasi, beloved of the gods. In the twelfth year after my anointment, I ordered as follows. Everywhere in my empire, the faithful, the Rajuka, and the governor of the district, shall meet in a gathering (Anusamyana), once every five years, as a part of their duty, in order to proclaim religious instructions as follows : " It is good and pro- per to render dutiful service to one's father and mother, to friends, to acquaintances and relations ; it is good and proper to bestow alms on Brahmans and Sramans, to respect the life of living beings, to avoid pro- digality and violent language." The clergy shall then instruct the faith- ful in detail in the spirit and in the word. EDICT IV. In past times, during many hundred years, have prevailed the slaughter of living beings, violence towards creatures, want of regard for relations, and want of respect for Brahmans and Sramans. But this day the King Digitized by Google CHAP, tj ASOKA AND HIS EDICTS. Piyadasi, beloved of the gods, and faithful to the practice of religion, has made a religious proclamation by beat of drum, and has made a display of equipages, elephants, torches and celestial objects to his people. Thanks to the instructions of the religion spread by the King Piyadasi, beloved of the gods, there exist to day a respect for living creatures, a tenderness towards them, a regard for relations and for Brahmans and Srimans, a dutiful obedience to father and mother, and obeisance to aged men, such as have not existed for centuries. In this respect as in others, the practice of religion prevails, and the King Piyadasi, beloved of the gods, will continue to cause it to prevail. The sons, the grandsons, and the great-grandsons of King Piyadasi, beloved of the gods, will cause this practice of religion to prevail to the end of this world. Firm in religion and in virtue, they will inculcate religion. For the teaching of religion is the most meritorious of acts, and there is no practice of religion with- out virtue. The development, the prosperity of the religious interest, is desirable. With this object has this been engraved, in order that they may apply themselves to the highest good of this interest, and they may not allow it to decline. The King Pyiadasi, beloved of the gods, has caused this to be engraved 12 years after his anointment. EDICT V. Thus spake King Piyadasi, beloved of the gods. The practice of virtue is difficult and those who practise virtue perform what is difficult. I have myself accomplished many virtuous acts. And so shall my sons and grandsons, and my latest posterity to the end of the Kalpa pursue the same conduct, and shall perform what is good. And he who shall neglect such conduct shall do what is evil. To do evil is easy. Thus in the past there were no ministers of religion (Dharmamahamatra). But I, 13 years after my anointment, have created ministers of religion. They mix with all sects for the establishment and the progress of religion and for the well being of the faithful. They mix with the Yavanas, the Kambojas, the Gandharas, the Saurashtras and the Petenikas, and with other frontier (Aparinta) nations. They mix with warriors and with Brahmans, with the rich and the poor and the aged, for their well being and happiness, Digitized by Google 10 BUDDHIST PERIOD. [BOOK IV and in order to remove all the obstacles in the path of the followers of the true religion. They bring comfort to him who is in fetters, to remove his obstacles, and to deliver him,— because he has a family to support, because he has been the victim of deceit, and because he is bent with age. At Pataliputra and in other towns they exert themselves in the houses of my brothers and sisters and other relations. Everywhere the ministers of re- ligion mix with the followers of the true religion, with those who apply themselves to religion and are firm in religion, and with those who bestow alms. It is with this object that this Edict is engraved. EDICT VI. Thus spake King Piyadasi, beloved of the gods. There never was in past times a system of despatch of work and of hearing of reports at all moments. This is what I have done. At all moments, during meals, during repose, in the inner apartments, in the secret chamber, in my re- treat, in the garden,— everywhere, officers entrusted with information about the affairs of my people come to me, and I despatch the concerns relating to my people.