English
These five names are those of ANTIOCHUS of Syria, “ProLeMy of Egypt, ANTIGONAS of Macedon, MAGas of Cyrene, and ALEXANDER of Epiros. They were contemporaries of Asoka, and the latter made treaties with them, and with their permission sent Buddhist missionaries to preach the religion in those countries. The same Edict mentions names of kingdoms in India, or close to India, where missionaries were similarly sent. Besides the Fourteen Edicts spoken of above, and which were published as one body of laws or moral rules, separate Edicts were published by Asoka from. time to time, and some of them have been discovered. An Edict published at Dhauli and Jaugada (south- west of Cattack) lays down humane rules for the ad- CHAP, 1] ASOKA AND HIS EDICTS, . 7 ministration of the town of Tosali, recommends reli- gious conduct to all subjects, and prescribes the quin- quennial religious celebration alluded to above. The same Edict lays down that at Ujjayini and at Takshasila the celebration should be held once every three years, A Second Edict has been published also at Dhauli and Jaugada, laying down rules for the administration of Tosalt and Sam4p&, and conveying instructions to frontier.officers. Iwo Edicts, one at Sahasaram (south- east of Benares) and one at Rupnath (north-east of Jubbulpur), have been translated by Dr. Biihler, and contain pious exhortations, and inform us that 256 missionaries (Vivutha) had been appointed and sent in all directions by the pious emperor. The inscriptions at Bairat (south-west of Delhi) is a communication to the clergy of Magadha, and contains Asoka’s pro- fession of faith in Buddha, Dharma and Sangha,—the Buddhist Trinity. A pious Edict of the second queen of Asoka has been discovered at Allahabad. We now turn to the inscriptions in Caves, which need not detain us long. The cave inscriptions known are those of the Barabar and Nag&rjuni caves, about 16 miles north of Gaya; the Khandagiri caves, south of Cuttack ; and the Ramgarh caves in the Central Provinces. The inscriptions in the Barabar caves declare that they were given by Asoka (Piyadasi) to’ religious mendicants ; and those in the Nagarjuni caves state that they were the ne of Asoka’s R. C. D., A. TIL , 2 18 . BUDDHIST PERIOD. [BOOK IV. successor Dasaratha. The Khandagiri and Udayagiri caves were mostly gifts of the kings of Kalinga (Orissa). . And, lastly, we turn to the inscriptions on Pillars. The famous pillars of Delhi and Allahabad attracted the attention and defied the skill of antiquarians from the time of Sir William Jones, until the inscriptions on them were first deciphered by Prinsep. Besides the two Dethi pillars and the Allahabad pillar, there are two inscribed pillars at Lauria, in Tirhoot, and one at Sanchi, in Bhopal. The same six Edicts are published in nearly all the pil- lars, while two more Edicts are found in the Delhi pillar called the Lat of Feruz Shah. It will be remem- bered that these Eight Pillar Edicts were proclaimed in the 27th and 28th years after Asoka’s anointment ; they contain little information about the emperor's politics, and aré replete with moral and religious instruc- tions, and accounts of works of public.good and public utility. Briefly, the pious emperor (1) directed his officers of religion to work with zeal and pious anxiety ; : (2) explained religion to be mercy, charity, truth and ‘purity ; (3) inculcated self-questioning and the avoid- ance of sins; (4) entrusted the religious instruction of . the people to Rajukas, and allowed prisoners condemn- ‘ed to death three days’ grace ; (5) prohibited the kill- ing of various animals ; (6) proclaimed his goodwill to his subjects and hoped for the conversion of all sects ; (7) hoped that his Edicts and religious exhortations CHAP. L]' .ASOKA AND HIS EDICTS. 19 would lead men to the right path; and (8) lastly re- counted his works of public utility and his measures for the religious advancement of the people, and en- joined the conversion of the people by moral persua- sion. The following translation of the Eight Edicts is based on the interpretation of Senart. EDICT 1. Thus spake King Piyadasi, beloved of the gods. 26 years after my anointment, I caused this Edict to be engraved. Happiness in this world and in the next is difficult to secure without an excessive zeal for religion, a rigorous supervision, a perfect obedience, a lively sense of responsibility, and a constant activity (on the part of my officers). But, thanks to my instruction, this anxiety and zeal for religion increase and will increase : day by day. And my officers, superior, middling, and subaltern, conform themselves to it-and direct the people ia the right path, and keep them in cheerful spirits; and so too my frontier officers (Anta-Mahamatra) work, For the rule is this: government by religion, law by religion, progress by religion, and security by religion, rd EDICT Il, ’ Thus spake King Piyadasi, beloved of the gods. Religion is excellent. But it will be asked,—what is this religion? Religion consists in doing. the least possible evil and the greatest possible good,—in mercy, charity, trath, and puEny of Tie.” Thus have I bestowed gifts of all kinds, to men and to quadrupeds, to birds, and to animals that live in the waters. I have extended manifold favors fox their good, even to supplying them with water for drink ; and have performed many other meritorious acts. To this purpose have I ¢aused this Edict to be engraved, so that men may conform toit and travel in the right path, and that it may endure for ages. He who will act in conformity thereto, will do what is good and meritorious, - EDICT IIL . Thus spake King Piyadasi, beloved of the gods. One sees only his good acts and says,-~I have done such a good act, But one does not 20 BUDDHIST PERIOD. [BOOK IV. see his evil acts and does not say,—I have committed this evil act, this act is a sin, Such examination is painful, it is true, but neverthe- less it is necessary to question one’s self and to say,—such things are sinful, as mischief, cruelty, anger, and pride. It is necessary to examine one’s self carefully and to say—I will not harbour envy, nor calumniate others, This will be beneficial to me here below; this will be in truth still more beneficial to me in the life to come, EDICT IV. Thus spake King Piyadasi, beloved of the gods, 26 years after my anointment, I caused this Edict to be engraved. I have appointed Rajuks over the people among hundreds of thousands of inhabitants. I have reserved to myself the power to prosecute and to punish the Rajukas in order that they may in perfect confidence and security perform their duties, and promote the good of the people of my empire. They take account alike of progress and of suffering, and with the faithful, they exhort the people of my empire to secure to them happiness here below, and salvation in the future. The Rajukas obey me; the Purnshas also obey my wishes and my orders and spread my exhortations, so that the Rajukas may work to my satisfaction, Even as one confides his infant to a careful nurse and feels secure, and says—a careful nurse has charge of my infant,—even so I have appointed the Rajukas for the good of my subjects. And in order that they may with confidence and security, and free from anxiety, discharge their duties, I have reserved to myself the power to prosecute and punish them. It is desirable to maintain equality both in prosecution and in penalties. From this date therefore this rule is ordained,—To prisoners, who have been judged and condemned to death, I allow a grace of three days. They shall be informed that they shall live for this period, neither more nor less, Thus warned of the limit of their existence, they will bestow alms ‘for the benefit of their future existence, or will practise fasting, I desire that even when confined in a prison, they shall be assured of the future 3 and I ardently desire to see the advancement of religious acts, the control of the senses, and the distribution of alms, CHAP. L] —- ASOKA AND HIS EDICTS. at EDICT V. Thus spake King Piyadasi, beloved of the gods, 26 years after my anointment, I have prohibited the killing of any of the following kinds of living creatures, véz., the suka, the sdrika, aruna, the chakravéka, the kansa (wild duck), the nendimukha, the gatrata, the geldta (bat), the amdbaka pillika, the dadi, the anasthika fish, the vedaveyaka, the puputa of the Ganges, the saxkuja fish, the kaphatasayaka, the pamma- sasa, the simala, the sandaka, the ohapinda, the palasata, the suetakapota (white pigeon), the grdmakapota (village pigeon), and all quadrupeds which are not of use and are not eaten. The she-goat, the sheep and the sow should not be killed when heavy with young or giving milk, or until their young ones are six months old. One shall not make capons, Living creatures shall not be burnt. Jungles shall not be burnt either recklessly or to kill the creatures inhabiting them. Animals shall not be-fed on other living animals. At the fult moon of the three Chatur- masyas (four-monthly celebrations), at the conjunction of the full moon with the constellation Tishya, and with the constellation Punarvasu, on the 14th and the 15th day of the moon and the day following the full moon, and generally on each Uposatha day, one should not kill or sell fish, On these days neither animals kept in game-forests, nor fishes in tank, nor any other kind of living beings shall be killed, On the 8th, the 14th, and. the 15th day of each lunar fortnight, and on the days following the fall moon of the Tishya, the Punarvasu, and the three Cid¢urmedsyas, one shall not mutilate the bull, “the goat, the sheep, or the pig or any other animals which are mutilated.