Ashoka Pillar
Distribution of the Edicts of Ashoka[1]
Edicts of Ashoka I-XI in Shahbazgarhi,Peshawar, along the Karakoram Route, now
the Karakoram Highway
The Edicts of Ashoka are a collection of 33 inscriptions on the Pillars
of Ashoka, as well as boulders and cave walls, made by the Emperor Ashoka of the Mauryan dynasty during his reign from 269 BCE to 231 BCE. These
inscriptions are dispersed throughout the areas of modern-day Bangladesh, India, Nepal and Pakistan and represent the first tangible evidence of Buddhism. The
edicts describe in detail the first wide expansion of Buddhism through the
sponsorship of one of the most powerful kings of Indian history. According to
the edicts, the extent of Buddhist proselytism during this period reached as
far as the Mediterranean,
and many Buddhist monuments were created.
Ashoka Pillar
Distribution of the Edicts of Ashoka[1]
Contents
·
9 Notes
|
[edit]Ashoka's conversion
Ashoka's Edict at Maski, Raichur district,Karnataka. This Edict Confirmed the Name ASOKA
for "Devanampiya Piadassi"
Ashoka's Edict at Gujarra, Madhya Pradesh
Ashoka explains that he converted to Buddhism
out of remorse for his conquest of the Kalingas around 264 BCE in eastern India (near the
present-day state of Orissa):
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. Rock Edict Nb13 (S. Dhammika)
Following his conversion, Ashoka traveled
throughout India and visited sacred Buddhist locations, where he would
typically erect a pillar bearing his inscriptions:
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 in Nepal, was exempted from tax and required to
pay only one eighth of the produce. Minor Pillar Edict Nb1 (S. Dhammika)
[edit]Ashoka's proselytism
In order to propagate the Buddhist faith,
Ashoka explains he sent emissaries to the Hellenistic kings as far as the Mediterranean, and to people
throughout India, claiming
they were all converted to the Dharma as a result. He names the Greek rulers of
the time, inheritors of the conquest of Alexander
the Great, from Bactria to as far as Greece and North Africa,
displaying an amazingly clear grasp of the political situation at the time.
[edit]Proselytism beyond India
Buddhist proselytism at the time of king Ashoka (260–218
BCE)
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.
Rock Edict Nb13 (S. Dhammika)
The distance of 600 yojanas corresponds to
the distance between the center of India and Greece, roughly 4,000 miles.
·
Amtiyoko refers to Antiochus
II Theos of Syria
(261–246 BCE), who controlled the Seleucid Empire from Syria to Bactria in
the east from 305 to 250 BCE, and was therefore a direct neighbor of Ashoka.
·
Turamaye refers to Ptolemy
II Philadelphos of
Egypt (285–247 BCE), king of the dynasty founded by Ptolemy
I, a former general of Alexander
the Great, in Egypt.
In the Gandhari original Antiochos is referred to as "Amtiyoko nama Yona-raja" (lit. "The Greek king by the name of
Antiokos"), beyond whom live the four other kings: "param ca tena Atiyokena cature 4 rajani Turamaye
nama Amtikini nama Maka nama Alikasudaro nama" (lit. "And beyond Antiochus, four kings by the name
of Ptolemy, the name of Antigonos, the name of Magas, the name Alexander" [1]
It is not clear in Hellenic records whether
these emissaries were actually received, or had any influence on the Hellenic
world. Some scholars, however, point to the presence of Buddhist communities in
the Hellenistic world from that time, in particular in Alexandria (mentioned by Clement
of Alexandria). The pre-Christian monastic order of the Therapeutaemay
have drawn inspiration for its ascetic lifestyle from contact with Buddhist
monasticism, although the foundation and Scriptures were Jewish. Buddhist
gravestones from the Ptolemaic period have also been found in Alexandria, decorated with
depictions of the Wheel of the Law.[2] Commenting on the presence of Buddhists in Alexandria,
some scholars have even pointed out that "It was later in this very place
that some of the most active centers of Christianity were established" (Robert Linssen).
·
Tamraparni is the old name of Sri Lanka. Tamraparniya is also the name of Theravada School
from Sri Lanka.
[edit]Proselytism within Ashoka's territories
Inside India proper, in the realm of Ashoka,
many different populations were the object of the King’s proselytism:
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. Rock Edict Nb13 (S. Dhammika)
[edit]Greek
communities
Greek communities lived in the northwest of
the Mauryan empire, in the region of Pakistan, notably ancient Gandhara near the Pakistani capital of Islamabad, and
in southern Afghanistan in the region of Gedrosia,
following the conquest and the colonization efforts of Alexander
the Great around 323 BCE. These communities therefore
seem to have been still significant during the reign of Ashoka. A notable
mention references aspects of Greek society.
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. Rock Edict Nb13 (S. Dhammika)
Bilingual inscription (Greek and Aramaic) by king Ashoka, from Kandahar. Kabul Museum.
Two edicts in Afghanistan have been found
with Greek inscriptions, one of these being a bilingual edict in Greek language
and Aramaic. This edict, found in Kandahar, advocates the adoption of "Piety"
(using the Greek term Eusebeia for Dharma) to the
Greek community:
Ten
years (of reign) having been completed, King
Piodasses (one of the titles of Ashoka:
Piyadassi or Priyadarsi, "He who is the beloved of the Gods and who
regards
everyone amiably") made known (the doctrine of)
Piety (Greek:εὐσέβεια, Eusebeia) to men; and from this moment he has made
men more pious, and everything thrives throughout
the whole world. And the king abstains from (killing)
living beings, and other men and those who (are)
huntsmen and fishermen of the king have desisted
from hunting. And if some (were) intemperate, they
have ceased from their intemperance as was in their
power; and obedient to their father and mother and to
the elders, in opposition to the past also in the future,
by so acting on every occasion, they will live better
everyone amiably") made known (the doctrine of)
Piety (Greek:εὐσέβεια, Eusebeia) to men; and from this moment he has made
men more pious, and everything thrives throughout
the whole world. And the king abstains from (killing)
living beings, and other men and those who (are)
huntsmen and fishermen of the king have desisted
from hunting. And if some (were) intemperate, they
have ceased from their intemperance as was in their
power; and obedient to their father and mother and to
the elders, in opposition to the past also in the future,
by so acting on every occasion, they will live better
and
more happily. (Trans. by G. P. Carratelli[3])
[edit]Other
communities
·
Kambojas are
a people of Central Asian origin who had settled first in Arachosia and Drangiana (today’s
southern Afghanistan), and then
in the northwestern Indian subcontinent in Sindhu, Gujarat and Sauvira.
·
The Nabhakas, the
Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas are other
people under Ashoka’s rule.
[edit]Moral precepts
Fragment of the 6th Pillar Edicts of Ashoka (238 BCE), in Brahmi,
sandstones.British Museum.
The Dharma preached by Ashoka is explained
mainly in term of moral precepts, based on the doing of good deeds, respect for
others, generosity and purity.
[edit]Right
behaviour
Dharma
is good, but what constitutes Dharma? (It includes) little evil, much good,
kindness, generosity, truthfulness and purity. Pilar Edict Nb2 (S. Dharmika)
And
noble deeds of Dharma and the practice of Dharma consist of having kindness,
generosity, truthfulness, purity, gentleness and goodness increase among the
people. Rock Pilar Nb7 (S. Dharmika)
[edit]Benevolence
Ashoka's Dharma meant that: he used his power
to try to make life better for his people and he also tried to change the way
people thought and lived
[edit]Kindness to prisoners
Ashoka showed great concern for fairness in
the exercise of justice, caution
and tolerance in the application of sentences, and regularly pardoned
prisoners.
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. Pilar Edict Nb4 (S. Dhammika)
In the
twenty-six years since my coronation prisoners have been given amnesty on
twenty-five occasions. Pilar Edict Nb5 (S. Dhammika)
[edit]Respect for animal life
The Mauryan empire was the first Indian
empire to unify the country and it had a clear-cut policy of exploiting as well
as protecting natural resources with specific officials tasked with protection
duty. When Ashoka embraced Buddhismin the latter part of his reign, he brought
about significant changes in his style of governance, which included providing
protection to fauna, and even relinquished the royal hunt. He was perhaps the
first ruler in history to advocate conservation measures for wildlife.
Reference to these can be seen inscribed on the stone edicts.[4]
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, 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.
—Edict
on Fifth Pillar
The edicts also proclaim that many followed
the king's example in giving up the slaughter of animals; one of them proudly
states:
Our
king killed very few animals.
—Edict
on Fifth Pillar[4]
Ashoka[citation
needed], he
advocated restraint in the number that had to be killed for consumption,
protected some of them, and in general condemned violent acts against animals,
such as castration.
However, the edicts of Ashoka reflect more
the desire of rulers than actual events; the mention of a 100 'panas' (coins)
fine for poaching deer in royal hunting preserves shows that rule-breakers did
exist. The legal restrictions conflicted with the practices then freely
exercised by the common people in hunting, felling, fishing and setting fires
in forests.[4]
[edit]Religious precepts
[edit]Buddhism
Ashoka's Edict at Gujarra, Madhya Pradesh
Beyond spreading the moral virtues of Buddhism, Ashoka also insisted that the word of the Buddha be read and
followed, in particular in monastic circles (the Sanghas):
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. Minor Rock Edict Nb3 (S.
Dhammika)
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. Minor Rock Edict Nb3 (S. Dhammika)
[edit]Belief in a next world
One
benefits in this world and gains great merit in the next by giving the gift of
the Dhamma. Rock Edict Nb11 (S. Dhammika)
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. Pilar Edict Nb1 (S. Dhammika)
[edit]Religious
exchange
Far from being sectarian, Ashoka, based on
a belief that all religions shared a common, positive essence, encouraged
tolerance and understanding of other religions.
All
religions should reside everywhere, for all of them desire self-control and
purity of heart. Rock Edict Nb7 (S. Dhammika)
Here
(in my domain) no living beings are to be slaughtered or offered in sacrifice.
Rock Edict Nb1 (S. Dhammika)
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. Rock Edict
Nb12 (S. Dhammika)
[edit]Social and animal welfare
According to the edicts, Ashoka took great care of the welfare of his subjects (human and animal), and those beyond his
borders, spreading the use of medicinal treatments, improving roadside
facilities for more comfortable travel, and establishing "officers of the
faith" throughout his territories to survey the welfare of the population
and the propagation of the Dharma.
[edit]Medicinal treatments
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. Rock Edict Nb2 (S. Dhammika)
[edit]Roadside facilities
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. Pilar Edict Nb7 (S. Dhammika)
[edit]Officers of the faith
In
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.
Rock Edict Nb5 (S. Dhammika)
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[edit]
[edit]Estampages of Girnar Edicts
An estampage is an impression of the
inscription on a rock face. This can be obtained by pressing wet paper to the
rock face. Estampages of Asokan edicts were prepared by ASI for their
publication in a revised Corpus.[5]
The following five images are estampages of
the Girnar
Rock Edicts. A comparison with Cunningham’s reproductions (see
above) shows that his copies of the Girnar edicts are not faithful to the
incised Brahmi characters. A note describing some of the differences can be
seen here.[6] Two digital photographs of the right half of the rock can
be seen in that note as well as their author's page on the web.[7]
[edit]See also
·
Edict
·
Kambojas
[edit]Notes
[edit]References
·
"The Edicts of King
Asoka: An English Rendering" by Ven. S. Dhammika (The Wheel Publication
No. 386/387) ISBN 955-24-0104-6
·
"Zen living"
by Robert Linssen ISBN 0-8021-3136-0
[edit]Further reading
·
Singh, Upinder (2008). "Chapter 7:
Power and Piety: The Maurya Empire, c. 324-187 BCE". A History of Ancient and Early Medieval
India: From the Stone Age to the 12th Century. New Delhi: Pearson Education. ISBN 978-81-317-1677-9.
[edit]External links
Wikimedia
Commons has media related to: Edicts of Ashoka
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·
The Edicts of King
Ashoka in Access to
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