·ASOKAN INSCRIPTIONS ·ASOKAN INSCRIPTIONS Edited By RADHAGOVINDA BASAK, MA , PhD, RETIRED SENIOR PROFESSOR OF SANSKRIT, PRFSIDENCY COLLEGE, CALCUTTA, AND EX-ITCTURER IN INDIAN EPIGRAPHY, CALCUTTA UNIVERSITY, AND SOMETIME LECTURER IN THF DE- PARTMENT OF SANSKRIT DACCA UNIVERSITY बाच अनुमुपासना प्रग्रेसिभ मावानशाम CALCUTTA PROGRESSIVE PUBLISHERS 1959

·BY PROGRESSIVE PUBI ISHERS
FIRST IMPRESSION, REPUBLIC DAY, 1959
PRINTED IN INDIA
BY SRI JOGESH CHANDRA SARKHEL AT THE CALCUTTA ORIENTAL PRESS, 9, PANCHANAN GHOSH LANF,
ÇALCUTTA-9 AND PUBLISHED BY SRI SUSHIL KUMAR BASU or PROGRESSIVE PUBLISHERS,
37, COLLEGE STREET, CALCUTTA-12

·In memory of
My Revered Teacher,
The Late PROFESSOR HARINATH DE,
THE RENOWNFD INDIAN LINGUIST,
Who first initiated me into the study of Indian Epigraphy and
palæography in the year 1906

·PREFACE I am fully conscious of the fact tliat a voluminous literature lias already grown on the Aśokan inscriptions by the contributions of eminent scholars, both oriental and occidental Teachers and students who study Aśoka and his Edicts know fully well as to how far Buhler, Senart, Cunningham, Hultzsch, Fleet, Thomas, Kern, Venis, Woolner, Turner, Jules Bloch, and many other scholars of the West, and D. R. Bhandarkar, B M. Barua, D. C. Sırcar, R. K. Mookerjee, D R. Sahnı and many other scholars of the East have contributed to this literature. The new monumental Volume I of the Corpus Inscriptionum Indicarum on the Inscriptions of Asoka, edited by Hultzsch and published by the Government of India in 1925 is not easily accessible to students. Asokan literature will ever remain a subject of study and re-study for a clearer understanding of full and appropriate meaning of many difficult words of these ancient Indian records. I now state how I felt for a publication of this compendious edition of the Aśokan Inscriptions. My only intention in bringing out this edition is to help the Post-Graduate students, liere in India and abroad, have a book which will contain all the versions of the texts of the edicts arranged properly and printed in Devanāgari characters with their Sanskrit renderings and English translations and also some Anglo-Sanskrit notes on important and difficult words. This edition has a pleasant personal history behind it. More than halfa-century ago when I was an M. A. student in Group A) of the Calcutta University, reading (101 1906-07) in the Government College at Dacca (now in Eastern Pakistan), I had up Asokan Inscription as my special paper in lieu of Nyāya philosophy. As there was no teaching arrangement for this subject at the Dacca College, I had occasionally to come down from Dacca to Calcutta to find out my way to learn that subject of epigraphy. The first lesson on Aśokan palæography was taught me at his Calcutta residence by ny late revered teacher, Professor Harınath De, the greatest Bengalı linguist of the times. Fortunately for me in Professor De's house I made my first acquaintance with that world-renowned Sanskritist-Palist scholar, Professor Dharmananda Kosambi of hallowed memory, who later served in the Harvard University, U. S. A. If truth be said Professor Kosambi was at that time (1906) innocent of Asokan Inscriptions, but he being a Buddhist Śramaņa at that time and so very proficient in Sanskrit and Palı began to take up this epigraphic study by reading the subject together with myself. It was from his mouch I heard for the first time a casual remark that some of the Asokan dialects bore great affinity with Pali which could be detected by one studying the records carefully in a comparative mood. Professor Kosambi to take ·V111 PREFACE to retirement helped me with his great knowledge of the Pānınian system of Sanskrit language in translating the Asokan edicts into Sanskrit, as far as it could be feasible to do so at the time. That is the genesis of my attempt now translate the Asokan epigraphs in this edition both in Sanskrit and English. The second phase of my re-study of Asokan epigraphy commenced when the late Sir Ashutosh Mookerjee appointed me to work as Calcutta University Lecturer in Epigraphy in 1918 under late Professor Dr D. R. Bhandarkar in the Post-Graduate Departments where I had to lecture on Aśokan edicts and other later epigraphic records In 1921-33 when I was a Lectuier in the Dacca University Mm. Dr. H. P Shastrı, the Head of the Department of Sanskrit, directed me to lecture on the Asokan and other Inscriptions, in the M. A. classes of that University. The final stage of my study of the Aśokan documents came in 1956 (almost sixteen years after niy from Government service) when one of my most beloved and learned students Dr. S. N. Ghoshal, M. A., D. Phil., an earnest student of Indian linguistics, came at leisure-time to my house every now and then and read with me all the Aśokan Inscriptions. It is his insistent request which uiged me to take up the work of preparing and publishing this edition. The main purpose of wiiting this liandy book is to create an urge for an intensive study of these very ancient epigraphic records of India by graduate and post graduate students of the different Universities in India and abroad. I owe an apology to my readers for my giving the Sanskrit renderings of the Edicts by ignoring the rules of Sanskrit euphony (Sandbı), but it was so done only with the purpose of showing the possible Sanskrit equivalents of the Aśokan expressions, word for word. I humbly clain to have differed from other scholars, in some places, in interpreting certain words and expressions of the edicts. The readers will be able to find them out from the perusal of the Word-notes in the book. I owe a deep debt of gratitude to a brilliant student of the Calcutta University, Srī Bratindra Nath Mukhopadhyay, M.A., who kindly lent me some of his books and arranged through his friend, Śrī Buddhadev Bhattacharyya, with the proprietor of the Progressive Publishers, Sri Sushil Kumar Basu for printing and publishing this book. I shall deem my labour well-paid, if this book becomes useful to students and teachers of Indian epigraphy and also to those who take interest in the study of Indology. I am afraid certain typographical errors may have crept in in spite of our best endeavour to avoid then and for this I crave the indulgence of the readers to correct them. Calcutta, Junuary, 1959. RADHAGOVINDA BASAK.

·CONTENTS PAGE VII . a PREFACE INTRODUCTION ; : XI FOURTEEN ROCK EDICTS 1 @ @ $ .. 5 9 ... ... &.. 14 21 ... .. eo. 30 EDICT 1 EDICT- II EDICT- III EDICT- IV EDICT- V EDICT VI EDICT VII EDICT VIII EDICT- IX EDICT X EDICT XI EDICT- XII EDICT XIII EDICT XIV 38 mo ... .. 40 44 50 54 57 63 mo 6 . . . 76 SEVEN PILLAR EDICTS I .. 79 84 .. ## EDICT- EDICT II EDICT III EDICT IV EDICT V EDICT VI EDICT VII 87 90 O@ .. #.. 0 0 98 ... ... 105 107 SEPARATE KALINGA ROCK EDICTS OOⓇ 115 FIRST EDICT SECOND EDICT BHABRU STONE INSCRIPTION I 22 ... ... 129 bo# MINOR ROCK EDICTS EDICT EDICT :: 133 137 II

·X
CONTENTS
MINOR PILLAR INSCRIPTIONS
96.
..
SARNATH, KOSAMBI AND SANCHI VERSIONS
RUMMINDEI PILLAR INSCRIPTION
QUEEN'S (Allahabad) PILLAR EDICT
NIGLIVA (Nigali
Sagar) PILLAR INSCRIPTION
BARABAR HILL CAVE INSCRIPTIONS A, B AND C.
INDEX
PLATES
MAP
146
149
151
152
153
155
..
8
.

·INTRODUCTION As stated in the Preface of the book, a very vast literature on Asoka and lus inscriptions is available to scholars. So I shall not attempt to write in this compendium a detailed Introduction. For the benefit generally of the University students and other interested persons, I shall deal herein only with four important topics, namely, (1) Geographical Distribution of Asokan Inscriptions, (2) Aśoka's Administracion, (3) Asoka's Dharma, and (4) Language of the Aśokan Dialects. In my discussion of the second and third topics I shall refrain from using traditional information and foreign travellers' accounts, but shall depend on the texts of the edicts only for collection of materials. into | Geographical Distribution of Asokan Inscriptions The great Maurya emperor Asoka (c. 273 or 272-232 B.C.) ruled over a vast Indian dominion from the Maurya capital, Pāçalıputra in Magadha (modern South Buhar). The distribution of the hitherto known inscriptions his is the best guide for forming an idea of the extent of his empire. It may briefly be said that his empire lay within the lunits of modern Afghanistan in the North-west to Orissa in the South-east, and again from the Himālayas in the north to Mysore in the south of India. Generally, scholars classify Aśoka's inscriptions the following categories. I. The Fourteen Rock Edices, II. The Seven Pillar Edicts, III. The Two Separate Rock Inscriptions of Kalinga, IV. (a) The Minor Rock Inscriptions I and II. (b) The Bhabru (formerly called Bhabra) Rock Edict, V. The Minor Pillar Edicts and VI. The Cave (dedicative) Inscriptions. The above mentioned inscriptions are, however, distributed locally as stated below. I (1) The Fourteen Rock Edicts were discovered at Girnar hill, incised on the north-eastern face of a rock, near rhe ancient town of Junagadh, in the Peninsula of Kathiawar (Saurāshtra) now in the Bombay State; (2) at Kalsı on a rock in Dehra-Dun district of Uttar Pradesh; (3) at Dhauli on a rock about some six or seven miles in the South of Bhuvaneswar in the Puri district of Orissa;

·X11 INTRODUCTION (4) at Jaugada on a rock (in ancient Khepingala-parvata) in Ganjam district of Orissa; (5) at Shahbazgarlı on a rock in Yusufzai sub-division of Peshawar district, West Pakistan; at Mansehra on a rock in Hazara district, West Pakistan; (7) at Sopara on a rock (in the ancient town of Sūrpāraka) in Thana district, Bombay State; (8) at Erragudi on a rock in Kurnool District, Andhra Pradesh. (6) II. The Seven Pillar Edicts were discovered at- (1) Topra (called Delhi-Topra or Delhi-Sıvalık as it was transported in the 14th century A.D. by Sultan Firoz Shah Tughlak from Topra to Delhi) in Ambala district in East Punjab; (2) at Meerut (called Delhi-Meerut as this was also transported by the same Tughlak monarch to Delhi) in Uttar Pradesh, (3) at Allahabad (now in Allahabad Fort, removed there from Kauśambi, modern Kosam, by an unknown person, who must have been a highranked one) in Uttar Pradesh; (4) at Radhia (=Lauriya-Ararāja) on way to Bettia in Champaran district in North Bihar; (5) Madhia (=Lauriya-Nandangarh) on che road from Bertia to Nepal, in Champaran District in North Bihar; (6) at Rampurwa, in Champaran district in North Bihar. It may be remarked here that only the Topra pillar contains all the Seven Pillar Edicts, the six others containing only Pillar Edicts I-VI. III. The two Separate Rock Inscriptions of Kalinga discovered ac Dhauli (in Puri district) and Jaugada (in Ganjam district) take the place of Rock Edicts XI, XII, and XIII of the other versions, and they appear to be special records meant for the people of Kalınga, conquered by Asoka, IV. (a) The Minor Rock Fdicts I and II were discovered in the following places as stated below. Minor Rock Edict I may be said to have two local versions, Northern and Southern in variant recensions. (1) The Northern versions Occur at- (1) Sahasram, in Shahabad district in South Bihar ; (2) Rupnath, Jabalpur district, Madhya Pradesh; (3) Barat, in Jaipur district, Rajasthan State; (4) Gujarra in Datia district, Madhya Pradesh;

·INTRODUCTION X111 and (11) the Southern versions occur at~ (5) Brahmagiri, (6) Siddapura, in Chitaldurg district of Northern Mysore; (7) Jaținga-Ramesvara (8) Maskı, in Raichur district, formerly in Nizam's Dominions, Hyderabad; (9) Erragudi, in Kurnool district, Andhra Pradesh, (10) Govimath, a hill near Kopbal in Raichur district, formerly in Nizam's Dominions, Hyderabad, (11) Palkigundu, a hill about 2 miles distant from Govimach in the same district, (12) Rajula-Mandagiri, on a rock near Partıkonda in Kurnool district, Andhra Pradesh. (b) The unique Bhabru (or Bhabra) edict was discovered at Bhabra near Bairat (hence also called as Second Bairat Rock Edict) in Jaipur district of Rajasthan. great Sanchi V. The Minor Pillar Edicts are four 10 number and they were discovered in the following places, as stated below- (1) The Sārnāth Edict, at Sārnāth (ancient Risipattana or Mrigadāva, Deer-Park), about 3-4 miles north of Banaras in Utcar Pradesh; (2) The Kaušāmbi Edict, occurring on the Allahabad Asokan Pillar referred to before; (3) The Sāñchi Edict, near the southern entrance to the stūpa, in former Bhopal State, now in Madhya Pradesh, (4) The Queen's Edict, occuring on the Allahabad Asokan Pillar, referred to before. Two commemorative Minor Pillar Inscriptions were discovered ac- (1) Rumminde. (reminding us of Lumbini village or forest where Gautama Buddha was born), being north of Padaria and Bhagwanpur in the Nepalese Tarai, about a few miles from the Indian district of Bastı, and (2) Nigliva, also in the Nepalese Tarai, north of the District of Basti. VI. The Barabar Hill cave (Dedicative) Inscriptions were incised in caves excavated in hills at Barabar (called, most probably, Gorathagiri), some miles to the north of Gayā in South Bihar. More than a century and a quarter ago began the decipherment of Asokan Inscriptions discovered till then. Since Hultzsch’s edition of Asoka’s Inscriptions (in Corp. Ins. Indicarum Vol. I) published in 1925, there have been new discoveries of some edicts, e.g. at Erragudi (M. R. E. I and R. E. I-XIII) ·xiv INTRODUCTION in 1929, at Raichur district (Govimath and Palkigundu M. R. E. I) in 1931, at Rajula-Mandagırı (some miles away from Erragudi M, R E. I.) in 1953, and at Gujarra (in old Datia State in M. P., M R. E. I) in 1954. Besides all the above Inscriptions and their find-places as mentioned briefly, we have got reports and short summaries of certain other new records of Asoha discovered in Afghanistan for which (such documents) some scholars held prophetic expectation. In the Bulletin of the School of Oriental and African studies, University of London, Vol. XIII (1949-50), W. B. Henning has described a stone-fragment Asokan Inscription which he called “The Aramaic Inscription of Asoha' found in the neighbourhood of Pul-1-Darunta, Laghmān and now kept in Kabul Museum. This Laghmān is the name of a district on the left (northern) bank of the Kabul river, a little above Jalalabad, known as Lampāka or Lambāka by Sanskritists, traditionally regarded as part of Indian border-land, the Ultima Thule of Jambudvīpa. This inscription written in Aramaic characters, is ascribed Asoka himself. Many words in Aramaic language prevail in it. It seems to be an abridged form of some passages in the other known Indian versions of Asokan epigraphs. There are Indian words in it which are in North-Western Prakrit, 1. e. Gandhārī Prakrit. to stan The only other Aramaic inscription known from India is the one discovered by Sir John Marshal at Taxıla which most scholars now attribute to Asoka's reign. The information of another inscription of Asoka discovered in Afghaniwritten in bilingual Greek-Aramaic of Kandahar, is obtained from an article written by Umberto Scerrato in the March-June 1958 Number (New Series, Vol IX Nos, 1-2) in the Journal, East and West, published at Rome by Director Giuseppe Tucci, p 4ff. This Inscription is engraved on a block, being part of the mountain at the entry to Sher-1-Quna, the old city of Kandahar. The palaeographic examination by these Occidental scholars shows that this inscription, the first Greek inscription discovered in Afghanistan, dates back approximately to the 3rd century B. C. The Greek text and the Aramaic one are separated from each other by an interlinear space. The Aramaic text proves, according to scholars, to be a translation or rather a paraphrase of the Greek text. From the note of the Editor of the East and West (journal) giving a brief sunimary of the contents of the Greek text of this bilingual document, we learn that it is an edict of Asoka, called as Prodasses (Piyadasī or Priyadarsi) Priyadarsi) who, who, as "the ruler of all things over the whole earth," prescribes to all people an abstention from doing harm or injury to living beings and asks even hunters and 10 ·INTRODUCTION fishermen “to cease then sinful activities and expresses at the end of the document the wish that “his subjects comply with the rules and be obedient to their parents and old men." Since writing the above portion on this Afghanistan bi-lingual (Greek-Aramaic) inscription of Asoka, I thankfully received from Sri Bratındra Nath Mukhopadhyaya M.A. a copy of the full translation of it, as published in the book, Serro Orientalia Roma XXI (ISMEO) under the caption, Un Editto Billingue Greco-Aramico Di Asoka'. We here insert some important points gathered from that translation. The Greek text states that king Priyadarśī announced his view on on mecy at the tench year from his consecration. The king and other men such as hunters and fishermen now forbear from killing living beings. Men have shaken off their inteniperance, they have become obedient to their father and mother and the elders. The king expected all men to live in accordance with the code of behaviour prescribed by the monarchi The Aramaic text has some additional information. It is stated there that conversion of Lord, king Priyadarśī took place in the tenth year. For some time past the king abolished evil for all men and living beings everywhere. Those who were in charge of royal kitchen were killing little. The hunters and fishermen were asked to note this. It is also said here that all those who are pious and obedient to their mother, facher and the elder people will be able to enhance their good fortune So we see that the good sentiments and ethical principles found enunciated in this Afghanistan record are 11 a way an echo of similar ideas found expressed in the Edicts discovered in India proper. We can, therefore, easily have a clear idea of the extent of Asoka's dominions from a study only of the provenance of his inscriptions discovered all over the vast area of India of his days, including Afghanistan in the nortlı-west. 11 Asoka's Administration In this topic I shall not write much in detail, but confine myself only to those important points which can be gathered from a study of the Edicts, omitting information obtained from other literary traditions and foreign sources. Asoka's was a very vast Indian empire over which he ruled for about forty years (from 272-73 to 232 B.C.). It was not quite feasible to carry on its administration from the Magadhan capital at Pâtalıputra. This empire, it appears from the inscriptional records, was divided into certain separate administrative units or zones for the sake of convenient administration, of course, under the controlling supervision of the central government in Magadha.

·XVI INTRODUCTION •Devānār-priyaḥ' appears to have been the title used by former sovereigns. Asoka is mentioned in most of his Edicts with either the fuller designation of Devānāń przyah Priyadarśī Rājā', or by the simpler appellations of only Devānām priyah,' and 'Priyadarsi Rājā'. It is not quite possible to know why the emperor lıked to use these designations only without mention of his personal name as Asoka (or his traditional name Aśokavardhana). But from the Gujarra and Maskı versions of Minor Rock Edict I wherein only, upto now, we have the king named by the name of Asoka, inaking it evident that his actual name was Asoka. But that he was the Magadhan king is stated clearly in the Bhabra Edict. The Governmental institution of Asoka's grand-father Chandragupta Maurya and probably also of his father, Bindusāra, is known from the records left by Megasthenes who came upto the metropolis, Pātalıputra, and from other foreign writers and also from the most valuable politico-economic treatise, the Arthaśāstra of Kautilya, the Chancellor of the Court of Chadragupta, which deals with an excellent administrative organisation of a bureaucratic type under a monarchy greatly influenced by a cabinet of ministers. Until at least the time when Asoka embraced Buddhism he maintained the administrative principles, rules and regulations which were prevalent during the reigns of his two great predecessors. But later on Aśoka introduced novel administrative reforms based on ethical principles, specially regarding his inculcation of his idea of Dbarma. The home province of Magadha was administered from Pāçalıputra (R.E.V.) and other administrative units or zones of different grades and sizes with their own head-quarters were under the royal representatives appointed by the emperor himself. Asoka himself is traditionally known to have been the Viceroy at Ujjayınī and at other times at Takshaśılā (Taxıla) during his father's reign. Both these cities were capital towns where princely Viceroys (probably of the royal blood) ruled. The north-wescerly unit comprising the Punjab, Kāshnīra and Afghanistan seems to have been under the controlling jurisdiction of the Taxıla Viceroy. The Prince (Viceroy) of Ujjayini may have had the responsible control over Mālava, Gujarāt, and also over Surāshçra. We know from the authority of Rudradāman's Junagarh Rock Inscription that Surāshtra was under Aśoka's governor, the Yavana (Greek) prince named Tushāspha who most probably was subordinate to the Ujjayini Viceroy. The central administration at the metropolis had jurisdiction over a large area comprising the eastern region which included not only Bihar and Bengal, but also Mid-India with Uttarapradesh. It is Suvarnagiri, situated near Erragudi (where were discovered a full set of the Fourteen Rock Edicts, yet unpublished, and also a version of the Minor Rock Edicts I certain ·INTRODUCTION xvii a and II), in the Kurnool district of Andhra Pradesh, which was the headquarters of the South (Dakshināpatha) under another prince as the Viceroy. There is mention of another Southern city called Isıla, which Dr. D. C. Sircar identifies with the modern Sıddapur in the Chitaldrug district of Mysore. It appears from the texts of the Brahmagırı and Siddapur versions of Minor Rock Edızt I that the Mabāmātras (High State functionaries) were under the controlling authority of the Suvarnagırı Viceroy. Another viceroyalty was created by Asoka for administration of the territory of Kalınga at its capital at Tosali near Bhuvaneswar in the district of Puri in Orissa after the former independent Kalinga Kingdom had been conquered and annexed as the result of greac and horrible war in the ninth regnal year of the emperor. There was another town near the Jaugada hill in the Ganjam district of Orissa and this was also an administrative liead-quarter with official hierarchy, wherein high State functionaries (Mabāmātras) were placed to carry on the Government of the locality containing people of the border tribes who required special care and sympathy of the emperor. Similar institution of Mahāmācra-rule was entrusted with administrative duties over the people of the ancient city of Kośāmbī near Allahabad. It also see.ns certain that the Sāñch and Sāınāth Pillar edicts were addressed by Aśoka to the Mahāmātras stationed in those two places Thus we observe that Aśoka instituted several Viceroyalties at different distant cities to facılıcate the administrative work of his vast empire under the supervision of the Viceroys and under that of his own. There were other important cicies, far and wide, where high state executive officers were placed to carry on the administration according to the royal wish. The Indian tradit.onal ideal of paternal monarchy was never forgotten by Aśoka and he tried his ulmost to keep up holy relationship between the ruler and the ruled as being similar to that existing between a father and his children. Hence we find such a motto as "Save manuse pajā mamă” 1.e. “all my subjects are my children' (Kalinga Separate R. E. I). In that Edict expresses his deep concern for the border and tribal people and clearly states what his kingly duties towards them should be. We know chac Kauţilya nentions the traditional list of eighteen Tirthas or mahāmātras who are the highest ministerial functionaries in the body-politic of the empire. Aśoka followed, it appears, the same system of administration carried on by the Mabāmätras. The powers and duties of the high officers named Rajūkas or Lajūkas are defined by Aśoka in Pillar Edice IV, wherefrom we learn that they were placed by the monarch over many hundred thousands of people. It is quite probable that they were in charge of the districts (visbayas of the Janapada or King Asuka ·XV111 INTRODUCTION constant rashtra) acting like our present-day District officers or Magistrates and so they should not be likened to the Governors, at best they may be compared with the Divisional Commissioners. Their duties were to bring about happiness and welfare to the people of the country-side and confer favours on them. In the matter of abhihāra (arrest, or favour according to other scholars) and danda (punishment) they enjoyed the fullest independence (ātmapatya) Through the dharma-yuktas (subordinate officers of that name) these Rajūkas or Lajūkas should ascertain the cause of people's happiness and un-happiness and exhort country-folk on matters relating to this world and the next. The other governmental agents of lower rank, the pulisas or purushas, were also to serve the king loyally. Tle king, having made the Rajūkas extremely powelful and independent in affairs mentioned above, telt confident, like a man having entrusted his child to a skilful nurse, that they should perform their assigned duties fearlessly and confidently, without perhaps any reference to the emperor. But Asoka was most anxious to see that uniformity in judicial procedure (vyavahāra-samatā) and uniformity also in award of punishment in criminal procedure (danda-samatā) were fully preserved. Another important power Aśoka gave to these high officers was the reprieve of three days granted by them to convicts in prisons under sentence of death penalty to enable their relatives to move an appeal for their life concession, or in absence of such relatives, the convicts themselves might be enabled to give alms or to observe fasts for gaining the next world. In Rock Edict III we read of the king's direction to yukta officers, the Rajūkas and the Prādesikas (translated in this book as Magistrates who try, like the Pradeśtris of Kautilya, criminal cases and not as 'provincial governors) throughout his dominion to go out on tour of inspection every five years for inculcation of the Law of piery specially, just as well for their other assigned administrative duties. We can observe from Kautilya's Arthaśāstra that there were certain officials, not of a very high order, named yuktas, upayuktas and purushas who were Government employees in all departments of the Administration, and Kauţılya was fully aware of the greedy character of such yukta officers when employed in the Revenue Department and so we find in the Edict under reference that Asoka asks the parishad (1. ssembly of hearers of the addresses and preachings of the officers on tour of inspection) to tell the yuktas of the Accountancy (gananā) Department to calculate properly according to the letter and spirit of the Government rules and regulations the expenses incurred by the touring officers in the tour of inspection (sañyāna). Another kind of officers is known (from Pillar Edict VII) to have existed in Asoka’s Administration and they were called mukhyas, (i. e. chief officers in all administrative departments). In Kalınga separate Rock asse ·INTRODUCTION XIX 10 Edict) is found that Asoka was anxious that the nagara-vyavahāraka Mahāmātras 1. e. the City-administrators of justice should strive with the purpose that there occurred no restraint or torture to the townsmen without any cause. The king, therefore, wanted to send out on tour every five years such Mahāmātras as were not harsh or wrachful, but gentle and honest to fulfil huis purpose. The king also wished that both from Ujjayini and Takshasılā (Taxıla) the princes (Viceroys) should also send out on tour a similar body of high officials, but they would not over-pass three years. The Mabāmātras sent out on tour should understand their own mission well and act according to the royal instructions. It may be presumed to be a fact that Asoka could not, rather did not, make any attempt to incorporate into his empire the most southward kingdoms or states of India. But he had a very healthy and cordial influence on them, as is clear from Rock Edict II wherein we find that he not only made healing arrangements for both men and beasts in his own dominion, but also in the independent southern states—the frontagers'-e. g. the country of the Chodas (Cholas) on the south-east side of the Deccan (1. e. the Tanjavur- Tirucharppalli region according to Dr. D C. Sircar), that of the Pāndyas in the Madurai-Ramanthapuram-Tirunelveli area, also the kingdoms of the Satyaputra (most probably a neighbouring region of the other such independent kingdom of the Keralaputra (almost the entire modern state of Kerala in the South-West of the Deccan, 1e. Malabar) as far as Tāmraparnī (the river in Southern-Deccan, and not probably Ceylon which is also called by the same name, as taken by some scholars). These states were outside the Asokan empire's borders in the south. In this Edict reference is also made to the Yona (Greek) king Antiyoka (1. e. Antiochos Theos of Syria or western Asia 261-264 B. C.) whose empire seems to have been almost conterminous with Asoka's. In this Greek king's dominions as well as those of his neighbours (mentioned in R. E. XIII) Aśoka made the same healing arrangements, certainly by exporting from India medicinal herbs, roots and trees. Asoka everywhere caused wells to be dug and trees to be planted on road-sides for the enjoyments of men and beasts. This Edict This Edict may serve as a clear evidence that Asoka's system of medical service was of a high nature. We read of further relation with foreign kingdoms or states. from Rock Edict XIII chat Aśoka's Administration had also a department of foreign affairs. The system of embassies in foreign land, of which we read so much in Kautilya's Arthaśāstra, was in vogue during Aśoka's reign. He kept ambassadorial relation not only with Antiochos Theos of Syria, but with four other distant foreign rulers, namely (1) Prolemy II Philadelphos of Egypt (285-247 B.C.), (2) Antigonas Gonatas of Macedonia (278-277 to 239 B.C.), It appears ·XX INTRODUCTION states (3) Magas of Cyrene in North Africa, west of Egypt (c. 285-258 B. C.) and (4) Alexander, king of Epirus (c. 272-255 BC) or according to some scholars Alexander of Corinth (c. 252-244 B C.) to all of whom he advanced, certainly through dūtas or political messengers, huis own view that the chiefest conquest lay only in dharma-vijaya 1. e. the victory of the Law of piety. These foreign kingdoms in the west, as well as the unconquered southern of the Cholas and Pāndyas as far as Tāmraparnī, and also some countries included in his own dominion, namely of the lonians (Greeks), the Kambojas (a race of people living in the Himālayan region of the west), the Nābhapantis of Nābhaga, the Bhojas (the people who occupied the Ellichpur area in Berar), the Pıtınıkas (probably the people near about Paithan or old Pratishthāna on the Godāvarī), the Andhras and the Pulindas (probably the hill-tribes of that name in the hill-areas of the Vindhya and Sātpurā ranges) all followed the instructions in the Law of piety as promulgated by Aśoka. The king adds to say in that Edict that in these foreign countries and the tribal and other people living at great distances in his own kingdom and even in those other countries where his envoys do not penetrate, the people on hearing of the Asoka's ordinances freached on the Law of piety and his instruction on Dharma follow them in practice. The king even forbade his sons and greatgrand-sons from thinking of conquering of new conquests by war and he wanted to bring it home to their mind that the real conquest is the conquest through the Law of piety, as it avails both for good in this world and the next. This may be regarded as a source of the modern pañcha-bila method (the five principles of peaceful co-existence) adopted by certain countries of both the East and the West. In Aśoka's reign the sound of war-drun (hberighosha) turned into the sound of dharma (Dharmagosha). This leads us to refer to a new departure from the ordinary business of administration, made by Aśoka, who introduced a new Government department by appointing a class of high functionaries called Dharma-mahāmātras in his fourteenth regnal year. A very great importance was attached to this new organization by the emperor who employed these officers for the specific purpose of establishing Dharma or the Law of piety among all religious sects and for the good and happiness of the dharma-yuktas through the growth of the dharma. He also asked these Dharma-mahāmātras to enforce Dharma on, and see to the welfare and happiness of, the Yavanas (Greeks), the Kāmbojas and the Gandhāras and other border people and they were also employed in the households of the emperor's brothers and sisters and other relatives. Their duty lay specially in increasing the ethically good virtues of the people. Another good virtue that a king should possess is the virtue, called technically in Kautilya's Arthaśāstra, as utthāna (in Book I, chapter 19). A live ex- ·INTRODUCTION xxi ample of that virtue was King Aśoka humself whose Rock Edict VI may be regarded as the best commentary to Kautilya's views on it. Asoka regrets that formerly no proper transaction of (official) business (artha-karma) or no proper report (prativedanā) were prevalent, so he arranged that informants (prativedakas) were permitted to see him everywhere and at all times. There is always a chance of difference of opinion between the king and his parishad or Council of Ministers. So Asoka enjoins that if in any matter of urgency a dispute or controversy arises, he should be immediately informed of the same, for, the monarch did never feel full satisfaction in promptness of action (utthāna) and dispatch of people's business (artha-saintīranā). The welfare of all people was regarded by him as his chief duty to do and he knew that in performing it, the root of success is exertion and dispatch of business (arthasya mülam-utthanań, as says Kautilya). By such energetic administration of his kingly duties Aśoka wanted to work for the welfare of his people Of the eighteen mahāmātras mentioned by Kautilya and other books, we find one of them being named as Ātavika 1. e. the High Officer in charge of the forest tracts and their people. Asoka certainly had such a Minister to deal with the forest folk. For in Rock Edict XIII we find the emperor's deep anxiety regarding the treatment towards the forest (ātavika) people. The sovereign's majestic power should, he says there, bring consolation to them, make them reflect properly and feel remorseful for wrong-doing, for, the king wishes all beings security, self-control, mental peace and gentleness. There is a reference to another high state-functionary as, anta-mabāmātras (Kautilya's antapālas 1.e the chief frontier officers 1.e. the Wardens of the Marches) who were enjoined by Aśoka to lead fickle persons there to the right way because he desired administration (pālana), regulation and security to prevail according to dharma. Kotas (durgas) and districts (vishayas) are mentioned in the Sārnāth pillar edict and they were ruled by Mahāmātras (1. e. durgapālas and vishayapatıs) who had their jurisdiction (ābāra) over them. People pay taxes in the shape of land-revenue and other cesses to the king in return for the protection and security given by the latter. Asoka made Lumbını village free of such taxes because it was the land of nativity of Lord Buddha. Generally speaking one-sixth of the land-produce was collected for the king's share, but Asoka directed that the Lumbini people will enjoy the of giving only one-eighth of their land-produce. The administrative regulation which restricted slaughter and mutilation of animals and catching of elephants and fish are explicitly mentioned in Pillar Edict V wherein Aśoka also relates that during the period which elapsed until his twenty-sixth consecration he ordered for twenty-five jail-deliveries (bandhanamoksha). Such releases of prisoners are dealt with in Kautilya's concession ·XX11 INTRODUCTION Arthaśāstra also (Book II chap 36) It should not be regarded as the creation of new departments by Aśoka under the strayd byaksha-mabāmātras and the vrajabhūmtikas in R. E. XII The former's funcions may have been allied to those of the Antarvamśka Mabāmātras (mentioned in Kautilya's book) who were in charge of supervisions over the Queens' Department. The latter word may be likened to the Vevītādbyakshas of Kautilya who were superintendents of pasture-lands. The word vraja is defined in the Artbaśāstra of Kautilya (Book II. chap 6) as the herd of cows, buffaloes, goats, sheep, asses, camels, horses and mules. The pens where chese animals are kept enclosed and their pasture-lands may be called vrajabhūmis and the officers vrajabhumikas of Asoka must have been superintendents of pastures (Vide. Arthaśāstra, BK II. 34). Thus we see that Asoka's was a benevolent administration in all respects, because it was based on his dharma principles 1ssue III Asoka's Dharma To write anything about Asoka's Dhamma is to write almost about the substance of all his edicts For, the edicts may all be regarded as so many dharmānuśāsanas. Whatever faith, undoubtedly the Brahmanic, which may have been held by the monarch earlier in life, or even for some years after his succeeding to the throne of Magadha, there is no doubt that he latter adopted, according to his own peculiar view on dhamma—his peculiar system of dhamma -the blissful ethical principles propounded so forcefully by the Buddha in his Eight-fold Path. He did not command the of any edict before becoming a Buddhist. We are told in R E XIII that a turn in his religious thought came after hts conquest and annexation of the Kalinga country in his ninth regnal year. There arose in his mind a heavy remorse by thinking of the horrors of the Kalinga war in which one-and-a-half hundred thousand people were carried away as captives, one hundred thousand killed or wounded, and many times that number having died there. These slaughter, death and captivity of people seemed exceedingly serious to the monarch. He thought that amongst these people there must have been morally good men, possessing faith in some one religious sector another. Asoka was both a monk and monarch. In some Buddhist countries in Asia, we hear of kings being members of the Sangha (Congregation or the Order). Some scholars think otherwise and do not like to regard the monarch as being a monk. Who can vouchsafe that king Aśoka did not remain a monk throughout the rest of his life after joining the Order with a strong feeling of remorse on account of the horrors of the Kalinga war. When four or five years after the annexation of Kalinga the emperor began to issue Rock Edicts, he felt that even a hundredth or thousandth part of the number of people killed or wounded, carried captive, a ·INTRODUCTION Xxui piety, as or dead would be regarded by hun as very serious. Since then the chiefest conquest, in his opinion, was not the victory in a military war, but the victory of the Law of piety (Dharma vijaya) and in a way he advised his sons and (great) grand-sons not to think of conquering a new conquest by war and that they should consider that to be the real conquest which is the conquest through the Law of 10 avails boch for good in chis world and the next. It is presu.ned by almost all scholars that Asoka's first publication of an edict was the set of Minor Rock Edicts I and II, which have up-to-now been found to consist of at least twelve versions. From M 9. Edict I we learn that at the time of issue of clus edict, probably four or five years after his conquest and annexation of the Kalinga territory, the king writes that for more than two and a half years he was a lay disciple (Upāsaka) in Buddhist faith without, however, mahing strenuous exertion (prakrama) in the promulgation of that faith and inculcation of religious instructions to the people during the first one year of that period of two and a halt years), but after that he began his dharma exertion. Then he adds that mole than a year before the issue of that edict (1e 257 BC) he joined the (Buddhist) Order (the Sanglia) and therefore having become a monk, he began to exert himself strenuously in the cause of religion. During this period of more than a year (Sambatsara) ie between the period of lus entry into the Sangha and the issue of the edict (11 C. 257) he hard exertion for the spread of dharma-ideas. He declared that as the first fruit of his own exertion he succeeded in raising men to the level of the gods. He says in huis inimitable way that during this period period in the whole of Jambudvīpa (India) men, hitherto unmingled or unassociated with the gods, became mingled or associated with them. The emperor also felt that such a fruit of exertion can not only be attained by great people only, but even by small men, who all can by such zeal obtain immense heavenly bliss. Hence his proclamation was this· ----Let both small and great men exert themselves to such an end." He wanted to see such a purpose to increase from more to more. He did not forget to say that even people living beyond the Indian borders should strive for the same end. Since this time, as is also plain from Pillar Edict VI, the king began to cause to be written for the first time in his 13th regnal year edicts on stones and pillars relating to Dharma. Such proclamation as we find in M R. Edict I was very often made by the king while on tours abroad from his capital and we are told here that the particular proclamacion was issued when the monarch was on his 256th such tour (Vivāsa), that is to say, he had already had 256 changes of camp on religious tours, probably during the period of his exertion in the cause of religion as referred to in this edict. It is very significant that 11 the second part (M R E. II) of this first inscription was able to put in ·xxiv INIRODUCTION In a way issued by Aśoka, the king gives us in a summarised form his idea of the nature of Dharma according to which men must act. The ancient rule (porānapakiti) is this: "(1) Father and mother must be heat kened to, (2) respect for living beings must be established firmly, (3) truth must be spoken, (4) the teacher must be reverenced by the pupil, and (5) proper behaviour must be shown towards relatives.” These are the virtues of the Law of piety (dbarmagunā) wluich are strongly recommended for propagation and practice these attributes form the kernel of Asoka's ethical dharma. After having joined the Buddhist Sangha Asoka addressed the members of the older (in Bhabıu edict) on his deep esteem and faith in the three jewels viz., the Buddha, the Dharma and the Sangha and referred to the old idea that 'whatever has been said by Lord Buddha has been well said,' and 'the Saddharma (Buddhism) will endure long'. In that unique and the avowedly Buddhist Edict Asoka, probably in the first year (1 e. the 13th regnal year) when he commenced the publication of his epigraphs, recommended not only to the monks (bhiksus) and the nuns (bhikshunīs or bhikshukīs) but also to the lay followers of Buddhism, both male (Upāsakas) and female (espāsıkās), the seven most important scriptural passages which probably later than in the monarch's own time, found their proper place in the Pali canonical books such as the Dhammapavacansutta or the Vinaya-Pitaka, the Mahavagga, the Dīghanı kāya, the Anguttaranıkāya, the Suttanıpāta, and the Majjhima-nıkāya. The king certainly regarded these seven scriptural passages to be of utmost importance for study by all. The topics mentioned therein as guides for moral conduct are-(1) the excellence of discipline, (2) The noble state of living, (3) fears of futurehappeniggs, (4) the gāthā (song) of the Hermit, (5) the dialogue on the Hermie's life, (6) the questionings of Upatishya and (7) the Buddha's exhortation to Rāhula on the subject of falsehood. All monks, nuns, and male and female lay worshippers were asked in the address by Aśoka to frequently listen to and reflect on these scriptural passages. Though Aśoka may be regarded as the Head of the Buddhist Church he did not, it appears, make Buddhism the state religion, because he was colerant to all sects and creeds. He thought there was no country where there were people who do not profess religious faith in one sect or another (R.E.XIII). He also thought cliat even if one did wrong to him, he should be pardoned by him so far as it was possible for him to pardon. Remorse or a feeling of shame should be felt by people for doing wrong deeds, otherwise they will be utterly ruined. Freedom from doing injury to others, self-control, mental tranquillicy and gentleness should be practised by people, according to the king's views. He did not consider the delight of people even in achieving dhamma-vijaya, but lie considered of much importance the gain which concerned the other world.

·INTRODUCTION are What a great He recommended to his successors the achievement of joy through exertion, as such joy concerned both this world and the next. He cherished a deep faith in the other world, in the blissful state of heaven and believed in gods. There is reference to Asoka's belief in universal destruction of all creations in the words यावत्कल्पं and यावत्संवर्तकल्पं in R. E, VI). Asoka used to exhibit in public such Buddhist edifying spectacles as representations of heavenly palaces, elephants, firebrands (bonfires) and other kinds of divine rūpas or images of gods. This world and the next (shaloka and paraloka), and gods and men (devas and mānushas) expressions which occur in many a context in the edicts. respect he had for the sanctity of life! He raised a strong indictment against slaughter of animals for sacrifice (anālambba of prānas). He restricted the kıllıng of animals for che royal table to one antelope and two peacocks only daily, in place of thousands of living creatures killed for the same purpose before. It seems very probable that later on he altogether stopped such slaughter and killing of animals. It cannot be ignored that Asoka was up in arms against sacrificial slaughter that was prevalent in the country under the Brāhmanic system of Vedic sacrifices. He found offence in even convivial gatherings where meat-doles must have been distributed to merry-makers. Due to his compassion for animal-life the king brought out a code of regulations (in P. E. V) restricting slaughter and mutilation of various kinds of animals, birds and acquatic lives, prevention of caponing of cocks, of burning of chaff along with living creatures within, of forest conflagration, feeding of the living with the living, of castration and branding of cattle, and of destruction of elephant preserves or of fish-ponds and these were prominent features in the king's restrictive regulations. The king was not in favour of the various ceremonials (mangalas) performed by people on many occasions specially by the woman-kind, but was anxious to see people perform dharma-mangalas. As stated before Aśoka based all his dhamma principles in his peculiar ethical system, on the teachings of Lord Buddha, which are also found expressed in several verses in the Dhammapada. The king declares in Pillar Edice II chat “Dhamma (the Law of piety of Duty) is good." Then he asks himself as to what this dhamma consists in. He says that it consists in the following things, viz. freedom from sinful inclination, good acts of various kinds, compassion, liberal gifts, truthfulness and purity of mind. He wants all people to accept this instruction and such acceptance is also a meritorious act. Some other good traits of moral conduct on which Aśoka gave great stress and which he advised all his officers to inculcate to people during their tours of inspection are expressed in the following terms in R. E. III viz.--"Obedience to father and mother is an excellent thing; charity to friends, acquaintances and relatives and to Brāhmaṇas and Šramaņas is an excellent thing, abstention from (sacrificial) ·*xvi INTRODUCTION slaughter of living creatures is an excellent thing." By his own inculcation of dhamma Aśoka succeeded to arrest the increase during the past hundreds of years of sacrificial slaughter of living creatures, injury to creatures, disregard towards relatives and disregard towards Brāhmanas and Sramanas, by means of his own practice of dharma and his own proclamation of the Law of piety, the sound of which became now the real sound of the drum (R. E. IV). But the emperor used to tell his officers and people that a good deed is a difficult job to perform and that he asked them to remember that sin is a thing which should be well weeded out. It is an historical fact that before and probably during the first part of Asoka's reign there was evident intolerance and division amongst different Buddhist sects or classes regarding not only the original sayings of the Buddha but also many principles involved in Vinaya (discipline) rules. Hence there was necessity of calling the Third Council. But from the text of the Sārnāth Pillar Edict (issued very probably towards the last decade of Aśoka's rule) we observe that Asoka was very anxious to suppress schism (sanghabheda) for bringing about disunity among the members of the Buddhist Church. So he prescribed in that Edict the penalty for schism. He, it seems, addressed the Mahāmācras (more possibly the Dharma-mabāmātras) instructing them to see that no person shall be allowed to cause division in the Church (the Sangha). He declares in that Edict the punishment for such schismatic offence. He says: “Whosoever, a monk or a nun, shall break up the Sangha shall be caused to put on white robes and compelled to dwell in another residence 1.e, not the monastery". A copy of this royal order to the Mabāmātras was posted in the king's highway (sařsarana). Another copy was made accessible to the lay-disciples. All these persons should attend the fast-day (uposatha) service and make themselves inspired with confidence in this ordinance. The High State Officers were directed to enforce this prescribed decree of expulsion on the offenders in fortified towns (kotas) and the districts (vishayas), in accordance with the letter of this Edict. In the Sanchi Edict the monarch declares that it was his desire that the Sangha (the Church) may remain united or entire and may endure long. Religious toleration in India is tradicional. Co-existence of all religious sects and creeds prevails even now and more prominently. But the root of such toleration may well be traced to Asoka's religious accivities. The emperor in his famous Rock Edice XII has expressed his considered view on religious toleration in a most attractive manner. Therein he stated that he used to honour men of all religious communities with gifts and other kinds of reverence. But he was most concerned, not in such gifts etc., but in his desire to see that there should be a growth of the essentials in all sects (sarvapāsandānām sāra-ureddbih).

·INTRODUCTION XXV11 men of And he thought that the root of this growth lay in restraint of speech (vacogupts). This restraint is thus explained in the Edict-"there should not be reverence (only) to one's own sect (atma-pāsaņdapūjā) and disparagement of other sects (parapāsnanda-garbā)". In Aśoka's opinion, all ocher sects ought to be honoured by all men in all ways. Thus acting they would be able to promote their own sect and benefit the other sects. Acting otherwise they would hurt their own sect and harm other sects. He also thinks that if people only show devotion to their own sect only for its glorification and blame ocher sects, they thereby injure severely cheir own sect. So the monarch declares that concord (samāvāya) is commendable and the result of this would be that men of all sects would willingly hear each others' dbarma. He only wished that men belonging to all sects should be versed in many lores and stick to virtuous deeds. So Asoka spoke to the Dharma-mabāmätras and other high state officers that he did not attach great importance to making gifts and showing honours only to, but to promoting the growth of the essentials of Dharma in all sects. The promotion of one's own sect and the glorification of Dharma should be the chief aim of all men, official or non-official. Having an eye to such a view on his own and other religious communities, Asoka visited in the 21st year of his reign the village of Lumbini, the place of nativity of Lord Buddha to offer his personal worship to it and made it tax-free, subject to pay. ment by the villagers of only one-eighth of their land produce in lieu of the usual rate. Again, in the 15th year of his reign Asoka enlarged the stūpa of the former Buddha Konākamana (Kanakamunu) to its double size and in his 21st regnal year he visited the spot to pay his personal worship to it. find that Asoka believed on the worsłup of the previous Buddhas and in visits to places of pilgrimage. Aśoka also dedicated two caves in the Barabar (Khalatika-parvata) hills in the 13th year of his reign to the Ājīvikas and another cave in the same hills was given by some unnamed donor in the 20th year of Asoka's reign for the shelter (of the ascetics) during the rainy season. I wish to conclude this Section on Aśoka's Dharma by referring the readers to the matter embodied in his Pillar Edice VII wherein the emperor gives a review of the measures introduced by him for the propagation of the Law of piety throughout his Indian dominions up to at least the twenty-eighth year of his emperor was anxious for evolving means by which he would be able to lift his people up through the growth of the Law of piety (dharma-vriddhi), for, he was aware of the failure of former kings to enforce that Law. So he arranged to cause sermons on the Law to be preached and ordered for instructions of various kinds. He appointed many purushas (serving agents) to expound and expand the king's teaching on dharma to the people. The Rajúka officers were also asked to exhort the body of the Yukta officers subordinate to them. The institution of the So we reign. The ·XXV111 INTRODUCTION new department of dharma headed by the new Ministers called Dharmamahāmātras has been referred to in the previous section. These special High stateofficers were entrusted with the duties of distribution of royal favours in respect of both ascetics and householders. They were directed to the interest and good of all sects living in the king's dominions, such as, the Brāhmaṇas, the Ajīvikas, the Nirgranthas (the Jains) and other miscellaneous denominations, including of course, the Buddhist Church. The mukhyas (chiefs of departments) were also employed by the emperor in the act of distributions of charities or alms not only on behalf of the king, but also on that of the queens, the princes and his other sons through other women. Asoka, in a way, asked all people to imitate the royal example of doing virtuous deed and conforming to che royal instructions and to obey their parents and the elders and to show seemly behaviour towards the Brāhmanas, the Siamanas, the miserable and the wretehed persons, even towards the slaves and the servants. The King did not attach much importance to royal regulations of the Law of piety, but gave the highest value to niddhyātı 1.e. reflection on the dharma and the full acceptance of its principles which alone will lead to the growth of dharma resulting in avihrisā (want of injury or violence) and anālambha (avoidance of sacrificial slaughter). Hence he commanded for issue of royal edicts to be evgraved on stone pillars and slabs of rock wherever they existed. IV Language of the Asokan Dialects It is not my intention to discuss much in details the most important question of the language of the Asokan edicts which are distributed on rocks and pillars in all the four quarters of the India of Asoka's reign. This book and the Introduction are chiefly intended for the use of Indian University students and the general reading public. Keener researchists in linguistics may be referred to Hultzsch's Grammar of the regional languages used in the Edicts (C.1.1. Vol. I, Introduction) and Senart's discussion of linguistic peculiarities in the dialects of the Edicts (en Les Inscriptions de Pryādasi) There is absolutely no doubt that Emperor Asoka was anxious to raise the morals of his people by the propagation of the ethical system of religion he himself evolved and for this reason he must have been anxious to get his Edicts drafted and composed at the outset in his capital in Magadha, and directed the language experts to translate them into the particular Prakrit dialects of the particular regions, the North- West, the Mid-India, the West and the South. Asokan dialects seem to us to be the earliest specimens of Prakrit in India. The North-Western dialect in which the Shahbazgarhi (Peshawar district) and Mansehra (Hazara district) versions of the Rock Edicts written in Kharoshthi script were composed must have been influenced by the Gandhārian type of popular language prevalent in and near the North-western frontier regions under Asoka's administration. Students of comparative study of the oldeșt Prakrits avajlable in the country may read along ·INTRODUCTION XXIX with these Gandlıārıan Prakrit dialects preserved in Aśokan documents, the somewhat later instances of Prakrit used in the Prakrit Dhammapada (Turfan recension of it) got from Central Asia or rather Chinese Turkistan, published by the late Dr B M. Barua and Professor S. N. Mitra in 1921 in a Calcutta University publication, having based their texts on Senart's Kharoshthi Manuscript. I feel sure that researchists will mark much affinity between the language of this Prakrit Dhammapada and that of the Shahbazgarhi and Mansehra edicts of Asoka. Dr. Barua and Professor Mitra are of opinion that the language of this Dhammapada has clearly got older Pali and Prakrit forms occasionally tinged at places with some kind of Sanskriti sation. Now I propose to state below some special features of the dialects used in Asokan epigraphs roughly classified for observation on linguistic peculiarties, as (1) the Shahbazgarhi and Mansehra group, (2) Mid-Indian group including the Kalınga specimens, (3) The Girnar and Sopara group and (4) the South- Indian group where Prakrit was imported from the north. Firstly, we might say that the different dialects used for local necessity as published by royal command in the different regions of India are closely related to each other not only in substance but in form also. Below are given a few sentences from these four regional varieties of dialects by way of illustration of their special features : From Shahbazgarhi version (R E. VI) I (a) यं पि (च) किचि मुखतो अणपयमि (अहं) दपकं श्रवक व य व पन महमत्रनं अचयिक अरोपितं भोति तये अठये विवदे सत निझति व परिषये अनंतरियेन पाटिवेदेतवो मे सर्वत्र सत्र कलं। (pp. 31-32) From Manshera version of the same Edict. (b) यं पि किचि मुखति अणपेमि अह दपक व अवकं व यं व पुन महमलेहि अचयिके अरोपित होति, तये अथये विवदे निझति च संत परिपये अनतलियेन पटिवेदितविये मे सव्रत सत्र कल । (pp. 31-32). In the above two passages (only different versions of the same sentence) we can observe that the Gandhār Prakrit dialect of Asoka's time had some of the following special features: - (1) No use of long vowels, such as ā, ī etc, (2) absence of final consonant (fafat), (3) retention of all the three sıbılants Ša, sha and sa, (4) No conjunct consonants, except mostly in cases of conjuncts with either superscript or subscript r , (5) Occasional use of superscript r used as subscript, e.g. uae (eta), सब (सर्व), ·Xxx INTRODUCTIGN (6) existence of cerebral n in some words like अणपयमि (अाज्ञापयामि) and अपेमि; - (7) Nominative singular of 175 words ending in 5 (as in later Maghadhi); (8) No assimilation of compound consonants; (७) Retention of r (not changed to i) mostly. 2 (a) देवानं पिये पियदसि लाज हेव' आहा-कयानं मेव देखति इयं मे कयाने कटेति । नोमिन पाप देखति-इयं मे पापे कटे ति, इयं वा आसिनवे नामाति । (D-T version of P. E. III, P. 87) (b) देवानं पिये हेव आहा-समापायं महामाता नगलवियोहालका हेववतविया-अंकिछि दखामि हकं तं इछामि, किंति, कंमन पटिपातयेहं, दुवालते च आलमेहं । एस च मे मोखियमत दुवालं-अतुफेसु अनसुथि । (Separate R E. I. P. 115) (c) ए केचि भंते भगवता बुधेन भासिते सवे से सुभासिते वा, ए च यो भंते हमियाये दिसेया हेव सधंमे चिलठितीके होसतीति अलहामि हकं तं वतवे। (Bhabru Edict P. 129) (d) हेवं देवानं पिये आहा-हेदिसा इका लिपि तुफाक्रतिकं हुवाति संसलनसि लिखिता- इकं च लिपि हेदिसमेव उपसवानंतिकं निखिपाथ । (Sarnath P. E p. 147). From the above four passages from the Mid-India group, distributed at so distant places as Ambala, Kalinga (Ganyam), Jaipur (Rajasthana) and Banaras (U.P.) we can find out some of the following dialectical similarities : (1) Extensive use of l for r (as in later Maghadi Prakrit); (2) Nominative Singular of #ra words ending in e, (3) No assimilation of compound consonants, (4) Use of Svarabhakta vowel e.g. in asinave (=अानव), दुवालते (-द्वारत.), अलहामि (=अर्हामि), G) Use of हकं for अहं (as in later Maghadi Prakrit), (6) हमियाये (for Pkt. ममाइ=Skt. मया), a peculiar form, (7) The Magadhi d in place of Skt. t for the root कृ becomes t, कट (8) The conjunct ल्य (of कल्याण) becomes य्य and then single य as in कयाने (9) No cerebral n, (10) Peculiar change of mha orgha of Prakrit forms JAETT or GEHTTİ and तुम्हेसु or तुझ सु, into pba e.g. तुफाकं and तुफेसु ; (11) The infinitive (T) is replaced by Vedic infinitive in na. 3. एस अत्रे च बहुविधे धंमचरणे वढिते, वढयिसति चेव देवानं पियो र्पियदसि राजा धंमचरणं इदं। पुर्ता च पोर्ता च पंपोर्ता च देवानं पियस र्पियदसिनो राओ वधयिसंति इदं धमचरणं श्राव संवटकपा, धमम्हि सीलम्हि तिस्टंतो धर्म अनुसासिसंति। (Girnar version of R. E. IV eg. Pp. 16-17). From the above passage from the western region of Girnar we find the language in the stage of growth of the Pali which appears to have so much ·INTRODUCTION XXX1 he ; affinity with this Aśokan dialect. A few special features of this dialect may be enumerated here: (1) Retention of ę (as in 375T) in place of a as in other dialects, (2) The subscript is being used as the superscript as in ftat ; (3) Single 9 for Palı 30 (for Sanskrit 73) as in 10 (4) No assimilated consonants as in वढयिसति where स्स in Pall being absent here; (5) Initial of being substituted by vowel, as in sta (for Sanskrit 9177 ), (6) त becoming ट (for १) as in संववटकपा (Sanskrit संवर्तकल्प). (7) g becoming FE as in feferat; (8) Retention of o in Nominative singular of #lfa stems, (9) ET (for Sanskrit ) becoming single only, (10) is sometimes retained, (11) The locative singular ending free (as in hafiz) being also used in Pali along with स्मिं; (12) Lengthening of अ in राजो for Pali राजो, (13) Retention of only 7. 4. पकमस हि इयं फले। नो हीयं सक्ये महात्पेनेव पापोतवे, काम तु खो खुदकेन पि पकम- मिणेण विपुले खगे सक्ये आराधेतवे । एतायठाय इयं सावणे सावापिते-महात्मा च इमं पकमेयुति । (Brahmagırı version of M. R. E. I. pp. 129-130). The above passage from the Southern region shows some such dialectical peculiarities as.- (1) Use of u retained sometimes (as in writer and art), (2) Use of 5 in nominative singular of a words instead of zit (as in फले and खगे); (3) The Suara-bhakts process is observed in *## for HET ; (4) The Vedic infinitive form de much used as in (totaa and arttaa) ; (5) t is also used and not a as in the dialects of the central group including Kalınga; (6) Want of assıınılated consonants; (7) प used for त्म as in महात्मा , (8) Only is observed. From the above four sets of examples we have seen that there are certain dialectical differences prevailing in the four regions as classified.

·ASOKAN INSCRIPTIONS FOURTEEN ROCK EDICTS EDICT I (TEXT). राजा राजा G- (1) इर धमलिपी देवानं पिं (प्रि)येन (2) पि (प्रियदसिना K- (1) इय धमलिपि देवानं पियेन पियदसिना D- (1) (इयं) पि (प)वतसि(दे)वानं पि(ये) J (1) इयं धंमलिपी खपिंगलसि पवतसि देवानं पियेन पियदसिना S. (1) (अ) यं ध्रमदिपि देवन प्रिंयस M- (1) अयि ध्रमदिपि (दे)वन (प्रिं)येन (प्रि)यद्र(सि)न (ला)जि(ना) लाजिना रजो र-न (1) इध न जीवं किं (3) चि किछि हिदा HT G- लेखापिता K- लेखि(ता) (0) D- (लिखा) (1) लिखापिता (1) S लिखपितु M- (लि)खपित (1) जिवे (जी)वं जीवं - नो हिद हिद हिद किछि किचि (0) नो जिवे नो किचि जिवे कतय्वो (व्यो) (1) कटविये (1) - समा - G प्रारभिप्ता(त्पा) प (प्र)जूहितय्व(व्यं) (4) न च समाजो K- आलभि(तु) पजोहितविये (2) नो पि चा समाजे D- पालभितु पजोह (2) (नो) (पि) च आलभि(तु) पजोहित(वि)ये (२) (नो) पि च समाजे S अर(भि) (तु 2) प्रयुहोतवे नो पि च M- अरभि ( तु ?) प्र(यु) (2) (हो)तविये नो पि च सम(ज) कटविये समज कट (व) कटविय (1) (1) (1) This set of Asokan Rock Edicts consists of the following versions: (1) Girnar (Junāgarh, Kathiawar), (2) Kalsı (Dehra-Dun, U P.), (3) Dhauli (Puri, Orissa), (4) Jaugada (Ganjam, Orissa), (5) Shahbazgarhi (Peshwar, N. W. F. P. of Pakistan), (6) Mansehra (Hazara, N. W. F. P. of Pakistan) and (7) Erragudi (Karnool, Andhra), the text of which is not yet published by the Archacological Department. Only a few words of R. E. VIII and IX have been discovered at Sopara (Thana, Bombay State).

·2 ASOKAN INSCRIPTIONS पसति दोसं (5) दोसा समाजम्हि ससाज(सा) देवानं देवानं पि(प्रि)यो पिये G- बहुकं हि K- बहु(का) हि D- बहुकं हि S- (ब)हुक हि हि समाजसि (द)खति दोस दोषं (दोष देवानं देवन देव)नं पिये प्रि(यो) सम(ज)स M- बहुक समजस प्रिये समाजा पिं (प्रियदसि राजा (1) (6) पियदसि लाजो दखति K-- (1) स(मा)ज (स)मा(जा) D - (0 ) - अस्ति पितु एकचा अथि पि चा एकतिया इ (तिया) अथि पि चु एकतिया अस्ति पिच एकतिए अस्ति पि चु (3) (ए)कतिय लाजा समाजा J पियदसी S प्रिपद्रशि M- प्रियद्रशि) (1) (0) (1) रय द(ख)ति (र)ज-ख समये समज पि(प्रि)यस पियसा (1) G साधुमता K- सा(धु)मता D- (सा)धुमता J- साधुमता S- M- स(धु)म(त) देवानं(7) देवानं देवा देवानं देवन देवन पि प्रियदसिनो पियदसि(सा) (3) (पियदसि)ने (3) पियदसिने प्रियदशिस (प्रि)यद्रशि(ने) राजो (1) लाजिने (लाजिने) लाजिने (1) रजो (1) रजिने (1) पियस र स्तमति प्रिप्रस प्रियस राजो महानसम्हि(8) महानससि पि(प्रि)यस पियसा लजिने पुरा K-(3) पुले D- पुलुवं S- पुर देवानं देवानं (न) देवानं देवनं (देवन) पि(प्रियदसिनो पियदसिसा पिय पियदसिने महा पियस महा(नस)सि महनससि मह(नस)सि प्रिअस प्रिसदाशिस लाजिने रजो र(4)जिने M- पुर प्रि-स प्रि-शिस G अनुदिवसं K- अनुदिवसं D- ब(9)हूनि बहुनि पा(प्रा)णसतसहर्सा(स्रा)नि पानसहसानि (पानसतस) पानसतस(ह)सानि प्रणशतस)ह(स्र)नि प्रणश(तस)हस्रनि आरभिसु आलभियिसु (आल)भियि(सु) पालभियिसु अ(रभियिसु) श्र(र)-सु अनुदिवसं S अनुदिवसो M- अनुदिव- ब(हू)नि बहुनि बहुनि - ·ROCK EDICT I 3 - से अज यदा अयं धंमलिपि लिखिता यदा (इयं) अदा (इय) सूपाथाय (1) (10) K- सुपथा(ये) (1) D सूपठा(ये) (1) (4) J- सूप(ठा)ये (0) (4) S सु(पठाये) (1) M- सुप(थोरये (1) से इदानि से (अज) से अज सो हद(नि) से (इ-नि) अदा इय धंमलिपि धं(म)लिपि धंमलिपि ध्रमदिपि ध्रम(दिपि) लेखिता तदा लिखिता लिखिता लिखित तद (लि)खित त(द) यद अय (3) अयि Gap एव मोरा पा(प्रा) (11) णा पानानि द्वो दुवे K- तिंनि येवा मजुला D- तिंनि प्रारभरे सूपाथाय आलभि(य) ति(3) -(ल)भि(य) आलभियंति हंति मजुर अ-भि-ति येव पानानि J- S तिंनि न(यो) वो प्रण - दुवे मजला दुवि 2 दु(वे) 2 मज(5)र M- ति(नि) प्रणनि मगो G- एको K एके D- (1) सो पि (12) () से पिच मगो न धुवो (1) मिगे न धुवे (0) एते पि एतानि पि (च) मिगे -- एके S- मिगे (1) से पि चु Zगो (2) (1) सो पि (म्रिगे (1) से (पि चु) मिगे नो धुवं (1) म्र गो नो ध्रुव (1) म्रिगे नो ध्रुव (1) एतानि पि (चु) एत पि एतानि पि चु M- एके। G पछा K- ती (त्री) तिनि तिंनि तिनि D पछा पा(प्रा)णा पानानि पानानि पानानि (5) प्रणत्रयो (प्रणनि) भारभिसरे (1) नो बालभियिसंति (1) (नो) (आ) (ल)भियिसं(ति) (1) नो बालभियिसंति (1) अरभिशंति (0) नो अरभि- (1) पछा S- पछ M- (तिनि) पछ SANSKRIT RENDERING (KALSI VERSION) इयं धर्मलिपिः देवानां प्रियेण ( देवप्रियेण) प्रियदर्शिना लेखिता। इह न कश्चित् जीवः आलभ्य प्रहोतव्यः । न अपि च समाजः कर्त्तव्यः । बहुकान् हि दोषान् समाजस्य देवप्रियः प्रियदर्शी राजा पश्यति। सन्ति अपि च एकतरा समाजाः साधुमताः देवप्रियस्य प्रियदर्शिनः राज्ञः । पुरा महानसे ·4 ASOKAN INSCRIPTIONS देवप्रियस्य प्रियदर्शिनः राज्ञ अनुदिवसं बहूनि प्राण(शत)सहस्त्रानि आलप्सत सूपार्थाय। तत् र्हदानी यदा हयं धर्मलिपि लेखिता तदा त्रय एव प्राणा आलभ्यन्ते-द्वौ मयूरो एक. मृग । स अपि च मृग : न ध्रुवम् । एते अपि च त्रय प्राणा न आलपस्यन्ते । ENGLISH TRANSLATION This Edict of the Law of piety has been caused to be written or inseribed by King Priyadarsi, the Beloved of the gods. Not a single animal should be here sacrificed by slaughtering (the same). Nor should any convivial assemblage (or gathering or party) be held. For, King Priyadarsī, the Beloved of the gods, sees many defects or offences in such a (social) gathering. There are, however, certain such (social) parties which are regarded as good by King Priyadarsī, the Beloved of the gods. Formerly in the kitchen of King Priyadarśī, the Beloved of the gods, many (hundred) thousands of lives were daily slaughtered for (making) curries. So now when this edict of the Law of piety is being caused to be written, (then) only three lives are slaughtered (1.e., for curry), two peacocks and one antelope. The antelope, however, is not (killed) invariably or surely. Even these lives shall not be slaughtered (in future). WORD NOTES (1) fct--cf. TT (G), fez (S. M. I )=Skt. sk, which may refer to the Capital, or the whole dominion, or the particular places of the rock edicts. (2) —Absolute participle (gerundial sense), Skt.=2147+7, by slaughtering. cf. STTTTCTT of G. Compare the forms below-(1) TARIE (=Skt. 1994a), y (aorist), 3rd p., pl.; (2) mafutaifa (=Skt. आलभ्यन्ते) लट् form, and (3) पालभियिसंति (=Skt बालपस्यन्ते) लिट form. The form आरभरे in G is used in लिट (=Skt. आलभिरे). (3) FAT-Kautilya uses this word in contexts which chrow much light on its interpretation here. cf. Arthaśāstra, Il. 21, II. 25, V.2, XIII. 3, 5: He generally uses this word separately in such expressions as यात्रा-समाजोत्सव-प्रवहणानि, उत्सव-समाज-यात्रासु, यात्रा-समाजाभ्या, समाजे, दैवत- प्रेतकार्योत्सव-समाजेसु, देशदैवत-समाजोत्सव-विहारेषु. Therein the meaning of the word definitely refers to a convivial meeting such as a party, where an assemblage of persons for social purposes meets and where meals and beverage are supplied or served. Kautilya (in ·ROCK EDICT II 5 BK II. 25) says that for उत्सव, समाज and यात्रा occasions beverage can be freely used by people for four days and (in BK, XIII) che victorious king is enjoined to show due respect to दैवत, समाज, उत्सव and विहार of the conquered countries. Generally speaking Asoka was not in favour of such समाज's. (4) एकतिया-cf Pali एकच्च or एकच्चिय Some among many. एकत्या' is not a Skt. word. It appears that it comes from (Skt. एकतर> एकत्र> एकत्य> एकतिय (=certain, a few among many). (5) पुले-cf पुरा (G), पुर (S.M.), पुलुवं (D.=पूर्व). पुले=Pali पुरे from Skt. पुरस् , indeclinable, meaning formerly, before. The lengthening of 1 into g is due to elision of a at the end Its antethesis is TET=Skt. TUTI, afterwards. (6) HECT and Here in the edict we should not take the first word मजुला (=Skt. मयूरौ) and the second मृगे (=Skt. मृगः) to represent generally all kinds of animals and birds as interpreted by some scholars. (7) a-=Skt. qa' ; it is used here adverbially in the sense of surely or verily or certainly. It should not be taken as an adjective to fit. रजो लाजिने EDICT II (TEXT) G- (1) सर्वत विजितम्हि देवानम् पि(प्रियस K-(1) सवता विजितसि देवान पिय(सा) D-(1) (स)वता (वि)(जि)तसि (दे)वानं पियस J- (1) स(वोत विजितसि देवानं पिय(स) S- (1) सव्रत विजिते देवानं पियस M-(1) स-त्र -जितसि देवन प्रिय(स) पि(प्रि)यदसिनो पियदसि(सा) पियदसि(ने) पि(योदसिने प्रियदशिस (प्रिय)इशिस लाजिने DRONA रजिने प(प्र)चंतेमु यथा चोडा पाडा G- (2) एवं पि K- ये च अंता सतियपुतो सतियपुतो केतलपुतो केतलपुतो अथा चोडा पं(डिया D- एवा पि अंता - S- ये च (अंत येच अंत अथा चोडा पंडिया यथ (चो)ड(4) पंडिय अ(थ) (6) (चोड) प()डिय सतियपु(ते) सतियपुत्र सतिय(पुत्र) केरलपुत्र केरलपु(त्र) M- ·6 ASOKAN INSCRIPTIONS आ तंब(3)पंणी तंबपंनि(5) K D... अंतियको (अं)तियोगे-नाम (अ)तियोके नाम अंतियोके नाम(7) अंतियोको नम तियो(के) नम योनराजा योनलाजा (योन)लाजा(6) योनलाजा योनरज योन- ये वा पि ये चा अंने (ए) वा • (पि) ए वा पि ये च अंज - (णी) S- तंबपनि M -वपणि . - G- तस राजानो सर्वत(त्र) K..- तसा सवता D. अंतियकस (अं)तियोगसा अंतियो(क)स अंतियोकस अतियोकस समीपं(4) सामंता सामंता सामंता समंत (स)व(त) लाजानो लाजाने लाजाने (र)जनो देवानं पि(प्रि)यस देवानं पि(य)सा (देवा)- (पियेन) देवानं पियेन देवनं प्रियस तस सवत J- S- तस सव्रत M- - स समंत -व्रत प्रियस sho कता(5) रामो लाजिने चिकीछ चिकिसका मनुसचिकोछा मनुसचिकिसा Gov कटा च - -सा G- पि(प्रियदसिनो K पियदसिसा D- (पि)य(द)सि(ना) J पियदसिना S प्रियदशिस M- प्रिय(द्र)शिस लाजि- रजो दुवि 2 (चिकि)स रजिने (7) दुवे 2 चिकिस कि(ट) -(चि)किसा (च) मनुश(चिकि)स मनुशचि(किस च) - कट चा G- पमुचिकीछा च (1) ओसुढानि च यानि K- पसुचिकिसा व (1) ओसधा(नि) D प-(चि)-सा (च) (1) -धानि (7) आ(नि) पसुचिकिसा च (0) ओसधानि आनि S पशु(चिकि)स च (0) 5) (ओबुढ)नि M- पशुचिकिस च (0) ओष(ढि)नि मनुसोपगानि मनुसोपगानि (मुनिसोपगा)नि मुनिसोपगानि मनुशोपकनि मनु-क(नि ramm- च) पसोपगानि च यत यत सर्वत(त्र) अ(तोता नास्ति नथि(6) नथि सवता हारापितानि हालापिता (हा)लापि(ता) च चा গরর K पसोपगानि D- पसुत्रोपगा(नि) पसुप्रोपगानि S- प(शो)पकनि M-प-क(नि स(व)(त) सव(त) च अतत नथि यत्र यत्र नस्ति सवत ह(रो)पित हरपि(त योन यत - व्रत च) ·ROCK EDICT 11 7 फलानि च यत यत नास्ति फलानि चा अतता नथि G रोपापितानि च(1)(7)- मूलानि K- लोपातिता च(1) (ए)वमेवा मूलानि चा D- (लोपापि)ता च(1) (मूला) J- -) S- वुत च (0) M- रोपपि(त च)0)(8) (एव)मेव मुलनि च अतत नथि फलनि च अत्र अत्र नस्ति G- सर्वत(त्र) K- कूपा च लुखानि सवता हारापितानि च हालापिता (हा)लापिता च(8) हाला(पि)ता च रोपापितानि च (1) (8) पंथेसू लोपापिता चा(1) मगेसु लो(पा)पिता च (0) म(गेसु) लोपापिता च (1) मगेसु De उ-पानानि (व)ता सव(तु) उदुपानानि J- S- च M_ - हरपित रो(पपित च (1) म(गेषु) खानापिता च रोपापिता खानापितानि K- लोपितानि वै(ब)छा च उदुपानानि च (लु)खानि च लुखानि परिभोगाय पटिभोगाय पटिभोगाये पसुमनुसानं (1) पसुमुनिसानं (1) नं (1) D खानापितानि लोपा(पि)तानि J- - खानापितानि S- - खनपित प्रतिभोगये (पोटिभोगये पशुमनुशनं (1) पशुमनुशन () M- -पित (कु) -तनि SANSKRIT RENDERING (KALSI VERSION) सर्वत्र विजिते देवाना प्रियस्य (देवप्रियस्य) प्रियदर्शिनः राज्ञः, ये च अन्ताः-यथा चोडाः, पारड्याः, सत्यपुत्रः, केरलपुत्रः, ताम्रपर्णी (अन्यत्र-त्रा ताम्रपाः), अन्तियोक' नाम यवनराजः, ये च अन्ये तस्य अन्तियोकस्य सामन्ताः राजान--सर्वत्र देवाना प्रियस्य (देवप्रियस्य) राज्ञः द्वे चिकित्से कृते- मनुष्य- चिकित्सा पशुचिकित्सा च। औषधानि मनुष्योपगानि च पशूपगानि च यत्र यत्र न सन्ति, सर्वत्र हारितानि च रोपितानि च । एव एव मूलानि च फलानि च यत्र यत्र न सन्ति, सर्वत्र हारितानि च रोपितानि च। मार्गेषु वृक्षा रोपिता उदपानानि च खानितानि प्रतिभोगाय पशुमनुष्याणाम् । ENGLISH TRANSLATION Everywhere in the dominion of King Priyadarśī, the Beloved of the gods and also with regard to all (his) bordering or neighbouring, regions (and princes), such as the Cholas, the Pandyas, the Satyaputra (king), the Keralaputra ·8 ASOKAN INSCRIPTIONS (prince), (ruling) as far as the Tāmraparni (river), the Ionian (Greek) King Antiochos and also those (other) kings who are neighbours (or feudatories) of that Antiochos- everywhere two kinds of medical attendance were made (or instituted) by King Priyadarśī, the Beloved of the gods-(namely) medical attendance to men and medical attendance to beasts. Medicinal herbs useful for men and those for beasts, wherever they do not exist, have been caused to be imported and planted. Likewise roots and fruits (fruit-trees), wherever they do not exist, were caused to be imported and planted everywhere. On the roads trees were caused to be planted and wells were caused to be dug for the enjoyment of beasts and of men. WORD NOTES nion. cf. (1) fafcraft-Skt. feftia cf. faftafiz G, fafia S. This word farsra is used in Buddhist Sanskrit Literature in the sense of a kingdom or domi- महावस्तु III 7 (Teter fafstat #") (Make them flee away from my kingdom”) and 1bid III 174 ("falsarat") (2) अंता-Skt. अन्ता वा अन्त्या i.c., प्रत्यन्त kingdoms or neighbouring princes. cf. पचंतेसु of G. (3) 25TThe kingdom of the Cholas (the Coromondel coast j.e., Tanjore- Trichinopoly area). (4) पंडिया-ci. पाडा of G, पंडिय of S and M. The kingdom of the Pandyas (roughly the Madura Tinnevelly area) (5) सातियपुतो-cf. सतियपुतो of G, सतियपुत्र of S and M and सतियपुते of J. The kingdom of Satyaputra (North Malabar, bordering on Mysore, Coimbatore and Coorg). (6) ayat-cf. Fanyat of G, mage of S and M (The Chera region in South Malabar) (7) dagfa-cf. saduft of G-The reference is most probably to the river Tāmraparni in Tinnevelly, and not to Ceylon as taken by some scholars. The ports at the mouth of this river carried on trade in pearls, gems and conch-shells. In Kautilya's In Kautilya’s Arthaśāstra (II. 11) we have reference to pearls originated at ताम्रपणी (river), called ताम्रपणिक and those at Pandyavata called पाण्ज्यवाटक. (8) अंतियोगे-cf. अंतियको of G, अंतियोक of S and अंतियोके of M and J. The Greek (Yona) King Antiochos II of Syria in western Asia (c. 261-246 B. C.).

·ROCK EDICT III 9 (७) सामंता-cf. समीपं of G, समंत of S and M. Neighbouring or border kings, or feudatory princes (neighbours of Antiochos). (10) चिकिसका-cl. चिकीछ of G, चिकिस of S and M and चिकिसा of J. Here चिकित्सा means medical attendance 1e., medical arrangements for treating diseases of men and beasts and not necessarily a hospital (which is a place where patients are treated). (11) अतता-Skt. यत्र यत्र.cf यत यत of G and यत्र यत of S and M and also अतत of D and J (=अत अत 18., यत्र यत्र). (12) लुखानि-Skt. वृक्षा , Pali रुक्खा cf. व्रछा of G, रुछ of M EDICT III (TEXT) - - G- देवानं पि(प्रियो पियदसि राजा एवं आह (8) द्वादसवासाभि- K देवानं पिये पियदसि लाजा (हे)वं आहा (6) (7)दुवाडसवसाभि- D देवानं पिये पियद(सि) (10)लाजा हेव आहा (6) (दुवा)दसवसाभि- देवान पिये पियदसी लाजा हेव आहा (6) दुवदसवसाभि- S देवानं प्रियो प्रियदशि अह ति (8) (वद)यवषभि- M- (दे)वन प्रिये (प्रियदशि एव अह (6) दुव(ड)शवषभि- - स्व सितेन विजिते युता K_ सितेन विजितसि - मम युता यु(ता) D- सितेन वि)जितसि मे मया इदं श्रापितं (1) सर्वत मे इयं आनपयिते (1) सवता मे इ(य) आ(नप)-इ-(0) (त मे इ(य) (आ) (1) (1) सव(6) श्रयं अणपयि(ते) () सब्रत - सितेन सितेन S_ विजिते युत M- सेतेन विजितसि मे प्रादेसिके पंचसु पंचसु पंचसु पंचसु G राजूके च K- लजुके D- ल(जु)के (च) J- S रजुको M रजु पादेसिके -इ(के) पा(द)सिके च प्रदेशि(के) (प्र)देशिके पचसु (10) पंचसु (11) पंच(सु) प(च)सु वासेसु वसेसु वसेसु वसेसु वषेषु वषेषु पंचसु प(च)षु पं(चषु) 2 ·10 ASOKAN INSCRIPTIONS अथाय एतायेव एतायेवा अथाये अथा अनुसं(3)यानं K- अनु(स)यानं D अनुसयानं J- अनुसयानं S अनुसंयनं M- अनुसंयनं नियातु निखमंतु निखमा निखमावू निक्रमतु निक्रमंतु अंनाये अंनाये अथा एतिस एतयेवं अथ्ये G- इमाय यथा K- धंमानुसस्तिय धंमनुसथिया (ध) मानुथिये इमा(ये) इमाये यथा D- (पि) कं(म)ने हेवं पि कंमने S- वो करण यथ इमिस इमये M- ध्रमनुशस्ति ध्रमनुशस्तिये य-अं G च आना (3) य अंनाये सुर्स(स्र )सा पि कंमाय (1) पि कमाये (1) K_ साधु मातरि च पितरि साधु (8)मातापितिसु (सा)धु मातापि(ति)सु सुसुसा D_ -(सुसूसा) । -सा S- अजये पि क्रमये (1) सधु मतपितुषु M- अणये पि क्रमणे (1) सुश्रुष सुश्रु(ष) स- मातापि-षु GO जातीनं बाम्हण- मितासंस्तुत- मितसंथुत- K- - चा बंभन- D- च बंभन- (5) समणानं समनानं चा समनेहि समनेहि (श्र)मण(नं) श्रमन आतिक्यानं (11) नातिसु (12) नातिसु अ(ति)कनं (11) अतिकनं J मितसंथुतेस S मि(त्रसं(स्तु)त- M- (मि)त्रसस्तुत- च बंभन- ब्रमण- च ब्र(म)ण- G- साधु प्राणानं साधु अनारंभो अपव्ययता K- पाणानं अनालंभे अपवियाता दानं दाने दाने दाने साधु साधु साधु D- अनालम्मे साधु साधु साधु जीवेसु जीवेसु अपवियति अनालंभे S...- (7)अपवयत अप(व)यत M- सधु दने प्रणन अ-रमे सधु ·ROCK EDICT III 11 G- अपभाडता पि यु आजपयिसति युते युता(नि) K-- - साधु (1) (6) परिसा साधु (1) पलिसा पलिसा अपभंडता पि च गननसि -न(सि) D- (अपभ()डत साधु (1) पि च पि युत(नि S- अपभ(डत M- अपभड(त) सध (1) सध (1) परि- परिष ग) रणनसि गणनसि पि च युतानि G- च च () च (1) K D (यु)ता(नि) गणनायं हेतुतो अनपयिमंति हेतुवता चा आनपयि(सति) -तुते च (13) हेतुते अणपेशंति हेतु(तो) च (अण)पयिशति हेतु(ते) च व्यंजनतो वियंजन(ते) वियं(ज) वियंजनते वजनतो विय( )नते J- S- च (1) च (0) च (1) M-- SANSKRIT RENDERING (KALSI VERSION) देवाना प्रिय. (देवप्रियः) प्रियदर्शी राजा एव आह.-द्वादशवर्षाभिषिक्तन मया इदं आज्ञापितम् । सर्वत्र विजिते मम युक्ता. रज्जुका (च) प्रादेशिकाः (च) पञ्चसु पञ्चसु वर्षेषु अनुसंयानं निष्कामन्तु एतस्मैं एव अर्थाय अस्यै धानुशिष्टये वा ( अनुशिष्ट्य वा ) यथा अन्यस्मै अपि कर्मणे। “साधः मातापित्रोः शुश्रूषा ज्ञातिकाना (०केभ्यः) च ब्राह्मण-श्रमणाना (नाभ्या) च साबु दानं प्राणाना अनालम्भः साधुः, अल्पव्ययता अल्पभाण्डता माधुः। परिषद (अन्यत्र परिषत् ) अपि च युक्तान् गणने (गणनाया G) आज्ञापयिष्यन्ति (अन्यत्र आज्ञापयिष्यति) हेतुत. च व्यञ्जनत: च । ENGLISH TRANSLATION Thus says King Priyadarsī, the Beloved of the Gods This (1.e., the following thing) has been commanded by me when I was consecrated twelve years Everywhere in my dominion the Yuktas (1 e., the officers of the lower rank), the Rajjukas (the Highest Executive officers) and the Prādesikas (the Magistrates who try criminal cases) should go out on tour (of inspection) every five years for this special purpose-the inculcation of, (or instruction of) the Law of piety, just as well as for their other duties (or business) (They should preach) ‘That obedience (lit. hearkening) to father and mother is an excellent thing; that liberality (charity) to friends, acquaintances and relatives and to Brahmaņas and Sramaņas (Buddhist ascetics) is an excellent thing; that abstention from slaughter of living creatures (for sacrifice) is also an excellent thing; and that ·12 ASOKAN INSCRIPTIONS the tendency towards smaller expenses (1.e, the tendency to be frugal or economical) and towards smaller accumulation (or storage) of goods and (properties) is (also) an excellenc chingThe assembly of followers of the religious instructions inculcated by the touring officers) will direct the Yukta officers in the matter of calculation of all expenses of the couring officials) according to the spirit and text of the royal rules or decrees). WORD NOTES 1t 15, (1) fafarafa_Vide ante. (2) युता, युतानि-Skt. युक्ता । In Kautilya's zeigta, yh's are certain officials of not a very high order who are employed in all departments, with other officials called sta's and they both have under them yea's (lower class employees). Vide RTE II. 5 where occur the words "सर्वाधिकरणेषु युक्तोपयुक्त-तत् पुरुषाणां •FTET:"I There is a chapter (II 8) in it which is named "#FF27 yal4EGRA प्रत्यानयनम्" (Realisation of Government money or State-revenue embezzled by the Yuktas). Kautilya was fully aware of the greedy character of such officers (of the Revenue Department) and he attacks it in very strong terms. "अपि शक्या गतिर्जातु पतता खे पतत्रिणाम् । न तु प्रच्छन्नभावाना युक्ताना चरता गतिः” (II 9) ॥ Difficult he says, to ascertain the (stealing) movement of the year officers with hidden purpose, when they work. Hence Aśoka also asks in the last sentence of this edict that the assembly (of hearers) should direct the yea's of the Accountancy Department to calculate properly (the expenses incurred by the Higher officials in the Ta) according to the spirit and letters of the rules and regulations (of Government). (3) ala--cf. 275 et of G. and 771% of S. Vide note on the word under P.-E. IV. They seem to have been the highest executive officers of State. (4) पादेसिके-cf. प्रादेसिके of G and प्रदेशिके of S and M. Skt. प्रादेशिकाः derived from Startfext. The root fest means to ordain, indicate, direct, decide, determine or order. It is not here to be taken as connected with start, the other meaning of which is a region or province or district. It is in the present context to be taken to mean 'those ·ROCK EDICT III 13 who pronounce judgment after decision of a legal case”. Hence it is to be equated with the tee's (derived also from 9+ FT) of Kautilya who are mentioned in the Arcanga Book as Magistrates who try and determine criminal cases (of theft etc.). Palı fer also carries the sense to preach or expound'-n words like 127 and safari. So the word scrat. here should not be translated, as has been done by some scholars, as (provincial administrators'. (5) अनुसयानं-cf. अनुसयानं of G, अनुसंयन of S and M Skt अनुसंयानं 1.e , during (their) tour or travelling for inspection (6) धमनुसथिया-cf धमानुसस्टिय of G, ध्रमनुशस्ति of S, ध्रमनुशस्तिये of M. अनुसथि 15 from 8+2(1.e, Agatha, to instruct, direct, advice. Boch अनुशास्ति and अनुशिष्टि are possible noun forms. The form अनुशिष्टि meaning 'instruction, order or teaching' appears more preferable in translation. matters. (7) पलिसा--cf. परिसा of G. and परिष of M. Skr. परिषत्. According to some scholars the word probably refers to the Afraufice of Kautilya. But this परिषत् , consisting of मन्त्रिन्'s and other अमात्य's, is an advisory body to counsel the king in political and other important State This council should not be asked in a public edict to direct the Yukta officers to keep proper accounts (TUSIT ) in a particular manner. Buddhist-Sanskrit and Pali literature, however, has constant references to the words afront and great respectively ( =Skt. qfar) the sense of an assembly or multitude of persons meeting together to hear a sermon preached by seers and Buddhas. The wete, for instance, refers to afar ( in I. 158 and III 53 ). The passages are "faren ter w ftager da affer afgeddie afster देवमनुष्यसंकुला परिषा सर्वभूतगणा इति" and "किन्ति मैं चतुहि परिषाहि भविष्यति अधिमात्रं प्रेन च गौरव च ही चापत्रप्यं च भावना च प्रत्युपस्थिता ति". Here afrat is an assembly of followers of the Buddhist religion. In the Jāraka and other stories of Buddhism we meet with such Pali words and expressions as “सुविनीता किरस्स परिसा", "परिसं आमन्तेसि”, “भगवा महतिया परिसाय परिवुतो”, “सा देसना सम्पत्तपरिसाय सात्थिका अहोसि", "परिसायं निसिदित्वा", "परिस-मज्झे ठत्वा" etc. Kälıdāsa writes in the Sakuntala- ·14 ASOKAN INSCRIPTIONS hearing 1n drama “अभिरूपमूयिष्टा परिषदियम्" referring to the audience. The circle or group of hearers of the edict 1.2 , the audience is what is meant in the present context. The assembly of persons the religious exhortations and teachings of the touring State-officets may ask the Yukta-officers of the Department of Accountancy to calculate ( TUTAT) the expenses incurred by them during their tours in accordance with the spirit and letter of the royal rules and regulations. (8) गणनसि-cf. गणनायं of G, and गणनसि of M. Skt गणने or गणनाया 1.९., the matter of calculation (of expenses of State money). The अर्थशास्त्र of Kautilya has a big Chapter (II. 7) called अक्षपठले गाणनिक्याधिकार which treats of Accountancy regarding State revenue (9) हेतुवता--cl. G. and S. हेतुतो, हेतुते M and J Skt. हेतुतः, having an eye to the spirit or principle of the 27t-department rules and regulations. (10) वियंजनते-cf. व्यंजनतो of G, वजनतो of S Skt व्यञ्जनतः, having an eye to the words or text of the stunt-department rules and regulations. EDICT IV (TEXT) G- अतिकातं वाससतानि एव K- अतिकंतं वससतानि अंतर अंतलं अंतलं अंतलं वढितो व(धि)ते वढिते व . D- वससतानि व बहूनि बहुनि बहृनि बहूनि बहुनि बहुनि अतिक(त) अ(ति)कतं अतिक्रतं वससतानि वढिते J- S. व वढितो वो अंतर अ(')त(र) वषशतनि वषश(त)नि M- आतक्रतं वढिते वं च विहिंसा विहिसा विहिसा भूतान भूतानं भूतानं जातीसु नातिनं चा (2) असंर्प(प्र)तिपती असंपटिपति असं(प)टिपति च नातिसु G प्राणारंभो K पानालंमे D- पानाल()मे पानालंभे S प्रणरंभो M- प्रण(रंभे) विहिस अतिन भुतनं भुतनं (अस) पटिपति असपटिपति वि(हि)स जतिन ·ROCK EDICT IV त अज G- वा(वा)म्हणर्स(स्र)मणानं K समनबंभनानं D- स(म)नबाभ(ने)सु पि(प्रि)यस पियसा पियस असंर्प(प्र)तीपती (0) असंपटिपति (1) से अज अ(स) पटिपति (1) (13) से अज (1) (14) से अज (असंघटि)पति (1) (सो अज असंप(टि)पति (1) (13) से अज देवानं देवानं देवानं देवानं देवन) देवन पियस S- श्रमण(ब्र)मणनं प्रियस M..- प्रियस - श्रमणब्रमणनं अहो अहो अ(हो) G- पि(प्रि)यदसिनो K पियदसिने (पिय)दसि(ने) J पियदसिने S (प्रि)य(द्रशिस M- प्रियदशिने राजो (3) धंमचरणेन लाजिने धंमचलनेना (ला)जि(ने) (ध) मचलनेन लाजिने धंमचलनेन रओ) (8) ध्रमचरणेन र-ने ध्रम(च)रणेन मेरीघोसो भेलिघोसो भेलिघो(स) भेल - भेरि(घोष भेरिघोष अहो अहो G- धंमघोसो विमान-- दसणा K- धंमघोसे विमन- दसना हस्तिदसणा (ह)थिनि ह(थी)नि D- धम(घो)सं विमान- दसनं विमननं द्रशनं S. ध्रमघोष M- ध्रमघोष (ह)स्तिनो हस्तिने विमन- द्रशन लुपानि - (4)अगिखंधानि K अगिकंधानि D- (अ)गि(क)धानि J- S जोतिकंधनि च अवानि च दिव्यानि रूपानि अंनानि च दिव्यानि अंनानि च (दि)वि(या)नि (14)लूपा(नि) (16)दिवियानि लूपानि अजनि दिवनि रुपनि अन(नि च) दिवनि रुपनि दसयित्पा दसयितु द(स)यितु दसयितु द्रशयितु द्रशेति - M- अगिकंधनि भूतपुवे हुतपुलुवे हृतपुलुवे G जनं (1) K जनस (1) D- मुनिसानं ( J मुनिसानं (1) S जनस (1) यारिसे आदि(से) आ(दि)से आदिसे यदिश() अदिशे वहूहि वहुहि (व)हूहि वहूहि वहुहि वहुहि वाससतेहि (5) न वस(स)तेहि ना व(स)(सते)हि नो वससते वषशतेहि (व)ष(शतेहि भुतप्रवे हु)तपुवे न M- जनस (1 ) ·16 ASOKAN INSCRIPTIONS G तारिसे अज वढिते वढिते देवान पि(प्रि)यस देवान पियसा (दे)वानं पि(य)स पि(प्रि)यदसिनो पियदसिने पि(यद)सिने अजा रजो लाजिने স্বল लाजिने वढि- K तादिसे D तादिसे J- S तदिशे M- तदिशे प्रियस স্থল वढिते (अज) वडिते देवनं (दे)वन प्रियदशिस प्रियदशिने रजो रजिने प्रियस G- धंमानुसस्टिया अनारं (6)भो K- धमनुसथिये अनालंभे D धं(मा)नुसथिया (15) (अना)लंभे J धंमा(नु)सथिया अनालंभे S ध्रमनुशस्तिय अनरं(भो) M- ध्रमनुश स्तिय अनरमे - प(प्रा)णानं पानानं पानानं पानानं प्र(णनं) प्रणनं अविहोसा अविहिसा अविहिसा अविहिसा अविहिस अविहिस भूतानं भुतानं भूतान भूतानं भुतनं भुतन संपटिपती (ब्रह्मणसमणानं बंभण(स)मनानं -मनब(') (भ)नेसु संपटिपती संपटिपति संपटिपति आतीनं K- नाति(सु) (11) D- नातिसु नातिसु S जतिनं M- अतिन (15) संपटिपति संपटिप(ति) (संप)- स(प्रटिपति संपटिपति संपटिपति - ब्रमण)-(9)श्रमणन ब(मण)-श्रमणन(') संपटिपति G- सुसु (स )सा थैर- सुसु (स)सा (1) अञ च मातरि पितरि (7) मातापितिसु मातिपितु एस एस चा अंने चा K_ सुसुसा (1) D- वु(ढ)- सुसुसा अंने च सुसुसा (1) अंने च - एस (1) (18)एस (1) ए(त) अज (1) एषे च S- मतपितुषु M- मतुपितुषु (वुढनं) सुश्रुष वुध्रन सुश्रुष सुश्रुष अजे च वढयिसति चेव चेवा धंमचरणे धंमचल(ने) (16) (ध) मचलने धंमचलने D_ G- बहुविधे K- बहुविधे ब(हु)विधे बहुविधे S बहुविध(') M- बहुविधे चेव वढिते (,) वधिते (,) वढिते (,) वढिते (,) वढितं () वध्रिते () वधियिसति वढयि(स)ति व(ढयि) वदिशति - ध्रमचरणं चयो ध्रमचरणे वधयिशति येव ·ROCK EDICT IV 17 G- देवानं K- देवानं (द)वानं पि(प्रि)यो (8) पि(प्रियदसि पिये पियदमि पिये पिय(द)मी धम(च)रणं लाजा इमं धंमचलन ला(जा) धंमचलनं इदं (1) (1) इमं (1) (1) इम- (1) A - - प्रियस प्रियदशिस रजो घ्रमचरणो S देवनं M- देवन प्रिये (16) प्रियदशि ध्रमचरण देवानं पि(प्रियम G- पुर्ता(त्रा) च K पुता D__ युता पि (च) पोर्ता(ना) च के नताले प(प्र)पोर्ता(ना) व प(नाति)क्या चा पन(ति) पियसा देवानं देवानं नति पियम (19) S पुत्र पि च प्रनतिक च प्रियस कु नतरो कु नतरे देवनं देवनं M- पुत्र पि च पातिक प्रियस वधयिसंति पवढयिसंति पवढयिसंति इदं चे(ब) येव G- पि(प्रियदसिनो K पियदसिने पियदमिने पियदसिने S प्रियदशिस M- प्रियदशिने राजो (9) लाजिने (12) ला(जि)ने (17) लाजिने र(लो) व(ढे)संति रजिने धंमचरण धंमचलन धंमचलन धंमच- -म(चरण) पव(ढयिसंति) (ये)व पवढयिशंति ध्रमचरण G प्राव संवटकपा सीलम्हि प्राव- कप धंमम्हि धंमसि धंम(सि) सिलसि K- इ(म) D- (इ)मं चा प्रा- क(प) (सो)लसि S- इमं अव ध्रमे शि(ले शिले च) (10) (च) (17) M- इम अव कप ध्रमे G तिस्टंतो K- (चि)ठि(तु) D (चिठि)तु धंमं अनुसासिमंति (1) (ro) एस हि धमं अनुसासिसंति एसे हि ध()(म) अनु(सा)मिसंति (1) एस (हि) ( 1) सेस्टे सेठे से(थे) घ्रम एत (हि S तिस्तितु M- (ति)स्तितु अनुशशिशंति (1) अनुशशिश()ति (0) स्र)ठ(') स्र (8) (ध्रम) एषे हि 3 ·18 ASOKAN INSCRIPTIONS पि कमे - य धंमचरणे धंमचलने K- (1) - D. कमे या PATTI धंमानुसासनं (1) धंमानुसासनं धंमनुसासना (1) (20) ध्र(म)नुशशनं (1) ध्रमनु(श)शन (1) पि चा पि चु (18) पि चु धंमचलने धंमचलने (ध्रम)चरणं ध्रमचरणे S-- (क)मं य(') पि च M अं पि च त इमम्हि अथम्हि (11) से इमसा अथसा वधी च अहीनी च वधि अहिनि चा वु(ढो) अहीनि च से इमस अठस G न भवति असीलस (1) K- नो होति असिलसा (1) D नो होति असीलस (1) नो होति S अशिलस (1) M- न होति न होति अशिलस (1) न भोति सो इमिस अथस वढि अहिनि च अहिनि च से इमस अथूस वध्रि अथाय अथस साधु (1) साधु (1) K- एताय एताये एताये अथाये इद इ(य) (इ)यं अथसा लेखापित () इमस लिखिते () (13)इमसा लिखिते () इमस अठस D- - साधु (1) J- S- M- सधु () अठस इमिस सधु (1) एतये अठये एतये (18) अथूये इम(') इ(म) दिपिस्त () लिखिते (.) एतस वधि द्वादस- K- वधि दुवाडस- D.. वढी दुवादस- युजंतु हीनि च (12) युजंतु हिनि च युजंतू हीनि च - (21) (ही)नि च युजंतु हिनि च युजंतु हिनि च मा लोचेतवा (1) मा अलोचयिसु (1) मा अलोचयि(सु) (19) आलोच(यि)- लोच(षु) (11) अनु(लो)चयिसु (1) - BAR मा S- वढि म ब(दय)- दुवदश- M- वध्र वासाभिसितेन राजा K देवानं देवानं देबा(न) वसाभिसितेना वसानि अभिसितस पि(त्रि)येन पियेना पि(य)स पि(प्रि)यदसिना पियदसिना पियदसिने लाजिना लाजिने - - S-- रजा वष(भि)सितम वषभिसितेन देवनं देवन प्रियेन प्रियेन प्रियदशिन प्रियदशिन M रजिन ·ROCK EDICT IV 19 1 - K- लेखापितं लेखितं लिखिते (1) (1) (1) D- (य) - - J- S- दिप(पितं लिखपिते (1) (1) M- इयं SANSKRIT RENDERING KALSI VERSION) अतिक्रान्तं अन्तर बहूनि वर्षशतानि वर्द्धित एव प्राणालम्भ विहिंसा च भूताना ज्ञातीना असं- प्रतिपत्ति श्रमणब्राह्मणानां असंप्रतिपत्तिः । तत् अद्य देवाना प्रियस्य ( देवप्रियस्य ) प्रियदर्शिन राज्ञ. धर्मचरणेन भेरीघोषः अभूत् धर्मघोषः। विमानदर्शनानि हस्तिनः अग्निस्कन्धान अन्यानि च दिव्यानि रूपाणि दर्शयित्वा जनस्य ( जनाय इत्यर्थः ) यादृशः बहुभिः वर्षशतैः न भूतपूर्व. तादृशः अद्य वर्द्धित. देवाना प्रियस्य ( देवप्रियस्य) राज्ञः धानुशिष्ट्या अनालम्भः प्राणानां अविहिंसा भूताना ज्ञातिषु सम्प्रतिपत्ति ब्राह्मणश्रमणानां सम्प्रतिपत्तिः मातापित्रो शुश्रूषा । एतत् च अन्यत् च बहुबिधं धर्मचरणं वर्द्धितम् । वर्द्धयिष्यति च एव देवाना प्रिय. ( देवप्रियः) प्रियदर्शी राजा इदं धर्माचरणम् । पुत्रा च के नप्तारः च प्रनतार च देवानां प्रियस्य ( देवप्रियस्य ) प्रियदर्शिनः राज्ञ प्रवर्द्धयिष्यन्ति च एव धर्मचरणं इदं यावत्कल्पं, धर्मे शीले च स्थित्वा धर्म अनुशासिष्यन्ति । एतत् हि श्रेष्ठं कर्म यत् धमीनुशासनम्। धर्मचरण अपि च न भवति अशीलस्य । तत् अस्य अर्थस्य वृद्धिः अहानिः च साधु.। एतस्मै अर्थाय इद लिखितं-अस्य अर्थस्य वृद्धिः युञ्जन्तु हानिः च मा (न) आरोचयेयुः। द्वादशवर्षाभिषिक्तन देवानां प्रियेण ( देवप्रियेण ) प्रियदर्शिना राज्ञा लिखितम् । ENGLISH TRANSLATION years, sacrificial A long interval (of time) has elapsed, for many hundred slaughter of lives, injury to creatures, disregard towards relatives and disregard (or discourtesy) towards Brāhmanas and Sramanas (Buddhist ascetics) have indeed increased. So now through the practice of the Law of Piety by King Priyadarśī, the Beloved of the Gods, the sound of the proclamation of the Law has become the (real) sound of the drum. As has not happened for many hundred years, now by the ordinance (or inculcation) of the Law of Piely made by King Priyadarsī, the Beloved of the Gods, have now increased abstention from sacrificial slaughter of lives, avoidance of injury to creatures, respect (or proper behaviour) towards relatives, respect towards Brāhmaṇas and Sramanas and ·20 ASOKAN INSCRIPTIONS obedience (or hearkening) to father and mother (and also obedience to elders- G. D. S. M.), by exhibiting to people spectacles of heavenly palaces, elephants, display of fire brands and other kinds of representations (or images). This and many ocher kinds of practices of the Law of piety have increased. King Priyadarsi, the Beloved of the Gods, will also cause this practice of the Law of piety to increase. And the sons, grand-sons and great-grand-sons of King Priyadarśī, the Beloved of the Gods, will cause the practice of the Law of piety to increase until the end of the universe (1.e., until the universal destruction of all creations, regia danga G.) and will inculcate the Law of piety by standing (firm) in the Law of piety and in the practice of) the code of morality. For, that which is called the inculcation or ordinance for the Law of piecy is (indeed) the best of deeds, and che practice of the Law of piety is not for the immoral So the increase of this matter and want of its decrease are good things. For thus purpose has this been written, so that they (all) may apply themselves to the increase of this matter and not to speak of their decrease (or diminution). (I his) has been caused to be written by King Priyadarśī, the Beloved of the Gods, when he had been consecrated twelve years. man. WORD NOTES (1) fafett-Skt. Fateht, injury or hurting (to animals). (2) fagle-Skt. #27aq: the sound of a drum (for making any royal proclamation), not necessarily the sound of a war-dium in the present context. (3) --From Pali alfa (Skt. Hafa), to turn into. Pali aorist forms are ng and 276. So the word represents Skt. qua ( TC ). {It does not seem to be an interjection to mean 'oh', or 'lo', as taken by some scholars. (4) ala-ala: is the sound of the proclamation of Dhamma 1.e., announcement of the preaching of religious tenecs. (5) fQHTHAI-Shows of heavenly palaces (containing the images of gods) in processions. (6) अगिकंधानि-cf. अगिखंदानि of G, जोतिकधानि (lines of fire-brands) of S and afirafa of M. According to some the word means 'display of fire-works, bonfires' and 'masses of hell-fire'. Probably it means rows of fire-brands or other illuminations forming spectacles in Buddhist processions of images of gods. For afmart vide Therīgāthā (P. 115 of P.T.S.)

·ROCK EDICT V 21 (7) लुपानि-Skt. रूपाणि. cf. रूपानि of G, रुपनि of S and M and लूपानि of D and J. This word means representations of figures or images. (8) apr A gerund with old affix at 1.e., Skt. offical. cf. capital of G, दशयितु S. (७) श्रावक-Skt. यावत्कल्प, 1e., till the end of the universe. cf. अवकप S and M and ाकपं D, and श्रावसंवटकपा G (-यावत् संवर्तकल्पं 1.e., all universal destruction). (10) चिठितु-Skt. स्थित्वा cf. तिस्तिति S and तिस्तितु M and तिष्टं तो G (=तिष्ठन्त). (11) fefor—Skt. Ezila:, want of decrease or diminution. cf. ait G (12) अलोचयिसु-cf. लोचेतवा of G, लोचेषु S and अनुलोचयिसु M. Palh आरोति means 'to tell, inforn, announce' and also 'to explain, speak to, say to'. The word has nothing to do with 'आलोचना' in the sense of discussion or beholding. Cf. the double causative form अारोचापेति in पालि which means 'to cause to be told or announced, to make known, to publish'. EDICT V (TEXT ) राजा एवं कलाणं कयाने - लाजा आह (1) अहा (6) आहा (6) पि(प्रि)यो पियदसि पिये पियदसि पिये पियदसि पिये पियद- प्रियो प्रियदशि लाजा हेवं G- (1) देवानं K देवानं D- (20)-(वा)नं (22) देवा(न) S...- देवन M- (19) (देवन) कयाने रय अह ति (6) एवं एवं अह क(लणं) कलणं प्रिये प्रियदशि (6) ये अ- सो - दुकरं (1) K- दुकले (1) D- दुकले (1) कलाणेस क(या)नस ए आदिक(ले) से दुकरं दुकलं दुकलं करोति (1) कलेति (1) कलेति (0) ए कयानस से (1 ) क(ल)णस सो S (दु)करं (1) M- दुकरं (1) यो अ-रो ये आदिकरे दुकरं दुकर करोति (1) करोति (1) कयास से ·22 AŚOKAN INSCRIPTIONS (2) त मया से त मम K- ममया बहु कलाणं बहु कयाने (बहु)के कयाने कतं (1) कटे (1) कटे (1) (ता मम त ये मे पुता (पु)ता चा (पुता) व D- से मे S- A.] मय बहु कलं कयणे किट (1) कटे (1) तं म(ह) पुत्र त म(अ) पुत्र M- तं मय बहु (च)६ च परं च य मे अपचं ये) अपतिये मे अपतिये मे पोना तेन K नताले (चा) (14) पलं (चा) ते(हि D- (21)(नति व) (तेन) J (23) (न ति) व पलं S- नतरो च परं (ते) (न) M.- (20) नतरे तेन ते च मे (य) ये अपच (अ)छति अपतिये मे परं च G.. प्राव तथा (3) सो सुकतं संवटकपा कप K.- आव तथा अनुवतिसरे अनुवटिसंति अनुवतिसंति से सुकटं D- आव क तथा से (सुक)टं S- अव कप तयं ये ते सुकिट अ(नु)वतिशंति अनुवतिशति M अव -पं तथं से सुकट यो तु ए चु एत देसं पि हेता देसं पि (हे)त देसं पि हापेसति (हा)प(यि)संति हापयिसति Gm कासति (1) K- कछंति (1) कछंति (1) (0) S. कषंति (1) M- कषति (1) सो दुकतं से दुकटं से (दु)कटं ए - यो चु अतो (-कं पि अत्र देश पि हपेशति) हपेशति सो (दु)कटं से दुकट ये चु पापं (1) सुकरं हि पापे हि पा(पे) हि कासति (1) K- कछति (1) D- कछ)ति (1) J- (0) S कषति (0) M- कषति (1) अतिकातं नाम सुपदालये (1) से अतिकतं (नाम) (22) सु(प)दलिये (1) से अ(तिकतं (24) (सु)पदाल(ये) (0) से सुकरं (8) सो अति(क)तं नम सुपदरे (व) से अतिक्रतं अ पपं हि पपे हि ·ROCK EDICT V 23 (4) न भूतपूर्व मया अंतरं अंतलं K- नो हुतपुलुवा हुतपुलुवा धंममहामाता धंममहामाता धंममहामाता नाम (1) त नाम (1) नाम (1) D..- अंतलं नो से - - - S- ध्रममहमत्र सो अंतरं अंतरं (भुतप्रुव (भु)तप्रुव (1) (1) M- ध्रममहमत नम से G- कता K- वैदशवासाभिसि(ते)न (ते)दसवसाभिसितेन ते(द)सव(सा)भिसितेन मम(या) मे धंममहामाता धंममहामाता धंममहामाता (1) (क)टा (1) (1) D ना(म) कटा - - J- S- ध्रममहमत (तिदशवष)भिसितेन (12) मय लेडशवषभिसितेन मय कि(ट्र) (1) (1) M- ध्रममहमत कट G- (5) ava K_ चा D- ते सवपासंडेसु व्यापता धामधिस्टानाय सवपासंडेसु विया(प)टा (15) धंमाधिथानाये स(व)पासंडेसु (23) विया(पटा) धंमाधियाना)ये (25) -(मा)धि(ठा)ना- सव(प्रोषंडेषु वप(ट) ध्रमधिथनये सव्रपषडेषु (22) वपुट ध्रमधिथनये S- ते (च) M- ते - G योन- K योन- धम्मवढिया धंमवढिये हि(द)सुखाये च हितसुखाये धंमयुतस धम्मयुतसा धं(मयु)तस D- 444 || योन- - - योन- S- ध्रमवढि(ये) ध्रमवध्रिय हिदसुखये हिदसुखये ध्रमयुतस (ध्र)मयुतस योन- M- G- कंबो- স্বল रिस्टिक- पेतेणिकानं ये वापि अंने K_ गंधाराणं गंधा(ला)नं गंधालेसु कंबोज- ए वापि ए वापि D कंबोच- अंने लठिक- पितेनिकेसु J- S- पि कंबोय- रस्तिकनं पितिनिकनं गंधरनं गंधरनं ये व ये व(पि) अजे M कंबोज- पितिनिकन रट्रक- ·24 ASOKAN INSCRIPTIONS G- अपराता (1) K- अपलंता अनथेसु अनाथेसु D.- - आ(पलं)त (1) भतमयेसु व भटमयेसु भटि(मये)सु (24) (26) भटम(ये)षु भटमये (23)षु (6) बंभनिमेसु बाभ(नि)भि(येसु) -भनिभि- ब्रमणिभेषु ब्रमणिभ्येषु - S- अपरत () अनथेषु अनथेषु M.. n- अपरत (1) G.. K-- वुधेसु महा)लकेमु च -(सु)खाय हिदसुखाये (हि)तसुखाये धंमयुतानं धंमयुताये धमयुताये अपरिगोधाथ अपलिबोधाये अ(प)लिबोधा)ये D- S. (बु)ढेषु वुधेषु हितसुखये हिदंसुखये) (ध)मयुतस ध्रमयुत- अपलि(बोधे) अपलिबोधये Ms व्यापताते बंधननबधस K- (1) वियापटा ते (0) वियापटा से (0) बंधनबधसा पटिविधानाय (7) पटिविधानाये (प)टिवि(धाना)ये अपलिबोधाये अपलि(बोधा)ये D-- बंध(नब)धस - S वपट ते (1) (13) बंधनबधस वियपुट ते (1) बधनबधस पटिविधनये पटिवि(धन)ये अप(लि)बोधये अपलिबोधये M- - "ब. I चा प्रजाव अनुबध अनुबं(ध) (प्रजा ति वा (16) (पज) च (25) इयं m K मोखाये मोखाये मोखाये S. मो (छये) M- मोछये - ह श्र(नु)ब(ध) प्रजव च इयं (24) अनुबध पज ति व K व्यापता ते (0) वियापटा ते (1) वियापटा से (1) पाटलिपुते च हिदा हिद G कताभीकारेसु वा थैरेसु वा (कटाभिका)लेति वा महालके ति वा D (क)टाभोका (ले)ति महालके ति व J- (28) S किटभिकरो ब महलक व M...- कर्ट भिकर ति महलके ति m- वियपट्र (1) वियप्रट ते (0) हा हिदं ·ROCK EDICT V 25 च (S) G- बाहिरे K- वाहिले चा D- (वा)हिलेसु न(ग)लेगु संबंसु (ोलो)धनेसु नगलेसु मवेसु (मवे)सु पो(लो)वने(सु) (मे) एवापि एवा- ओरोधनपु नगरेषु (ो)रोधनेषु नगरेषु मनषु S. बहिरेषु M- बहिरेषु च मने घु एवापि मे अन जातिका K- भातिन ने भगिनिना ए वा पि अंने नातिक्ये D- भा(तिन मे भगिनीन व (26) अंनेसु (वा) ना(तिमु) J- S- भ्रतुन स्पमुनच ये व पि स्पसुन च (25) ये व पि अने अज अतिक अतिके M- भतन सर्वत व्यापता प्रयं धंमनिस्त्रितो ति व (७) K. सवता ते (1) यो (1) ए इयं (1) ए इयं वियापटा वियाप)टा ति वा धंमनिसिते धं(मनि)मिते D (सवत ति व S- - सवत्र ध्रमणिश्रिते ति व वियपु(ट) वियपट (1) (यं इ)यं (1) ए इय M- सव्रत ध्रमनिशिति ति व G- K.- ति वा ममा दानमंयुते धमाधिथाने ति (व) दानसयुते विजितसि सवपु(ठ)वियं D- (29) म(ह) सवत्र विजिते S ध्रमधिथ(ने) M- ध्रमधिथने ति व दनसयुते ति व ति व दनसंयुते ति ति व मत्रत्र विजितसि मत्र धंमहामाता - K- वियापटा (ते) ते इमे धममहामाता धंमयुतसि धंमयुतसि (1) (1) (1) - एताय एताये (इमा)ये D- वियापटा बंसमहा(माता) YT ( 1) वियपट ध्रममहमत (1) S ध्रमयुतमि M- ध्रमयुतसि ते ते (26) एतये एतये वपुट ध्रममहमत ( 0) 4 ·26 ASOKAN INSCRIPTIONS G- अथाय धंमलिपी K- - अयं इयं इयं अठाये (17) अठाये (27) धंमलिपि लिखिता (10) (1) लेखिता (6) चिलथितिक्या होतु लिखि(ता) () चिलठि(ति)का (हो)तु D- धंमलि(पो) - S. अठये अयं चिरथितिक ध्रमदिपि ध्रमदिपि दिपि(स्त) () लिखित (1) भोतु होतु M- अथये अयि चिरठितिक K- मे (त)था (तथा) (च) (च) प(जा) प(जा) D- मे अनुवत()तु अनुवततु (28) (30) अनुवततु (14) Bromo- J- S. | | (1) (1) () (1 (1) तथ च प्रज M- तथं प्रज अनुवटतु SANSKRIT RENDERING ( KALSI VERSION) देवानां प्रियः ( देवप्रिय ) प्रियदर्शी राजा आह -कल्याण दुष्करम् । य आदिकर कल्याणस्य स दुष्कर करोति। तत् मया बहु कल्याण कृतम् । तत् मम पुत्रा. च नप्तार. च परं च तेभ्य. यत् अपत्य मे यावत् कल्प तथा अनुवर्तिध्यन्ते, ते सुकृत करिष्यन्ति । यः तु देश (एकदेशमित्यर्थः) हापयिष्यति, सः दुष्कृतं करिष्यति । पाप हि नाम सुप्रदाय॑म् । तत् अतिक्रान्तं अन्तरं न भूतपूर्वाः धर्ममहामाता' नाम । तत् त्रयोदशवर्षाभिषिक्तेन मया धर्ममहामात्राः कृताः। ते सर्वपाषण्डेषु ब्यापृता. धर्माधिष्ठानाय च, धर्मवृद्धया हितसुखाय च धर्मयुक्तस्य यवन-कम्वोज-गन्धाराणा, ये वा अपि अन्ये अपरान्ता. (तेषामपि इत्यर्थः)। भृतार्येषु (भृतेषु अर्येषु च इत्यर्थः)। ब्राह्मणेभ्येषु (ब्राह्मणेषु इभ्येषु च इत्यर्थ.), अनाथेषु, वृद्धेषु ( तेषा सर्वेषा इत्यर्थः ) हितसुखाय, धर्मयुक्ताय ( धर्मयुक्तस्य इत्यर्थः ) अपरिबाधाय ( यै वा ) व्यापृता ते। बन्धनबद्धस्य प्रतिविधानाय, अपरिबाधाय (यै वा), मोक्षाय च-अयं अनुबद्धप्रजावान् (अन्यत्र अनुबद्धप्रज.) इति, कृताभिकार' इति वा, महल्लकः इति वा व्यापृता. ते । इह बाह्य षु च नगरेषु, सर्वेषु अवरोधनेषु, भ्रातॄणां च न. भगिनीना ये वा अपि अन्ये ज्ञातय. ( तेषा इत्यर्थ ) सर्वत्र व्यापृताः। यः अयं धर्मनिधित इति वा दानसंयुक्त इति वा सर्वत्र विजिते मम, धर्मयुक्त व्यापृताः ते धर्ममहामात्राः। एतस्सै अर्थाय इयं धर्मलिपि. लेखिता-चिरस्थितिका भवतु ( इयं इत्यर्थः ), तथा च मे प्रजा. अनुवर्तन्ताम् ।

·ROCK EDICT V 27 ENGLISH TRANSLATION King Priyadarsī, the Beloved of the Gods says: ---A good deed is difficult to perform. He who is the first doer (a pioneer) of good deeds does perform a difficult job. So many good deeds have been done by me If in the same way will follow my sons and grandsons and my descendants after them until the end of the cycle (at existences), they will (surely) do a good thing (indeed). But he who, in this matter, will cause any neglect or omission even of a part (of one's duty or of this commandment) will do ill. For sin is a thing which should be well weeded out or torn to pieces. A (long) interval has however, elapsed, (during when) high state functionaries for the department of the Law of piety (called Dharma mahāmātras ) were called Dharma mahāmātras ) were not appointed, but such Dharma-mabāmātras were employed by me when I was consecrated thirteen years. They have been employed for the establishment of the Law of piety among all (religious) sects and for the good and happiness of the dharmayutas (the officers of lower rank in the dharina department, or those who are faithful in religion) through the growth or progress of dharma (the Law of Piecy). They are employed (specially) for the welfare and happiness of the Yavanas (Ionians or Greeks), the Kambojas and the Gandhāras, and also of those other people who are inhabitants of the western border, and of the hired servants and masters, of the Brāhmaṇas and the wealthy people, and of the helpless and the old people, and (they are employed also) to free the dharmayutas from hardship (or trouble). They are employed to see to the counteracting of the (judicial) sentence, freedom from hardship and the release of persons imprisoned, on the score of their being found to be attached to their children, or their being thrown overboard (hurled into misery) or their being older in age. Here (probably, in the capital-city) and other ontside towns, they have been everywhere employed in all the harems (royal female establishments) of my brothers and sisters and (also) over those others who are our relatives (or kinsmen). Then everywhere in my dominion these Dharma-mabāmätras are employed to see that the dharmayutas are devoted to the Law of piety and are given to charity. For this purpose, this edict of the Law of piety has been caused to be written, so that it may endure long and my people may act (or follow) accordingly. WORD NOTES (1) आदिकले-Skt. आदिकरः cf. अदिकरे of M, Int. it means who does the beginning or takes the initiative, hence a pioneer in the field of doing good deeds. (2) 1974-Vide ante, note (9) of R. E. IV.

·28 ASOKAN INSCRIPTIONS (3) A-Skt azi i e. gazt, a part only. (4) कछति-cf. कषति S and M, fut. form of कृ. In Palh we have काहति and करिस्सति. (5) सुपदालये-cf. सुपदरेव M, sht. सुप्रदार्य: -1 e. which requires to be fully weeded out or entirely uprooted. G and S, however have tri in stead, sin being an easy thing to commit or do. (6) धंममहामाता--Skt धर्ममहामात्रा. The word महामात्र means अमात्य. So this word means High state-official or an Administrator in the department of the Law of piety, an institution probady innovated by Aśoka himself. It appears that he had jurisdiction over life and death of people end hence Asoka gives a detailed account of his functions which are directed to be exercised with caution. Cf. मेदिनी--"महामात्र. समृद्ध चामात्ये हस्ति- पकाधिपे"। (7) सवपासंडेषु-Cf. सत्रप्रपंडेषु S. Generally speaking the word पाषण्ड means a heretical sect, but Asoka calls even one's own sect as TTTE (Vide the expressions आत्मपाषण्ड and परपापण्ड in RE XII) The Buddhists of old used the word to mean sects other than their own, e g. the Ajīvakas, the Nırgranthas and the Brāhmanas. Cf. Kautily a—979TET: III. 16. TTTEZZAT XII 5. (8) धंमयुतस-Skt. धर्मयुक्तस्य Just as ETTEHETATA'S are an innovation of Asoka, so also are the tri-ya's, who represent the subordinate officials of the धर्म-department working under the धर्ममहामात्र's. (9) amiatareiThe G text has in this connection the additional words रिस्टिक-पेतिणिकान, Cf. रस्तिकनं पितिनिकनं in S and रट्रकपितिनिकन in M and लठिक-पितिनिकेसु in D. योन यवन, the lonian or Greek people in the north-west of India, the center's are people living in the Himalayan region of the west. The TTi's were the famous people of Gandhāra in the north west (Punjab and Peshawar sides). The fer's are taken by scholars to refer to the people of Mahārāshtra. But the fofatta's cannot yet be identified properly.

·ROCK EDICT V 29 masters (10) अपलंता-Skt. अपरान्ताः. Cf. अपराता in G, अपरंत in S and अपरत in M and Ama in D They are inhabitants of the (western) border, re the border people of the west. (11) भटमयेमु-भृतार्येषु 1.e towards Ta's or servants or hired people and i's or The # here is to be taken as euphonic consonant as we find in Pali and Prakrits. The word here is not the Skt. HE or a soldier, as is clear from the other corresponding texts (cf भतमयेसु in G, and भटिमयेमु in D) (12) वंभनिभेस-Skt ब्राह्मणेभ्येषु Cf ब्रमणिभेम in S, ब्रमणिभ्येम in M and बभणि- भियेम in D. The word means wealthy or opulent. Cf Amara " e fi". Some scholars the the word to refer to the kingly class 1 e. the gate's They probably think that the people of the main caste-people are referred to by the words a's or Sūdras, staf's or the Vaiśyas, the FTHAT'S and the sets or the Ksatriyas (13) अपत्निबोधाये-Pall पलिबोध=Skt परिवाध or परिबाधा, trouble or annoyance or hardship or hindrance, hence the word here means freedom from troubling or annoying The G text has अपरिगोधाय which sone scholars translate into 'freeing from greed'. Evidently tbey think of the Palı word fitfe greed. She TT means to covet, to strive greedily after. (14) अनुबधपजाव- Skt. अनुबद्धप्रजावान, CF अनुबधपज of S. M. D. bound or fastened to one's chuldren (15) कटाभिकले-Skt कृताभिकार: Cf. कताभीकारेसु in G, किटभिकरो in S, किटभिकर M and nature in D. Pali #fitfa means to pour over, to overwhelm Cf. the Dhammapada (V. 25) use of it in "दीपं कयिराथ मेधावी यं अोघो नाभिकीरति". The Skt. root + ( Farfa ) also means to pour over, throw over, cover The word therefore means one who is engulfed (in miseries). (16) बाहिलेस-Skt. बाह्येषु. Cf वाहिरेम in G, बहिरेषु in S and M, outside. (17) धंमनिसिते-Skt. धर्मनिश्रितः. Cf. धमनिस्त्रितो in G, ध्रमनिधिते in S, ध्रमनिशिति in M. Palı faffua from fø+ft, depending on, devoted to dhamma 1. e. having resort to dhamma. one ·EDICT VI (TEXT) - G-(1) देवानं प्रि- -सि राजा एवं पाह (:-) अतिकातं अंतरं (2) K देवानं पिये पियदसि लाजा हेवं आहा (:-) अतिकतं अंतलं D. देवा(नं) (पि)ये पि(यद)सी लाजा (हे)व आहा अ(ति)क(तं) (अंत)लं J- (1)-(वा)नं पिये पियदसी लाजा हेवं आहा (-) अति(क)तं अंतलं S देवनं प्रियो प्रिय(द्र)शि रय एवं अह ति (:-) अति(क)तं अंतरं M- देवनं प्रिये प्रियदशि रज एवं अह (-) अतिक्रतं अंतरं न भूतपूर्व अथकंमे व पटिवेदना वा (1) त मया एवं K- नो हुतपुलुवे सवं कालं अठकमे वा (पटि)वेदना वा (1) से मया हेवं नो (हूत)पुलुवे सवं कालं अठ(क)मे व (प)टिवेद(ना) व (1) से ममया J नो हूतपुलुवे सवं क(का)लं अठकमे पटिवेदना व (1) से ममया S.- न (भुत)एवं सत्र कलं अथक्रम व पटिवेदन व (1) तं मय एवं M- (27) नो हुतघुवे सब कल अथ्(क्रम) व पटिवेदन व (1) त मय एवं कटे (--) कटे (:-) कतं (-) (3) सवे काले भुंजमानस मे ओरोधनम्हि गभागारम्हि K.- सवं कालं अदमनसा मे (19) अोलोधनसि गभागालसि D सवं (काल) -(मी)नस मे (29) अंते ओलोवन(सि) गभा(गाल)सि कटे (:-) सवं कालं(2)----(स) मे अंते अोलोधनसि गभागालसि S- किटं(:-) सन क्लं अशमनस मे ओरोधनस्पि ग्रभगरस्थि M- किटं(--) सत्र कलं अशतस मे ओरोधने ग्रभगरसि K- वचम्हि वचसि व(चसि) वचसि D... व (4) विनीतम्हि विनि(तसि) (वि)नीतसि विनीतसि विनितस्पि उयानेसु सवत पटिवेदका (उयानसि) (सवता) (पटिवेदका) (उ)यान(सि) (च) सवत पटिवेदका उयानसि सवत पटिवेदका उयनस्पि सव्रत पट्रिवेदक उयनस्पि सवत्र प(टिवेद)क S- चस्पि M- वचस्पि विनितस्पि ·ROCK EDICT VI 31 G स्टिता अथे जनस मे जनस(5) जनसि K- अठं जनमा D- जनस जनस पटिवेदथ इति (1) सर्वत्र च (पटि)वेदंतु मे (1) सवता अठं पटिवेदयंतु मे(ति) (1) स(वत) च अठं पटिवेदयंतु मे ति (1) प(ट्रि)वेदेतु मे (1) सवत्र पटिवेदेतु मे (1) सवत्र T जनस सवत S अठं जनस जनस M.. अथ जनस(28) च जनस G.. মৃগ करोमि (1) य K- अठं कछामि अ(ठं) कलामि D__ - ह J- (3) S- हक (1) यं पि चा ह(क) (1) (30)अं पि च —(क) (0) अं पि च (0) यं पि (च) (1) यं पि किंचि मुखतो (6) (किछि) (मुख)ते कि(छि) मुखते किछि मुखते किचि मुखतो किचि मुखति अळू अथ करोमि करोमि M- - स्वयं दापर्क वा स्रावापर्क व य वा पुन हकं वा (वा) ये वा पुना G आजपयामि K- आन(पया)मि D- (अानप)यामि अानपयामि S अणपयमि वा (सावक) (सा)वर्क सावक वा ए दा(पक) दापकं दापकं (द)पकं दपकं वा वा वा . श्रवक य व पन (अहं) अहं M.- अणपेमि व श्रवक व यं G- महामात्सु (7) आचायिक आरोपितं भवति ) ताय अथाय K महामातेहि (19) अतियायिके (आलोपित) होति () ताये ठाये D__ महामा(तेहि) अतियायिके आलोपिते होति (,) तसि अठसि महामातेहि अ(तिया)यिके (आ)लोपिते होति होति () (त)सि अठसि S महमतनं अचयिक अरोपितं भोति (,) तये अठये M- महमलेहि अचयिके अरोपित होति (,) (29) तये अथये S has the following extra lines: -- S-श्रवकं व यं व पन महमननं (वो) अचयिक अरो)पितं भोति तये अठये विवदे व नि(झति व संतं परिषये अनंतरियेन पटिवेदेतवो मे (15) सवत्र च अठं जनस करोमि अहं) (1) यं च कि(चि) मुखतो अगपेमि अह दपकं व ·32 ASOKAN INSCRIPTIONS निमती व संतो निझति वा सतं व संत G विवादो K. विवादे D- वि(वा)दे J विवादे S- विवदे M- विवदे निभती वा व (4) परिमाय (8) आनंतर पलिसाये अनंतलियेना पलिसाय (31) आनंतलियं (प)लिमा(य) (आ)नंतलियं परिषये अनंतरियेन परिषये अ(न)तलियेन - संत निझति व संत पटिवेदेतय्वं मे सर्वत्र सर्वे मया K पटि-विये मे सवता सव मे ति सव(त) सव मे काले (1) एव कालं (1) हेव का(लं) (1) हे(वं) कालं (1) हेवं कलं (1) एवं कल (1) एवं मे ति सवत सव मे पटि(वे)देतवि(ये) पटिवेदेतविये S पछिवेदेतवो M- पटिवेदितविये मे सवत स(ब) मे सत्रत सत्र G.- अाजपितं नास्ति हि मे K- भानपयिते ममया नथि हि मे नथि (मे) (1) (1) (1) (1) (1) (1) नथि हि D अनुसथे J- अनुसथे S- अणपित मय M- अणपित मय मे नस्ति हि नस्ति हि मे अथसंतीरणाय अठसंतिलनाये (1) तोसो (७) उस्टानम्हि K दोसे व उठानसा (तोसे) उ(ठानसि) तोसे उठानसि S तोषो उठनसि M- तोषे उ(ठनसि) अठसतोलनाय अठसंतीलनाय (1) कतय्वमते हि मे चा (1) कटवियमते हि मे कठविय(मते) हि मे च (S) (1) मे (1) कटवमतं हि मे (1) (30) कटवियमते हि मे अठसंतिरगये अथसंतिरणये तस च पुन पु)ना (तसा एस ए(से) इयं इयं तस च G सर्वलोकहितं (10) (1) K- सवलोकहिते (1) D सवलोकहिते (32) (1) सवलोकहिते (1) S सबलोकहितं (1) M सव्रलोकहिते (1) पन मूले उस्टान मुले उठाने(20) मूले (उ)ठाने मूले उठाने मुल ए(त्र) उथनं मुले उठने तस तस तस (पुन) एषे ·ROCK EDICT VI G.. 33 च K_ हि चा हि - च अथर्मतीरणा अठमंतिलना च अ(ठ) संतीलना च अठसंतीलना अठसंतिरण अथसंतिरण हि RA (।। नास्ति () नथि (1) नथि (1) नयि (1) नस्ति (1) नस्ति Jasle- कंमतर (11) सर्वलोक कंमतला सव(लोक) कंमत (सव)लो(क)- कंमपतला सवलोक क्रमतर (16) सवलोक कमतर सव्रलोक S- हि हि M- हि - हितत्पा हितेना किचि K- किचि पराक्रमामि पलकमामि D- (हितेन) हकं () (1) य (1) यं (1) अं (1) अं (1) यं (1) य हितेन हितेन S अहं (1) किंति (2) किति (१) हकं (6) किंति (8) हकं () (6) (.) किति (2) अहं किति (2) -छि पलकमामि किछि पलकमामि किछि परक्रममि (कि)छि पर(क)ममि M- हितेन भूताना भुतानं K नानि D. भूतान आनंणं (अ)ननिय आ(न)नियं -(न)नियं अननियं (12) इध हिध (33) हिद हिद कानि गछेयं येह येहं ति येहं ति वयं ब कानि S कानि भुतनं भुतनं M_ इत्र D (31) अनणियं येहं च G सुखापयामि परता स्वग Kmaa सुखायामि (0) पलत चा स्वगं D- (1) त एताय से एताये - पलत च खग सुखयामि सुखयामि सुखयमि आराधयंतु आलाधयितु आलाधयंतु आलाधयंतू अरधेतु अरधेतु ति (1) पलत च स्वगं S... ति (1) परत च एताये एताये एतये स्पगं M- सुखयमि (0 परत स्पन ति (1) से एतये G धंमलिपी अथाय (13) अयं -टाये इयं K- लेखापिता लेखिता D- धमलिपि धंमलिपी यं अठाये किंति चिरं तिस्टेय चिलठितिक्या चि(लठि)तीका चिलठितीक इयं लिखिता लिखिता दिपिस्त धंमलिपी (6) (6) (6) (6) (6) (6) S. अठये अयि M- अथये इयं ध्रमदिपि लिखित चिरथितिक चिरठितिक 5 ·34 ASOKAN INSCRIPTIONS तथा च मे पोता प्रपोत्रा च(14) पुता पुतदाले तथा मे तथा पुता पपोता मे इति K होतु D. होतु J- होतु (7) S भोतु M- होतु - पोता मे तथ मे पुत्र नतरो तथ मे पुत नतरे (1) (1) 4 (म ( 1) अनुवतरा K_ पलक्रमातु D- पलकमंतु J पलकमंतु S परक्रमंतु M- परक्रमते सवलोकहिताय सवलोकहिता(ये) (21) सव(लोकहिता)ये सवलोकहिताये सवलोकहितये सत्र (32) लोकहितये दुकर दुकले दुकले दुकले दुकर दुकरे daddha (0) (1) () तु (खो) खो ال) अजत अगेन पराक्रमेन (1) K- अनत अगेना D.- - इदं इयं इयं इयं इमं अन(त अगेन पलकमेना प)लकमेन पलकमेन Jmman अनत अगेन (1) (1) (1) (1) (1) S--- अंजन अग्र परकमेन M.. अजत अग्रन परकमेन SANSKRIT RENDERING (KALSI VERSION) देवाना प्रिय ( देवप्रियः ) प्रियदर्शी राजा एवं प्राहः-अतिक्रान्तं अन्तरं न भूतपूर्व सर्व कालं अर्थकर्म वा प्रतिवेदना वा। तत् मया एवं कृतं- सर्व कालं अदत. मे, अवरोधने, गर्भागारे, व्रजे, विनीते, उद्याने -सर्वत्र प्रतिवेदका अर्थ जनस्य प्रतिवेदयन्तु मे सर्वत्र जनस्य अर्थ करिष्यामि अहम् । यत् अपि च किञ्चित् मुखत. अाज्ञापयामि अहं दापकं ( दापन इत्यर्थः ) वा श्रावकं (श्रावणं इत्यर्थः) वा , यत् वा पुन महामात्रेभ्यः प्रात्ययिक आरोपितं भवति–तस्मै अर्थाय विवाद निध्यातिः वा स्तः परिषदि-आनन्तर्येण प्रतिवेदयितव्यं मे सर्वत्र सर्व कालम् । एवं आज्ञापितं मया । नास्ति हि मे तोषः वा उत्थानस्य ( उत्थाने वा ) अर्थसंतोरणायाः च। कर्त्तव्यमतं हि मे सर्वलोकहितम् । तस्य पुन. एतत् मूलं उत्थानं अर्थसंतीरणं च। नास्ति हि कमान्तरं सर्वलोकहितेन (सर्वलोकहितात् इत्यर्थ.)। यत् च किश्चित् प्रक्रमे वा अहं। किं इति-भूताना आनृण्यं एया, इह च कान् सुखयामि, परत च वर्ग आराधयित्वा (आराधयन्तु, अन्यत्र )। तत् एतस्मै अर्थाय इयं धर्मलिपिः लेखिता- ·ROCK EDICT VI 35 प्रक्रमन्ता सर्वलोकहिताय । चिरस्थितिका भवतु, तथा च मे पुत्रदारा अग्रेषण प्रक्रमेण ( अग्यात् प्रक्रमात् इत्यर्थः) । दुष्कर च एतत् अन्यत्र ENGLISH TRANSLATION to matter or a Thus says King Priyadarśī, the Beloved of the Gods:-A long time has elapsed, during the whole of that time no (proper) transaction of business or (proper) report was made before. So, I have so done that at all times whether I am eating, or am in the harem or in the inner chamber, or in the cattle-shed (the station of herdsmen), or on horse-back (literally on a trained or tamed horse), or in the garden--everywhere the reporters (or informers) should report me the people's business. If I ever verbally command a man who causes any payment to be made, or who causes any injunction to be announced (some scholars thus translate "command a donation or an injunction); or again, when I pass or place an order to the High State functionaries of Ministers on any of urgency and in that matter a dispute (or controversy) arises deliberation (or a debate for arriving at a decision) proceeds on in the Council - then immediately that affair should be reported to me in all places and at all Thus have I commanded. For, I never feel (full) satisfaction in my exertion (or promptness of action) and dispatch (or completion) of business. For, the welfare of all people is regarded by me as the (chief) duty to do. And of that again, the root is exertion and the dispatch of business Because, there is no other work more (essential) than the (act for the) welfare of the people. And whatever work I take up to do and why?-is for the reason that I may discharge my debt to beings, so that I so that I may make some happy and that (they) may win heaven in the world hereafter. So for this purpose has this edice of the Law of piety been caused to be written in order that it may long endure and that my sons and wives may take up (undercake) work for the welfare of the people. That is indeed difficult to do without great undertaking (or great step or stride). times. WORD NOTES (1) afecar-from Skt. afadcura (caus, of sfatfarc), to make known, to report, to inform. Hence the word means report of information gathered by informants. (२) अदमनसा-Skt. अदतः 1.c. while taking food. Cf. भुंजमानस of G, अशमनस of S, and #24H of M, all which mean 'while eating'.

·36 AŚOKAN INSCRIPTIONS व्रज as noun (3) TATAFASkt. THIT, in the inner apartment (may be, “in the sleeping. room'). Often the sanctuary or adytum of a temple (where the image of a deity is placed) 1s called गर्भगृह (4) gaff-In Prakrits the root व्रज् takes the forn वच्च by the rule "चो वजनृत्यो -the T of the roots 77 and of za bccoming . Hence the word is in Skt बजे here. CF वचम्हि in G, वचस्पि in S and M means cow-pen, cattle-shed, or enclosure or station of herdsmen The king is in duty bound to inspect his live-stock Inspection of royal stables is a part of the king's duties. (5) विनितसि-G has विनीतम्हि, S and M have विनितस्पि and D and J have विनीतसि. Skt farta, (while riding) a trained horse which walks well. "faatlar: installer "-Amara. faata: "---Medınī. The Commentator, Bhānuji-Dikshita, says-fortfahar arfsar Some scholars explain the word ( taking it to be fattah ) as a vehicle or conveyner, a litter or palanquin, but, such uses rare specially in Sanskrit literature. (6) दापके, सावके-As the forms stand they cannot mean a donation ( दापनं ) and an injunction ( 174 ), but they mean respectively direction to persons who cause payments of Government money to others and those who cause Government orders to be announced to are the people (7) महामातेहि-The word महामात्र 1s thus mentioned by old lexicographers- "HETHTEIT: TATTFITS CAR and "HETATET: PHÊ faqatfatt" fa argent, so here it means 'State Ministers' or 'High Executive officers of Government' (8) अतियायिके-Skt. आत्ययिकं which means an urgent matter which cannot suffer delay in consideration 1.0, an affair to which immediate attention is needed. Vide Kautilya's use of this word in Bk. I. 15 which suits well, the context of the edict here-"TETTEL कार्ये मन्त्रिणो मन्त्रिपरिषदं चाहूय ब्रू यात्' and also in Bk. I. 19 "सर्व- माल्ययिक कार्य शृणुयान्नातिपातयेत्”. (७) निझति-Skt. निभ्यातिः, deep consideration or discussion or contemplation or deliberation or debate, cf. ferrafat P.E. VII ·ROCK EDICT VI 37 1n " (10) पलिसाये-Sk.. परिषदि 1e. in the मन्त्रिपरिपद् (of Kautilya), the Council of Ministers ( both the Counsellors and the High Executive officials) (11) उठानसा-Skt. उत्थानस्य cf उस्टानम्हि in G, उठनमि in S, उठने in M, D and J Vide the following quotations from Kautilya's Arthaśāstra which may serve as the best commentaries to the passages this edict, referring to the most important characteristic ( of उत्थानं ) that a king should possess. STUTT is becoming energetic, or promptness in action, or remaining ever ready for actions The Arthaśāstra l. 19 passages are -"राजानमुतिष्ठमानं अनू त्तिष्टन्ते मृत्या", "तस्माद् उत्थान- मात्मनः कुर्वीत", "राज्ञो हि ब्रतमुत्थानम्”, “तस्मान् नित्योत्थितो राजा कुर्यादर्थानु- शासनम् । अर्थस्य मूलमुत्थानमनर्थस्य विपर्यय And "अनुत्याने ध्रुवो नाश प्राप्तस्यानागतस्य च । प्राप्यते फलमुत्थानाल लभते चार्थसम्पदम् ॥ (12) अठसंतिलनाये-Sht. अर्थसंतीरणाया , cf अथसंतोरणा of G, अठसंतिरणये in S. अथू- संतिरणये in M, अठसंतीलानाय of D The meaning is completion or settlement of any business, hence the word stands for dispatch of business 1.e. getting business off one's hands by prompt dealing. For the word Fiety we may compare the Asokan phrase तीलीतदंडानं in P.E. IV. 13) पलकमामि-Skr. पक्रमे. The root प्र+ क्रम् 15 used the Ātmanepada form by the Pannian rule "arti auf TA" I. 3 42 Bhattoji- Dikshita says "प्रारम्भेऽनयोस्तुल्यार्थता”. So both प्रक्रमते So both प्रक्रमते and उपक्रमते mean to commence (a work), or to undertake (a work), cf. पराक्रमामि in G, परक्रममि in S and M. Hence, the last word of the edict पलकमेना (पराक्रमेन in G, परक्रमेन in S and M and पलकमेन in D and J), is to be translated by प्रक्रमेण and not पराक्रमेण. प्रक्रम means commencement, undertaking, enterprise. In this connection we may compare the forms पकते in Br and S texts, पलकते in Sa text and पकते in R text of M R. E. I 14) अननियं-Skt आनृण्यम् ·EDICT VII (TEXT) पियो G- (1) देवानं K- देवानं D (1) देवानं पिये (पि)ये पियदसी राजा पियदसि लाजा पियदसी लाज - यद(सी) लाजा प्रिय(2)शि रज प्रियदशि रज सर्वत इछति सवे पासंडा (स)वता (इ)छति स(व पा)संड सवत इछति (सव पा)सं(डा) सवत इछति सव पासंडा सवल इछति सत्र (2) प्रषंड सव्रत इछति सत्र पषड S.- देवनं प्रियो देव(न) (प्रिये) चा G- वसेयु (1) सवे ते सयमं च (2) भावसुविं K- वसेवु (1) सवे हि ते सयमं भावमुधि D- बसेवू ति (1) सवे हि (ते) (स)यमं (भा)वसुधी वसे(वू ति) (1) (सवे) हि (ते) स(य)मं भावसुधी S वसेयु (1) सत्र हि ते भवशुधि (1) सव्र हि ते भावशुधि इछति (1) इछंति (1) इछंति (1) इछंति (1) इछंति (1) (च) (33)इछंति (1) सयम च M- बसेयु सयम तु जनो उचावचछंदो K जने चु उचावुचछदे D. मुनिसा च (2) (उ)चावुचछंदा मुनिसा च उचवचछंदा S- (3) जनो उचवुचछंदो M- जने उचवुचछदे उचावचरागो उचावुचलागे उचावुचलागा उचावुचनागा उचवुचरगो उचवुचरगे (1) (0) (0) (1) (9) (1) (1) ते सर्व व कासंति ते सवं ते सवं वा (वा) ते सत्र व - - ते सन एकदेसं व कसंति (1) (3) विपुले K एकदेसं पि कछंति (1) विपुले एक(दे)सं व (कछंति (1) वि(पुले) एकदेसं व कछंति (1) विपु)ले S. एकदेशं व(4) पि कषंति () विपुले M- एकदेशं व पि कषति (1) विपुले तु पि दाने यस नास्ति पि चु दा(न) असा नथि (22) पि च दाने अस नथि पि च (दाने) पि चु दने यस नास्ति पि च दने यस नस्ति - ·ROCK EDICT VII 39 K- चा निचे D- - बाढ सयमे भावसुविता सयमे भावसुधि (सय)मे (भा)वमुवी (धी) सयम भव(5)शुधि सयमे भवशुति व कतंत्रता व दढभतिता च निचा बाढं (0) (4) किटनाता दिढभतिता बादं (0) (1) (3) नीचे (बा)ई () (10) किट्रजत दिढभतित निचे प'बोढं (1) (6) किटनत द्रिढ़भतित च (34)निचे वढं (1) - lp S. M SANSKRIT RENDERING ( KALSI VERSION देवाना प्रिय ( देवप्रियः ) प्रियदशां राजा सर्वत्र इच्छति-सर्वे पाषण्डाः वसेयु । सर्वे हि ते संयम भावशुद्धि च इच्छन्ति । जन• तु उच्चावचच्छन्द उच्चावचरागः। ते सर्व एकदेश अपि करिष्यन्ति । विपुलं अपि तु दानं यस्य नास्ति, संयम भावशुद्धि कृतज्ञता दृढभक्तिता च (एते सर्वे इत्यर्थ. ) नित्याः वा (नीचा. इति वा केचित् ) वाढम् (सन्ति तस्य इति शेष )। ENGLISH TRANSLATION King Priyadarśī, the Beloved of the Gods desires everywhere--may all the sects (different religious communities) live or dwell. For they ail desire selfcontrol and mental purity. Man, however, is possessed of various (lit. high or low) impulses and attachments. They (the sects of all denominations) will perform the whole or a part only (of their individual faiths). Even if for any one (belonging to those sects) there is no liberality or charity great or lavish enough, (the virtues of) self-control, mental purity, gratefulness and firm devotion (exist) assuredly (or really) as invariable (or obligatory). WORD NOTES (1) वसेवु-Skt. वसेयुः. cf. वसेयु G. (2) उचावुचाछंदे उचावुचलागे—Skt. उच्चावचच्छन्दः उच्चावचरागः, cf उचावचच्छंदो उचावचरागो of G, उचवुचछंदो उचवुचरगो of S and उचावुचछदे उचवुचरगे of M. Skt. उच्चावचं is thus explained by grammarians उदक् च (high) and अवाक् च (low) under Paniniyan rule "मयूरव्यंसकादयश्च" II. I. 72. (High and low, great or small 1.e. irregular or various). Palīgmeans impulse or will, and Pali TTT means lust or attachment.

·40 ASOKAN INSCRIPTIONS (3) दानं-Cf दाने of D दान 1e liberality or charity is regarded by the Buddhists as an essential part of dhamma. So the otlier virtues mentioned in the edict are in Asoka's view somewhat non-essential (4) निचे बाढ़-Cf निचा बाढ of G, निचे प(ब)ढ़ of S, निचे बढ of M, and नीचे बाढ of D and J. Skt नित्या बाढ़म् (assuredly, in variably), or नीचा बाढ (really low or inferior). EDICT VIII ( TEXT) G-(1) अंतर राजानो देवानं पिया ला(जा)ने अंतल अं(तलं) अंतलं विहारयाता विहालयातं नाम (वि)हालयातं नाम अतिकात K-(21) अतिकंत D-(3) -कंत J- (10) (ति)कत S-(17) अतक्रन M-(34) अतिक्रत जयासु (1) निखमिसु (1) (निख)मिसु (1) लाजा- - अतरौं । नम (1) देवनं प्रिय देवन प्रिय विहरयन विहरयन निक्रमिषु निक्रमिषु (1) अंतर नम G- K- D.- एत मगव्वा अजानि च हिदा मिगविया अंनानि चा (त) मि(ग)विया (अंनानि च -(विया (अं)नानि च अत्र Zगय अजनि म्रिगविय अञनि एतारिसानि (2) अभीरमका नि अहुसु (1) हेडिसानि अभिलामानि (0) एदिसानि (अभि)लामानि हुवन्ति नं (1) -(मा)नि हुवन्ति नं (1) हेदिशनि अ(भिोरमनि अभवसु (0) एदिशनि अभिरमनि (1) S- M- इ(ह) च च G- सो संतो देवानं देवानं K- - दसवसाभिसितो दसवसाभिसिते दस(वसा,भिसि ते) सत D- से पियो पिये पिये (4) पिये (11) प्रियो पियदसि राजा पियदसि लाजा पियदसी लाजा पियदसी (ला)जा प्रियसि रज प्रियदशि (35) रज देवानं देवानं देवनं देवन से दस S- सो दशवषभिसितो सतो संत M- से प्रिये दशवषभिसिते ·ROCK EDICT VIII 41 अयाय संबोधि (1) (3) तेनेसा धंमयाता (1) एत- यं होति (:-) K निखमिथा संबोधि (1) (23) तेनता धंमयाता () (हे)ता इयं होति (:-) D- (नि)खमि (नि)खमि संबोधी (6) (तन)ता (ध)- (1) (तते)- स (हो)ति (.-) (1) (तोते- (स) (हो)ति (.-) S निक्रमि सबोधि (0) तेनंद ध्रमयत्र (1) अत्र इयं होति (:-) M- निक्रमि संबोधि (1) तेन(दं) ध्रययद्र अत इय होति (:-) So- निखमिठा सं- हेत इयं होति (:-) -- (1) Jama (1) G- बाम्हणसमणानं समनबभनानं (4) थैरान दसणे च दसने चा (दसने) च K- च दाने दाने दा(ने) दाने D समनबाभनानं थैरानं वुधानं वुढानं वुढानं वु(ढ)न च (5) (12) दसणे दसने दसने दसने द्रशने द्रशने दसने -- च (स) श्रमणब्रमणनं S- द्रशने द्रशने M- श्रमणब्रमणन दने च वधन (च) So- बुढानं जानपदस जनस जनसा दसनं दसने दसने च (ज)नस G हिरंणपटिविधानो K हिलंनपटिविधाने D- हिलंनपटिवि(धाने) हिलंनपटिवि(धाने) S (हिर)अपटिविध(ने) M- हि(र ?)अपटिविध(ने) So- हिरनपटिविधाने जानपदसा (जान)पद(स) (च) (जन)पदस च (36) जनपदस जनस द्रशनं द्रशने जनस च च च (1) (5) G- धंमनुसस्टी K धंमनुसथि D धंमानु(स)थी - चा (1) तदोपया ततोपया (तदो)प(या) धमपरिपुछा धमपलिपुछा (धमपलिपु)छा (ध)मपालि(पु)- ध्रमप(रि)पुछ ध्रमपरिपुछ धंम (1) (1) ततोपयं ततोपय IP (1) S- ध्रमनुशस्ति M- ध्रमनुशस्ति So- (ध)मनुसठि 6 - ·42 ASOKAN INSCRIPTIONS - एसा भुय रति भवति (1) देवानं पियस प्रियदसिनो राजो भागे अजे (1) K- एसे भुये ला(ल)ति होति (1) देवानं पियसा पियदसिसा लाजिने भागे अने (1) D (एस)(भूये) अभिलामे होति (1) देवानं पियस पियद(सिने) (ला)जिने भागे अने (1) J- (भि)लामे होति (1) देवानं पियस(13) प्रियदसिने लाजिने भागे (अ)-(1) S ए(ष) भुये रति होहि (1) देवनं प्रियस प्रियदशिस रजो भगि (अं)जि (1) M- एषे भुये रति होति (1) देवन प्रियस प्रियदशिस (37)रजिने भगे अणे (1) So- ये रती होति देवा जिन भागे अजे (0) - - - - SANSKRIT RENDERING ( KALSI VERSION) अतिक्रान्तं अन्तरं देवाना प्रिया (देवप्रिया.) विहारयात्रा नाम निरक्रमिषु । तत्र मृगव्य अन्यानि च ईदृशानि अभिरामाणि अभूवन् । देवप्रिय प्रियदर्शी राजा दशवर्षाभिषिक्तः सन् निरस्त ( निरक्रमीत् वा ) संबोधिम् । तेन अत्र ( तेन एषा) धर्मयात्रा। अत्र इदं भवति-श्रमण ब्राह्मणाना दर्शनं च दानं च, वृद्धाना (अन्यत्र स्थविराणा ) दर्शनं च हिरण्यप्रतिविधान च, जानपदस्य जनस्य दर्शन धर्मानुशिष्टि च धर्मपरिपृच्छा च। तदुपेया ( तदौपायिका वा) एषा भूयसी रतिः भवति । देवप्रियस्य प्रियदर्शिनः राज्ञः भागः अन्यः। ENGLISH TRANSLATION A (long) time had elapsed since the (former Kings), the Beloved of the Gods went indeed on pleasure-tours. In them there occurred hunting and similar other agreeable (amusements). King Priyadarśī, the Beloved of the Gods, having been consecrated ten years, went out to Sambodbe (Buddha-Gayā, the place of perfect enlightenment of Buddha). From that arose this (practice) of dharma-yātrā (1.e. the tour of the Law of piety). There in it take place these (things)-visit to (Buddhist) ascetics and Brāhmanas and charity to them, visit to the elders (the sthaviras or the elder members of the Order) and gift of gold to them, visit to the people of the country and instruction in the Law of piety and questioning (discussion) on the Law of piety This pleasure, born of such (acts or means), is great. The lot (or good fortune) of King Priyadarśī, the Beloved of the Gods, is different (in this matter). WORD-NOTES (1) देवानं पिया-C. राजानो G. This phrase referring to former kings indicates that pre-Aśokan kings also used this epithet (“the Beloved of the Gods').

·ROCK EDICT VIII 43 faeTeTE-Skt. PERETET, a tour of diversion or pastime, as opposed to धंमयाता (धर्मयात्रा 1.e. tour of pilgrimage). For राजविहार and aufaete cf. Kautilya VIII, 4. cf absd ATEITETETT V. I, (3) Fiefhe-Aor. 3rd p. pl. Skt frang. (4) अभिलामानि-Skt. अभिरामाणि, delightful or agreeable. (5) निकमिठा-निर+क्रम् आत्मनेपद aor-Sing with Pali इत्थ-विभक्ति form. (6) Fatía—Here the word does not seem to refer to 'perfect elightenment or knowledge' but to the place (Bodh-Gayā) where Gautama attained perfect wisdom. (6) बुधानं-Skt. वृद्धानां. Cf थैरानं G, बुढनं S, बुध्रन M and वुढानं D and J. The elder monks in the order are meant here and not old people only. (7) हिलंनपटिविधाने-Skt. हिरण्यप्रतिविधानं which here literally means distribution or disposal of gold (unwrought). The Buddhists of later also had a practice of placing gold on Buddha's images, period seats etc. (8) ततोपया-Cf. तदोपया G and D, ततोपयंS, and ततोपय M. The Pali phrase agfore or af9+ ( +4TR or Skt. 4797 ) (cf. "hlafräi +97." FCTFC.) means conformable or suitable or answering to that. Skt. तदुपेया (तत्+उप++एय) or तदोपयिका means that which is effected by that means (७) भागे-Skt. भागः. This word here undoubtedly This word here undoubtedly means lot, specially fortunate lot, good fortune or luck. The king here refers to his own good fortune in having introduced the system of Fire by visiting Bodh-Gayā, as being quite different from the tour of his predecessors, who only enjoyed विहारयात्रा.

·EDICT IX (TEXT) पियो K- पिये D. पिये (1) देवानं देवानं देवानं देवानं देवनं देवन प्रियदसि पियदसि पियदसी पियदसी प्रियदशि प्रियदशि राजा एवं आह (: अस्ति जनो लाजा आहा (-) जने लाजा हेवं आहा (-) (अथि) (जने) ला(जा) रय एवं अह ति (-) जनो एवं अह (:-) जने पिये - S- प्रियो M- प्रिये उचावचं - G- K- उचावुचं D- उचावुचं J- S- उचवुचं मंगलं मंगलं मंग(लं करोते (कले)ति कलेति आबाधेमु वा (2) आवाह- आबाधसि अवाहसि (आबा)धे विवाहेसु वा विवाहसि वोवा- मंगलं करोति अबधे (म)गलं करोति (2) अबधसि अवहे अवहसि विवहे विवहसि M- उचवुचं - च अचम्हि अंनाये चा पुत्रलाभेसु वा K- पजोपदाये D- (प)जोपदाये J- (प)जुपदाये S- प्रवासंम्हि वा पवाससि पवाससि (7) पवाससि प्रवसे अंनाये (1) (1) (1) (1) (1) (1) एतम्ही च एताये एताये एताये एतये एतये अंनाये च (15) (च) पजुपदने अजये M- प्रजोपदये प्रवसस्पि अजये मंगलं मगलं करोते (1) (3) एत तु महिडायो कलेति (1) हेत चु अबकजनि(यो) क(ले)ति (0) (एत) (तु) इथी मंगलं जनो उचावचं K- एदिसाये जने बहु D- हेदिसाये जने बहुकं J- हेदिसाये जने (बहुक) s- एदिशि(ये) (जनो) (ब)- M- (एदि)श(ये) (ज)ने (3)बहु - मंगल करोति (1) (1) अन तु स्त्रियक अ(त्र) तु बलिक-जनिक मंगलं (क)रोति ·ROCK EDICT IX 45 निरर्थ च मंगल G- बहुकं K- बहु बहुविधं बहुविध (बहुविध) च चा छुद खुदा चा (खुदक) (च) निलथियां चा मगल D- ब(हुक) च (निलठिय) च मंगल . (मंगल मंगल S- वहु पुतिक च बहुविध बहुविध निरथिय' च निरथिय M- बहु च च मगल अपफल करोते (1) त K- कल ति (1) (25) से D कलेति (1) (8) से कलेति -- से S करोत्ने (1) सो M- करोति (1) से कतय्वमेव तु मंगल (1) कटवि चेव खो मंगले (1) कटविये (चेव) (खो) (मग)ले (1) कटविये चेव खो म(ग)ले (0 कटवो (च) खो मंगल (1) क(ट)वि च खो (4) (म)गले (0 - अपफले (अप)फले अप(फ)ले अपफल अपफले तु खो (4) K- वु खो D- एस हेदिसे चु खो चु (खो) एतरिस मंगल एसे मं(गले) ए(स) (हेदिसे म)- एत (1) ए(षे) (0) (1) अयं तु महाफले मंगले (१) इयं छु खो महाफले (1) (इ)यं (च खो) (महा)फले (1) इमं (तु) खो महफल इयं चु खो महफले - S- - तु खो M- चु खो G- - तत सम्यप्रतिपती K- ये D- - ए धममंगले (1) दासभतकम्हि ममगले () हे(ता) इय (.-) दासभटकसि (ध)ममं(गोले () (त)ते स (:-) (दासभटकसि) -(भट)कसि (ध्र)ममंगल (1) (19) (अ)त्र इम(:-) दसभटकस ध्रममंगले (1) अत्र इय(:-) दसभठकसि सम्यापटिपाति संम्यापटिपति (७) संम्याटिपति - S- ए सम्मप्रटिपति सम्यपटिपति M- ए D- गुलून G गुरूनं अपचिति साधु (5) K- गुलुना अपचिति गुलूनं अप(चिति) गुलून अपचि(ति) S- अपचिति M- गरु(न) (अप)चिति(5) - पाणेसु सयम साधु पारणा)नं सयमे -(मे) पानेसु स(य)मे (17) प्रणनं संयम प्रणन स(य)मे बम्हणसमणानं समनबभनानं (सम)नबाभ(ना)नं सम(न)बाभना(नं) श्रमणब्रमणन श्रमणब्रमणन ·46 ASOKAN INSCRIPTIONS G- साधु স্বল च एतारिसं चा हेडिसे K अंने धंममंगलं नाम (1) तं धंममगले नामा (1) (धम) मंग(ले (ना)म - D अंने - दानं (1) एत दाने (1) एसे दा(ने) (1) एस (ने) (1) एस दन (1) एतं (दने) (1) एषे अंने (1) S- अज धूममंगलं नम ध्रममगले नम (1) (1) M- अणे च एदिशे G- त वतय्वं पिता व(6) पुतेन वा भाता वा खामिकेन वा(:-) K- से वतविये पितिना पि पुतेन पि भाटिना पि सुवामिकेना पि D- (त) वत- (पिति)ना पु(ते न पि भातिना पि(10) सुवामिकेन) (पि)(--) J- (पि)तिना पि पुतेन पि भातिना पि सुवामिकेन (पि)(:-) S- सो वतवो पितुना पि पुत्रेन पि भ्रतुन पि (स्प)मिकेन पि M- से वतवि(ये) पि(तु)ना पि पुत्रन पि भतुन पि स्पमिकेन -(6) साधु इदं इयं K- मितसंथुतेना आव पटिवेसियेना पि (-)(26) साधु इयं D- J- इ(यं) S. अव प्रतिवेशियेन मि(त्र)संस्तुतेन मित्रसंस्तुते(न) (-) (:-) (साधु) सधु सध इयं इम इ(यं) M (अ)व पटिवेशियेन इयं G प्राव तस अथस K- आव तसा अथसा निष्टानाय (1) निवुतिया (1) निफतिया (6) D- प्राव तस अठस कतवं मंगलं कटविये (म)गले (ले) कट वि(ये)(18) कटवो (म)गल कटविये मगले -- S- यव तस अठस निवुतिय (1) निवु(टि)य () M अव अथूस G- अस्ति पि वुतं (:-)(7) (1 ) K- - साधु दनं इति इमं कथमिति दाने सा(धू-)ति (१) (1) D- - (अयि) (पि) (व) वुते I, व पन(१०) इमं के(ष)(केषं) S निवुटस्पि M- निवुटसि (१) (१) व पुन इम केषमिति ·ROCK EDICT IX 47 G- न तु अस्ति दानं व K- हिवले संसयिवये D- एतारिसं मगले से(नयि) (से)दाने ए(त्र)के (अ)त्रके अनगहो व यारिस से हाति) (1) मिया (अ)नुगहे वा (II) (आदिसे) (अ)नुगहे वा आदि(से) (1) सिय (1) (सि)य J- S- ये मगले सशयिके हि हि त से M- ए म-(6)शशयिके G- व K- अठं सिया (1) D. धंमदानं व तं (ध)मदाने धंमदाने वो तं (वोतं धंमानुगहो निवटेया धंम(नुगहे) धंमा(नु)गहे निवटेयति निवटेय (1) त तु खो मित्रेन वा मुहदयेन पुन नो हिदलोकिके च व से -मि (१) से चु खो मितेन (19) सिय पन इअलोकचे वो तिथे सिय पन नो हिद(लो)किके चे व से च J- S- अठं (1) (1) M- अर्थ G- K- वा(8) अतिकेन इयं पुना धंममगले (-तिकेन) व सहायन अोवादितवं अकालिक्ये (1) हंचे पि सहाये(न) पि वियोवदि(तवि) (1) तं अठं नो D- यदि पुन तं अठं S- इय पुन ध्रममगलं M- इयं पुन ध्रममगले अकलिकं (1) अकलिके (1) हचे पि तं अथू न कचं इदं साध इति (0) (1) K- पुना पवसति - G तम्हि तम्हि पकरणे ( इदं निटेति हिद अठं पलत अनत D (त)सि पकलनसि (12) J- S निवटे हिअ (अ)थ परत अनतं M- निवटे ति (हिद) अ- परत्र(8) अनंत यं प्रसवति पुनं पुलं (1) (1) प्रसवति इमिना सकं (७) कि चि ततो इमिना उभये(27) K- पुना D- स्वगं आराधेतु इति । अठ निवतेति हिद (आला)धयितवे (0) खगे आलाधयितवे (0) (अठ निवटेति (अ)थ निवटेति हिद सकिये इमेन . J इमेन S हंचे M- हचे किं हि ततो ततो पुन (पुन) (तं) उभयस उभयस(व) ·48 ASOKAN INSCRIPTIONS - कतय्वतर यथा खगारधि (।) (10) K- (ल)धे होति हिद चा से अठे पलता चा D -ट(वि) (खगस) अाल(धी) (1) (13) कटवियतला (20) (1) S- लधं भोति इह च सो अठो परत्र च M- (ल)धे (हो)ति हिद च से अथे परन च . K- अनंत तेना पसवति प्रसवति S. पुन पुलं पुण' अनंत अनंतं तेन धंममंगलेना (6) ध्रमंगलेन (1) ध्रमगलेन (1) M_ - प्रस (व)ति तेन SANSKRIT RENDERING (KALSI TEXT) - देवप्रियः प्रियदशी राजा आह'-जनः उच्चावचं मङ्गल करोति । आबाधे श्राबाहे विवाहे प्रजोत्- पादे प्रवासे-एतस्मिन् अन्यस्मिम् च एतादृशे जन. बहु मङ्गलं करोति । अत्र तु अम्बिका-जन्यः (अम्बिका-जनिका ) बहु च बहुविध च क्षुद्रं च निरर्थक च मङ्गल कुर्वन्ति। तत् कर्त्तव्यं चैव खलु मङ्गलम् । अल्पफलं तु ( एव ?) खलु एतत् , इदं तु खलु महाफल यत् धर्ममङ्गलम् । अन इद- दासभृतके(बु) सम्यकप्रतिपतिः, गुरूणां अपचिति., प्राणानां संयमः, श्रमणब्राह्मणानां (तेभ्यः इत्यर्थः) दानम् । एतत् अन्यत् च ईदृशं-तत् धर्ममगल नाम । तत् वक्तव्यं पित्रा अपि पुत्रेण अपि भ्राता अपि स्वामिकेन अपि मित्र-संस्तुतेन अपि यावत् प्रतिवेश्येन अपि :-इदं साधु, इदं कर्त्तव्य मङ्गल यावत् तस्य अर्थस्य निर्वृतये (निर्वृति' इत्यर्थ.)। इदं कथं इति ? यत् हि अपर मङ्गल, साशयिक तत् भवति- स्यात् वा तौं अर्थ निवर्तयेत् , स्यात् पुन. न ; ऐहलौकिक च एव तत् । इदं पुनः धर्ममङ्गल अकालिक (आकालिक वा) तच्चत् (=चेत् ) अपि त अर्थ न निवर्तयति (निष्ठापयति) इह, अथ परस्त्र अनन्त पुण्य प्रसूते। तच्चत् (=चेत् ) पुन. तं अर्थ निवर्तयति इह, ततः उभय लब्धं भवति- इह च सः अर्थः, परत्र च अनन्त पुण्यप्रसूते तेन धर्ममगलेन । .. वा। N. B.-G, D and J versions contain the following additional passages after the word निर्वृतिः :-[अस्ति च अपि उक्तं- 'साधु दानं' इति । न तु एतादृशं अस्ति दानं वा अनुग्रहः वा, यादृशं धर्मदान वा धर्मानुग्रहः तत् तु खलु मित्रेण वा सुहृदयेन (सुहृदा) वा ज्ञातिकेन वा सहायेन वा अववदितव्य ( व्यववदितव्य) तस्मिन् तस्मिन् प्रकरणे-'इद कृत्य, इद साधु' इति। अनेन शक्य वर्गः आराधयितु' इति । कि च अनेन ( हेतुना इत्यर्थः ) कर्तव्यतर- यथा खर्गाराद्धिः (स्वर्गाराधनम् इत्यर्थः)]। - ·ROCK EDICT IX 49 ENGLISH TRANSLATION King Priyadarsī, the Beloved of the Gods said: ---People observe diverse (high and low) ceremonies or ceremonial rites. In illness, at marriage of sons and marriage of daughters, birth of children and departure for journeymon these and such other occasions people observe many ceremonies. In such matter, the mothers and other) women (capable of bearing children) perform many and manifold ceremonies which are petty (trivial) and useless (worthless). Ceremonies, however, are surely to be observed. But this kind bears little fruit. On the other hand, this sort namely the Dharma-ceremonial (1.e ceremonial of the Law of piety) bears great fruit. In this are included right treatment towards slaves and servants, reverence towards teachers, restraint (from injury) to living creatures, and charity towards (Buddhist) ascetics and Brāhmanas. These and other similar acts are what may be called Dharmamangala (1.e. the ceremonial of the Law of piety). Therefore, this ought to be said by a father, a son, a brother and a master (or a husband), a friend and an acquaintance, even by a neighbour—"This is excellent, and this is the ceremonial which should be performed until that purpose is accomplished". How is this? That which is the ceremonial of the other kind is dubious (in its effect)-10 may accomplish that (desired) end or may not do (so), for, it pertains to this world. But chis ceremonial of the Law of piety takes no account of time (either of this world or of the next) Even if it cannot accomplish that (desired) end in this world, it produces endless merit in the world after. If again it accomplishes that (desired) end here in this world), then both gains are secured. namely, that (desired) end here and in the world beyond endless merit is produced on produced on account of that ceremonial of the Law of piecy. N.B. The G, D and ) versions contain the following additional passage after “That which is etc”. And this is also said:-"Liberalıey (or charity) 1 excellent". But there is no such liberality or favour as the liberality of the Law of piety and the favour of the Law of piety. Therefore, by a friend (or an ally). a loving associate, a relative or a comrade should it be exhorted on this or tha occasion— this should be done, this is excellent. By this heaven can be won”. For this reason, what else is to be better achieved than the gain of heaven WORD NOTES (1) 377-Skt. 3897. Vide note on it R.E. VII. (2) StatafIn illness or distress. (3) TET-Lit. in bringing home or inviting (a bride), hence in son's matriago Cf. the use of the phrase AlfaTema in Kautilya IX, 6.

·50 ASOKAN INSCRIPTIONS (4) Paquefer-Lit. carrying home (a son-in-law), hence in daughter's marriage. (5) अवकजनियो-Skt. अम्बिका-जन्यः, mothers and other women who can give birth to children. sfat.-a woman, a wife, a daughter-in-law. Cf. महीडायो (=Skt. महिला.) of G, स्त्रियक ( Skt. स्त्रियः ) of S, बलिकजनिक (बालकजनिकाः mothers of children) of M, and इथी ( =Skt. स्त्रियः) of M. (6) निवुतिया-Set. निवृतये, निति is fulfilment, completion, accomplishment. CÆ निस्टानाय (Skt निष्ठानं or निष्ठा) of G, निवुटिय of S and M, and निफतिया (Skt निष्पत्तये). (7) ये हिवले-Skt यत् + हि+अपर, हि+अवले (अपरं) by Pali Sandbt. (8) संसयिक्ये-Skt. साशयिक, of dubious effect. (७) व से~एव+तत् . Cf. तिथे ( =Skt तिष्ठेत् ) of M. (10) अकालिक्ये --Skt. अकालिकं or आकालिकं, unseasonable. अकालिकं used adverbtally in महाभारत, immediately. But here the word means 'that which has no reference to particular time (either of this world or the world beyond) or 'which takes no account of proper or improper time'. (11) निटेति-Skt. निष्ठापयति. cf. निवटे ( निवर्तयेत् ) of S. (12) अठं-Stands for अथ of S It seems & is a mistake for थ. (13) हंचे-A compound indeclinable in the sense of Skt. यदि (1.e. if, indeed, verily). Cf. हचे of M. हंचे=Pall सचे and Skt. तच्चेत् , if, though. (14) अनन्तं पुना=Skt अनन्तं पुण्यं here. (15) पवसति-Cf. प्रसवति of S and M (=Skt. प्रसूते). (16) वुतं G-Skt. उक्तं ( There is a Buddhist saying ) 'सव्वदानं धम्मदानं जिनाति' (Dhammapada). EDICT X (TEXT) देवानं पि(प्रि)यो पि(प्रियदसि राजा देवाणं पिये पियदषा लाजा यषो वा किवि वा -(वा)नं पिये पियदसी (लाजा) (यसो वा) किटी वा यसो व कीति व न महाथावहा नो महथावा न (ठा ह) - D- S- यशो व किटिव न महठवह देवन प्रिये प्रियदशि रय प्रिये प्रि(य)दशि रज M- - यशो व किटिव न महथ्वहं ·ROCK EDICT X 51 G- मंजते अजत - K_ - मनति अनता यं पि वा D - म(न)ते वा यसो वा किति (यसो वा कि)टो यसो वा किटी यशो किट्रि य(शो व) किटि तदात्पनो तदत्वाये तदत्वाये तदत्वाये तदत्तये तदत्तये इछति इछति इछति इछति इछति वा S. मजति अजन यो पि व M- मजति अगत्र यं पि व च मे दीपाय अयतिये जनो (2) जने जने (14) धंमसुर्स(ख)मा धंमसुमुषा चा मुर्स(स्र )मता मुमुषातु सु-(मतु मे ति भे) D- धंममु(सू)सं सुसूसतु मे (22) J आ(योतिये च S अयतिय M- अयति(य) चो च (ज)ने (जने) जने ध्रमसुभ्रष मे ति मुश्रुषतु मु-(ष)तु ध्रमसुश्रप मे ति एतकाय पियो G- छमवुतं K- धंमवतं अनुविधियता अनुविधियतु देवानं देवानं वा (1) (1) (1) ति एतकाये पिये D- धंम (मे) एतकाये - monam च प्रिये S. ध्रमवुतं M- -(10) (तं) अनुवि(वियतु) अनुविवियतु (1) (1) एतकये एतकये देवनं देवन ति प्रिये G.- किति व किंचि पियदसि राजा यसो व पियदसि (28) लाजा यषो इछति (1) (3) यं तु इछ (1) K- किति वा अंचा किचि | |. प. D ती(वा) - - S प्रियदशि रय यशो व किचि किट्रि व (22) (इछ)ति किटि व इछति (1) यं तु (ए तु) M- प्रियदशि यशो व किचि G- प्रियदसि राजा त सवं K पिये पियदषि लजा त षवं पराकमते -लकमति पलकमति -ति D. पिये देवानं देवानं देवानं देवानं देवनं देवन पिये २. || - प्रियो रय सब S परक्रमति M- परक्रम(ति) प्रियदशि प्रिय(द्र)शि प्रिये (रज तं ) सव ला 1-70001 ·52 ASOKAN INSCRIPTIONS m Gm पारत्रिकाय (,) K- पालतिकाये वा (,) (पालतिकाये) (15) (,) पालति(का)ये वा (,) S. परत्रिकये व (,) M- परि(त्रिकये व) (B) किंति (2) किति (2) किंति (१) (किंीति (2) किति (2) किति (2) सकले अपपरिस्रवे सकले अपपलाषवे (स)क(ले अप)पलिसवे सकले अपपलिसवे स(क)ले अपरिस्रवे (II) अपपरिसवे तु परिस्रवे य चु पलिसवे - ये अपुंज (1) (4) दुकरं अपुंने (1) दुकले (दु)क(ले) पलिस HTTA अस (1) एस K षिया ति ति () एसे D (हुवेया)ति (1) हुवेया ति (1) (23)- S सिय ति एष M- सिय ति ति (1) एषे तु परिस्रवे यं अपुन (अपु) (0) (1) दुकरं दुकर तु परिसवे ए G- खो व जनेन व अजत एतं एषे छुदकेन खुदकेन उसटन उसुटेन Kod खो - वा वगेन वा अनत (त) - S तु वग्रेन व अजन खो खो एष एषे खुद्रकेन खुद्रकेन उसटेन उस)टेन M- चु व वन(न व अ(ञ)त्र G- अगेन पराकमेन तु खो एत हेत K- - अगेना (1) (1) (16) पलकमेना खो (29) P) D. अगे -(न) सवं परिचजित्पा षवं पलितिदितु सवं च पलितिजितु (लि)तिजि(तु) सवं परितिजितु सत्र परिति(जि)तु || (1) एतं चु S अग्रेन परक्रमेन M- अ(i)ण परक्रमेन (1) (तु खो) उसटेन K वा (1) उषटेन उ(सटेन) दुकरं (0) दुकले दुकलत(ले) (1) दुकलतले (1) D. वा चु खुदकेन खु(द)केन उस(टे)न वा (0) उ(स)टेन वा (1) वा चु S- उस(ट)न उसटे- उसटेन ( 1) M- - व दुक(र) ( 1) ·ROCK EDICT X 53 SANSKRIT RENDERING KALSI VERSION) देवप्रियः प्रियदर्शी राजा यश वा कीर्ति वा न महाविहां मन्यते,-अन्यत्र यत् अपि यशः वा कोर्ति वा इच्छति-तदात्वे आयत्यां च जनः धर्मशुश्रूषां शुश्रूषतां मम इति, धर्मोक्तं ( वा धर्मवृत्त ) अनुविधीयतां (तेन) ( अथवा अनुविधत्तां )। एतस्मै देवप्रियः प्रियदर्शी राजा यशः वा कीर्ति वा इच्छति । यत् च किश्चित् प्रक्रमते देवप्रिय प्रियदर्शी राजा तत् सर्वं पारत्रिकाय एव , किं इति ? -सकलः ( जन इत्यर्थः) अल्पपरिस्रवः स्यात् इति । एष तु परिस्रवः यत् अपुण्यम् । दुष्करं तु खलु एतत् क्षुद्रकेण वा वर्गेण उच्छूितेन ( उत्कृष्टेन इत्यर्थ.) वा, अन्यत्र अग्यूण (अग्यात् ) प्रक्रमेण (प्रक्रमात् ) सर्व परित्यज्य । अत्र (अन्यत्र, एतत् ) तु खलु उच्छ्रितेन ( उत्कृष्टेन इत्यर्थ ) वा ( एव ? ) दुष्करम् । ENGLISH TRANSLATION and in King Priyadarśī, the Beloved of the Gods, does not consider renown (herein) or glory (hereafter) as leading to great gain (or value), except when he wishes for renown or glory that his people should hearken at present future to the Law of piety (as propounded) by me, and conform to my instruction in the Law of piecy as given by me. For this purpose, King Priyadarsi, the Beloved of the Gods, desires renown or glory. Whatever action King Priyadarsi, the Beloved of the Gods, exerts for, all that is indeed for well-being in life hereafter. What is it? That all may have less trouble (risk or danger). That trouble or danger is demerit or vice. Verily it is difficult to attain such a state by the class of men of low or high rank except by the utmost exertion by giving up all (things). But this indeed is ever difficult for one of high rank. WORD NOTES (1) तदत्वाये अयतिये चा-Skt. तदात्वे आयत्या च. Cf. तदात्पनो G, तदत्तये S and M. Also cf. दीपाय G, अयतिय S, अयति M, and आयतिये in J. The phrase means 'ar present and in future'. “तत्कालस्तु तदात्वं स्यात् , उत्तर. काल आयतिः" इत्यमर.. मेदिनी has "आयतिस्तु स्त्रिया दैर्ये", दीघाय G means in future times'. Cf. Kautilya, v. I. "आयत्यां च तदात्वे च क्षमावानविशङ्कितः" । Also "तदात्वे च आयात्या च" Ibrd v. 4.

·54 ASOKAN INSCRIPTIONS (2) पलिषवे-Skt. परिस्रवः. Cf. परिसवे G, S, M, and पलिसवे D and J. The word is from Skt. rootę to flow. Hence it means 'that which carries (men) afloat, hence the evil (of desires and passions)'. If the word Is taken as equivalent to Pali परिस्सय (=Skt. परिश्रयः from Skt. root fer), it may mean pain, trouble, danger or risk, peril. (3) उषुटेन-Skc. उच्छ्रितेन. Cf. उसटन G, S, M, D and J, by a man of high rank, by a man who has attained eminence. (4) पलितिदितु-It is a gerund here. Skt. परित्यज्य Cf. परिचजित्पा G, परितिजितु S, and पलितिजितु D. EDICT XI ( TEXT) पियदसि देवानं K- देवानं S- देवनं पि(प्रियो पिये पियदसि प्रियदशि एवं प्राह () नास्ति लाजा हेवं हा (6) नथि एवं अहति (6) नस्ति एवं अह ) नस्ति एतारिसं हेडिषे एदिशं (ए)दिशे प्रियो M- प्रिये प्रियदशि धंमसंस्तवो वा G दानं K दाने S दनं M- दने यारिसं (आ)दिषं यदिशं अदिशे धंमदान धंमदाने ध्रमदनं ध्रमदने ध्रमसंस्तवे ध्रमस-वे भवति (6) (:) - G धंमसंविभागो व K धंमषंविभगे S ध्रमसंविभगो M- (ध्र)मसंविभगे धंमसंबधो वा धमर्षवधे (ध्र)मसंबंधो ध्रम -धे (12) (1) (2) तत (1) तत (1) तत्र (1) तत्र इदं एषे एतं एषे (6) दासभतकम्हि दाषभटकषि दसभटकनं सम्यप्रतिपती षम्यापटिपति सुख सा धुषुषा K- मातरि पितरि साधु मातापितिषु मतपितुषु मतपितुषु S- सम्मपटिपति सुश्रुष M- दसभट-स स(म्य)संपटिपति ·ROCK EDICT XI 55 वाम्हणसमणान साधु दान (3) (30) समनवंभनानं मितसस्तुतनातिकानं K- मितषथुतना(ति)क्यानं S मित्रसंस्तुतजतिकनं M- -(13) संस्तुतजतिकन श्रमणब्रमरगन (24) दाने दनं दने श्रमणब्रमरगन G- प्राणानं वतय्व पिता व K- पानानं पितिना पि पि अनारम्भो माधु (1) अनालंमे (1) अनरंभो (1) (0) एषे एतं वतविये वतवो पुतेन पुते पुत्रेन पुत्रेन S. प्रणनं पि पितुन पि पितुन पि M- प्रणन अनरंमे एषे वतविये पि G- - भाता आव KO भातिना अवा व मितमस्तुतजातिकेन व पि (ष)वामिक्येनापि मितमंधुताना पि (समिकेन पि मित्रसंस्तुतेन पि स्पमि पि मित्रसंस्तुतेन पटिवेमियेहि (6) पटिवेसियेना (.) प्रपिवेशियेन (1) पटिवेशियेन (14) () भ्रतुन प्रव M- भतुन साधु तथा साधु तथा G- इदं K- इयं S (इ)मं M- इयं इदं इयं इमं इयं कटय्वं (4) (1) सो कटविये (1) शे कटवो (1) मो क्रटविये (0) से इलोकच(स) कलंत हिदनोकिक्ये च करतं इअलोक च करतं हिद(लोक सधु तथ मधु त(थ) G- परत भवति तेन होति होति K- पलत आराधो के श्रालधे अरधेति अरधे(ति) च अंनंत पुनं च अनंत पुंना च अनतं पुर्व च अ(न)तं पुणं S_ परत्र पशवति तेना प्रसवति (25) (ते)न प्रसवति M- - G धमदानेन K... धमदानेन S ध्रमदनेन M- (ध्र)मदनेन (0) (1) (1) (1) ·56 AŚOKAN INSCRIPTIONS SANSKRIT RENDERING (KALSI VERSION) देवप्रिय प्रियेदशी राजा एवं आह .-नास्ति ईदृशं दानं यादृशं धर्मादानं धर्मस विभाग धर्मसम्बन्धः। तत्र एतत् ( भवति इत्यर्थः)-दासभृतकेषु सम्यक्प्रतिपत्तिः, मातापितृषु शुश्रूषा, मित्रसंस्तुतज्ञातिकाना ( तेभ्यः इत्यर्थ.) श्रमणब्राह्मणाना ( तेभ्यः इत्यर्थः) दानं, प्राणाना अनालम्भः । एतत् वक्तव्यं पित्रा अपि पुत्रेण अपि भ्राता अपि स्वामिना अपि, भित्रसंस्तुताभ्या यावत् प्रतिवेश्येन- "इदं साधु, इदं कर्त्तव्यम्"। स' तथा कुव॑न् ( तस्य तथा कुर्वतः इत्यर्थः ) ऐहलोकिकं च कं ( सुखं इत्यर्थः ) आराधितं भवति, परत्र अनन्त पुण्यं प्रसूते तेन धर्मदानेन । - ENGLISH TRANSLATION King Priyadarsī, the Beloved of the Gods, thus says:—There is no such gift as is the gift of the Law of piety, (no such) distribution of the Law of piety and (no such) relationship through the Law of piety. Therein these (things) take place-right treatment towards slaves and servants, hearkening (or obedience) to mother and father, liberality to friends, acquaintances and kinsmen and (also) to (Buddhist) ascetics (Sramanas) and Brahmanas, and abstention from (sacrificial) slaughter of lives. This should be said by a father, a son, a brother, a master (or husband), a friend and an acquaintance, and even by a neighbour- “This is excellent, this should be done". For him (a man) thus For hım (a man) thus acting, the bliss of this wcrld is attained and endless merit accrues (to hım) in the world beyond on account of this gift of the Law of piety WORD NOTES (1) हेडिषे-Skt. ईदृशं. Cf एतारिसं (Skt. एतादृशं) G, एदिशं (Skt. ईदृशं) S. (2) आदिषं-Skt. यादृशं Cf यारिस G, यदिशं S, अदिशे M. (3) धमषंविभगे-Skt. धर्मसंविभागः. Cf. धमसंविभागो G, घ्रमसंविभगो S and ध्रमसंविभगे M. संविभाग means distribution or disposal of (things given). (4) पितिना-Skt. पिता Cf. पिता (=पिता)G, पितुन S and M. (5) षवामिक्येन-Skt. खामिकेन. Cf. समिकेन S. (6) पटिवेसियेना-Skt. प्रतिवेश्येन, by a neighbour. Cf. पटिवेसियेहि G (Inst. pl.), प्रतिवेशियन S and पटिवेशियेग M. (7) कलंत-Skt. कुर्वन् . करु Greither कुर्खन् , or more properly कृत्वा.

·ROCK EDICT XII 57 (8) कं-In Skt. it means happiness. 'सुख-शीर्ष-जलेषु कम्” इति मेदिनी. Cf. करतं S and M. (७) हिदलोकिक्ये-Skt ऐहलौकिक. G has इलोकं and S इअलोक. (10) आलधे-Skt. आराधितं (pp. of आ+राध ). Cf आरधो G, अरधेति S and M ( =Skt. आराध्यते) (11) This Edict does not occur in D and J. ROCK EDICT XII (TEXT) पिये सव पासंडानि पाषंडनि च पवजितानि च पवजितानि पिये पवा देवानं K- देवाना S देवनं M- देवन पियदसि पियदषि (31) लाजा प्रियदशि रय प्रियदशि प्रियो सव प्रषंडनि प्रव्रजित प्रिये प्रषडनि प्रव्रजितनि च दानेन च वा घरस्तानि K- गहथानि S ग्रह(ठ)नि M- ग्रहथनि पूजयति पुजेति पुजेति पुजेति दानेन दनेन दनेन विविधाय च पूजाय पूजयति ने () विधिधन च (पूजा)ये (6) विविधये च पूजये (1) विविधये च पूजय (0) - तु तथा देवानं पियो मंजते यथा K- नो तथा दानं व पूजा व दाने वा पुजा वा दनं व पुज मनति प्रथा S- الله الله) الف) पिये प्रियो नो देवानं व (2) देवनं व (2) देवनं तथ मनति यथ M- नो तथ दन व पुज प्रिये मजति স্মথ - अस सारवढी शालवढि किति (2) K कित (2) S किति (2) M- किति (2) सवपासंडानं (1) सारवढी तु शियाति शवपशिंडानं (1) सालवढि ना सिय सनप्रषंडनं (1) सालवढि तु सिय सवप्रषडन ति (0) सलव दि तु बहुविधा(3) (1) बहुविधा (0) बहुविध बहुविध (1) सलवढि सलवढि किंति (8) G- (3) तस तस तु इदं मूलं य वचिगुती (1) K- तश चु इयं मुले (अ) वचगुति (6) किति (2) त s- तस तु इयो मुल यं वचगुति (6) (3) किति (2) M- तस चु इयं मुले अं वचगुति (6) (3) किति (2) 8 आत्पपासंडपूजा व अतपाशंडे पुजा अतप्रषंडपुज व अतप्रषपुज व ·58 ASOKAN INSCRIPTIONS परपासंडगरहा पलपाशंडगलहा व नो भवे अपकरणम्हि लहुका व अस(4) तम्हि तम्हि व नो शया(32) अपकलनसि लहुका वा शिया तशि तशि नो सिय अप्रकरनसि लहुक व सिय तसि तसि व नो सिय अपकरणसि लहुक व सिय तसि (त)सि S- परपषंडगरन M- परपषडगरह - प्रकरणे (1) पूजेतया तु एव परपासंडा तेन त(ते)न K पकलनशि (1) पुजेतविय चु पलपाशडा तेन तेन S प्रकर(णे) (1) पुजेतविय व चु परप्रष(4)(ड) तन तेन M- पकरणसि (1) पुजेतविय व चु परप्रषड तेन तेन प्रकरणेन (1) अकालन (1) (अ)करेन (1) (4) अकरेन (1) वढयति बाढ़ वढियति G एवं कर प्रात्पपासंड K- हेवं कलत अतपशडा S एवं क(रे)तं (अ)तप्रचंड M- एवं करतं अत्मपषड परपासंडस च उपकरोति (5) (1) पलपाशड पि वा उपकलेति (1) परप्रषडस पि चे उपकरोति (1) परपषडस पिच उपकरोति वढेति बढं वढयति (1) आत्पपासंड परपासंडस च पि अतपाशड पलपशड पि वा G- (5) तदंथा करोतो K_ तदा-अंनथा कलत S- तद-अञथ क(रत च) M तदर्थ करत च छणति च छनति छणति च छणति अतप्रषंडं(5) परप्रषंडस अत्मपषड परपषडस पि च अपकरोति K_ अपकलेति S अपकरोति M-5) अपकरोति (1) यो हि कोचि (1) ये हि केछ (1) यो हि (को)चि (1) ये हि केचि आत्मपासंडं पूजयति परपासंडं वा अतपाशड पुन(ज)ति (33) पलपाषड वा अतप्रषडं पुजेति परप्रषड अत्मपषड पुजेति परपषड व (१) G गरहति (6) सवं आत्पपाषडभतिया K- ग(ल)हति षवे अतपाषं(ड)भतिया वा S गरहति सन अतप्रषडभतिय M- गरहति सव्र अत्मप्रषडभतिय (,) किति () किति (,) किति () किति (१) आत्पपासंड अतपाषंड (१) (6) अतप्रषंडं (2) अत्मपषड व ध सो च पुन तथ च पुना तथा G दीपयम इति (6) K- दिपयम S दिपयमि ति (6) M- दिपयम ति दिपयम ति () करातो कलंत करतं सो च पुन तथ करतं करत(6) सो च पुन तथ पुन तथ ·ROCK EDICT XII 59 G- प्रात्पपासंड वाटतर K- बाढतले (1) उपहनाति (1) उपहति अतपाषंडमि उपहति अतप्रपडं उपह(न)ति आत्मपपड S_ वढतर ( 1 ) M- बढतर (1) G- त समवायो एव धंम K- समवाये व धम साधु (.) (7) किति (2) अंजमजम पाधु (6) किति (1) अनमनपा मधु (७) किति (३) अजमजम सधु 6) किति (2) अणमणम वो ध्रभो S- सो सयमो M- से समवयो व खुणारु च पियस पियषा G- च सुमुसेर (1) एवं K पुणेयु चा घुषुपेयु चा ति (1) हेवं S-- (7)श्रुणेयु च सुश्रुषेयु च ति (1) एवं M- श्रुणेयु च श्रुणेयु च सुश्रुषेयु च ति (1) ए(व) हि देवानं हि देवानं हि देवनं हि देवनं इछा (.-) इछा (:-) इछ (:-) इछ (.-) प्रियस प्रियम किति (1) सवपासंडा K- किति (१) (34) सवपाषंड S- किति (2) सवप्रषंट M- किति (2) सप्रपषड बहुस्सु ता च असु कलारणागमा बहुपुता चा कयानागा बहुश्रुत कल(ण)गम बहुश्रुत च (7) कयणगम च असु (1) च हुवेयु ति (1) च सियम (1) च हवेयु ति (1) तत तते प्रसंना पियो G-(8) ये च K- च पिये तता पषंन तत्र (8) प्रसन तेहि वतव ते(हि) वतविये तेषं वतवो तेहि वतविये (:-) देवानं (-) देवाना (:-) देवनं (-) देवन ये च तत्र प्रियो M तत्र तन प्रसन प्रिये पूजा व मंबते यथा वा वा पुजा मंनति - प्रथा G नो तथा दानं K. नो तथा दानं S- तथ M- (नो) (त)थ दनं किति (१) किति (१) किति (१) किति (1) दनं न व पुज व मजति यथ मणति अथ G सारवढी च K- षालवढि चा अस सर्वपासडानं बहका शिया षवपाषंडति(नं ति) बहुका सिय ति सवप्रषडनं (बहु)क सिय सव्रपपड(न)(8) (बहु)क (1) एताय (७) अथा (1) एतायाठाये (1) एतथे (1) एतये अथ्ये S- सलवढि M- सलवढि ·60 ASOKAN INSCRIPTIONS व्यापता च च K वियापटा S-- () वपट M- वपुट धंममहामाता धंममहामाता (ध्र)मम(ह)मत्र ध्रममहमत इथीभखमहामाता इथिधियखमहामाता इ(स्त्रिधि)यछमहमन इस्त्रि(झ)छमहमन G- वचभूमीका च अत्रे च य K.- वचभुमिक्या अने वा यं निकाया (1) निकाया (1) (35) निकये (1) निकय (1) अयं च एतस इयं च एतिषा फले इमं च एतिस फलं हयं च एतिस फले S- वचभुमिक यं স্বত্ব च अजे च M- बचतुमिक (9) यं G.. - IP धंमस च अात्पपासंडवढी अतपापंडवढि K- - चा धमष चा होति होति (भोति) भोति दोपना दिपना दिपन दिपन (1) (1) (1) S__ अतप्रषडवढि (10) ध्रमस च M- अत्मपषडवढि च भ्रमस (1) SANSKRIT RENDERING (KALSI TEXT) देवप्रिय प्रियदर्शी राजा सर्वपापण्डान् प्रव्रजितान् गृहस्थान् वा पूजयति दानेन विविधया च पूजया। न तु तथा दानं वा पूजां वा देवप्रियः मन्यते यथा-किं इति ? सारवृद्धि. स्यात् इति सर्वपाषण्डानाम् । सारवृद्धिः नाम (तु, अन्यत्र) बहुविधा। तस्या. तु इद मूलं यत् वचोगुप्तिः। कि इति ? तत् आत्मपाषण्डपूजा परपाषण्डगर्दा वा न स्यात् अप्रकरणे, लघुका वा स्यात् तस्मिन् तस्मिन् प्रकरणे। पूजयितव्याः तु परपाषण्डाः तेन तेन आकारेण । एवं कुर्वन् आत्मपाषण्डं वर्धयति परपाषण्डं अपि वा उपकरोति । ततः अन्यथा कुर्वन् आत्मपाषण्डं च क्षिणोति, परपाषण्डं अपि वा अपकरोति । य. हि कश्चित् आत्मपाषण्डं पूजयति, परपाषण्डं वा गर्हते (गर्हयति वा)-सर्च (तत् इत्यर्थः) आत्मपाषण्डभक्तमा एव-कि' इति ? आत्मपाषण्डं दीपयेम" इति-स' च पुनः तथा कुर्वन् बाढतरं उपहन्ति आत्मपाषण्डम् । तत् समवायः एव साधुः, कि इति ? अन्योन्यस्य धर्म शृणुयुः च शुश्रूषेरन् च इति। एवं हि देवप्रियस्य इच्छा-किं इति ? कल्याणागमाः च भवेयुः इति। ये वा तत्र तत्र प्रसन्नाः, तैः वक्तव्यं देवप्रियः न तथा दानं वा पूजां वा मन्यते, यथा--कि इति ? सारवृद्धिः स्यात् सर्वपाषण्डानां (इति) बहुका च। एतस्मै अर्थाय व्यापृताः धर्ममहामात्राः स्त्रयध्यक्षमहामात्राः ब्रजभूमिकाः अन्ये वा निकायाः। इदं च एतस्य फलं यत् आत्मपाषण्डवृद्धिः च भवति, धर्मस्य च दीपना। सर्वपाषण्डा. बहुश्रुताः च ·ROCK EDICT XII 61 ENGLISH TRANSLATION occasion arises, sect King Priyadarsī, the Beloved of the Gods, shows reverence to people of all (religious) sects, whether (wandering) ascetics or householders with gifts and various kinds of reverence. But (the king,) the Beloved of the Gods does not consider so much for gifts or reverence as that—what is it ?-there should be a growth of the essence in all sects. But this growth of the essence has many aspects. But this is the root of thatnamely, restraint of speech. What is that? That there should not be reverence (by over-rating) to one's own sect and disparagement (by under-rating) of others' sects when no topic or or, they should be small (indeed) when this or that occasion arises As all the other sects deserve reverence for this or that reason (or in different manners) By doing thus one promotes one's own sect and at the same time does good to other sects. By acting otherwise one injures (lit. makes an end of) one's own sect and does ill to other sects That person who does reverence to his own and disparages other sects-does all this only out of attachment to his own sectand why so? -- with the intent that he should elevate his own sect. That (person) again by acting thus injures very greatly (or severely) his own sect. So contact however, is a good thing. How so? So that (people belonging to different sects) may hear and willingly hear the Law (of piety as adopted) by one another. For, thus, the desire of (the king), the Beloved of the Gods is-what is it?- that men belonging to all sects may become versed in many lores and stick to virtuous deeds. Whoever are faithful to particular systems (of creed) should tell others that the king), the Beloved of the Gods, does not so much care for gifts and (forms of) reverence-how so ?--as that there should be growth of the in all sects and that to a large extent also. For this purpose State-functionaries in the Law of piety were appointed, as also ministers of the type of supervisors over the women and Officers-in-charge of the settlements of herdsmen and also other groups (of officials). And this is the fruit of such an arrangement--namely, the growth of one's own sect and the illumination (or glorification) of the Law of piety. the High WORD-NOTES (1) Trasfat-Skt. TTTTET'. Cf पासंडानिG, प्रषंडनि Sand प्रसडनि M. This word represents the meaning of any religious sect--Buddhist or non- Buddhistic. The two phrases (in Skt.) आत्मपाषण्डपूजा and परपाषण्ड- Taf stand as clear evidence to such a meaning. Even the Buddhistic पाषण्ड may be called one's own sect and in that case, all other (non-Buddhistic) sects may be called sects of other creeds.

·62 AŚOKAN INSCRIPTIONS (2) वचगुति-Skt वचोगुप्ति.. Cf. वचिगुतो G, वचगुति S and M, keeping one's word to one-self, hence restraint of speech. (3) पकलनशि-Skt. प्रकरणे. Cf प्रकरणे G and S, and पकरणसि M. In a (particular) context, occasion or topic. (4) कलत-Skt. कुर्वन् . Cf. करु ( कुर्वन् or better कृत्वा, a gerund ), करंतं S and करतं M. (5) छनति-Skt. क्षिणोति Cf छणति G, S and M. From Skt, root fa, to destroy, or injure. In some old dialects even the initial of Skt. ruin becomes छ. (6) पुनति-Its corresponding forms in G is पूजयति and पुजेति in S and M. Probably it is a mistake for gafa or gofat (7) दिपयेम-Skt. दीपयेम. G has दीपयेम Cf दिपयमि of S. The root दोप् here conveys the sense of glorification or making illustrious ot illuminating (figuratively) Also cf the wotd दीपना of G and दिपन of S and M. (8) समवाये-Skt. समवाय', Cf. समवायो of G, and समवये of M. But Shas instead the word सयमो ( =संयम ). The word समवायः ( सं+अव+इ) the present context should mean ‘a meeting, a contact, a congress and not 'concord' as some scholars think. in (७) अंनमनषा--Skt अन्योन्यस्य. Cf. अंजमंजस G, अञमजस S and अणमणस M. The Pali phrase 1s अञमञ or अञोच. mutually, one another. (10) G, M. बहुषुता- -Skt बहुश्रुताः. Cf. बहुसुता बहुशुत S and बहुश्रुत Versed in many lores, well-informed, or those who have studied much. श्रत -शास्त्र cf. "श्रुतं शास्त्रावधृतयोः" इत्यमर'. (11) पन-Skt. प्रसन्नाः . Cf. प्रसंना G, प्रसन S and M Faithful to their own creeds. प्रसाद in Buddhist literature means faith'. (12) इथिधियख-महामाता-Skt. स्त्रयध्यक्ष-महामाता.. Cf इथीभख-महामाता G, इस्त्रिधियछ- HETATET S and gfer HSHEHET M. These officers were later (than R.E.V) instituted to look after the morals of the women, ·ROCK EDICT XIII 63 (13) वचभूमिक्याः-Skt ब्रजभूमिका , cf. वचभूमीका G, वचभुमिक S and बचभुमिक M. Do these officials have any reference to the facilita's, superintendents of the pasture-lands (as described in Kautilya's अर्थमास्त्र, BK II. 34)? The root व्रज in Pkt. becomes वच्च ( व्रजति -वचति by the प्राकृतप्रकाश rule, “चो व्रजनृत्यो." (14) निकाया-Skt. निकायाः, groups, classes, associations Cf. निकये S and निकय M. (15) This Edict also does not occur in ) and D. EDICT XIII (TEXT) यो - K- अठवषाभिसितेषा पियष लाजिने देवानं (द)वन पियदषिने प्रिप्रदशि(स) S- अ(स्तव)ष-अमिसित (स) प्रिअस रजो M कलिंगा K- (विजि) विजिता (1) दियढमाते (विजित) (1) (दियध)मने ये कलिग्या क(लिग तफा पानषतषहशे (प्रणशतम)हस्र S- ये ततो - M- (कलिग) - - प्ररणश- -ढे तत्ता K- तत सतसहस्रमात शतषहषमाते शतसहस्र(म)त्र हते बहुतावतकं बहुतावंतके बहु(तवतके) अपवुढे अपवुढे वा - मतं (1) मटे (1) मुटे (2) (1) S- तत्र - M- G- तता अधना तीवो K तिवे तता अधुना - पछा (प)छ (प)छ लधेसु लधेषु लधेषु ल(धेषु कलिगेसु कलिग्येषु (कलिगेषु) क(लिगे)षु S ततो अधुन तिव्र M (2) पछ अधुन ·64 ASOKAN INSCRIPTIONS G- S mana (2) (36) - धंमवा (यो) धंमवाये ध्रम(पलन) K- धंमानुषथि चा धमकामता ध्रम(क)मत देवान देवन S ध्रमनुशति च M- --म(नु)श(ति) च BAR R- - K- पियपा षे अथि (1) (1) -सयो अनुषये अनुसोच(न) देवानं देवानं देवन प्रियस विजि- पिय(षा) विजिनितु प्रियस विजिनि(तु) S- प्रियस सो अस्ति M...- G..... -- व K_ कलिग्यानि वा अविजितंहि । (3) अविजितंहि वधो विजिनमने तता वध (विजि)नम(नि) (ये) तत्र वधो • (3) S.- (कालिग(नि) व M - G- मरण व व जनस () तं वाढं (,) षे वाढ K- वा वा जनषा मलने (मरणं अपवाहो अपवहे अपव(हो) (अपव)हे वेदनमत वेद नियमुते वेदनियमतं वेदनियम(तं) S- व व जनस (.) त वढं M- व (जन-) - G- K-- - (गु)रुमत गुलुमुते गुरुमत चा देवा(न) देवानं देवनं -(स) (3) पिय(षा) (1) प्रियस (1) पि चु ततो इयं इमं S- पि चु ततो - M- - - बाम्हणा पियषा वषति बंभना G- K- गलुमततले S गुरुमत(त)रं M- देवानं (देव)न (37) (1) (1) तत्र (स)वता हि (4) प्रियस वसंति ब्रमण - de- व समरणा व - K. व षम(ना) वा अजे अने अंने वा पाशंड येशु विहिता एष येसु विहित S- व भ्रमण व व गिहिथा वा ग्र(ह)थ -(4) प्रषंड व Mdos - - ·ROCK EDICT XIII 65 - -सा सुमु()मा गुरुमुसूसा मातापितरि मातापिति- पुसुषा - युयुपा गलुखुषुष GO K- अगभु(त)- S अग्रभुटि- M अग्रभु- गुरुनं सुश्रुप सुश्रुष सुश्रुष मतपितुषु मतपि(तु)यु मुश्रुप (सुश्रुष) गुरु-सुश्रुप G- मितसंस्तुतसहायनातिकेषु K- मितपंथुतषहायनातिकेषु S (मित्न)संस्तुतसहाय (5)-तिकेषु M- मित्रसंस्तु) दाम(भ) दाशभ(त)कषि (दा)सभ(ट)कनं (4) षम्यापटिपति सम्मप्रतिपति G -- | K- - तता वा वो वा दिढभतिता दिढ(भतित) (1) तेष (1) तेष होति भोति S- तत्र (उ)पघाते अपग्रथो (5) व वधो M -am- व व विनिखमण वा पि अभिरतानं अभिलतानं K- वा विनिखमने -- वा (1) येस (1) (38) येष (1) ये(ष) व येष व S अभिरतन M- (अभिरतन) निक्रमणं विनिक्रमणे पि (पं)विहितान पि मंविहितनं (पि) संवि(हित)नं व (1) व G- व्यसनं वियषने K- षिनेहे S- (ने)हो M- सिनेहे अविपहिने अविप्रहिनो अविप्रहि(ने) एतान एतिष (ए)त- -हा)यजातिका मितशंथुतपहायनातिक्य (मि)वसंतुतसहयनतिक मितसं वसन प्रापुणति K पापुनाति S (6) प्रपुणति M- (6) (1) तत्र सो पि तेसं उपघातो (1) तत थे पि (ता)नमेव उपघाते (1) तत्र पि तेष वो अपग्रथो होति (1) पटीभागो होति (1) पटिभागे भोति (1) प्रतिभगं - G- चेसा स(व)- (सान) मनु(पान) K- चा एष चा S- पियषा प्रियस च एतं सन गुलुमते गुरुमतं गुरुमते मनुशन देवानं (देव)न (देव)नं (1) (1) (1) M_ सत्र मनुशन प्रियस 9 ·66 ASOKAN INSCRIPTIONS निकाया अजन इमे इमे K- नथि चा षे जनपदे यता नथि निकाया आनंता S- M- नस्ति से जनपदे य(त्र) नस्ति इमे निकय अ. G- योनेस K- येनेष (39) ब्रह्मने चा षमने चा (,) नथि चा S- । । M- येनेष (ब्रमण) (च) श्र(म)- G-- यत्र नास्ति -(म्हि) जनपदषि मनुसानं मनुषानं K- कुवा पि (य)ता नथि एकतरम्हि एकतलषि एकतरस्पि S नस्ति || M- - - पि mane (जन)-सि G- पासंडम्हि नाम यावतको K_ पि पाषडषि नो नाम षे प्रावतके प्रसा(दो) पषादे प्रसदो प्रसदे (1) (1) (1) (1) S- पि नम सो प्रषडस्पि (7) 외 यमत्रो यवतके M- से ज(नो) तदा (6) K- जने -- तदा S (जनो) M- जने कलिंगेषु (लधे)षु हते च मटे चा अपवुढे चा तता कलिगे हतो च मु(टो) च अपवु(ढो) च (त)तो कलिगेषु (हते च) (अ)पवुढे च (तत) तद G- व K- वा वा अज वा (7) षते भागे शतभगे -स्रभागो षहषभागे सहस्रमगं सहस्रभगे गरुमतो गुलुमते गुरुमतं गुरुम(ते) देवानं देवानं देवनं S- व अज वो M- शतभगे व अज व- - G- K- पियसा (40) S- प्रियस (1) M- प्रियस (1) । । | | | | पि अपकरेय ति वो देवानं च छमितवियमते (छ)मितवि (8) क- - ·ROCK EDICT XIII 67 G- य छभितवे ॥ या fa अटवियो देवानं " । K- S प्रियस यं शको छमनये (1) य पि अटवि देवनं देवनं M... (य) पि अटवि G- प्रियस पि(वि)जिते पा(भो)ति (7) K S- प्रियस (वि)जिते विजितसि भोति त पि (हो)ति (त) पि अनुनेति अनुनि(झ)पेति (,) अनुतपे अनुनयति अनु(निझ)पयति () अनु(त)पे M- प्रियस G- (बु)चते तेस देवना पिय (१) K किति (2) S पि च (प्र)भवे देवन M- पिच प्रभवे देव(नं प्रियम (1) वुचति प्रियस (1) वुचति तेष (:-) (तेष) (:-) - - - K- - - - S- अपनपेयु न -नेयु (1) इछ हंजेयसु (1) इति हि देवनं -वनं प्रियो प्रिये) M_ G..- सवभूतानं अछति सयम समचेरा -- षयम K- (4) षवभु- सबभुतन M- (9) समचलियं समचरियं S- अछति सयम G- मादवं च K- मदव ति (8) (1) (1) इयं (1) एष वु S- रभसिये मु मु(ख)मुते मुते (5) देवानं विजये (दे)वनं विजये (दे)वनं - M - नं K- पियेषा b ये च पुना (1) (1) लधो लधे लधो लधे S- धंमविजये ध्रमविजयो ध्रमविजये प्रियस यो सो च पुन देवानं देवनं दे)वनं M- प्रियस ये (1) (से च पुन ·68 ASOKAN INSCRIPTIONS G- प्रियस K- पि- षषु इध (सवेसु च) (द) च (6) षवेषु इह च स(ब)षु च हिद च सव्र षु (पि) पि S- (अ)तेषु अंतेषु (9) अ अंतेषु प्रियस षषु M- प्रियस च षषु पि G तेन K- - अत चा योजनषतेषु योजनश(ते)षु (यो)-(ते)षु योनराजा परं अतियोगे योन- पलं अंतियोको नाम योनरज परं -~~-यो(को) न(म) (यो)न- (10) तेना तेन S- यत्र Mm राजानो लजाने K- चत्पारो चतालि 4 चतुरे 4 अंतेकिना च अंतेकिने तुरमायो तुलमये तुरमये (7) अंतियोगेना अंतियोकेन नाम S- रजनि नम अंतिकिनि M- G- मगा च - (७) ना(8)म K.- (ना)म मका नाम S- मक नम अलिक्यषुदले अलिकसुदरो अलिकसु(दरे) नम () निचं (,) निच () (नि)चं M- (मक) नम नम - G- K- चोड-पंडिया अवं तंबपंनिया हेवमेव () () S- चोड-पंड अव तबपंनिय हेवमेवा एवमेव एवमेव M- चोड-पंडिय अ तंबपंनिय - K- नाभके इध राजविसयम्हि (७) (हि)द राजाविशवषि हिद रजविषवस्पि रजविषवस्पि योने-क(बो) योन-कंबोजेषु योन-कंबोयेषु योन-कं-षु S- नभके (नभ)के नाभपंतिषु न(भि)तिन (न)भपंतिषु M G- सवत K- षवता (अ)ध-(पि)रिदेसु भोज-पितिनिक्ये(७) (10) अध- (पुल)देषु भोज-पितिनिकेषु अध्र पुलि(दे)षु (भो)ज-पितिनि(के)षु अध- (पु) देवानं देवानं देवनं (II) S- (ro) सवत्र - M ·ROCK EDICT XIII 69 G पियस धंमानुसस्टिं K- पि(य)षा धंमानुषथि S प्रियस ध्रमनुशस्ति M अनुवतरे (1) यत अनुवतंति (1) (य)त अनुवटति (1) यत्र पि दूति (10) पि दूता (11) देवानं पियसा पि देवन प्रियस दुत - - G- - K- नो यंति ते पि पियपा S- विधनं विधनं ते पि देवानं श्रु(तु) देवनं श्रुतु देवनं अचंति (यं)ति प्रियम (ध)मवुतं ध्रमवुतं ध्रमवुतं M- नो ते पि प्रियस विधनं धम - धंमं G- धमानुसस्टिं K- (12) धंमानुसथि S ध्रमनुशस्ति M- ध्रमनुशस्ति अनु(विधि)य- अनुविवियंति (अनु)विधियति अनुविधियंति ध्रमं अनुविधियिसति चा (1) अनुविधियिसंति च () अनुविधि(यिसंति च) (1) ध्रम K_ विजयो सवथा पुन विजयो पीतिरसो सो (1) ये से (ल) (13) एतकेना होति सवता (विज) ये पितिलसे से (1) यो (च) लधे एतकेन भोति सवत्र विजयो सवित्र पुन)(11)विजयो प्रितिरसो सो (1) (ए)तकेन होति विज (ये) S- M- (ये) G (II) K_ लधा सा पीती होति ग(ल)धा सा होति पिति लध (भोति) प्रिति धंमवीजयम्हि धंमविजय(14)षि ध्रमविजयस्पि (0) (1) लहुका वु खो सा (1) लहुक तु खो स S M- G - K- पिति - पालतिक्यमेवे (1) महफला मंनं(ति) मेजति (न) प्रियो (0) देवनं पिने(ये) (1) देवनं प्रियो (1) प्रिये (1) S- प्रिति (1) परत्रिकमेव महफल M- - (12) G.- एताय अ-य K- (15) एताये चा अठाये S- एताये च अठये M- (एताये) স্ব(খ)ই अयं धंमलि-) इयं धंमलिपि लिखिता (,) किति (?)पुता अयो धमदिपि निपि(स्त) (B) किति (2) पुत्र इयं ध्रम- लिखित (B) किति (?) पुत्र - ·70 ASOKAN INSCRIPTIONS G वं विजयं मा K नवं विजय म विजेतय्वं मजा ;) विजयंतविय मनिषु (, विजेतवि(य) मजिषु (,) पापोत मे अ- (16) पपोत्र मे असु ) S.. नवं विजय म M- प्रपोल मे अ. नव सरसके विजये एव नो K- षयकषि छाति' च (12) खति चा लहु(17)दंडता (छ)ति च लहुद(ड)तं विजयषि विजये चा S यो M_ तमेव चा विजय मनतु ये धंमविजये K- लोचतु (,) S रोचेतु (1) (1) त ए(व) विज मन (12) यो ध्रमविजयो M ms- - G- K- (1) षवा च षे हिदलोकिक्य- सो हिदलोकिको -(कि)- पललो(18)कि(क्ये) परलोकिको -(लोकिके) S- सत्र च (1) (0 निलति होतु निरति भोतु निरति होतु M- सत्र च G K उयामलति (हि)दलोकिका च षा हि हिदलोकि(क) स हि हिदलोकिक स (हि हिद)लोकिक पारलोकिका च (1) पललोकिक्या (1) परलोकिक (0) परलोकिक (1) (1) (1) (1) S... य (स्र)मरति य (ख)मरति M SANSKRIT RENDERING (KALSI VERSION) अष्टवर्षाभिषिक्तस्य ( ०क्तेन इत्यर्थ. ) देवप्रिसस्य ( ०येण इत्यर्थः ) प्रियदर्शिनः ( ना इत्यर्थः ) राज्ञः ( राज्ञा इत्यर्थः ) कलिङ्गाः विजिताः। द्वयर्द्धमात्रं ( सार्द्धमात्र वा ) प्राणशतसहस्र यत् ततः अपव्यूढ (अपोढं), शतसहस्रमात्र तत्र हतं, बह-तावत्कं ( ततोऽपि बहु इत्यर्थ.) मृतम् । ततः पश्चात् अधुना लब्धेषु कलिङ्गेषु धर्मोपायः (धर्मशीलनं, अन्यत्र ), धर्मकामता, धमानुशास्तिः (धीनुशिष्टिः वा ) च देवप्रियस्य । तत् अस्ति अनुशय. तत् अस्ति अनुशय. देवप्रियस्य विजित्य कलिङ्गान् । अविजिते हि विजीयमाने यत् तत्र वधः वा, मरणं वा, अपवाहः वा जनस्य, तत् बाद वेदनीयमतं गुरुमतं च देवप्रियस्य । सर्वत्र .

·ROCK EDICT XIII 71 , , वसन्ति ब्राह्मणा. वा, श्रमणा. वा, अन्ये वा पाषण्डाः, गृहस्था वा-येषु विहिता एषा अग्रभूत-शुश्रूषा, मातापितृ-शुश्रूषा, गुरुशुश्रूषा, मित्र संस्तुत-महायज्ञातिकेषु दास-भृतकेषु सम्यक्प्रतिपनि दृढभक्तिता । तेषां तत्र भवति उपघात (अपग्रह S.) वा, वध वा, अभिरक्ताना वा विनिष्क्रमणम् । येयां वा अपि सविहिताना स्नेह अविप्रहीण एतेषा मित्रसंस्तुत-सहायज्ञातिका व्यसनं प्राप्नुवन्ति । अत्र स अपि तेषा एव उपघातः (अपग्रह । प्रतिभाग. च एप सर्वमनुष्याणा गुरुमत च देवप्रियस्य । नास्ति च स जनपद यत्र न सन्ति इमे निकायाः अन्यत्र यवनेषु (1९ यवनेभ्यः ), एषः ब्राह्मण श्रमण च । नास्ति च क अपि जनपदे ( कश्चिदपि जनपद इत्यर्थ ) यत्र नास्ति मनुष्याणा एकतरस्मिन् अपि पापण्डे न नाम प्रसाद । तत् यावान् जन तदा कलिजेषु लब्धेषु हत' च मृतः च अपव्यूढः ( अपोढः वा ) च, ततः शतभाग वा, सहस्रभाग वा अद्य गुरुमत एव देवप्रियम्य । [य. अपि च अपकुर्यात् , ( म ) क्षन्तव्यमत. देवप्रियस्य, यत् शक्य क्षन्तु ( क्षमणाय वा ) । या अपि अटवी (ये अपि आटव्या. सन्ति इत्यर्थ ) देवप्रियस्य विजिते भवति, ता अपि अनुनयति, अनुनिन्यायति अनुतापयति अपि च प्रभाव. देवप्रियाय । उच्यते तेषां ( समीपे , तेभ्य इत्यर्थ ) कि इति (2) "अपत्रपेरन् न च हन्येरन्"। इच्छति हि देवप्रिय. सर्वभूताना अक्षतिं च संयमं च समचर्या च माईव (रभसं ) च इति GS]। अयं च मुख्यमत विजयः देवप्रियस्य यः धर्मविजयः। स च पुनः लब्ध देवप्रियस्य इह च सर्वेषु च अन्तेषु आषड्भ्य अपि योजनशतेभ्यः-यत्र अन्तियोक नाम यवनराज , परं च तस्मात् अन्तियोकात् चत्वार राजानः- तुलमय नाम, अन्तेकिन नाम, मग नाम, अलिकसुदर नाम, नीचाः ( नीचैर्वा ) चोडाः पाण्ड्या. यावत् ताम्रपर्णीयाः, एवमेव इह राजविषये-यवनकम्बोजेषु नामके नाभपतिषु भोज-पितिनिकेषु अन्धपुलिन्देषु- सर्वत्र देवप्रियस्य धमीनुशस्ति (धमानुशिष्टि) अनुवर्तन्ते ( जनाः इत्यर्थः )। यत्र अपि दूता देवप्रियस्य न यन्ति ( व्रजन्ति S ), ते अपि श्रुत्वा देवप्रियस्य धोक्त विधानं धमानुशिष्टि (च) धर्म अनुविदधति अनुविधास्यन्ति च । य स. लब्धः एतकेन भवति सर्वत्र विजयः-प्रीतिरसः सः । लब्धा सा भवति प्रीतिः धर्मविजये। लघुका तु खलु सा प्रीतिः। पारत्रिकं एव महाफलं मन्यते देवप्रियः । एतस्म च अर्थाय इयं धर्मलिपि लिखिता (निवेशिता); किं इति ? पुत्रा प्रपौवाः मे स्युः, ( ते इत्यर्थः ) नव विजयं मा विजेतव्यं मंसत। खके ( स्वरसके G ) एव विजये क्षान्तिं लघुदण्डता च रोचन्ताम् । तं एव च विजयं मन्यता यः धर्मविजयः। म. ऐहलौकिक-पारलौकिकः। सर्वा च निरति भवतु उद्यमरति. ( श्रमरतिः, अन्यत्र )। सा हि ऐहलौकिकी-पारलौकिकी । - . ENGLISH TRANSLATION By King Priyadarsī, the Beloved of the Gods, when consecrated eight years, was conquered the Kalinga country. One and a half hundred thousand people were carried away (as captives) from that place, one hundred-thousand were killed (or wounded) and many times that number died (there). Thereafter, now when Kalinga has been annexed, practice of Dharma (the Law of piety), love of Dharma and inculcation of that Dharma (were adopted) by (che king), ·72 ASOKAN INSCRIPTIONS the Beloved of the gods. For his having conquered Kalinga, there arose remorse or repentance in the mind of the king), the Beloved of the Gods. For when an unconquered country is (newly) conquered, there occur such things as slaughter, death and carrying away captive of people and these things are exceedingly felt and regarded as serious by (the king), the Beloved of the Gods There live everywhere Brāhmanas and (Buddhist) ascetics, people of other (religious) sects and house-holders, among whom these (virtues) are practised, namely, service (or hearkening) to superiors (or elder brothers), hearkening to mother and father, hearkening to preceptors and proper behaviour towards friends, acquaintances, comrades and relatives, as well as to slaves and servants and also steadfast devotion (to duties). There to them (also) occur injury (or taking away or tearing off of dear ones), slaughter and banishment of persons attached to them. And of those who are well settled in life and whose affection remains unreduced or unvanıshed, their friends, acquaintances, comrades and relatives fall into calamity. There to them that too is a kind of injury (or seizure by force). This lot (or ill-luck) of all men is regarded as serious by (the king), the Beloved of the Gods. There is no such country except that of the Yavanas, where do not live communities (or groups of people) like these Brāhmaṇas and ſramanas. There is also no such country where, amongst men, does not exist (religious) faith in some one sect or another. So, whatever number of men was then killed (or wounded), and died and was carried away captive at the time of annexation of Kalinga, a hundredth part or the thousandth part (of that number) is regarded as serious by (the king), the Beloved of the Gods. And moreover, if any one does wrong (to him), he should be tolerated or pardoned by the king, the Beloved of the Gods, so far as it is possible to tolerate (or to pardon). To the forest-tracts (1.e., the people thereof) that exist in the dominion of (the king), the Beloved of the Gods, the majestic power of (the king), the Beloved of the Gods, should bring consolation, should make (them) reflect (properly) and should also make them feel remorseful (in wrong deeds), This should be thus told you should feel ashamed (for your wrong-doing), if you do not want to be perished (or utterly ruined).” For, (the king), the Beloved of the Gods, wishes to all beings freedom from injury (1.e., security), self control, proper behaviour (or mental tranquillity) and gentleness (or joyousness, rabhasa). In the opinion of (the king), the Beloved of the Gods, the chiefest conquest is the Dharma-vijaya (1.e., the victory of the Law of piety). And that conquest has been achieved by (the king), the Beloved of the Gods, both here (in his own dominions) and among all the border (or neighbouring) regions as far as six yojanas where dwells the lonian (or Greek) King named Antiochos, and beyond that Antiochos (1.e., in the north-west) (where live) the four kings named Ptolemy, Antigonos, Magas and Alexander and also downwards (1.e., in the South) among the Cholas and Pāņdyas as far as the Tâmraparņi ·ROCK EDICT XIII 73 (ı'ver)-people and thus also in the king's own provinces viz , in the countries of th- lonians or Greeks and Kambojas, thc Nābhapantis of Nābhaga, the Bhojas and the Pitinikas, the Andhras and the Pulindas. (For), everywhere (these people) follow the instruction in the Law of piety (given) by (the king), the Beloved of the Gods. Even where the envoys (or messengers) of the king), the Beloved of the Gods, do not go, they on hearing of the ordinances preached on the Law of piety and his instructions on the Law of piety follow (or practise) and will follow the Law of piety. And the same conquest is achieved thereby everywhere and this conquest is full of delight. This delight is won through the Law of piety. But this delight, however, is a small matter. (The king), the Beloved of the Gods, considers that (gain) which concerns the other world as being of great fruit. And for this purpose this Edict of the Law of piety has been written-what is that? —so that my sons and great-grand-sons, whoever may be, may not think of conquering a new conquest. If ever, they take up any conquest of their own (or as giving delight to themselves), they should find pleasure in forgiveness (or toleration) and lightness in (giving) punishment. And they consider that to be the (real) conquest—which is conquest through the Law of piety. That (conquest) avails both for good in this world and the next. May all their deep joy be in what is joy in effort (or, as elsewhere, in what is joy through exertion). For, that (joy) concerns both this world and the next, WORD NOTES (1) TT-The country of the Kalingas. This province during Aśoka's time lay on the coast of the Bay of Bengal, extending from the Mahānadī to the Godāvarī (=almost the whole of modern Orissa State). (2) दियढमाते-Skt. यर्द्धमात्र, cf. दियधमने S. Pali दियड्ढ=Skt. यर्द्ध वा सार्द्ध, one and a half. (3) धमवाये-Skt. ध पाय . Cf. धमवायो G. S has instead ध्रमपलनं (धर्मपालनम् ) (4) fafstad A Gerund. Skt. farsit. (5) विजिनमने--Skt. विजीयमाने. Cf. विजिनमनि S. (6) HaCk. Ta of S. In this one will do well to remember what Kautilya thought of the evil effects even of a victory in shooting war in the following passage. "व्यायामयुद्धे हि क्षयव्ययाभ्या उभयोरवृद्धिः। जित्वापि हि क्षीणदण्डकोशः पराजितो भवति' (VII. 12). a 10 ·74 ASOKAN INSCRIPTIONS (7) अगभुतघुसुषा-It seems proper to take अग्रभूत in the sense of अग्रजन्मा, elder brother. Cf. “अग्रजन्मा द्विजश्रेष्ठे भ्रातरि ब्रह्मणि स्मृतः” इति विश्व . Some scholars translate the word by 'superiors'. But the word गुरुशुश्रूषा occurs later. (8) उपघाते-Skt. उपघातः, injury or violence, wlong or offence. But in its place S has अपग्रथो which seems to be equivalent to the Skt. word अपग्रह. (seizure by force), the Sht, root 24+ meaning to take away, to tear off, to snatch perforce', hence 'separation' is a near explanation. (9) षिनेहे---Skt स्नेह , affection. Cf. नेहो S and सिनेहे M. (10) पटिभागे-Skt. प्रतिभाग , lot, luck, share. Cf पटिभागो S. (11) आनंता-Skt. अन्यत्र CF अजन G. (12) योनस-Skt. यवनस्य Cf. येनेष of M.S (13) कुवापि-Skt. क्व अपि ( क्वापि ). (14) पषादे-Skt. प्रसाद Cf. प्रसादो G, प्रसदो S and प्रसदे M Pali पसाद means deep religious faith. (15) छमितविय-Skt. क्षन्तव्यं. छमितवे G. =क्षन्तुम् . छमनये S=क्षमणाय (16) अटवि-Skt अटवी (1 e, आटविकजना -the people of the forest regions). (17) अनुनेति-Skt. अनुनयति. Cf. अनुनयति M. Shows conciliatory attitude towards. (18) अनुतपे-Skt अनुतापयेत् . पभवे=Skt. प्रभावः, majestic power. Some may feel inclined to take the whole phrase as 'अनुताप. अपि च प्रभवेत्'. (19) अनुनिझपेति(S)--Skt. अनुनिध्याययति Cf. अनुनिझपयेति M 1.e., makes them think rightly, makes them reflect, or seeks their cessation (from evil ways) (20) अपनपेयु(S)-Skt. अपनपेरन् , should express sense of shame, should turn away their face (from). Cf. “येनापनपते साधुरसाधुस्तेन तुष्यति"--- महाभारत. (20a) हंस येसु(S)-Skt. हन्येरन् , may be wholly ruined, punished, frustrated. (21) अछति(S)-Skt. अक्षतिम् , non-injury. (22) षमचलियं (s)-Skt. समचर्या', from सम+चर् to behave or conduct one's self towards (others). Cf. समचरियं S समचेरां G, proper behaviour, or state of security, or mental balance.

·ROCK EDICT XII) 75 BC) (23) 469—Skt. Hięci or Igni, gentleness, softness. CE. HICE G. In its place s has रभमिये=Skt. रभस', joy, pleasure. Cf. "रभसो वेगहर्षयोः” इति विश्वः । Rarely in the sense of regret or sorrow. (24) धंमविजये-Cf. Kautilya for the three kinds of विजयिन्'s-धर्मविजयी, लोभविजयी and अमुरविजयी (25) sifariw (HARET) S_The Greek King Antiochos Theos of Syria (261-246 B.C.), once before mentioned in RE II. (26) 9-Next to, beyond, on the other side of, 1.e., here in the north-west. (27) तुलमये-Cf. तुरमयो G, तुरमये S. =Ptolemy II Philadelphos of Egypt (285-247 BC). (28) अंतेकिने-Cf. अंतेकिना G, अंतिकिनि S. =Antigonos Gonatas of Macedonia (278 or 277-239 (29) मका-Cf. मगा G, मक S and M. =Magas of Cyrene in North Africa, West of Egypt (C 285-258 B C.) (30) fariyaat-Cf. zimych S, feita M. Alexander, King of Epitas (C. 272-255 B.C.), or (according to some scholars) Alexander of Corinth (C. 252-244 B C,). (31) निचं-Skt. नीचे Ct fia S. Downwards (cowards the sea, ie, in the South). (32) 215, qf52, dar faVide ante R.E II. (33) Ft-fazeit-Skt Taface, in the provinces of the king. Cf. trage fire G. रजविषवस्पिS and M. (34) 212-Cf. R.E. II. the Greeks or Hellenized people of N.W. India. (35) malay and fufafepay-Cf. R. E. V. The fofafla people are connected by some scholars, of course uncertainly, with Paichan (fach ) on the Godāvarī. (36) Tufay-Not identified yet. (37) H15-These Bhoja people occupied the Ellichpur area Berar Vidarbha. (38) 24-C£. sih S, sa M. The famous Andhra people in the Deccan, who in ancient days had a great kingdom in the South of India. (39) yag-Cf. fafies G, grey S. Probably they are the hill-tribes of this name who may have been the Bhils in the Vindhya and Satpura hill-areas. 1n OT ·76 ASOKAN INSCRIPTIONS (40) सुतु-Gerund श्रुत्वा CE श्रुतु of S and M. (41) निपिस्त (S)-Cf. लिखिता K and लिखित M, ध्रमदिपि-धर्मलिपि. Both निपिस्त and fefe are forms under Persian influence. (42) षयकपि-Skt. स्वके, one's own. Pali सक=Skt. खक (loc. case-ending सकस्मि- खक-सवक-सयक) cf स-रसके (विजये) G. खरसक may mean खरसनीय 1.e., which is tasted by one-self. It seems to have no connection with शरशक्यं etc. as explained by some scholars. (43) खंति-Skt. क्षान्ति., forbearance, toleration. Cf. छातिG and छंति M. (44) mag-Skt. Tarath, or Taurat, take pleasure in, take fancy to. Cf. रोचेतु (45) निलति-Skt. निरतिः. Cf निरति S and M. Skt. नि+रम् (caus) means to gladden, give pleasure Hence farfa means “deep delight in or attachment to'. EDICT XIV (TEXT) धंमलिपी राजा K- (1) (19) इयं (17) इयं पि(प्रि)येन पियन | ... देवानं देवान देवानं धंमलिपि - पि(प्रियदसिना पियदसिना पियद(सि)ना लाजिना ला(जिना) D- धमलिपी पियेन mmemes S (13) अयो ध्रमदिपि देवानं प्रियेन प्रिशिन रज G- - K- D- लेखापिता () अस्ति एव (2) सखितेन अस्ति मझमेन अस्ति विस्ततन (1) लिखापिता (1) अथि येव सुखि-(20)तेना अथि मझिमेना अस्ति विथटेना (1) (लिख) अथि मझि(मे)ना (1) -(म)(24)झि(मेन) (अथि) विथतेन (1) दिपापितो (1) अस्ति वो संखितेन अस्ति यो विस्तृटेन (1) - (1) || J- - S G- सर्वत K- सवे (1) च घटित घटिते घटिते घटिते न च सर्व नो हि सवता (नो हि) सवे (नो)हि सवे न हि सव्रत D स(व)त (1) (3) महालके हि विजितं महालके हि वि(21)जिते बहु (1) (18) महंते हि विजये ब(हुके) च (1) महंते हि विजये (25) महलके हि विजिते बहु च + सवत S- (सो)सत्र घटिति (1) ·ROCK EDICT XIV 77 (1) G- लिखित लिखापयिमं K- लिखिते लेखापेशामि D- लिखिते लिखियिसा(मि) चेवा चेव एत कं (4) निक्य(त्य) (1) अस्ति च अथि चा हेत अथि (च) (हे) (चव) (७) S- लिखिते लिखपेशामि चेवा (1) अस्ति च अत्र G तस तस्य प्रथम पुन पुन वुतं पुन पुन लपि(22)ते तषा तषा K- अयषा D..- - माधुरताय (,) किति (2) मधुलियाय (,) येन -(याये (,)(19) (कि)ति च ( 2 ) माधुलियाये (,) कि(ति) च (,) मधुरियाये (;) (येन) , | - -(म) (अट)स S- पुन पुन (ल)पित तस तस - तत्र एकदा असमातं K- प D- जनो तथा पटिपजथ (1) (6) जने तथा पटिपजेया (1) जने तथा पटिपजेया ति (6) जने तथा पटिपजेया ति (1) ज(न) तथ(14) पटिपजेय ति (1) षिया अत किछि अ(23)समति पि चु हेत (अस)मति पि चु हेत (26) S सो सिय व अत्र किचि असमतं GO लिखित अस देस व कारणं व (6) सछाय षखये K- दिषा वा कालनं वा लिखिते लिखिते अलोचेत्पा अलोचयितु (अलोचयितु) D- - ई. । । S- लिखित व संखये व अलोचेति G- लिपिकरापरधन लिपिकलपलाधन K वा (1) (1) (1) D- - कल - ति -- S- दिपिकरस व अपरधन (1) ·78 ASOKAN INSCRIPTIONS SANSKRIT RENDERING (KALSI TEXT) इयं धर्मलिपिः देवप्रियेण प्रियदर्शिना राज्ञा लेखिता। अस्ति एव संक्षिप्तेन अस्ति मध्यमेन अस्ति विस्तृतेन ( आकारेण इत्यर्थ ) (लेखिता)। न हि सर्वत्र सर्व घटितम् । महल्लक' (महत् इत्यर्थ. ) हि विजितम् , बहु च लिखितं लेखयिष्यामि च एव नित्यम् । अस्ति च अन पुन पुन लपितं ( उक्तं, अन्यत्र ) तस्य तस्य अर्थस्य माधुर्याय, येन जन तथा प्रतिपद्येत। तत् स्यात् अत्र किश्चित् असमाप्त लिखितं, देशं वा संक्षयकारणं वा आलोच्य, लिपिकरापराधेन वा । ENGLISH TRANSLATION This Edict of the Law of piety was caused to be written by King Priyadarsī, the Beloved of the Gods. ( It has been written in a form ) sometimes brief (or condensed), sometimes of medium length, and sometimes expanded (or detailed). For, everything is not fit (or proper) in every place. (My) dominion is vast (or great) and much has been written and (much) will be caused to be writen. (Something) in this has been uttered (or said) again and again on account of the sweetness of this and that matter (or topic) —so that people may act accordingly Something in this may have been written in an incomplete form--(but this has been done) by considering the space (available) or the reason of mutilation (in the stones), or on account of the scribe's error. WORD-NOTES (1) सुखितेना-Skt. संक्षिप्तेन, Cf. संखितेन G and S. (2) विस्तत(ते)न G-Skt विस्तृतेन. Cf विथटेना K and विथटेन J, विस्त्रिटेन S. (3) घटिते-Skt. घटितं. Cf. घटितं G, घटिते D and J, घटिति S, The Skt. root are ordinarily means 'to be possible or to suit' and this last meaning is suitable to this context. (4) महालके-Skt. महल्लकः ( महत् इत्यर्थः ). C. महंते D and J, महलके S. Pali महल्लक generally means old or elder. But this word (more specially at the beginning of compound words) used in the sense of महत् , great or large. Here it is, however, used singly in this sense. (5) faria-Skt. faforat (dominion or kingdom in Buddhist literature). The D and J versions have instead the word fage (=Skt. feget, victory, being great).

·ROCK EDICT I 79 (in the (6) निक्यं-Evidently a mistake for नित्यम् . (7) मधुलियाये-Set. माधुर्याय Cf माधूरताय G, माधुरियये S. On account of sweetness (of sentiment), ot of exquisite beauty or grace of style expressions) (8) दिषा-Is it Skt. दिशा, 1.e. having in view the geographical quarters? Cf. & G, azi S. Here the word ay is not used in the sense of (part) as elsewhere, or उपदेश (Instruction) But it is certainly used in the sense of 'place or part of the country' where the Edicts are issued, or 'space' in the rocks for the letters of the edicts to be engraved on. (9) पंखेये (कालन)-Skt. संक्षये CF. सछायकारणं G ( संक्षयकारणं, 'क्ष' becoming 'छ' here as in छमितवे for क्षन्तुम् ). Mutilation of stone is probably the meaning here. (10) अलोचयितु-A gerundial absolute. Skt आलोच्य Cl. अलोत्पा (आलोच्य), अलोचेति S. SEVEN PILLAR EDICTS EDICT I (TEXT): D-T- (1) देवानं पिये पियदसि लाज हेवं आहा (-) D-M- (1) A- पिये ग्राहा R- - पिये पाह (1) देवानं (1) देवानं (1) देवानं (1) देवानं पियदमो पियदसि पियदसि पियदसि हेवं हेवं हेव हेवं लाज पाह पिये पिये Rin - लाज ग्राह (:-) This set of Asokan Pillar Edicts consists of the following versions (the texts of the first six Edicts being almost identical) -(1) Delhi-Topra, also called Delhi-Sivālık (transported from Topra in Ambāla District to Delhi), (2) Delhi-Meerut (removed from Meerut to Delhi), (3) Allahabad (U.P.), (4) Radhia (Lauriya-Ararā)), (5) Mathia (Lauriya-Nandangarl) and (6) Rampurwa (the last three places being in Champaran District of Bihar). It may be noted that only No. I version contains all the Seven Pillar Edicts, and Nos. 2-6 contain Pillar Edicts I-VI.

·80 ASOKAN INSCRIPTIONS मे इयं धंमलिपि लिखापिता (1) (3) mee D-T- सडुवीसति(2)-वसअभिसितेन D-M- A- सडुवीसतिवसाभिसितेन Ro सडुवीसतिवसाभिसितन M- सडुवीसतिवसाभिसितेन Rm- स(ड)- मे इयं धंमलिपि लिखापिता इयं धमलिपि (2) लिखा पित इयं (2) वंमलिपि लिखापित (1) (1) (1) . मे - अगाया धमकामताया - अगाय धमकामताय D-T- (3) हिदतपालते दुसंपटिपादये अनत D.M- A- हिदतपालते दुसंपटिपा(द)(ये) (2) अंनत R हिदतपालते दुसंपटिपादये श्रनत हिदतपालते दुसंपटिपादये अनत Rm (2) दुसंपटिपादये अनत अगाय धमकामता(य) धमकामताय अगाय - अगाय धमकामताय D-T- (4) अगाय पलीखाया D-M- अगाय सुसूसाया अगेन भयेना (5) अगेन उसाहेना (1) - A- अगाय पलीखाय R- अगाय पलीखाय अगाय सुसूसाया अगेन भयेन अगाय सुसूसाय अगेन भयेन अगाय सुसूसाय अगेन भयेन (अगे)न उसाहेन (1) अगेन उसाहेन (1) अगेन उसाहेन (1) M- (3) अगाय पलीखाय Rm- - raute P D-T एस चु खो मम अनुसथिया (6) धमापेखा ध'मकामता चा D-M - धमकामता च (3) धमापेखा धमापेख duom धमकामता A- एस चु खो मम R. एस चु खो मम M एष चु खो मम Km-(3) एष चु खो मम अनुसथिया अनुसथिय (4) अनुसथिय अनुसथिय धमापेख धमकामता धमापेख धम- D-T- सुवे सुवे वढिता वढीसति चेवा () (7) पुलिसा पि च मे DM- - A- पि मे सुवे सुवे सुवे R- सुवे वढिता सुवे वढिता सुवे वढित वढीसति वढीसति चेवा (6) चेव (1) चेव (1) पुलिसा पुलिसा पुलिसा पि मे M- वढीसति पि Rm- ·PILLAR EDICT I 81 D-T- उकसा चा गेवया चा मझिमा चा अनुविधीयंती (8) संपटिपादयंति D-M- - उकसा च गेवया च मझिमा R- उकसा च गेवया च मझिमा अनुविधीयंति (6) अनुविधीयंति अनुविधीयंति अनुविधीयति संपटिपादयंति संपटिपादयंति संपटिपादयंति संपटिपादय- M_ उकसा च ममिमा च गेवया -(4) गेवया Rm- - च मभिमा च D-T- चा अलं चपलं समादपयितवे (1) हेमेवा अंत(७)महामात पि (1) D-M_ om me A- पि R- च (4) अलं चपलं समादपयितवे (1) हेमेव अलं चपलं समादपयितवे (6) हेमेव अल चपलं समादपयितवे (1) (6) हेमेव अंतमहामाता अंतमहामाता अंतमहामाता पि (1) (0) (1) M- च - पि Rm D-T- एसा पालना घ'मेन विधाने D-M- पि विधि या इयं धंमेन इयं एसा हि विधि या इयं धमेन एसा हि विधि या इयं धमेन एसा हि विधि या इय धमेन -(5) या इयं धमेन R- नं धमेन (2) विधाने पालना धमेन विधाने पालन (6) धमेन विधाने पालन धमेन विधाने पालन विधाने M- Rm wation ध मेन धमेन गोती (1) - (1) D-T- (10) धमेन D-M- धम- A- धमे(न) R- धमेन M- धमेन Rm धमेव सुखियना -खि(य)- सुखीयना सुखीयन सुखीयन (7) (सु)- धमेन ध'मेन गुति गोती | hapa । (1) () (1) (1) धमेन गोती - SANSKRIT RENDERING देवाना प्रिय. प्रियदर्शी राजा एवं प्राह .—षड्विंशतिवर्षाभिषिक्तेन मया इयं धर्मलिपिः लेखिता। इहत्य-पारनेर दुःसम्प्रतिपाद्ये अन्यत्र अग्यायाः (अनाया वा ) धर्मकामताया. अग्यायाः परीक्षाया- अग्यायाः शुश्रूषायाः अग्यात् भयात् अग्यात् उत्साहात् । एषा तु खलु मम अनुशिष्ट्या धर्मापेक्षा धर्मकामता च श्वः श्वः वर्धिता वर्धिष्यते चैव । पुरुषा• अपि च मम उत्कृष्टाः गेपकाः (ग्लेपकाः, गेवकाः, II ·82 ASOKAN INSCRIPTIONS ग्लेवकाः ) च मध्यमा च अनुविदधति सम्प्रतिपादयन्ति च, अलं चपलें (अलं च परं ) समादापयितुम् । एवमेव अन्तमहामात्राः अपि । एष अपि (हि) विधिः यत् इदं धर्मेण पालनं धर्मेण विधानं धर्मेण सुखनं ( =सौख्यदानं सुखीकरणं ) धर्मेण गुप्ति' इति । ENGLISH TRANSLATION Thus says King Priyadarsī, the Beloved of the Gods-by me, having been consecrated twenty-six years, has this Edict of the Law (of piety or righteousness) was caused to be written the benefits of this world and the next are hard to achieve except by utmost devotion to the Law (of piety), utmost examination (of one's own self), or introspection, utmost obedience, utmost fear (of wrongdoing) and utmost effort or exertion. Now, on account of my instructions this dependence on the Law (of piety) and this devotion to the Law (of piety) have grown from day to day and will grow (daily). My officers (or agents) too, be they of the highest class, ot of the lowest one, or of the middle one, conform (to my instruction) and properly practise (the same)—for inciting or arousing the fickle or unsteady persons (to good actions) as competently (or, as sufficiently or thoroughly) as they can (or, they are competent also to make others accept my teaching). Likewise the Mahāmātras (the high state-functionaries) of the frontiers (1.e., the Wardens of the Marches) also (do the same). For (or, and) this should be the rule of action)—namely, administration according the Law (of piety), regulation (or legislation) according to the Law (of piety), making men happy according to the Law (of piety) and protection according the Law of piety). LO to WORD NOTES (1) ja--( ue ) should govern substantives in the ablative case-endings. But here the Aśokan idiom provides the third-case-endings, as required by the sense. In Buddhist Sanskrit also we can observe such violation of the Paninian rule" 'अन्यारातू (II. 3. 29) in similar cases. ya gamA well-known Pali phrase to mean 'day to day', daily (=Skt. som sa:, to be rendered into Prakıt by svarabhaktı or anaptyxis process). (3) ga—Mean TTFTTETT: i.e., royal officers or Government servants of Home provinces).

·PILLAR EDICT I 83 (4) 741-JEET:=Prakrit c#FIT=JFT, peculiarly formed by the process of reverse assimilation. Ic (5) Jagt-A difficult word. may easily be rendered into Sanskrit by the four words-1714: and 11971. (with the help of the Sanskrit verbal roots ग्लेप and गेप ) and ग्लेवकाः and गेवका (with the help of the Sanskrit verbal roots itę and video). Vide Pānını-dhātupātha-"T" an" (366)-alud (91-11#) and “... .. .7" (369)-And ( +91-241-#) meaning to be poor or miserable 1.e., to be lowly in ranh. Also vide the same गेव (502)-ग्लेव (503)...aqat"_itad, ग्लेवते boch (+91-77-) meaning to serve 1.e., to be service-givers, or to become a servant 1.e., to be lowly in rank. (6) अलं चपलं (or, अलं च पलं) समादपयितवे-The word अलं may here be used as an adverb-indeclinable to mean 'sufficiently or thoroughly or excessively', or “ably or competently'. It may also be taken as an adjectiveindeclinable (as connected with a pronoun à as understood). Cf. Amara's lexicon-" Tu-qaifa-ya-are 9147". Here we may as either पर्याप्तिवाचक or a शक्तिवाचक word. समादपयितवे- A gerundial infinitive of whicula in Pali is a causative form of fifcafa (from 4+1+r) to adopt, or to take upon oneself. So gafa ( =Skt Thierrafa ) means to incite, instigate (others into action). 461-fickle or unsteady. If = is taken separately from पलं (परं)-the Sanskrit rendering will be च परम् (to make others accept or adopt 1.e., my instruccions). (7) सुखियना and सुखीयना-A Prakrit noun forined from the verbal root सुखयति, give happiness or felicity. take it to ·EDICT II (TEXT) लाजा (11) हेवं आहा लाजा हेव (-) (:- (:- - लाजा पाहा D-T- (10) देवानं पिये पियदसि D-M- (3) देवानं पिये पियदसि A (5) देवानं पिये पियदसी R (7) देवानं पिये पियदसि M- (8) देवानं पिये पियदसि Rm (6) देवानं पिये पियदसि लाज आह हेवं हेवं हेवं हेवं लाज शाह लाज ाह (:- D-T.- धंमे साधु अपासिनवे D-M- - धंमे साधु अपासिनवे अपासिनवे A- साधु (1) कियं बु धमे ति (2) (1) कियं -(4)(१) (1) कियं चु धमे ति (2) (1) किय चु धमे ति (2) (1) कियं चु धमे ति (१) (1) किय बहुक्याने बहुकयाने बहुकयाने बहुकयाने बहुकयाने R- धंमे साधु अपासिनवे M- धंमे साधु -- अपासिनवे Rm- धंमे साधु - D-T- (12) दया दाने सचे सोचये (6) चखुदाने पि मे वहुविधे दिने (।) D-M- दया दाने सचे (सो)चये (1) (चखु)दाने पि(5) मे बहुविधे दिने (1) A-- दया दाने सचे मोचये (1) चखुदाने पि मे(6)बहुविधे दिने (1) R दय दाने सचे (8) सोचेये ति (1) चखुदाने पि मे बहुविधे दिने (1) M (७) दय दाने सचे सोचये ति (1) चखुदाने पि मे बहुविधे दिने (0) Rm बहुविधे दिने (0) D-T- D-M- - A- - कटे दुपद (13)-चतुपदेसु दुपद चतुपदेसु दुपद चतुपदेसु दुपद चतुपदेसु दुपद चतुपदेसु दुपद चतुपदेसु पखि-वालिचलेसु पखि-वालिचलेसु पखि-वालिचलेसु पखि-वालिचलेसु पखि(10 ०)वालिचलेसु पखि-वालिचलेसु विविध मे अनुगहे (विविध मे अनु)(6)गहे विविध मे अनुगहे विविध मे अनुगहे विविध मे अनुगहे विवि- R- कटे M- कटे Rm- - - - ·PILLAR EDICT II 85 D-T- आ पान—(14)दाखिनाये (1) अनानि पि च मे वहनि कयानानि कटानि (1) D-M- श्रा पान-दाखिनाये (1) अनानि पि च मे बह( नियानानि) (७) कटानि (1) A- पान-दखिनाये (1) अनानि पि च मे बहनि कयानानि R- (७) आ पान-दखिनाये (1) अनानि पि च मे बहनि कयानानि कटानि (1 M.-- आ पान-दखिनाये (1) अनानि पि च मे बहृनि कयानानि (II)कटानि (1) श्रा कटानि (0) Rm- - madam wome - A- (7) D-T--- एताये मे (15) अठाये इयं धमलिपि लिखापिता (-) हेवं अनुपटिपजंतु D-M- एताये मे अठाये घमलिपि लिखापिता लिखापिता (-)-(8) अनुपटिपजंतू एताये मे अठाये इय धमलिपि लिखापिता (-) हेवं अनुपटिपजंतु R- एताये मे अठाये इयं धमलिपि लिखापित (-) हेवं(10)अनुपटिपजंतु M एताये (मे) अठाये इयं धमलिपि लिखापित (-) हेवं अनुपटिपजंतु Rm-(8) एताये मे अठाये इयं धमलिपि लिखापित (:-) हेवं - - D-T- चिलं-(16)थितिका च होतू ती ति (1) ये च हेवं सपटिपनीमति से मुकट कछती ति (1) D-M- चि(लं-यि)तिका च होतू ति (0) ये च हे (७)सति से मुकट क(छोती ति(1) A चिलठितीका च होतू ति (1) ये च हेवं संपटिपजिसति से मुक्ट कछती ति (1) R- चिलथितीका च होतू ति (1) ये च हेवं संपटिपजिसति से सुकट' कति ति (1) M चिलंथितीका च होतू ति (1)(12)ये च हेव संपटिपजिमति से सुकट' कछति (1) Rm- - SANSKRIT RENDERING अपानवः, देवाना प्रिय प्रियदर्शी राजा एवं आह [-] धर्म साधु । कियान् तु धर्म इति । बहुकल्याण, दया, दानं, सत्य, शौचक (शुचिता)। चक्षुर्दानं अपि मया बहुविधं दत्तम् । द्विपद- चतुष्पदेषु पक्षिवारिचरेषु विविध मया अनुग्रहः कृत. आ प्राणदाक्षिण्यात् (प्राणदक्षिणायाः वा)। अन्यानि अपि च मे बहूनि कल्याणानि कृतानि । एतस्मै मया अर्थाय इयं धर्मलिपिः लेखिता। एवं अनुप्रतिपद्यन्ताम् ( जना.), चिरस्थितिका च भवतु इति । यः च एव संप्रतिपत्स्यते स. सुकुत करिष्यति इति ।

·86 ASOKAN INSCRIPTIONS ENGLISH TRANSLATION Thus says King Priyadarsī, the Beloved of the Gods –The law (of piety) is a good thing. But what does this law consist in ? (It consists in the following things) -- freedom from sin, good works of many kinds, compassion, liberality or making gifts, truthfulness and purity (of mind) or uprightness. In many ways have I given the gift of (spiritual) insight. I have shown many a favour to two-footed and four-footed (animals) and to birds and to beings living in waters, even unto the boon of (their) life. I have also done many other good deeds. For this purpose I have caused this Edict of the law (of piety) to be written—so that (people) may adopt or follow (for themselves) (this teaching) and that this edict) may be long-enduring And he who will thus accept (it) will do a good act. WORD NOTES (1) अपासिनवे-Skt. अपानव My pupil Dr. S. N. Ghoshal rightly suggests the root fi as used in the possible word stea:. The root "स्नु ( 767f-9--9f7e) 9035 SETTT"-to stream, to flow. By anaptyxis Slt. 1169:=1f499 Pali, inclination to commit sins. The word fe is to be rendered into tea and not aq here. With the Jains the term 41€(which is derived from 1 +FT) means the impulse of the mind leading to the object of the senses, and therefore 'sın'. In contrast to be used with the word in, scholars may take 'अप' used with आसिनव for 'अल्प'. (2) If the previous sentence - ends in a = ), the meaning should then be these indeed are the different aspects of dhamma. We have then 'ta fo # agrada faa' (by me have also been given gifts of many kinds'). Cf. Hinze, foto, प्रज्ञाचक्षु, बुद्धचक्षु, चर्मचक्षु in Boddhist literature. (3) 'taalla' in D-T. version has at as superfluous. > ·EDICT III ( TEXT) m- D-T-(17) देवानं पिये पियदसि लाज हेवं अहा (.-) कयानं मेव देखति- D-M-(10) देवानं पिये पियदसि लाजा हेवं आहा (-) कयानं मेव देखति A (8) देवानं पिये पियदमी लाजा हेवं श्राहा (:-) कयान मेव देखति- R- (11) देवानं पिये पियदसि हेवं आह (-) कयानं मेव देखंति- M- (13) देवानं पिये पियदसि लाज हेदं आह (-) कयानं मेव देखंति- Rm- (७) देवानं पिये पियदसि हेव आह (.-) कयानं मे- messam- - D-T- D-M- इयं मे (18) कयाने कटे ति (1) नोमिन (मे) (11) कयाने कटे ति (1) नोमिना इयं मे कयाने कटे ति (1) नोमिन इयं मे कयाने कटे ति (1) नोमिन कयाने कटे ति (1) नोमिन पापं देखति-इयं मे पापे पापं देखति-(इ)यं मे पाप पापक देखति-इयं पापके पापं देखंति-इयं मे पापे पापं देखंति-इयं मे पापे R- M- इयं मे Rm - D-T कटे ति इयं वा आसिनवे(19)नामा ति (1) दुपटिवेखे च खो एसा (1) D-M- कटे ति इयं व (12) आसिनवे ना(मा) ति (1) दुपटिवेखे चु खो एसा (1) A- कटे ति इयं वा आसिनवे नामा ति (0) R- कटे ति(12) इय व आसिनवे नामा ति (1) दुपटिवेखे चु खो एम (1) M- कटे ति इयं व आसिनवे नामा ति (1) दुपटिवेवे चु खो एस (1) Rm --(10) इय व श्रासिनवे नामा ति (1) दुपटिवेखे चु खो एस (1) - - - एस देखिये D-T हेव च खो D-M- हेव चु A- इमानि 20 आसिनवगामीनि नाम सा) (दे)खिये(13) (इ)मानि आसिनव(गामीनि) नाम अथ ( अथ (-) - - । R- एस देखिये हेव चु खो इमानि हेव चु खो एस देखिये(15) इमानि हेव आसिनवगामीनि नामाति अथ (:-) आसिनवगामीनि नामाति अथ (:-) M- Rmwalond - ·88 ASOKAN INSCRIPTIONS D-S- चंडिये निठूलिये चंडिये निठूलिये कोधे माने इस्या-(21) कालनेन व कोधे (14) माने इस्या- कालनेन (व) हकं मा D-M- R - चंडिये(13)निठूलिये कोधे चंडिये निठूलिये कोधे माने इस्य- कालनेन व - हक M- माने इस्य- कालनेन हक(16)मा Rm माने - (II) कोधे - कालनेन इस्य-- व हकं मा D-S- पलिभसयिस (1) एस वाढ देखिये इय' मे हिदतिकाये इय मन मे देखिये इय' (मे) हिदतिकाये इय मे D-M- पलिभसयिस(१) (1) बाढ - A- R- देखिये इय मे हिदतिकाये इय मन मे पलिभसयिसं ति (1) एस बाढं पलिभसयिसं ति (1) एस वाढ M- देखिये इय में हिदतिकाय इय मन मे Rm पलिभसयि- - - D-S- पालतिकाये (1) पालतिकाये ति (1) D-M- A- R- (1 ) M A पालतिकाये ति (1) Rm SANSKRIT RENDERING देवानां प्रिय प्रियदर्शी राजा एवं आह'-कल्याणं एव ( जन ) पश्यति-इदं मया कल्याण कृत इति । न अनेन ( कोऽपि ) पापं पश्यति- इदं मया पापं कृत इति , अयं वा आस्नवः नाम इति। दुष्प्रत्यवेक्ष तु खलु एतत् । एवं तु खलु एतत् द्रष्टव्यं-इमानि आस्नवगामीनि नाम, यथा- चाण्ड्य ( चण्डत्व वा ), नैष्ठुर्य, क्रोध , मान , ईर्ष्या । कारणेन (अनेन) एव अहं मा(=न) परिभाषिष्ये ( वा मां परिभ्रश यिष्यामि )। एतत् बाढ-इद मम इहत्यकाय, इद मनाक् मम पारनिकाय इति।

·PILLAR EDICT 111 89 ENGLISH TRANSLATION Thus says King Priyadarśī, the Beloved of the Gods.- A man ) sees only his good act, saying "this good act has been done by me For this reason (a man ) does not see his sinful or wrong act, saying "this sinful act has been done by me, or that this is what is called a transgression or an evil.” This indeed is difficult to examine (1.e., such introspection is hard to make). But a man should see that the following chings lead to (such) a transgression, namely, fierceness, cruelty, anger, puide and jealousy, and lic should say “by reason of this may not be blamed (by others) (or, may not have a fall ]”. This must surely or truly (or very much) be seen to-this is (good) for me in this world and this is (good) foi me, to some extent, in the world hereafter, n I WORD NOTES (1) नोमिन or नोमिना-Equivalent to Pali 'न इमिना' and to both Sanskrit and Pali 47 Saar' 1.c., not on account of this reason). It will be wrong to translate the phrase as 677 777*', as some scholars tluok. (2) sifaa_Skt. 91194 Vide ante, p. 86. (3) fear-Equivalent to Pali FETTERIE (causative future form) and Skt. feface. The root off+*179 njeans to abuse or to defame, We may compare the words परिभाध्यमाणाः in I. 18 and परिभाषे I. 93 of महावस्तु-अवदान If the root be taken here as 'T (Skt.) 01 HERFT (Pali), it will mean to fall down'. (4) H (in D-T, R and M versions)--Skt. #77and Pali #ə, somewhat or well-nigh. cf. 'feffuciana16" CH.. in ·EDICT IV (TEXT) D-T- (1) देवानं पिये पियदसि लाज हव आह(.-) सडुवीमति-वस(2)-अभिसितेन D-M- A- R- M- (14) देवानं पिये पियदमि लाज हवं आह(.-) सडुवीसति-वसाभिसितेन (17) देवानं पिये पियदसि लाज हेवं आह(:-) सडुवीसति-वसाभिसितन (12) देवानं पिये पियदमि लाज हवं आह(-) सडुवीसति Rm- - -- D-T- मे इयं धंमलिपि लिखापिता (1) लजका म(3)बहूसु पानसतसहससु D-M- || A- R_ - मे इयं | . . | | धंमलिपि लजूका लिखापित (1) लिखापित (1) में बहूसु पानसतसहसे मे(18)बहूसु पानमतसहसेसु M म धमलिपि लजका Rm - D-T- जनसि आयता(-)तेसं ये अभिहाले वा(4)दंडे वा अतपतिये D-M- A य R- (15) जनसि M. जनसि Rm-(13)जनसि आयत(-)तेसं आयत(-)तेसं आयत(-)तसं ये अभिहाले अभिहाले अभिहाले व दंडे व अतपतिये व दंडे व अतपतिये व दंडे व अतपति- ये D-T- - मे कटे () कि ति (2) लजूका अखय अभीता (5) मानि D-M- A- - - R- अखथ अभीत मे कटे (,) मे कटे (6) कि ति (१) लजूका कि ति (2) लजूका कमानि कंमानि M- अस्वथ (19) अभीत Rm- ·PILLAR EDICT IV 91 D-T- पवतयेव जनन जानपढमा हितमुखं उपदहेव (6) अनुगहिनेवु चा (1) D-M- - R- - पवतयेव ति जनस पवतयेव ति जनम M... जानपदम (16) हितमुखं जानपदस हितमुखं (14) हितसुखं उपदहेवु उपदहेवू उपदहेवु अनुगहिनेवु च (1) अनुगहिनेवु च (1) अनुगहिनेषु च (1) Rm- D-T- मुवीयन-दुखीयनं जानिमंति धमयुतेन च (7) वियोवदिमंति जनं D.M. A- - R- मुखीयन-दुखीयनं जानिमंति मुखीयन-दुखीयनं (20) जानिमति सुखीयन-दुखी- धमयुतेन च धमयुतेन च वियोवदिमति जनं वियोवदिमंति जनं M- Rm - - D-T- जानपदं () विति (१) हिदत च पालत च (8) आलाधयेत् ति (1) D-M- | | A- R- जानपदं (,) किति (2) हिदत च पालत जानपदं (,) किति (2) हिदत च पालत M- आलाधयेत् (1) आलाधयेव ति (1) (15) आलाधयेत् ति (1) Rm - D-T- लजूका पि लघंति पटिचलिट(त)चे मं (1) पुलिमानि पि मे D-M- || ।। A- Home- | 7 R- लजूका पि मे M- लजूका पि लघंति पटिचलितवे पि लघंति (21) पटिचलितवे पि लघंति पटिचलितवे मं (0) पुलिसानि मं (1) पुलिमानि मं (1) पि मे Rm- - लजूका D-T- (9) छंदनानि पटिचलिमंति (.) ते पि च कानि वियोवदिमंति D-M_ - A-- R- छंदनानि छंदनानि पटिचलिसंति (B) पटिचलिसंति (B) ते पि च कानि वियोवदिसंति ते पि च कानि वियोवदिसंति M Rm- - -- - ·92 ASOKAN INSCRIPTIONS D-T- येन अथा हि में (2) लजूका (10) चघंति (लजूका) चचंति आलाधयितवे (1) (आ)ला(वयितवे) (1) (3) D-M- A- R- येन मं (18) लजूक चघंति आलाधयितवे M- येन मं - लजूक चघंति (16) चति पालाधयितवे श्रालाधयितवे (1) अथा हि (१) (22) अथा हि (1) अथा हि Rm-(16)- D-T- - पज वियताये धातिये निमिजितु (11) अस्वथे होति अम्ब(थे हो)ति D-M- - - तु A- R ।।।।।। पज वियताये धानिये यातिये निमिजितु निमिजितु अस्वथे होति अस्वथे होति M- पजं वियताये Rm- पजं वियताये धातिये D- चघति मे पज मुखं D-T वियत धाति D-M- (विय A- पलिहटवे (,) (12) हेवं ममा लि(ह)टवे (,) हेवं ममा वी. || R- - चधति मे पजं वियत धाति वियत धाति सुखं सुखं पलिहटवे ति(,) (19) हेवं मम पलिहटवे ति(,) (23) हेवं मम M m चघति मे अज Rm- - me D-T- लजूका जानपदस येन अभीता D-M- लजाका) हितसुखाये () ये (,) एते एते - - येन अभीता A- R - लजूका जानपदस येन अभीत M लजका जानपजस हितमुखाये (,) हितसुखाये (.) हितमुखाये () येन एते एते एते अभीत Rm - (17) जानपदस येन अभीत D-T- (13) अखथ संत अविमना कंमानि लजूकानं D-M- पवतयेबू ति (1) एरेन मे (प)वतयेबू ति (1) एतेन मे(7) (लजू )कानं अस्वथ मं- - Gao- R- अखथा मंतं अविमन कंमानि अस्वथा संतं अविमन कंमानि पवतयेब ति (1) एतेन मे पवतयेब ति (1) एतेन मे M लजूकानं लजकानं Rm- अखथा - ·PILLAR EDICT IV 39 D-T- (14) अभीहाले D-M- दडे वा अतपतिये कडे कटे (1) इछितविये हि एमा (.) अतपनिये ( कटे) (1) (8) इछिनत्रि- A- R- कंटे ॥ - अभिहाले व (20) ढंडे व अभिहाले व दंडे व अनपनिये कटे इछितविये हि एस () अतपनिय कटे ) दलितविये हि एम (.) (18) इछितविये हि एम (1) Rm D-T- D-M- A- - - मिति (1) (35) वियोहालसमता च मिय दइनमता चा (1) अव इने पि च मे हालसमता च मिया(9)ददमम--- (1) (मे) हालममता चा मिया इसमता च (1) मे किंति (1) वियोहालसमता च मिय दडसमता च ।) अावा इते पि च मे किति (1) वियोहालसमता च मिय दटममता च (1) 25/आवा इते पि च मे किति (2) वियोहालसमता च मिय R- M- Rm - - पतवधानं तिंनि -वधानं तिंनि तिंनि D.T- आवुति (-) (16) बंधनवधानं मुनिमानं तीलीतद'डानं D-M-आवुति (-) बधनव(धा)न(10) मुनिमान(') A- आवुति (-) बधनवधान मुनिसानं नीलीतटदानं R- आवुति (-) बधनवधान (21) मुनिमानं तीलितदंडानं M- आवुति (-) बंधननधान मुनिमानं तीलितदडानं Rm- पतवधानं पतवधानं तिंनि पतवधान तिंनि -(19) तिंनि - - D-T दिवमानि मे (17) योते दिने (1) नातिका व कानि निझपयिमंति D-M- दिवसानि (मे) (11) योते दिन (1) -पयिम(ति) A- दिवमानि मे योते दिने (1) (17) व कानि निमपयिमंति R दिवसानि मे योते दिने (1) नातिका व कानि निझपयिमंति M दिवसानि में योते दिने (0) नातिका व कानि (26)निझपयिसंति Rm दिवसानि मे (यो)ते दिने (0) नातिका ब कानि निझ-- -- वा नि- - D-T जीविताये तानं (.) (18) नामंतं वा वा निमपयिता दान दाहंति पालतिक्र D-M- जीविताये तानं (,) (12) नासंत -ति पालतिक A- जीविताये तानं (,) नामंतं वा निमपयिता दान दाहंति पालतिक R- जीविताये तानं () नासतं व निमपयितवे दान' दाहंति पालतिक M_ जीविताये तानं () नासंतं व निझपयितवे दान' दाहंति दाहंति पालतिक Rm - ·94 ASOKAN INSCRIPTIONS - D-T- उपवासं व कति (1) (19) इछा हि मे (-) हेवं निलुधसि पि कालसि D-M-- (13) उ(प)वासं वा क- (1) -(-) हेवं निलुधसि पि (का)ल सि A- उपवासं वा कछंति (1) (19) मे (-) हेवं निलुधसि पि कालमि R_ उपवास व कळंति (1) इछा हि मे (-) हेवं निलुधमि पि कालसि M- व कछंति (1) इछा हि मे (-) हेवं(27) निलुधमि पि कालसि Rm- --(20) इछ हि मे (-) हेवं निलुधति पि कालमि उपवास जनस D-T पालतं आलाधयेव ति (,) च (20) बढति D-M-(14) (पा लतं आलाधये () वढति A- पालतं आलाधयेत् (,) जनस वढति R- पालतं आलाधयेव ति (,) (23)जनस च वढति M पालत आलाधयेब ति (,) वढति Rm पालतं विविध धंमचलने विविधे (15) धंमचलने विविध धंमचलने विविध धंमचलने विविध घंमचलने जनस च -- . D-T संयमे D-M- संयमे A- - दानसविभागे ति (1) ढा(न)-- (1) दान-सविभागे (1) दान-संविभागे ति (1) दान-सविभागे ति (1) (1) सयमे सयमे मयमे R- M Rm -- SANSKRIT RENDERING - देवानां प्रिय प्रियदर्शा राजा एवं आह -पड्विंशति-वर्षाभिषिक्तेन मया इयं धर्मलिपिः लेखिता। रज्जुका मम बहुषु प्राण (प्राणि)-शतसहस्रषु जने (=जनेषु) आयत्ताः ( 'आयुक्ता'-कष्टानुवाद.)- तेषा यत् अभिहारे वा दण्डे वा आत्मपत्य' मया कृतं-किमिति 2 रज्जुकाः आश्वस्ता अभीताः कर्माणि प्रवर्तयेयु , जनस्य जानपदस्य हितसुखं उपदध्युः, ( जनं ) अनुगृह्णीयुः च। (ते) सुखनं-दु खनं ज्ञास्यन्ति, धर्म-युक्तेन व्यववदिष्यन्ति (व्युपदेक्ष्यन्ति इति केचित् ) जनं जानपद किमिति (१)इहत्य च पारत्र्यं च आराधयेयु. इति। रज्छुका. अपि रहन्ति ( लघन्ते, रघन्ते वा ) प्रतिचरितु माम् । पुरुषा अपि मम छन्दज्ञा प्रतिचरिष्यन्ति , ते अपि कान् व्यववदिष्यन्ति, येन मा रज्जुका. शक्ष्यन्ति आराधयितुम् । यथा हि प्रजा व्यक्तायै धात्र्यै निसृज्य ( जन ) आश्वस्त भवति–व्यक्ता धात्री शक्ष्यति मम प्रजा सुखं (=सुखेन ) परिहत्तुं, एवं मम रज्जका कृताः जानपदस्य हितसुखाय ; येन एते अभीता. आश्वस्ता. सन्त' अविमनस कमीणि प्रवर्तयेयुः इति । एतेन मया रज्जुकानां अभिहारे वा दण्डे वा आत्मपत्य कृतम् । ..

·PILLAR EDICI IV 95 ITECH FE 1977 किमिति (2) व्यवहार-ममता च म्यात् दगड-ममता च । यावत इत अपि च मम आयुक्ति -बन्धन-बद्धाना मनुष्याणा नारित-दगडाना प्राम-बवाना बागि दिवमानि मया यौनक दत्तम् । ज्ञातिकाः वा कान् नि-यापयिष्यन्ति जीविताय नेपा , 7997 at FET 7797971, lic न मति वा निध्यपयितरि ) दानं दास्यन्ति, पारविक उपवास वा करिष्यन्ति । इच्छा हि मम एव निरुद्ध अपि कालं ( =निरोधकाले अपि ) पारत्रय बारावयेयु इति, जनम्य च वर्धत विविध धर्म-चरणं मयमः दान- मंविभागः इति। ENGLISH TRANSLATION Thus says King Priyadarśī, the Beloved of the Gods-by me, having been conseciated twenty-six years, this Edict of the Law of piety) was caused to be written My (high officers of the designation of) Rajjuhas are placed in charge of many hundreds of thousands of lives amongst my subjects. I have granted to them full freedom or independence in the matter of bringing an accusation or plaint, or punishing offenders), and why y The Rajjukas, feeling confident and being fearless, may execure all their works (or conduct business), may make arrangements for clie welfare and happiness of the people of the country-side and may grant favours (on them). They will know the cause of (their) happiness and misery and will specially exhoit or warn on give instruction to the people of the countıy-side through the officers of the Law (of piety). Why so? So that they may work to gain the blessings of both this life and the life hereafter My Rapjukas also engage themselves or strive to give service to me. My agents or servants also, knowing my will, give service (to me) They (agents) will also exhort some people and for this reason, the Rajjukas will be able to please (or serve) me Just as (a person), having made over his child to a skilful or wise nurse, feels confident (with the idea) that the skilful nurse will easily be able to protect my child. Thus (with such an idea), my Rajjukas have been appointed for the welfare and happiness of my country-people, with the purpose that they being fearless, feeling confident and noc becoming depressed or disconsolate in mind, will execute their works For this reason have I granted full freedom to the Rajjukas in the matter of arrest and punishment, For, this is to be desired fol -- what is that? That there should be uniformity in judicial judicial procedure and also uniformity in the criminal. So far too, in this matter, my rule (or injunction) is that with regard to men, who are confined to prison and later sentenced to death, after their punishment has been adjudicated (or settled in court), a grace (a respice) of three days is granted by me. Their relatives (during this reprieve) will make some of the Rajjukas) to ponder (as a revision or review case) over the question of saving their life ·90 ASOKAN INSCRIPTIONS (1.c., by submission of an appeal foi life concess ession) If there does not occur any such person for making them reconsider (the matter), they (the condemned persons) may (by themselves) will give alms or gifts, or will observe fasts (for benefits) in the other world. Foi, this is (also) my desire that even in the time of confinement or imprisonment (chey) may (strive to) gain (the benefits of) the next world; and there may increase at the same time, among the people, manifold virtuous practices, self-control and distubuţion of gifts (o charity). WORD-NOTES in his (1) 754T-Seems to be formed from 747 (a rope) and not from 757. Rajjuhas are Highest Executive Officers who are entitled to make use of a rope for binding offenders, rather social kantakas (1.e., they are Graffett). We may compare such officers with the two High Functionaries aniongst the eighteen een mentioned by Kautilya eiga (B.K. I. 12), namely the praśāstris (=Kārāgārādhıkārıns of FETACT and bandhanāgārādbıkrıtas of 27712TT) and the pradestris (tlie magistiates who try criminal cases connected with कण्टकशोधनाधिकृतaffairs). Some scholars suggest TFT or 275377. in this connection. (2) Fratra, being in the disposition of, placed in charge of, set over. Not probably satyal, appointed. (3) FETTETETT, from fu+E, to bring near (1.e., by artest), to make a blisk attack, HETT 18 also=funt, which in Law accusation, a charge, a plaint, an indicement. Cf. Amara- "अभिहारोऽभियोगे च चार्य सनहनऽपि च". For the sense of याज्ञवल्य cf. ( II. 9) 9) “अभियोगमनिस्तीर्य नैनं प्रत्यभियोजयेत्”. Anara also has "अभिहारोऽभिग्रहणम्” (आभिमुरूयेन ग्रहणम् इत्यर्थ. 1.8., a sudden frontal arrest). The context of danda in the Edict fits in well with such meaning. 'Offer of any favour' does not even seem to be the far-fetched meaning of the word here. The word afhETT in the Mahāvastu (III. 387) means, however, the offer of food etc. (4) warraHYT, self-independence. Not chyfate. (5) धंमयुतेन-धर्मयुक्त's are officers employed in the work of propagation of the dhamma. Their rank is below that of the Dhainmamabāmātas, means an ye ·PILLAR EDICT IV 97 (6) वियोवदिसंति-अव+वद् in Pali means to exhort, to admonish (ोवदति ). Here it is वि+अव+वद् (future tense), will specially exhort. It is not व्युपदेक्ष्यन्ति as some take it. (7) लघंति-The roots रघि and लघि are भ्वा-आ-से and गत्यर्थक ( रघन्ते, लघन्ते) The root रहि 15 भ्वा-प-से and is also गत्यर्थक giving the form रंहति. (8) छंदनानि-Skt छन्दज्ञाः, Pali छन्द (७) चघंति-Cf. the word चकिये in the phrase 'ए चकिये खमितवे' in Kalinga (Separate) Edict I (Dhauli) and चकिये (M.R.E I, Sa), and also the wond छकिये in the phrase 'ए छकिये खमितवे' in the same Edict (Jaugada) The root in Asohan dialece is 777 or 3=24 Cf. af M.R.E. I (M). There seems to be no doubt that the same root is used in the word चघंति in this Edict, so its equivalent Sanskrit form 1s शक्ष्यन्ति (in future tense) Another form ofa in this Edict is equal to शक्ष्यति. Again the form चघथ in Kalinga (Separate) Edict II (Dhauli) is to be translated as 1944 in Skt. The root to takes also the form of चय according to Hem. IV 85 ( शकेश्चय-तर-तीर-पाराः ). (10) वियताये-Skt. व्यक्तायै (wise, intelligent). Pali वियत्त, accomplished. Cf. Amara "व्यक्त प्राज्ञेऽपि' and Medini "व्यक्त स्फुटमनीषिणोः". (II) निसिजितु-A gerund form निसृज्य, delivering over to. Cf. the Asokan word सुतु-श्रुत्वा in P.E. VII. - (12) पलिहटवे-An infinitive form परिहर्तु. Palt परि+ह 1s to protect, 'to save'. (13) संतं- Pall समाना, Skt. सन्तः . Cf. the phrase 'नासंतं वा निझपयिता' in this Edict which in Skt. should be न सन् वा निध्यापयिता 1.e. न-सति असति निध्यापयितरि. नासंतं should not be translated as नश्यन्त in Skt. (14) अव, आवा-=Skt यावत् . (15) आवुति =Skt. Atyfai, injunction, order, rule. Cf. श्रालाधयेवु, उपदहेवु, अनुगहिनेवु ('व' for 'य'). (16) तोलि(ली)तदंडानं-Skt. तीरितदण्डानां. The Skt. roots तीर and पार are used in कर्मसमाप्ति. तीरयति, to settle, finisli, adjudicate. The word means 'on whom sentence of punishment has been decided or adjudicated', Cf. the word fra used in Manu IX. 233 (“तीरितं चानशिष्टं यत्र वचन यद् भवेत् । कृतं तद्धर्मतो विद्यान्न तद् भूयो Falei doa-Here the reference is to the fact that no question of a revival or revision of a punishment should arise in a case which has lawfully been adjudicated and declared by a Court. But here Asoka grai ts a concession of three days, for a review, 13 ·98 ASOKAN INSCRIPTIONS (17) ma-Skt. stat, also gigs, which generally means the property given at marriage, a dowry. But the word also means, “a present'. Hence a rightful gift, a grace, a concession, a privilege. The form seems to be equated with Skt stei ot titei (Palı FIFI) or plan which, however, means a string or rope, specially a cord, that fastens the yoke of a plough to the neck of the ox. But this meaning does not fit in with the context. (18) निझपयिसंति-Skc. निध्यापयिष्यन्ति from नि+ध्यै+णिच-will be made to ponder (if the case can be reviewed). The criminal's case consists of four stages in all, Viz (1) accused stage, (2) trialdecision stage, (3) execution stage and (4) review-concession stage. (19) निलुधसि कालसि-An Asokan idiom=Skt निरुद्ध काले (1.e. निरोध-काले), during the period of confinement, restraint or imprisonment, (20) नासंतं-Vide note 13 above. (21) दान-सविभागे (संविभागे)-संविभाग (proper distribution, or sharing with others) of gifts, co-partnerslup in charities. EDICT V (TEXT) - D-T- (1) देवानं पिये पियदसि लाज हेवं अहा (:-)सडुवीसतिवस(2)अभिसितेन D-M- A- पिये पियदसी लाजा हेव आहा (:-)सडुवीसतिवसाभिसितेन R- (1) देवानं पिये पियदसि लाज हेव आह (:-)सडुवीसतिवसाभिसितस M- (1) देवानं पिये पियदसि लाज हेव आह (.-)सडुवीसतिवसाभिसितस D-T मे इमानि जातानि अवधियानि कटानि () से यथा (3) सुके सालिका D-M-- A मे इमानि जातानि अवधियानि कटानि () से यथ सुके सालिका R मे इमानि पि जातानि अवध्यानि (2) कटानि () से यथ सुके सालिक M- मे इमानि पि (2) जातानि अवध्यानि कटानि () से यथा सुके सालिक ·PILLAR EDICT V 99 D-T- अलुने चकवाके हंसे नंदीमुखे गेलाटे (4) जतूका अंम्बाकपीलिका दडी D-M- - - A- - R- अलुने चकवाके अलुने चकवाके हंसे अलुने चकवाके हंसे (21)-मुखे गेलाटे नंदीमुखे गेलाटे (3) नंदीमुखे गेलाटे जतूके अंम्बाकिपिलिका दडी जतूक (3) अंम्बाकपिलिक दुडि जतूक अंम्बाकपिलिक दुडि D-T- - अनठिकमछे वेदवेयके (5) गंगापुपुटके संकुजमछे कफट-मयके D-M - A- - के R- अनथिकमछे अनठिकमछे अनठिकमछे वेदवेयके गंगापुपुटके वेदवेयके गंगापुपुटके वेदवेयके (4) गंगापुपुटके संकुजमछे संकुजमछे संकुजमछे कफट-सेयके (4) सेयके M- कफट- - D-T- पंनससे सिमले (6) संडके पोकपिंडे पलसते सेतकोपते गामकपोते DM- - A- पंनससे सिमले -कपोते गामकपोते R- सं-(22) संडके संडके - पंनससे सिमले सेतकपोते गामकपोते ोकपिंडे पलसते अोकपिंडे (5) पलसते M- पंनससे सिमले सेतकपोते गामकपोते D-T- (7) सवे चतुपदे ये पटिभोगं नो एति न च खादियति (1)(नि) (8) एडका चा D-M- A- सवे चतुपदे ये पटिभोगं R- सवे चतुपदे(5)ये पटिभोगं नो एति न च खादियति (0) अजका नानि एडका च M- सवे चतुपदे ये पडिभोगं नो एति न च खादियति(6) (0) अजका नानि एडका च - - -- D-T- - सूकली गमिनी व पायमीना व अवधि(य)- पोतके (अव)(धिय)- (पोतके) D-M- A- R- - गभिनी प च पायमीना व (6) अवध्य सूकली सूकली च पोतके पोतके M_ गभिनी व पायमीना व अवघ्य ·100 ASOKAN INSCRIPTIONS - D-T- पि च कानि आसंमासिके (0) वविकुकुटे नो कटविये (1) तुसे सजीवे D-M- पि च कानि (2) (वधि)कुकुटे नो कटविये (1) तुसे स(जीवे) A- R- च कानि आसंमासिके (1) वधिकुकुटे नो कटविये (1) तुसे सजीवे M- कानि (7) आसंमासिके (1) वधिकुकुटे नो कटविये (1) तुसे सजीवे - MA- D-T- (10) नो मापेतविये (1) दावे अनठाये वा विहिसाये वा नो झापेतविये (u) (1) D-M- (2) -(तविये) (1) दावे अन(ठा)ये वा विहिसाये वा नो (4) (झापेतविये) (1) A- R नो झापयितविये (1) दावे (6) अनठाये व विहिसाये व नो झापयितविये (1) M- नो झापयितविये (1) दाने अनठाये व(8)विउिसाये व नो झापयितविये (1) मा - D-T- जीवेन जीवे नो पुसितविये (1) तीसु चातुमासीसु तिसायं जीवेन जीवे नो पुसितविये (1) तीसु चातुमासीसु (5) तिसायं पुनमासियं पुनमा(सि)यं D-M- S A- - R- जीवेन जीवे नो पुसितविये (1) तीसु चातुमासीसु जीवेन जीवे नो पुसितविये (1) तीसु चातुमासीसु तिस्यं (8) तिसिय पुनमासियं पुनमासियं M_ D-T- (12) तिनि दिवसानि D-M- तिंनि दिवसानि A- चावुदसं पंनडसं पटिपदाये धुवाये चा (13)अनुपोस चावुदसं पनडस(6) पटिपदा(ये) धुवाये च अनुपोसथ चा(द)सं पंचद(सं) चावुदसं पनडस पटिपदं धुवाये च अनुपोसथ चावुदसं पनडसं पटिपदं धुवाये च अनुपोसथ - R- तिंनि दिवसानि तिंनि दिवसानि M- - येव दिवसानि येव दिवसानि D-T- मछे अवविये नो पि विकेतविये (1) एतानि D-M- मछे अवधिये नो पि (7) विकेतविये (1) एतानि A- -(तानि) R- मछे अवध्ये नो पि (७) विकेतविये (1) एतानि M मछे अवध्ये (10) नो पि विकेतविये (1) एतानि येव दिवसानि दिवसानि येव ·PILLAR EDICT V 101 D-T-(14)नागवनसि केवटभोगमि यानि अनानि पि जीव निकायानि(15)नो हंतवियानि (1) D-M नागवनसि केवटभोगसि(8)(या)--(नि) पि जीवनिकायानि (,) नो (हं)तवियानि (1) A- R- नागवनसि केवटभोगसि यानि अनानि पि जीवनिकायनि(,)(10)नो हंतवियानि(1) M नागवनसि केवटभोगसि यानि अनानि पि(II)जीवनिकायानि (,) नो हतवियानि (1) wwe- - - - D-T.. अठमीपखाये चावुदसाये पंनडसाये तिमाये (16) पुनावमुने तीमु चातुमासीमु D-M- अठ(मी) -ये चावुदसाये पंनडसाये तिसाये (10) पुनावसुने तोसु चातुमासीमु A- R- अटमिपखाये चावुदमाये पंनडमाये तिसाये पुनावसुने तीमु चातुमासीसु M- अठमिपखाये चावुदसाये यंनडसाये तिसाये पुनावमुने (12) तीमु चातुमामीसु D-T- सुदिवसाये गोने नो नोलखितविये (1) (17) अजके एडके सूकले ए वा पि सुदिवसाये (गो)ने(11)(नो नी)ल(खि)तविये (1) अजके एडके सूकले ए वा पि D-M- R- (1) सुदिवसाये गोने सुदिवसाये गोने नो नीलखितविये (0) नो नीलखितविये (1) अजके एडके सूकले ए वा पि अजके एडके सूकले ए वा पि M.... चातुमासीये D-T अंने नीलखियति नो नीलखितविये (1 (13) तिसाये पुनावमुने D-M-(12)ीने) नीलखिर्यात (नो) नीलखितविये (1) तिसाये पुनावसुने (13) चातुमासीये A- R- अंने नोलखियति नो नीलखितविये (0) (12) तिसाये पुनावसुने M... अंने (13) नीलखियति नो नीलखितविये (1) तिसाये पुनावसुने चातुमासीये चातुमासीये अखसा (1) D-r चातुमासिपखाये D-M- चातुमासिपखाये गोनसा (19) लखने नो कटविये गोनसा लखने (14) नो -विये अवसा R- अस्वस नो कटविये चातुमासिपखाये चातुमासिपखाये गोनस लखने गोनस (14) लखने (1) (3) M.- अखस नो कटविये - ·102 ASOKAN INSCRIPTIONS D-T- याव मे - सडुवीसतिवस-अभिसितेन सङ्घवीसति(व)स-अभिसितेन एताये (20) अ(तलिकाये एताये (15) अंतलिकाये D-M याव मे - A- (वाव) R- (13) वाव M याव मे अतलिकाये सडुवीसतिवसाभिसितस सडवीसतिवसाभिसितेन एताये एताये मे अतलिकाये D-T- कटानि कटानि (1) (1) D-M- A- पंनवीसति बंधनमोखानि पंनवी(स)ति बंधनमोखानि (28) पंनवीसति बंधनमोखानि पंनवीसति (15) बंधनमोखानि R- कटानि (0) (1) M- कटानि SANSKRIT RENDERING देवाना प्रिय. ( देवप्रिय ) प्रियदर्शी राजा एवं प्राह : षड्विंशतिवर्षाभिषिक्तेन मया इमानि जातानि अवध्यानि कृतानि, तद्यथा-शुकः, सारिका (शारिका वा), अरुणः, चक्रवाकः, हंसः, नन्दीमुखः, गेराट. (गोराटी, गोराटिका, गोरड १ ), जतुका ( जतूका वा ), अम्बापिपीलिका, दुडिः (डुलि ), अनस्थिक-मत्स्य, वेदवेयक (2), गङ्गापुपुटक (१) शङ्कोचः (शङ्कोचि वा शङ्कचिः), कमठ-शल्लको, पर्णशशः, समरः, षण्डकः, अोक पिण्डः, पलाशाद., पलाशाद., श्वेतकपोत., ग्रामकपोतः, सर्वः चतुष्पदः यः प्रतिभोगं न एति न च खाद्यते। अजका का एडका सूकरी गर्भिणी वा पाययन्ती (पयखिनी इत्यर्थः) वा अवध्या ; पोतकाः अपि च मे अपाण्मासिका । वध्रिकुक्कुटः न कर्तव्य.। तुषः सजीवः न क्षापयितव्यः ( दाहयितव्यः)। दावः अनर्थाय वा विहिंसायै वा न क्षापयितव्य. ( दाहयितव्य. ) जीवेन जीवः न पोषितव्यः। तिसृषु चातुर्मासीषु तिष्ये पौर्णमास्यां, त्रीणि दिवसानि-चतुर्दशी पञ्चदशी प्रतिपत् ( एतासु तिथिषु इत्यर्थः) ध्रुवं च अनूपवसथ' ( अनूपोषित वा) मत्स्यः अवध्यः, न चापि विक्रेतव्यः। एतानि एव दिवसानि नागवने, कैवर्तभोगे ( कैवर्ताभोगे ?) ये अन्ये अपि जीवनिकायाः, [ते ] न हन्तव्याः । अष्टमीपक्षे (प्रतिपक्षं अष्टम्यां ), चतुर्दश्यां पञ्चदश्यां पञ्चदश्यां तिष्यायां पुनर्वसौ, तिसृषु चातुर्मासीषु, सुदिवसे गौ न निर्लक्षितव्यः। अजकः एडकः सूकरः, यः वा अपि अन्यः निर्लक्ष्यते [ सः ] न निर्लक्षितव्यः, तिष्ये (तिष्यायां वा ) पुनर्वसौ, चातुर्मास्यां, चातुर्मासीपचे अश्वस्य गोः (च) लक्षण न कर्तव्यम् । यावत् षड्विंशतिवर्षाभिषिक्तेन मया एतस्मिन् अन्तरिके ( अन्तरे वा) पञ्चविशतिः बन्धनमोक्षाः कृताः।

·PILLAR EDICT V 103 ENGLISH TRANSLATION Thus says King Priyadarsī, the Beloved of the Gods:-Having been consecrated towenty-six years I made the following creatures exempt from slaughter-namely, parrots, starlings, redbreasts or robins (according to some, red storks or cranes), ruddy geese, swans, nandımukbas (a kind of water-bırds), getātas (a kind of water-fowls), bats, ants living in mango-trees(?), small tortoises, boneless fish, vedaveyakas(?), gangāpuputakas (Gangetic cocks?), skatefish, tortoises and frogs ( #'s; and porcupines, if taken as Teuf's), hares or rabbits living in the boughs of trees (according to same, squirrels), (swiftrunning) deer, bulls (castrated ones), animals seeking for their food in houses, (e.g., monkeys, mice, cats, etc. 1.e. vermins), rhinoceroses, grey pigeons, villagedoves, and all (other) four-footed animals which do not come into any use, nor are eaten. Those she-goats, ewes and sows which are pregnant or are in milk are not (also) subject to slaughter, as well as their offsprings which have not attained six months of age. Cocks are not to be made caponed. Husk (chaff) should not be set on fire along with living creatures (in the same). Forests should not (also) be set fire to, for the purpose of any mischief or injury to life. No living being is to be nourished by another) living being. No fish is to be killed or sold on three seasonal full-moon days and at the full-moon day of the month of Tishya (Pausha), for three days, namely, the fourteenth and fifteenth days (of the particular fortnight) and the (next) first day of the second fortnight), as also constantly on every (uposatha or) fast-day. On the very same days, in elephant-forests and fish-preserves of the fishermen, other varieties of animals also are not to be killed. On the eighth day of a fortnight, the fourteenth and fifteenth days (also), on the Tishyā and Punarvasu days, on the three seasonal full-moon days and on all auspicious days, no bull is to be castrated, nor may any he-goats, rams and boars and other animals which are liable to castration, be castrated. No branding of horses and oxen should be made on the Tishyā and Punarvasu days, on the three ) seasonal full-moon days and throughout the days of the fortnight of the seasonal full-moons. having been consecrated twenty-six years I have ordered for twenty-five jail-deliveries (1.e., granting of freedom from imprisonment). Up till now, ·104 ASOKAN INSCRIPTIONS WORD NOTES 3 (1) अलुने-Set अरुण, red-breasted small bird of game, or a red stork ( HTTH or वक). (2) The animals and birds represented by the terms नंदीमुखे, गेलाटे, वेदवेयके, and sinnigger cannot be satisfactorily identified. There is a kind of water-fowl which goes by the name of Thee, but it is difficult to conjecture it as equivalent to गेलाट or गेरोट. (3) अम्बा-कपीलिका---Pall किपिल्लिका or पिपिल्लिका (=Skt. पिपीलिका). We may take BEST here as $15. Cf. FatalSAT (P. E. VII). (4) FE1, 15-May either be a small kind of tortoise, or a turcle which is called sfet. (5) संकुजमछे-शङ्कुचि , शङ्कोचः or शङ्कोचिः, a skate-fish. (6) कफट-सयके -कमठ-शल्लको. शल्लक-frog, शल्यक-porcupine. () =Palı qalere, rhinoceros, (8) पायमीना-From Pali पायेति (=Skt. पाययति ), to give to drink, to give suck. Not to be translated as plant. In M and AMg. mina is a suffix of pr. part., equivalent to māna. Puschel 138 & 562. (9) afa-gagoThe Sanskrit afat means 'one whose testicles are cut out' 1.c., a castrated cock here. Cf. the R.V. word 'aferrat', a woman who has an impotent husband. (10) झापेतविये-Pali झापति, to burn, to set on fire (causative of मायति-क्षायति Skt. root to mean 2, Pāņını 913, taifa-q-, to burn, intransitive) =क्षापयितव्य. (दाहयितव्यः). It is not from झायति-ध्यायति ETT ) to meditate. (11) agarny—These are the three full-moon days (in the three groups of four months in each year) viz., the full-muons of the months of Ashādha, Kārtika, and Phālguna. Cf. Kautilya's use of the चातुर्मास्येषु in XIII 5. (12) अनुपोसथं-Skt. उपवसथ, a fast day ( उपोषित-a fast ) Pali पोसथ and उपोसथ- Buddhist sabbath day during which bi-weekly recitation of Vinaya precepts takes place, a day of observing a fast. We have the word 39797 in Buddhist Sanskrit, and copiously in the Hetat9-1967# (cf. I. 255, II. 177, III. 97-98).

·PILLAR EDICT VI 105 (13) नागवनसि-For नागवन (elephant-preserves), नागपाल and नागवनाध्यक्ष, vide Kautilya BK II. Chap. II. (14) केवटभोगसि-कैवर्त्त-भोगे ( Is it कैवर्ताभोगे ) 1.e., in ponds etc. lying in their extensive jurisdiction in fish preserves (15) तिसायं-तिष्ये ( in the month of पोप). (16) अठमीपखाये-1e, पक्षाष्टम्यां, on each अष्टमीतियि day in every fortnight (17) बंधनमोखानि-CF the verse in BK. II. chap 6 of Kautilya's Arthaśāstra "अपूर्वदेशाधिगमे युवराजाभिषेचने । पुत्रजन्मनि वा मोक्षो वन्धनस्य विधीयते ॥" Cf. also for release of prisoners the phrase 'सर्ववन्धनमोक्षणं' used in the same book (BK. XIII. 5). EDICT VI ( TEXT ) लाज हेवं आह (--) दुवाटस(2)वस-अभिसितेन - - - D-T- (1) देवानं पिये A- (28) R- (14) देवानं पिये M- (16) देवानं पिये पियदसि पियदसि पियदसि पियदसि लाज हेवं आह (:-) आह (:-) दुवाइसवसाभिसितेन दुवाडसवमाभिमितेन लाज हेवं D-T- मे धंमलिपि लिखापिता लोकस (3) हितसुखाये (1) अपहटा A- R- लिखापित से तं अपहट मे धंमलिपि मे धंमलिपि लोकस (15) हिससुखाये (1) लोकस (17) हितसुखाये (1) M- लिखापित से तं अपहर - D-T- तं तं धंमवढि पापोवा (1) (4) हेवं लोकमा हितमुखे ति पटिवेखामि(-) A- -(ढि) पा (1) हेवं (29) हितमुखे ति पटिवेखामि(-) R तं तं धंमवढि पापोव (1) हेवं लोकस हितमुग्वे ति पटिवेखामि (-) M तं तं धंमवढि पापोव (1) हेवं लोकस (18) हितसुखे ति पटिवेखामि(-) - अथ D-1 अथ इयं (5) नातिसु हेव पतियासनेसु हेव अपकठेसु- (6) किम कानि A- -तिसु (या)संने(सु) हेव अपक-(-) किम R-(16) अथा इयं नातिसु हेव' पत्यासनेसु हेव अपकठेसु(-) किम कानि M अथा इयं नातिसु हेव पत्यासनेसु हेव' अपकठेसु(-) (19) किम कानि 14 ·106 ASOKAN INSCRIPTIONS सव- D-T- सुखं अवहामी ति (,) तथा च विदहामि (1) हेमेवा (7) सव-निकायेसु पटिवेखामि (1) A- ---दहामि (1) हेवमेव -येसु पटिवेखामि (1) R सुखं आवहामी ति (,) तथा च विदहामि (1)(17) हेमेव सव-निकायेसु पटिवेखामि (1) M- सुखं आवहामी ति (,) तथा च विदहामि (1) हेमेव सव-निकायेसु पटिवेखामि (1) अतना D-T सवपासंडा A- (30) सवपासंडा R- सवपासंडा M- (20) सवपासंडा पि मे पूजिता (8) विविधाय पि मे पूजिता विविधाय पि मे पूजित विविधाय पि मे पूजित विविधाय पूजाया (1) ए चु इयं अतुना पूजाया (1) ए चु इयं पूजाय (1) ए चु इयं पूजाय (1) ए चु इयं अतन अतन मे (10) इयं - D-T- पचूपगमने (9) से मे मोख्यमते (1) षडुवीसतिवस-अभिसितेन A पचुपगमने से मे मुख्यमुते (1) R- पचूपगमने (18) से मे मुख्यमुते (1) षडुवीसतिवसाभिसितेन M_ पचूपगमने (21) से मे मोख्यमुते (1) षडुवीसतिवसाभिसितेन मे मे इयं D-T- धमलिपि लिखापिता A- -लिपि लिखापिता ति (1) (1) (1) (1) R धंमलिपि लिखापित M_ धंमलिपि लिखापित SANSKRIT RENDERING देवानां प्रियः ( देवप्रियः ) प्रियदर्शी राजा एवं आह :-द्वादशवर्षाभिषिक्तन मया धर्मलिपिः लेखिता लोकस्य हितसुखाय । स (तत् वा) तत् अपहृत्य तां तां धर्मवृद्धिं प्राप्नुयात्। एवं लोकस्य हितसुखे ( हितसुखं वा)-प्रत्यवेक्षे-यथा इदं-ज्ञातिषु एवं प्रत्यासन्नेषु एवं अपकृष्टेषु-कि कान् ( केषा) सुखं आवहामि इति, तथा च विदधामि। एवं एव सर्वनिकायेषु प्रत्यवेक्षे। सर्वपाषण्डाः अपि मया पूजिताः विबिधया पूजया। यत् तु इदं आत्मना प्रत्युपगमनं, तत् मे मुख्यमतम् । षड्विशति- वर्षाभिषिक्तन मया इयं धर्मलिपि. लेखिता। ENGLISH TRANSLATION Thus says King Priyadarsī, the Beloved of the Gods :-Having been consecrated twelve years I (began) to cause edicts of the Law of piety to be written, for the welfare and happiness of the people, so that they after giving ·PILLAR EDICT VII 107 ments. up or discarding (sinful) way of life might develop various kinds of increase of virtues. Thus I supervise (or attend closely to) the welfare and happiness of the people. Just it is this, I try to bring happiness to some amongst my relatives, persons near and persons far off and accordingly I make all arrange- In a similar way I closely attend to all communities. I have also reverenced all sects with various forms of reverence or worship. But I regard that to be tlie chief thing which is personal (regardful) approach towards people (or, personal acceptance of a particular creed through one's own will). Having been consecrated twenty-six years I have caused this edict of the Law of piety to be written. WORD-NOTES (1) अपहट (टा)-Skt. अपहृत्य. The word is formed thus, अप+ह+ ल्यप् cf. the word पलिहटवे in P E. IV. (2) सवनिकायेसु-The word निकाय means a body of one's own co-religionists (खधर्मिन's). (3) पचूपगमने-Skt. प्रत्युपगमनं, respectful approach towards people for meeting them, or personal acceptance of a particular creed (on account of my spirit of toleration). Cf. the Skt, word प्रत्युद्गमनम्. EDICT VII (TEXT) (Occurs only in Delhi-Topra Pillar and not on any others ) [PART I] Engraved on the east face of the Pillar ) [I] (1) देवानं पिये पियदसि लाजा हेवाहा (:-) ये अतिकंत' (12) अंतल' लाजाने हृसु (,) हेव इछिसु (:-) कथं जने (13) धंमवढिया वढेया (2) नो जने अनुलुपाया धंमवढिया (14) वढिथा (0) (II) एत देवानं पिये पियदसि लाजा हेव आहा (:-) एष मे (15) हुथा (,) अतिकतच अतलं हेव इछिसु लाजाने कथ जने (16) अनुलुपाया धंमवढिया वढेया ति G) नो व जने अनुलुपाया (17) धंमवढिया वढिथा (6) से किन सु जने अनुपटिपजेया (6) ·108 ASOKAN INSCRIPTIONS . (18) किन सु जने अनुलुपाया धंमवढिया वढेयाति (,) किन सु कानि (19) अभ्यु'नामयेह धंमवढियाति (2) (III) एतदेवानं पिये पियदसि लाजा हेव (20) आहा (-) एस मे हुथा () धंमसावनानि सावापयामि धमानुसथिनि (21) अनुसासामि (6) एतौं जने मुतु अनुपटीपजीसति अभ्यु'नमिसति (,) [ PART II ] ( Round the Pillar ) (1) धंमवढिया च वाढं व ढिसति (0) एताये अठाये धंसावनानि सावापितानि () धंमानुसथिनि विविवानि आनपितानि (,) य[था मे पुलि]मापि वहुने जनसि आयता (,) एते पलियोवदि- संति पि पविथलिमंति पि (1) लजूका पि बहुकेसु पानसतसहसेसु आयता () ते पि मे आनपिता (-) हेव च हेव च पलियोवदाथ (2) जनं धंमयुत (1) [IV] [देवा]नं पिये पियदमि हेव आहा (--) एतदेव मे अनुवेखमाने धेमथ वानि कटानि (,) धंममहामता कटा () धंमसा वने] कटे (1) [V] देवानं पिये पियदसि लाजा हेवाहा (,) मगेसु पि मे निगोहानि लोपापितानि (,) छायोपगानि होसंति पसु- मुनिसानं (,) अबावडिक्या लोपापिता (6) अढकोसिक्यानि पि मे उदुपानानि (3) खानापापितानि (,) निसिधिया च कालापिता (6) आपानानि मे बहुकानि तत कालापिताति पटीभोगाये पसुमुनिसान (1) लाहुके चु] एस पटोभोगे नाम (1) विविधाया हि सुखायनाया पुलिमेहि लाजी हि ममया च सुखयितो लोके (1) इमं चु धंमानुपटीपती अनुपटीपजंतु ति (6) एतदथा मे (4) एस कटे (1) [VI] देवानं पिये पियदसि हेवाहा (:-) धंममहामाता पि मे ते बहुविधेसु अठेमु प्रानुगहिकेसु वियापटा (,) से पवजीतन चेव गिहिथान च (,) सव(पास)डेसु पि च वियापटा () से संघठेसि पि मे कटे (,) इमे वियापटा होहति ति (,) हेमेव बाभनेसु आजीवि- केसु पि मे कटे () (5) इमे वियापटा होहति ति (1) निघठेसु पि मे कटे (,) इमे वियापटा होहीत (6) नानापासं- डेसु पि मे कटे (,) इमे वियापटा होहंति ति (1) पटिविसिठ पटीविसिठ तेसु तेसु ते (त) (म)हा- माता (1) धंममहामाता चु मे एतेसु चेव विया(प)टा (,) सवेसु च अनेसु पास डेसु (1) [VII] देवानं पिये पियदसि लाजा हेव आहा (:-) (6) एते च अने च वहुका मुखा दानविसगसि वियापट (.) से मम चेव देविन च (1) सवसि च मे अोलोधनसि ते बहुविधेन श्रा(का)लेन तानि तानि तुठायत(ना)नि पटी(पादयंति) हिद चेव दिसासु च (1) दालकान 'पि च मे कटे अनान' च देविकुमालानां (,) इमे दानविसगेसु वियापटा होहंति ति ·PILLAR EDICT VII 109 (7) धंमापदानठाये धंमानुपटिपतिये (1) एस हि धंमापदाने धंमपटीपति च (,) या इयं दया दाने सचे सोचवे मदवे साध(वे) च लोकस हेव वढिमति ति (1) [VIII] देवानं पिये पियदमि लाजा हेव आहा (-) यानि हि कानि चि ममिया साधवानि कटानि त लोके अनूपटीपंने त च अनु- विधियंति (.) तेन वढिता च (8) वढिसंति च मातापितिसु सुसुसाया गुलुसु सुसुसाया वयोमहालकान अनुपटीपतिया वाभनसम- नेमु कपनवलाकेसु आव दासभटकेमु संपटीपतिया (1) [IX] देवान पि(ये) (पि)यदमि लाजा हेव आहा (:-) मुनिसान चु या इयं धंमवढि वढिता दुवेहि येव आकालेहि धमनिययेन च निझतिया च (1) (9) तत चु लहु से धमनियमे (,) निझतिया व भुये (1) धमनियमे चु खो एस ये मे इयं कटे (,) इमानि च इमानि जाता नि अवधियानि (,) अनानि पि चु बहु(कानि) धमनियमानि यानि मे कटानि (1) निझतिया व चु भुये मुनिसान मवदि वडिता अविहिंसाये भूतान' (10) अनालंभाये पानान (1) से एताये अठाये इयं कटे (,) पुतापपोतिके चंदमसुलियिके होतु ति (,) तथा च अनुपटीपजंतु ति (1) हेव हि अनुपटीपजंत हिदतपालते बालधे होति (1) सत- विसतिवसाभिसितेन मे इयं धंमलिवि लिखापापिता ति (1) [X] एतौं देवान पिये आहा (:-)इय (11) धमलिबि अत अथि मिलाथंभानि वा सिलाफलकानि वा तत कटविया (,) एन एम चिल- ठितिके मिया (1) SANSKRIT RENDERING देवानां प्रियः ( देवप्रियः) प्रियदर्शी राजा एवं आह :-ये अतिकान्तं अन्तरं राजानः अभूवन् , (ते) एवं ऐषिषु. ('ऐच्छन्' इत्यर्थः)-कथं जनः धर्मवृद्धया वर्खेत, न तु जनः अनुरूपया धर्मवृद्धया अबर्द्धिष्ट । अत्र (विषये ) देवानां प्रियः प्रियदर्शी राजा एवं आह :-एतत् मे अभूत्-अतिक्रान्तं अन्तरं एवं ऐषिषुः राजान:-कथं जनः अनुरूपया धर्मवृद्धया वर्द्धत इति, न च जन. अनुरूपया धर्मवृद्धया अवद्धिष्ट । तत् केनस्वित् ( उपायेन इत्यर्थः ) जनः अनुप्रतिपद्येत, केनखित् अनुरूपया धर्मवृद्धया वर्खेत इति। केनस्वित् कान् ( जनान् ) अभ्युनामयेयं ( अहं ) धर्मवृद्धया इति । अत्र देवानां प्रिय प्रियदर्शी राजा एवं आहः--एतत् मे अभूत्-धर्मश्रावणानि श्रावयामि, धर्मानुशिष्टीः अनुशास्मि । एतत् जन: श्रुत्वा अनुप्रातपत्स्यते, अभ्युन्नस्यति, धर्मवृद्धया च वाढं वर्द्धिष्यते। एतस्मै मया अर्थाय धर्मश्रावणानि श्रावितानि, धर्मानुशिष्टय. विविधाः आज्ञापिताः। यथा मया पुरुषाः अपि बहव. जने आयुक्ताः, एते ·110 ASOKAN INSCRIPTIONS - नाना- . (अथवा, यत् ते ) पर्यववदिष्यन्ति अपि, प्रविस्तारयिष्यन्ति अपि। रज्जुका अपि बहुकेषु प्राणशत- सहस्रषु आयत्ता ( अयुक्ता.)। ते अपि मया आज्ञापिता• 'एवं च एवं च पर्यववदत जनं धर्मयुक्तम्' । देवाना प्रियः प्रियदर्शी एवं आह-एतत् एव मया अनुवीक्षमाणेन (अन्वेक्षमाणेन ) वा धर्मस्तम्भा कृता., धर्ममहामात्राः कृता, धर्मश्रावणं कृतम्। देवाना प्रिय. प्रियदर्शी राजा एवं आह- मार्गेषु अपि मया न्यग्रोधा. रोपिताः, (ते) छायोपगाः (छायोपयोगा इत्यर्थ ) भविष्यन्ति पशु- मनुष्याणाम् ; आम्रवाटिका रोपिता., अर्द्धक्रोशका नि ( अर्द्धकौशिकानि) उदपानानि स्वानितानि । निषद्याः च कारिताः। आपानानि मया बहुकानि तत्र तत्र कारितानि प्रतिभोगाय पशुमनुष्याणाम् । लघुकतु एषः प्रतिभोगः नाम । विविधन हि सुखनेन पूव्वै. अपि राजभिः मया च सुखित. लोक । इमां धर्मानुप्रतिपत्तिं अनुप्रतिपद्यतां इति, एतदर्य (एतदर्थाय ) मया एतत् कृतम्। देवाना प्रियः प्रियदर्शी राजा एवं आह-धर्ममहामात्रा अपि मया ते बहुविधेषु अर्थेषु आनुग्रहिकेषु व्यापृताः, तत् पव्रजिताना च गृहस्थानां च । तत् सर्वपापण्डेषु अपि च व्यापृताः। तत् संघार्थे अपि मया (इदं) कृत -इमे व्यापृता भविष्यन्ति इति । एव एव ब्राह्मणेषु आजीविकेषु अपि मया (इद) कृतम्-इमे व्यापृता. भविष्यन्ति इति । निग्रन्थेषु अपि मया (इद) कृत-इमे व्यापृताः भविष्यन्ति । पाषण्डेपु अपि मया (इद) कृत'-इमे व्यापृता भविष्यन्ति। प्रतिविशिष्ट प्रतिविशिष्टं तेषु तेषु ते ते महामात्रा ; धर्ममहामानाः तु मम एतेषु च एव व्यापृताः, सर्वेषु च अन्येषु पाषण्डेषु। देवाना प्रियः प्रियदर्शी राजा एवं प्राह-एते च अन्ये च वहुका. मुख्या- दानविसर्गे व्यापृताः, तत् मम चैव देवीना च। सर्वस्मिन् च मम अवरोधे ते बहु विधेन आकारेण तानि तानि तुष्ट्यायतनानि प्रतिपादयन्ति इह चैव दिशामु (दिक्षु ) च। दारकाणा च मया (इद) कृत, अन्येषा च देवीकुमाराणां-इमे दानविसर्गेपु व्यापृताः भविष्यन्ति इति, धर्माप(व)दानार्थाय धर्मानुप्रतिपत्तये । एतत् हि धर्माप(व)दान धर्मप्रति- पत्तिश्च यत् इद-दान सत्य शौच (शुचित्व शौचक वा ) मार्दवं, साधव ( साधुत्व सावुता वा ) च लोकस्य एवं वर्द्धिष्यते इति । देवाना प्रियः प्रियदर्शी राजा एवं आह-यानि च कानिचित् मया साधवानि ( साधूनि कर्माणि ) कृतानि तानि लोक अनुप्रतिपन्नः, तानि च अनुविधीयन्ते (तेन), (अनु- विदधति वा ), तेन वर्द्धिताः वर्द्धिष्यन्ते च ( धर्मवृद्धयः, लोकाः वा ) मातापितृषु शुश्रूषया, गुरुषु शुश्रूषया, वयोमहल्लकानां (वयोमहतां, वयोवृद्धाना इत्यर्थः) अनुप्रतिपत्त्या, ब्राह्मणश्रमणेषु कृपणवराकेषु यावत् दास- भृतकेषु संप्रतिपत्त्या। देवानां प्रियः प्रियदर्शी राजा एवं आह :-मनुष्याणां तु यत् इयं धर्मवृद्धिः द्वाभ्यां आकाराभ्या-धर्मनियमेन च निध्यात्या (निध्यानेन वा) च ; तत्र तु लघुः सः धर्मनियमः, निध्यातिः या एव (निध्यान' एव) (सा) भूयसी । धर्मनियम. च खलु एष'-यत् मया इदं कृत- इमानि च इमानि जातानि अवध्यानि । अन्ये अपि तु बहुकाः धर्मनियमाः ये मया कृता.। निध्यात्या एव तु भूयः मनुष्याणा धर्मवृद्धिः वर्द्धिता-अविहिसायै भूतानां अनालम्भाय प्राणानाम् । एतस्मै अर्थाय इद कृत ( यावत् ) पुत्रप्रपौत्रकाः चन्द्रम-सूर्यो भवन्तु इति ( अथवा, पुत्रप्रपौत्रक चन्द्रमः- सूर्यक भवतु इति);-तथा च अनुप्रतिपद्यन्तां (जनाः)। एवं हि अनुप्रतिपद्यमानानां इहत्य (ऐहत्य)- पारत्र्ये आराधिते भवतः। सप्तविंशतिवर्षाभिषिक्तन मया इयं धर्मलिपिः लेखिता इति। एतत् देवानां प्रियः आह :-इयं धर्मलिपिः यत्र सन्ति शिलास्तम्भाः वा शिलाफलकानि वा, तत्र कर्तव्या, येन एषा चिरस्थितिका स्यात् । तत् ·PILLAR EDICT VII ENGLISH TRANSLATION So, by and having (1) Thus says King Priyadarsī, the Beloved of the Gods.- In times long elapsed there were kings who desired how the people might grow with the growth of the Law of piety. But the people did not grow wich proper growth of the Law of piety. (II) In this matter, thus says King Priyadarsī, the Beloved of the Gods:--This (idea) occurred to me-in times long elapsed the kings thus desired—how the people might grow with proper growth of the Law of piety; they however, did not grow wirh proper growth of the Law of piety. what ways, may the people conform (adopt due course), by what ways may they grow with proper growth of the Law of piety, by what ways may I elevate or lift some of them through the growth of the Law of piety? (III) In this matter, thus says King Priyadarsī, the Beloved of the Gods: The idea) occurred to me-I will cause sermons on the Law of piety to be preached, (and) I will order for instruction on the law of piety, heard this the people will conform (to it), will lift (themselves) up and will surely or exceedingly grow with the growth of the Law of piety For this purpose have I caused sermons on the Law of piety to be preached, and ordered for instructions of many kinds. My servants (or agents) have, in this respect, been set or engaged over many peoples, (so that) they will fully exhort (them) and will expound (my teaching). The Rajjukas too have been set over many hundred thousands of lives and they also have been ordered by me—'In such and such way exhort the body of (yuta) officers of the Law of piety. (IV) Thus says King Priyadarśī, the Beloved of the Gods:-- Having indeed surveyed (or considered fully) this (purpose) I have caused to be erected pillars of the Law of piety, appointed dhamma-mahāmātas (Higlı State-officers or Ministers of the Law of piety) and arranged for announcements or proclamations of the Law of piety. (V) Thus says King Priyadarśī, the Beloved of the Gods:-On the roads also I have got planted banyan-trees so that they may provide shade to beasts and men, have planted mango-orchards, have also got dug wells at every half a krośa, have caused to be constructed sale-stalls or (raised seats), and have caused numerous watering-places to be provided here and there for the use of beasts and men. But such use is a small (or insignificant) chung. By various means of (giving) happiness have former Kings and I myself have blessed the people, so that people may conform to the course of the Law of piety. With such intent have I done this. (VI) Thus says King Priyadarsī, the Beloved of the Gods: -I have also employed the High state-officers called Dhamma-mabāmātas on many objects ·112 ASOKAN INSCRIPTIONS of favour or kindness, which may affect both ascetics and householders and they are also employed among all sects (or denominations), With regard to the interest of the congregation I have so ordered that they shall remain engaged (in their good). I have done this with regard to the Brāhmanas and the Ājīvikas also, so that they should remain employed (for their good). So also have I done this with regard to the Nırgranthas (Jainas), so that they should remain employed (for their good). With regard to various (miscellaneous) sects too I have done this that they should remain employed (for their good). The mahāmatas (High state-officers) of various kınds (are employed) to look after their respective duties, but the dhammamabāmatas are employed on such things and also on all other sects or denominations. (VII) Thus says Priyadarsī, the Beloved of the Gods. --These and many other mukhyas (chiefs or heads of departments) are engaged in the distribution of charities and this too on my own behalf and that of my queens. In all my harems they become acquainted in many ways with all the (proper) objects where satisfaction is to be arranged, here (in the capital) and in the (different) quarters (of the country). I have also ordered this to be done with regard to my sons, and other princes boin of the Queens, they will remain engaged in the distribution of their charities (gifts) so as to promote so as to promote their noble achievements in the Law of piety and conformity to the same Law. This noble act or achievement in the Law of piety and this conformity to the same Law consist in this that liberality, truthfulness, purity (of mind), gentleness and goodness (or saintliness) may chus grow amongst the people. (VIII) Thus says King Priyadaıśí, the Beloved of the Gods: _Whatever virtuous deeds I have done, those deeds people will conform to and should be followed by them and thereby the growths of the Law of piety have grown and will grow by means of their hearkening to father and mother, by hearkening to their elders, by their proper regard to people older by age, and by their full consideration towards (or co-operation with) the Brāhmanas and Sramaņas (ascetics), the miserable and the wretched, even (by full consideration towards co-operation with) the slaves and the servants. (IX) Thus says King Priyadarśī, the Beloved of the Gods --Among mien, this growth of the Law of piety has been possible to grow by two means, namely, by regulations of the Law of piety and by reflection or contemplation. In this matter again, the regulations of the Law of piety are insignificant, reflection, however is of great importance of a superior nature). Yet such is a regulation of the Law of piety that has been made by me— 'such and such creatures are not to be slain'; and I have made also many other (such) regulations of the Law of piety. But by reflection or contemplation alone the growth of the Law of piety has mostly grown among men resulting into want of injury (or violence) to beings, and avoidance of (sacrificial) slaughter of living ·PILLAR EDICT VII 113 SO sons and creatures. So, for this end, las this been recorded chat my great-grand-sons may obey it and it may remain as long as the sun and the moon last and they or the people) might also conform to the same. Those who will thus conform to it will be able to gun (the blessings of this world and the neat. By me, having been consecrated twenty-seven years, has been caused to be written this Edict of the Law of piety. (X) Thus says (the king), the Beloved of the Gods:--wlicrever pillars of stone or slabs of stone exist, there this Edict of the Law of plety should be engraved so that it may have a long duration (or may long endure). WORD NOTES (1) एतं-Skt. अत्र. Cf Pali एत्थ (2) F-Skt Perfect fee is an indeclinable, implying interrogation or inquiry, often with doubt. Cf. "कास्विदवगुण्ठनवती"-शकुन्तला v. Cf. Pall केनस्मु (3) मुतु-Skt. श्रुत्वा; vaibal root wich तु alfix (Vedic et affix) often stands for a gerundial sense. (4) rat-Skt. Ingat'. engaged or employed over, kept in charge of. By assimilation of vowel, 547 becoming a Vide Puschel § 177. (5) yfalafgrifa-ofitate (future tense), will fully exhort or instruct. Cf. faeriaffa in P. E. IV. (6) अनुवेखमाने-Skt. अनुवीक्षमाणे or अन्वेक्षमागो Probably : 'न' has been dtopicd at the end of the wurd ( UT ATT would have been a better form). (7) अंवावडिक्या-Skt. आम्रवाटिका. CF अम्बाकपीलिकाPE V (8) अढकोसिक्यानि-अढ=अर्द्ध, 1100 HE as tiken by some scholas. Cf वटिता वर्द्धिता used in many of the Edicts. (9) निसिधिया-Skt. निषद्या.. Amara has "आपणस्तु निषद्यायाम्', used in the sense of a market-place ( 7 ) or a stall for selling goods (#229tgani ) Cf. शिशुपालबध XVIII 15. It may also refer to raised) seats or couches to sit upon'. 15 ·114 ASOKAN INSCRIPTIONS (10) आपानानि-The Skt word आपानं 1s a पानगोष्ठिका according to Amala ("आपानं Trift”), a drinking party, a tavern or liquor-shop for drinking in company. But such a meaning does not suit with Asokan ethics. So it seems proper to refer the word to finns or pavilions where water is supplied to travellers when in churst'. (11) fit-The Ajīvika sect was founded by Gośāla Mankhalıputra (a contemporary of the Buddha) whose philosophical tenet was Foarer Ferrar' (pod hrat: ferpar:) 12., all phenomena are unalterably fixed He was a believer in destiny. (12) fetayThe Sect of the Nirgranthas (Jainas) was established by Malāvīra (who was also a contemporary of the Buddha). (13) Fan-She gear (chief officers of the adminstrative departments). (14) अोलोधनसि-fronm अव+रुव, अवरोधने (1e. अवरोवे ), in the harem. (15) तुठायतनानि-तुष्ठि+आयतनानि Real objects which are in need of gratification (1 e. the sphere of distribution of charities to deserving persons). (16) धंमापदाने-Skt. धमापदानं or धमीवदानं, Pali अपदान-Skt. अवदान and also अपदान. "अवदानं कर्मवृत्तम्" इत्यमरः-good or pure acts man's life career, great or noble works (achievements). (17) Ha-From Skt. (Pali weq), mildness or gentleness. (18) ATTFrom Skt. ATT, virtuousness. (19) वयोमहालकानं-Pali महल्लक, old, adult, elder (of two). This word is frequently used in the FETET-2967 (Cf. I 262, 302). (20) jetufe41—Skt. Hafayfa: Consideration, co-operation (21) farsifat-Skt. Farafa: ( fattia, to contemplate, reflect, meditate), cf. Pali Fila, concentration of mind. (22) भुये-Skt. भूयस् , of great importance or value. (23) अनालंभये-Cf. Skt words अालम्भ• and आलम्भनम् . Sht. root ा+लम् to kill or immolate a victim a sacrifice, Cf. शतपथब्राह्मणे-"प्रात पशूनालभंते, and also याज्ञवल्क्य III. 280 “गर्दभं पशुमालभ्य". (24) अनुपटीपजंतं-Skt. अनुप्रतिपद्यमानाना, here genetive plural. in a ·* FIRST SEPARATE KALINGA ROCK EDICT (TEXT) D-(1) (देवा)नं J- (1) देवान (पियम) पिये (वचनेन) तोम(लियं हेवं श्राहा( ----)ममापायं म(हा)मात (नगन्नवित्योहालका) महामाता (नोगन वियोहालका - (अ) (द)ग्वामि D-(2) वनविय(-) J- हे(व) वनविया(:-) (किछि) किछि हकं त इछामि, कितिः।) हकं तं इलामि, किनि(१) अ' दुवा(ल)ते आलमे ह एस मे D-(कंमोन (प)टिवेदये हं (3) J- (क)मन (प)टिपातये हं (2) दुवालते पाल(भे) ई (1) एम) च मे (एतमि) D-मोख्यमत टुवाल J-मोखियमत दुवालं (अट)मि(,) तुफे सु) (4) अनुमयि । तुफे हि (,) तुफेस अनुसथि। (तु)फे हि पन यं) सवे D-व(ह)मु J- बहू(सु) पानसहसेन्नु पानमहसेसु आ(यता)(,) अायत)() (गछेम) सु मुनिमानं (1) (गछेम) मु मु(ति)मानं (1) पनय सवे पजा अथा D-(2) मुनिसे J मुनि(से) पजा ममा (1) (1) प(जा)ये प(जा,ये इछामि इछामि हक()() () किंति (1) कि(ति (2) अथ D-(सवेन J-सवेन हि)तमुखेन हित(मुखेन हिदलोकिक-पाललोकि(काये) (केन ?) यूयेयूति हिद(लोगि)कपाललोकिकेन(,) यूजेवूति(,) () (तथा) (हे)मेव D. -- | मुनिसेसु पि (इ)छामि हकं (1) (नो) च मे इछा सव-मुनिसेमु (1) नो (पापुनाथ) तुफे एतं पापुनाथ J- * These two separate Kalınga Edicts found at Dhauli (in Puri district) and Jaugada (in Ganjam district) in the conquered territory of Kalinga (Orissa) take the place of Rock Edicts XI, XII and XIII which we get in the other versions of the series, known generally as the Fourteen Rock Edicts of Asoka.

·116 ASOKAN INSCRIPTIONS (के छ) व D-आवागमके (7) J- आ(वा)गमके (1) अठे) (1) अठे () एकपुलि(से) एकपुलिसे(पि) इयं के चा -नाति से पि देसं नो सवं (0) - ए(तं)()) -(,) देखत(हि तु)फे देखत हि तुफे J- (म)नाति से पि देस नो सवं (1) D~एतं, (8) पि सुवि(हि)ता सुवि(हि)ता (निति) (1) बहुक (1) एकपुलिसे पि(अयि)ये अ(थि) ये एति ए(क मुनिसे) J- पि D-बंधनं वा (प)लिफिलेसं वा J-बंधनं (प)लिकिलेसं ह पापु(ना)ति। पापुना(ति)। तत होति (७) तत (हो)ति अ(कस्मा) (अक)(5)स्मा D--तेन अ'ने वंधन(')तिक(,) व(')ध(न)तिक (,) च (ब)हुजने वगे द(वि)ये बहुके दुखीयति (1) वेद(योति (1) J-तेन च D-तत मझ इछितविये (10) तुफेहि (,) तुफेहि (इछि)तये (,) किंति (2) किंति (2) पटिपादयेमा ति (1) (पटि) पादयेम (1) J-तत मम चु नो इसाय D-इमे(हि) J-इमेहि (जा)(तेहि) जातेहि सपटिपजति(,) संपटिपज (ति), आसुलोपेन आसुलोपेन नो इ(सा)(ये) आलसियेन D-(निठू)लियेन J- निहुलियेन तूलनाय तूलाये अनावुतिय (अ)ना(बु तिये (कि)लम(2)न (1) (कि)लमथेन (1) पालसि(येन) नो D-से J- हेवं इछितविये () इछि(त)विये (,) किंति (१) किंति (2) एते (12) मे एतानि जा(ता) जातानि हुवेवु(ममा)ति (1) (1) नो हेयू ति च D-एत(स) J-(स)वस सव(स) इयं मूले मूले अनासु(लो)पे अ(तू)(ल)ना च अनासुलोपे अ(तुलना) निति(य) (1) निति(य) (1) च च D-ए किलते सिया (13) (न) (ते ) उग(छ) संचलितवि(ये) तु J- एयं किलते सि(या) (न) (7) संचलितु) उथा(ये)(संच)लित(विये) ·SEPARATE ROCK EDICT 117 हेवमेव D-व(जि)त(वि)ये J-तु वजितविये पि एतविये वा (1) एतविये पि (1) द(खिये तुफाक (1) दे(ग्वे)यि (1) नीतिय ए वे D-तेन वतविये (:-) (4) (अ)नंने देखत(-)हेवं च हेवं च च (देवानं पियम J- अनने (नि)झपेनविये(-)(हे)वं च (हर्व) च देवान पि(योम D-अनुसथि (1) से महा(फले) एतस (संपाटिपाद (15) (महा)अपाये अपटिपति (1) J-अनुसधि (0) (7) महाफले होति असंपटिपति महापाये होति (0) एतं नथि खग(म) नो D-विपटिपादयमीनेहि J-विपटिपातयंतं बालधि बालधि लाजालधि (1) नाजा(ल)वि (1) नो स्वग- नो - हि इ(मस मे m D-(16)दुअाहले दुाहले कं(मम (क)मस कुते कुते मने (म)ने -अतिलेके (1) (1) मे - एतस - D-(सं)पटिपजमीने J- (अ)-- (७) إلي ال (ए)त(') आन(ने)यं खगं (17) आलाधेयिमथ(तह)-(अ)ननियं एहथ (1) एसथ स्वगं च आलाधयिसथा (1) लिपी च (ति)से D-इयं J- इयं तिसनखयेन (अ)नुतिसं सो(त)विय (18) अंतला सोतविया (अंत)ला पि पि लिपी ख(न)सि एकेन पि (तु)फे D-(ख)नसि J-(ख)न(सि) सो त)विय (1) हेवं च कलंतं सोतविया ए(केन)पि- व - D-(19)च)घ(थ) J- सं(पटि)पादयितवे (1) एताये अथा(ठा)ये (इ)यं लिपि लिखित(ता) (10) तवे (1) एता(ये) च अठाये खिता लिपी - D-एन (20) नगलवि(यो)(हा)लका समयं स(ख)तं सस्वतं यु(जे)वू (ति) (नगलज)नस युजेयु ति J- ए(न) महामाता नगलक समयं D-अकस्मा (प)लिवोधे व (21) अकस्मा पलिकि(लेसे) नो सिया(ति) ने हि - m - ·118 ASOKAN INSCRIPTIONS च अ(ठा)ये हकं धं पंचसु पंचसु D-एताये J- (ममहा)म(मा)ते (11) वसे (22)सु वसे(सु) होसति (0) D-नि(खा)मयिसामि ए अखखसे J- अनुसंयानं निखामयिसामि महा)मातं अ(चं)डे अचं(ड) सखिनालंभे (अ)फलहत (1) D-एतं जानितु (त)था (23) कलंति अथ मम अनुसथी ति (1) (अ)ठं J-वचनेले(न) - पि चु अठाये (नि)खाम(यिसति) D-उजे(नि)ते J- (12) कुमाले एतायेव (ला)जवचनिक (1) D-(24) एदिस(')मेव वगं नो अतिकामयिसति ति(नि) वसानि (1) च | तख(सि)लाते पि (1) अदा महामाता D-हेमेव J- अ (25) ते अनुसंयानं अदा D-निखमिसंति अनुसयानं तदा अहापयितु अतने कम J-निखमिसंति अतने कम पि तथा कलंति अ(थ) D-एतं पि J- ए(तं) पि जानिसंति (26) तं (जानि) लाजिने अनुसथी ति (1) (1) s SANSKRIT RENDERING देवप्रियस्य वचनेन तोसल्या महामानाः नगरव्यवहारकाः (एव) वक्तव्या. -यत् किञ्चित् पश्यामि अहं तत् इच्छामि, किमिति १ कर्मणा प्रतिपादये अहं द्वारतः च आरभे अहम् । एतत् च मे मुख्यमतं द्वारं एतस्मिन् अर्थे, यत् युष्मासु अनुशिष्टिः । यूयं हि बहुसु प्राणसहस्रषु आयत्ताः (आयुक्ताः वा)-"प्रणयं गच्छेम स्वित् मनुष्याणां (सुमनुष्याणा इति केचित् )"। सर्वे मनुष्याः यथा प्रजायै इच्छामि अहं, किमिति 2 सर्वेण हितसुखेन ऐहलौकिकपारलौकिकेन युज्येरन् इति, तथा सर्वमनुष्येषु अपि इच्छामि अहम् । न च प्राप्नुथ-यावद्गमक' अयं अर्थः। कश्चित् वा एकपुरुष. मन्यते (जानाति वा, प्राप्नोति वा) एतत् , सः अपि देशं ( एकदेश मित्यर्थ ) न सर्वम् । पश्यत हि यूयं एतत्-"सुविहिता अपि नीतिः इयम्" । एकपुरुषः अपि अस्ति यः बन्धनं वा परिक्लेशं प्रजाः मम ।

·SEPARATE ROCK EDICT 119 तत्र वा प्राप्नोति। तत भवति अकस्मात् तेन बन्धनान्तिकं, अन्य. च बहुजन दवीय दुःखायते । एष्टव्यं युष्माभिः, किमिति ? "मयं प्रतिपादयेम” इति। एभिः तु जाते. न संप्रतिपद्यते--ईर्ष्णया, आशुलोपेन, नैष्ठुयेण, त्वरणया, अनावृत्या (वा अनायुक्तया ), आलस्येन, क्लमथेन । तत् एष्टव्यं, किमिति 2 एतानि जातानि न भवेयु मम इति । एतस्य च सर्वस्य मूलं अनाशुलोप. अत्वरणा च नित्यं (नीत्या वा)। य. क्लान्त स्यात् ( स ) न उद्गच्छेत् ( संचलितुं J), संचलितव्यं तु, अजितव्यं एतव्यं वा । एवमेव यत् द्रष्टव्यं युष्माकम् । तेन वक्तव्यं-अन्योन्यं पश्यत एवं च देवप्रियस्य अनुशिष्टिः। तत् महाफल एतस्य सम्प्रतिपादः (महाफलं एतस्य सम्प्रतिपादनं) महापाया असम्प्रति- पत्तिः । विप्रतिपद्यमानैः (विप्रतिपद्यमानाना ) एतत् नास्ति स्वगाराद्धि (स्वर्गाराधनं ) न राजाराद्धिः ( राजाराधनं )। द्विफल' हि अस्य कर्मण मया कृत. मनोऽतिरेक । संप्रतिपद्यमाने तु अत्र (एतस्मिन् इत्यर्थ ) स्वर्ग आराधयिष्यथ ( मम च ) आनृण्यं एष्यथ । इयं च लिपि. तिष्यनक्षत्रे श्रोतव्या, अन्तरा पि च तिष्यं क्षणे क्षणे एकेन अपि श्रोतव्या । एवं च कुर्वन्तः यूयं शक्ष्यथ सम्प्रतिपादयितुम् । एतस्मै अर्थाय इयं लिपि- लिखिता, येन नगरव्यवहारका शाश्वत समयं युज्येरन् इति, नगरजनस्य अकस्मात् परिवाय वा अकस्मात् परिक्लेश. वा न स्यात् इति। एतस्मै अर्थाय अहं महामानान् पञ्चसु पञ्चसु वर्षेषु निष्कामयिष्यामि, ये अकर्कशा अचण्डाः श्लक्ष्णारम्भाः ( संक्षीणालम्भा. वा, अफलहता. वा J.) भविष्यन्ति। एतं अर्थ ज्ञात्वा तथा कुर्वन्ति यथा मम अनुशिष्टिः। उज्जयिनीत अपि तु कुमार. एतस्मै एव अर्थाय निष्कामयिष्यति ईदृशं एव वर्ग न च अतिक्रामयिष्यति त्रीणि वर्षाणि । एवं एव तक्षशिलात. अपि । यदा ते महामात्राः निष्कमिष्यन्ति अनुसंयानं तदा अहापयित्वा ( अपहाय ?) आत्मनः कर्म एतत् अपि ज्ञास्यन्ति तत् अपि तथा कुर्वन्ति यथा राज्ञः अनुशिष्टिः इति । ENGLISH TRANSLATION The Mahāmātras concerned with the transaction (of judicial procedure) in the town of Tosali are to be (thus) addressed, in the words of the King,) the Beloved of the Gods:---'whatever I conceive, I wish that to bring into practice by action and to carry that into effect by (proper) means. In this matter / regard my instructions to you to be the chief means, because you are set or employed over thousands of living beings (with the idea) that you may surely secure the affection of all men (or good men). All men are my children. Just as I desire for my children that they may be associated with all kinds of welfare and happiness both in this world and in the next, so also I desire (the same) for all men. You may not appreciate how far (or to what extent) this matter is to be understood or grasped. Some individual person may understand this (meaning), but he also may understand a part only and not the whole. You should then see to this, and this principle or policy is well tested or established. Again there may be some individual person who incurs imprisonment or torture and for this reason, in this (matter), the result may end in captivity without know or ·120 ASOKAN INSCRIPTIONS a (due) cause and on clus account many other people may become grieved deeply or intensely. In this case, you should desire that you should follow a middle e. impartial) course (of justice). But success may not be attained on account of a certain ( group of) defects or mental inclinations viz envy, sudden loss (of mental balance), harshness, haste or impatience, want of application (or indiscretion), lazımess and weariness. So should desire that this you class (of defects) may not be yours. The root of the entire thing lies in the absence of sudden loss (of mental balance, or of perseverance) and also absence of haste in the application of the principles of justice) The man who becomes languishing or weary cannot exert or get up to move properly. But (you are to) move, advance and proceed on (for reaching the goal). This is how you are to see to this. For this reason you are to be told (clus): --you are to see mutually that such and such are the instructions of (the King), the Beloved of the Gods. So the fulfilment of these instructions) bears great fruit (and) non-fulfilment leads to great calamity. Those who fail to fulfil (them) cannot win heaven or serve the King. For, I have attributed two results to excessive mental attention to sucn an affair. In fulfilling (my) instructions you will gain heaven and also discharge your debt (to me). This Edict is to be heard (from its recital) on the Tishya-nakshatra days and in the intervals (between the Tushya-days) on occasions (or, now and then), it may be heard even by a single person And thus acting you will be able to fulfil (my instructions) For this purpose has this Edict been inscribed so that the administrators of the town may strive ( to act) all the time (with the incent) that there occurs no restraint or toiture to the townsonen without any cause. And Fot this purpose I shall send out (on tour) every five years such Mabāmatras (high state-functionaries) as are not harsh and not wratlıful and are smooth or honest in action, (or whose tendency towards sacrificial slaughter has been destroyed) and knowing this purpose of mine) they will so act as is my instruction. However, from Ujjayınī, the Prince, for the same purpose, will send out (on tour) a similar body (of high officials) and he will not let pass three years in this matter). In the same manner, also from Takshaśılā, (the Prince should act). When Mahāmātras proceed on their touring inspection, they will then, without neglecting their own duties, will understand thus (instruction of mine) and will thus act, as the King's instructions are (1.e. according to them).

·SEPARATE ROCK EDICT 121 WORD NOTES (1) palauttaat-Seem to be City-administrators of justice. The root oqare in Skt. means to carry on commerce, to trade, to deal and also to conduct any judicial procedure, to judge. The Damodarpur Inscriptions of the Gupta period use the word Fataexfe in the sense of carrying on administrative work. Can it be equated with the नागरक or नागरिक ( City Mayor ) of Kautilya ( BK II)? (2) पटिवेदये ( for पटिपातयेJ=Skt प्रतिपादये )-पटिवेदयति-to let know, to notify. (3) 5-Skt. fera indeclinable. This g is better to be separated from the next word gfrari. The officers must have been directed to win the affection of all people and not particularly of YH567T: (1.e. of good persons alone). (4) युजेवु (cf. युजेयु of J)-Skt. युज्येरन् . (5) 197(a) TH*Skt. 19€14: 1 e. how far the matter is to be comprehended, how far its significance goes. (6) देसं-Used in the sense of एकदेश, a part or portion. 6) Skt. HTCL, without any cause. Suddenly will not here carry the meaning fully. (8) मझ-Skt. मध्यं. () sifat-Leading to captivity. (10) guld-Skt. #yata:. Sudden perplexity of mind, sudden confusion of mind 14. loss of mental balance or equilibrium. Some may be inclined to take the word as itu, sudden raising. JAAT (D), JER (1) Tural and cut, by haste. (12) अनावुतिय-Skt. अनावृत्या or अनायुक्तमा, the latter being better, अनायुक्ति means 'want of application or discretion'. (13) Ferrata ---Skt. #4. Palı fahi, fatigue, weariness, langour. (14) fafara-Skt. atti (in the principle or policy). According to some free (always). (15) Wi-It cannot be here rendered into the or seria'. It is Palı 2434459 of 10 (=Skt. patzi ), mutually, one another. (16) afa-From kifer. Skt, xris: ( 1.e. Tradi ), winning, pleasing or serving. 16 ·122 ASOKAN INSCRIPTIONS (17) दुयाहले-Skt. द्विफल ( not द्वयाहार. as taken by some ), having two results or fruits. (18) मनेअतिलेके-Skt. मनोऽतिरेकः, excess of thought (in mind) to a matter, excessive mental attention, mental exhuberance. (19) अननियं-From अ+ऋण Skt. 157, paying debt to. (20) Feta-Skt. groqrato, participle adj. (21) चघथ-From चक् (cf. चकिये ) 1.e. शक-शक्ष्यथ, future, 2nd p., plural. Vide ante note on reifa ( P.E. IV). (22) पलिबोधे-Skt. परिबाधः, restraint. Sometimes आकार becomes ओकार in Pali and Prakrit words. The root here is (b) Pali atafa, to oppress, afflict or harass. (23) सखिनालंमे-Skc. either लक्ष्णारम्भाः, 'whose actions or works are smooth i.e. honest'. If however, it is rendered by HQIUTERT:, its meaning will be 'whose (tendency towards) sacrificial slaughter has disappeared'. (24) जानितु-Gerundial form of Skt. ज्ञात्वा (affix तून for and such other forms in Asokan records. (25) HealtijariOn the occasion of tour (of inspection). There in Skt. often means 'travelling', 'yourney', or departure', 'setting out'. (26) stufeld--A gerund of TT+fure with 77 1.e. Skt. Erificar, not specat as some take it. Pali हापेति, to omit, to neglect. क्वाच् ). Cf. SECOND SEPARATE KALINGA ROCK EDICT (TEXT) D- (1) देवा(न) पियस वचनेन महामाता तोसलियं (कु)माले आह (:-) समापायं G- (1) (1) देवानं पिये हेव महामाता D वतविय (-) अं वतविया (-) अं किछि दखामि (ह)कं किछि दखामि हक त इछामि हकं (,) किंति ? G- लजचनिक ·SEPARATE ROCK EDICT 123 D- - दु(वाल)ते च दुवा(ल)ते च (आ)लमेहं आलमेहं (2) (0) एस च (1) एव च G- के पटिपातयेहं D- मे me Home मोख्यम(त) मोखियमत (दुवा)लो दुवा(ल) एतसि एत(स) (अ)ठमि अं तुफे(सु) • (1) अं तुफेसु अनुम(थि) (1) G- मे अथस - D- (मम) (1) (3) अथ पजाये इछामि G- सवमुनिसा (3) मे पजा (1) अथ पजाये इछामि हक (,) किंति (2) (.) कि ति (2) -- -- (स)वेन सवेरणा हि(तसुखेन) हितसु(4)(खे)न यु जे)यू G- मे (1) अथ पजाये इछामि (6) किति (2) D - युयेवूति (1)हे(व)-- -- हिदलो(किक) हिदलोगिक (पाल)लोकिकाय पाललोकिकेन () G युयेवूति हेवमेव मे इछा - D- (मुनि(सेसु (4) (1) सिया अंतान अविजिता(न) G- सव मुनिसेसु (1) सिया अतान अविजिता, (-)किछं(दे) सु (लाज) (-)कि छंदे सु लाजा - म वे D- (अ)फे(सु) G- अफेसूति इ(छ) (मम अतेसु (,) एता का (वा) मे इछ अतेसु पापनेयु (पा)(पु)नेवु () लाजा () देवानं पिये D- ते इति G- हेव इछति अ(नु)विगिन अनुविगि(न) म(मा)(ये) 5) हुवेवृति हेयु (6) ममियाये (ते) नो D- अखसेवु G- अखसेयु सुखमेव लहेतु सुखमेव च लहेयू दुख() (दु)खं (1) (1) मे मम ते नो A (अफा)कति D- हेव G- हेवं (ने)व (इ)ति च पापुनेयु () खमिसति ने देवान () खमिसति ने लाजा पि(ये) (7) धंमं चले(बू) D- ए चकिये G- ए चकिये खमितवे () मम खमितवे (6) मम (नि)मि(d) निमित च धंम चलेयू ति ·124 ASOKAN INSCRIPTIONS अठसि D- (6) हिदलोक पललोक(') च हिदलोगं च पललो(ग) च (आ)लाधयेवू आलाधयेयु (1) (1) (ए)तसि एताये च अठाये D- ह(क) अनुसासामि तुफे (1) अनने एत(के)न हकं () अनुसासितु छंद G- (ह)क' तुफेसु अनुसासामि (1) अनने एतकेन हकं () तुफेनि अनुसासितु छंद' D- च वेदितु आ (हि) (धि)ति पटि'मा च ममा(7) (अज)(ला) (0) से हेव कटु G- च वेदि(७)तु आ मम धिति पटिना (1) से हेवं (कटु) अचल D- कंमे abpm- चलितविये अस्खा (नि)-- चलितविये अस्वासनिया (च तानि) (,) एन पापुनेवू इति -)अथ च ते (,) एन ते पापुने(10)यु(-प्रथा G- कमे पिये अफाक D- पिता तथ देवान G- पित हेव ने (,) अथा (,) अथ च अतानं हेवं देवान अतानं अनुकंमति हेवं लाजा ति D. (अ)नुकंमति अफे (,) (8) अथा च पज हेव मये देवानं पियस (1) G- अतानं अनुकंमति हेवं अफेनि अनु(क) पति (,) अथा पजा हे(11)वं मये लाजिने (1) D-से हकं अनुसासितु छंदं च (वे)-(तुफाक दे(सा)वुतिके होसामि G-तुफेनि हक अनुसासितु छंदं च वेदितु मम धिति पटिना चा अचल-(12) देसा-आयुतिके (हो)सामि D- एताये G- एतसि (अ)थाये (1) पटिबला हि तुफे अथसि (1) अलं हि तुफे अस्वासनाये अस्वासनाये (हि)तसुखा)ये च हितसुखाये (च) D- (तेस) (9) हिदलोकिकपाल(लोतिका(ये) (1) हेव G- (ते)स हिद (13)लोगिकपाललोकिकाये (1) हेव कलंत कलंतं तुफे खग खग' च D- च अठाये (आ)ला(ध)यिसथ पालाधयिसथ च आननियं एहथ (1) (एता)ये आननेयं एसथ (1) ए(14)ताये च अथाये G- (च) मम च D- इयं लिपि (लि)खिता हिद एन (म)हामाता ख(सतं) (स)म (10) युजिसंति G- इ(य) लिपी लिखिता (हि)द ए(न) महामाता सखतं सम' युजेयू ·SEPARATE ROCK EDICT 125 D- (अखास)नाये धंमचल(ना)ये (च) (तेस) G- अखासनाये च (15) धंमचलनाये (च) अंतान (1) इयं च (अ)तानं (1) इयं च लि(पि) लिपी D- (अनुचातु)मासं G- अ(नु)चातुमासं तिसेन नखतेन सोतविया कामं च खनसि खनसि तिसेन अतला पि च सोतविया (16) खने सोतविया D- अंतला पि तिसेन ए(के)न (पि) (II) (सो)तविय () हे(व) G- संतं (ए)केन पि सोतविया (1) हेव च कलं(त) कलंतं D- (तु)फे चघथ संपटिपादयितवे संपटिपातयितवे (1) (1) चघथ SANSKRIT RENDERING (JAUGADA TEXT) 3 - देवप्रियः राजा एवं आहः-समापायां महामाताः राजवाचनिक वक्तव्या:-“यत् किश्चित् पश्यामि अहं, तत् इच्छामि अहं, कि इति? कर्मणा क (2) प्रतिपादये अहम, द्वारतः च आरमे अहम् । एतच्च मे मुख्यमत द्वार एतस्य अर्थस्य, यत् युष्मासु अनुशिष्टिः। सर्वमनुष्याः मे प्रजाः। यथा प्रजायै इच्छामि-कि इति ?-मया सर्वेण हितसुखेन युज्येरन् इति ऐहलौकिक-पारलौकिकेन एव एव मे इच्छा सर्वमनुष्येषु । स्यात् अन्त्याना अविजिताना (मनसि इत्यर्थ )-"किछन्दः खित् , राजा अस्मासु" इति। एतका एव मे इच्छा अन्यषु. प्राप्त युः (ते)-'राजा एवं इच्छति-अनु- द्विग्नाः स्युः मह्यम् , आश्वसेयुः च मे, सुख एव च लमेरन् मम (मत्तः इत्यर्थ.) ते, न दुःखम्"। एवं च प्राप्नु यु:--"क्षमिष्यते नः राजा यत् शक्यं क्षन्तुम्" । मम निमित्तं च धर्म चरेयुः इति । इहलोक' च परलोक च आराधयेयुः। एतस्मै च अर्थाय अहं युष्मान् अनुशास्मि । अनृण: अह एतकेन। युष्मान् अनुशिष्य छन्दच वेदयित्वा या मम धृतिः प्रतिज्ञा च, अचला सा। एवं कृत्वा कर्म चरितव्यम् । आश्वासनीयाः च ते येन प्राप्नु युः-“यथा पिता एव' नः राजा इति, यथा श्रआत्मानं अनुकम्पते एवं अस्मान् अनुकम्पते, यथा प्रजाः एवं वयं राज्ञः”। युष्मान् अनुशिष्य छन्द च वेदयित्वा या मम धृतिः प्रतिज्ञा च अचला। देश्यायुक्तिकः भविष्यामि एतस्मिन् अर्थे । अलं हि यूयम् आश्वासनाय हितसुयाय च तेषां ऐहलौकिक-पारलौकिकाय। एव च कुर्वन्तः स्वर्ग च आराधयिष्यथ, मम च आनृण्यं एष्यथ । एतस्मै च अर्थाय इयं लिपिः लिखिता इह, येन महामात्राः शाश्वतीः समाः युज्येरन् आश्वासनाय च धर्माचरणाय च अन्तानाम् (अन्त्यानां वा)। इयं च लिपिः अनुचातुर्मास श्रोतव्या तिष्येण । अन्तरा अपि च श्रोतव्या। क्षणे सति ( कामं च क्षणे क्षणे D) एकेन अपि श्रोतव्या। एव च कुर्वन्तः शक्ष्यथ सम्प्रतिपादयितुम् ।

·126 ASOKAN INSCRIPTIONS ENGLISH TRANSLATION to be All men Thus says (the King), the Beloved of the Gods: -- At Samāpā, the High (State) officers are to be addressed in the form of royal verbal message, viz-'when I conceive something, I wish-what is that? That I may put that into practice and begin to undertake the same by certain means. I regard the chief means for attaining this purpose ny instructions or directions to you. are my children. Just as I desire-what is that?—that they may be united with all kinds of welfare and happiness pertaining to this world and the next. Thus my desire is such also for all men. This may occur to all unconquered borderers---May we ask-of what intention (or desire) is the king regarding ourselvers'? Such then is my desire towards them--they should understand that “the king desires so that they may not cherish any anxiety (or fear) on my account and they should have confidence in me, and they should gain only happiness from me and no misery'. And they should also understand that *the King will forgive us, as far as it is possible to forgive'. They should, for my sake, follow the Law of piety and should gain (the blessings of) both this life and the life hereafter’. And for this purpose I give you instructions. In this manner I become free from debt (to my people). Whatever there is my resolve and promise by my instructing you and making known by intention (or will), that is inflexible. By doing thus you should perform your work. They (all men) should also be consoled (or inspired with confidence in me), so by that they should think—'The King is to us even as us even as a father; sympathises with us as he sympathises with himself; we are to the King even as his children'. Because I entertain my resolve and promise as inflexible by instructing you and informing you of my will, I shall, in this matter, have native officials (or officials fit to be instructed or provided with instructions). For you are (quite) capable of consoling them and ensuring their welfare and happiness pertaining to both this world and the next. And thus acting you will gain heaven and also will discharge your debt to me. And this Edict has been written here for this purpose, so that the High (State) officers may remain engaged, for all years to come, in inspiring the confidence in me) of the borderers and making them move in the Law of piety. And this Edict should be recited for hearing on the Tishya day during all the (three) seasons of four months. (This) may also be recited in the intervals. On a particular occasion (or during festiviry) it may be recited (for hearing) by even one person. By acting thus you will be able to fulfil (my directions)."

·SEPARATE ROCK EDICT 127 WORD-NOTES (1) समापायं-Samapa was the head-quarters of High State officers in southen Kalinga. This inscription at Jaugada is on a Rock in the Ganjam District of modern Orissa State. The Dhaul version indicates that the Edict was addressed to the Prince (presumably a son of Aśoka) and the Mahāmācras of Tosalı, the capital of Asoka's newly-annexed province. (2) 493f_Skt. 79rafa?, a message expressed by the royal words. This inscription is interesting in many portions as they record avowedly the very words of King Aśoka. (3) Wayfaat # 981—This is really an echo of Buddha's words "all beings are my children" referred to in the सद्धर्मपुण्डरोक and the धर्मसंग्रह II, quoted by Kern in his Manual of Indian Buddhism (p. 61). The evidently Indian ideal on the relationship between the ruler and the ruled as being similar to that existing between a father and his children is copiously propagated through Indian literature. For example, Kautilya has the following passagestolen EluEAL fadalametara" (IV, 3) and "TATE fodaITLETITEL' ( VII, 16). Cf. also the statement in Manu VII, 80-"ada frenar L", and that in याज्ञवल्क्य I. 334 "स्याद्राजा भृत्यवर्गेषु प्रजासु च यथा पिता”. Kalidasa Sakuntala (V) gives a similar idea in "75T 171: 59 तन्त्रयित्वा". in his (4) fire-A Bahuvrihi compound, meaning "possessing what kind of will (desire or intention) or attitude towards us”. (5) 5-Skt. Fech, an indeclinable in the sense 'may it be asked ?' (6) mag-Skt. STTY:, 'may (they) understand or consider”. (7) चकिये-Skt शक्य. The root in Asokan dialect be चक ( in place of Skt. 2). Cf. 984 ( =7974 below). seems to be (8) खमितवे-The affix तवे for तुम् (infinitive)=Skt. क्षन्तुम् .

·8 ASOKAN INSCRIPTIONS 1) तुफेनि-Skt. युष्मान् . Cf. the Apabhramsa form तुम्हई. Cf. also the form अफेनि in this Edict which is equivalent to Skt. अस्मान् ( अपभ्रंश form अम्हई). ०) अनने-Skt. अनृणः, free from debt. Cf. आननेयं (आननियं D.) =Skt. आनृण्य, discharge form debt. 1) अनुसासितु-Skt. अनुशिष्य. A gerund. So also वेदितु, a gerundial form. 2) धिति-Skt. धृतिः. The word may mean either धारणा either EROTTI ( conviction or decision ) or तुष्टि ( pleasure) Cf. "धृतिर्धारणधैर्ययोः" इत्यमर. and "धृतिर्योगान्तरे धैर्य धारणाध्वरतुष्टिषु" इति विश्वः । 13) पटिना-Skt. प्रतिज्ञा Cf. पटिंबा D, promise, vow Pali पटिञा. or consent. 14) कटु-Skt. कृत्वा. Gerundial form from 15) मये-Skt. वय. Pali मयं (we) 16) देसा-अायुतिके-Cf. देसावुतिके D, where व् stands for य् as elsewhere in Asokan dialects. Skt =देश्य+आयुक्तक. ( or आयुक्तिकः). The word देश्य from दिश् ( णिच्–देशयति ) to cause to be instructed. The whole word is an adjective to हक (-अहं) understood, nominative to होसामि (भविष्यामि). So the meaning is 'one whose आयुक्तक's or आयुक्तिक's (or officers or agents) are caused to be instructed by me'. Or we can take are in the sense of देशीय (1.e. the compound may mean-one who is to be provided with native or local officials'. Lit. Trey may mean ·born in the day or country, hence indigenous, native.' For the use of the word आयुक्त cf. Kautilya V. 4-"आयुक्त-प्रदिष्टायां भूमावनुज्ञात. प्रविशेत्". Also abrd II, 13. 17) कलंतं-Participle form (=कुर्वन्तः). 18) खसतं सम-Skt. शाश्वतीः समाः, throughout all years to come, 1 . for evel. It should not be translated as शाश्वत समयम् as done by some scholars. समा (a year) is generally used in Skt. in pl. Cl. use of the phrase in the उत्तररामचरित in “मा निषाद प्रतिष्ठा त्वमगमः शाश्वती. समाः". 19) अनुचातुमासं-Skt. अनुचातुर्मासं or अनुचातुर्मास्य, during each of the three seasons of four months.

·STONE INSCRIPTION 129 (20) खने संतं-Skt. क्षणे सति. CF. खणसि खणसि D. क्षण may mean 'particular occasion or time' or any festivity. Cf. Amara “निर्व्यापरस्थिती काल- विशेषोत्सवयोः क्षण.". (21) चघथ-This word, so long puzzling to scholars, may now be definitely derived from the root शक् ( Asohan चक् or छक् , above) It is a form in the second person pl. in me, future tense, represents शल्यथ, 'will be able to'. Cf. note (9) on चघंति ॥ P.E. IV. vide note 7 so ic BAIRAT (BHABRU) STONE INSCRIPTION TEXT (1) पियदसि लाजा मागधे (धं according to some ) सघं अभिवादे(तू)नं आहा अपाबाधतच फासुविहालत चा (0) (2) विदिते वे भंते आवतके हमा बुधसि धमसि संघसीति गालवे चं पसादे च (1) ए केचि भंते (3) भगवता बुधेन भासिते सवे से सुभासिते वा (1) ए चु खो भंते हमियाये दिसेया हेवं सधंमे (4) चिलठितीके होसती ति अलहामि हकं तं वतवे। इमानि भते धंमपलियायानि (:-) विनयसमुकसे (,) (5) अलियवसाणि(नि)(,) अनागतभयानि(,) मुनिगाथा(,) मोनेयसूते(,) उपतिसपसिने(,)ए चा लाघुलो- (6) वादे मुसावादं अधिगिच्य भगवता बुधेन भासिते (1) एतानि भंते धंमपलियायानि इछामि(-) (7) किंति (1) बहुके भिखुपाये चा भिखुनिये चा अभिखिनं सुन(ने)यु चा उपधालयेयु चा (1) (8) हेममेवा उपासका चा उपासिका चा (1) एतेनि(न) भंते इमं लिखापयामि अभिपेतं मे जानंतूति (1) SANSKRIT RENDERING प्रियदर्शी राजा मागधः (वा मागधं) संघ अभिवाद्य आह अल्पाबाधतां (वा अपवाधता) सुख- विहारता च । विदित वः भदन्ता यावत् मम (अस्माकं वा) बुद्ध धर्म संघे इति गौरव च प्रसाद च । यत् किश्चित् भदन्ताः भगवता बुद्धन भाषित सर्व तत् सुभाषितं एव । यत् च खलु भदन्ताः मया (अस्माभिः वा) देश्यं (दिश्येत वा) एवं सद्धर्मः चिरस्थितिकः भविष्यति इति-अर्हामि अहं तत् वक्तुम् । इमे भदन्ताः धर्मपर्यायाः-विनयसमुत्कर्षः, पार्यवासाः, अनागतभयानि, मुनिगाथा, मौनेयसूत्र, उपतिष्य- प्रश्नः, यत् च राहुलाववादे मृषावाद अधिकृत्य भगवता बुद्धेन भाषितम् । एतान् भदन्ताः धर्मपर्यायान् 17 ·130 ASOKAN INSCRIPTIONS इच्छामि-किइति ? बहुका भिक्षुपादा' च भिक्षुक्य (भिक्षुण्य ) च अभीक्ष्ण शृणुयु च उपधारयेयुः च। एवमेव उपासका. च उपासिका च । एतेन भदन्ताः इद लेखयामि-अभिप्रेत (अभिहित' इति केचित् ) मे जानन्तु इति । ENGLISH TRANSLATION King Priyadarśī of Magadha having saluted the Congregation addresses them (bidding) freedom from trouble or affliction (or good health) and happy living. Reverend sirs, it is known to you how far go my esteem (or regard) and faith in the Buddha, the Dharma (the Law of piety) and the Sangha (the Congregation), and Reverend sirs, whatever has been said by Lord Buddha has been well said. However, Revered sirs, what may be pointed out or shown by me, viz., “Thus the good Law (1.e. Buddhism) will endure long'-I deserve to say that. Reverend sirs, the following are the passages (or texes) on the Law of piety, namely, (1) 'The excellence of Vinaya or discipline', (2) The noble state of living', (3) 'Fears of the future-happenings', (4) 'The gāthā (song) of the Muni (Hermit).' (5) 'the Dialogue on the Hermits way of life', (6) "the questionings of Upatishya', and also what is said by Lord Buddha in 'the Exhortation to Rāhula referring to (or concerning) the subject of falsehood'. These dharma-passages or texts, Reverend sirs, I desire—what to do with?-that the numerous revered monks and nuns may frequently (or, repeatedly) listen to and medicate on them. And likewise, the male and the female laity (may also do the same). For this reason, Reverend sirs, I cause this (Edict) to be written, so that they (the people) may know my intention, WORD NOTES (1) Arrel=Skt. ANTT:, belonging to Magadha. Some read the word as Here and in such a case it becomes an adjective to (1.e., the congregation of the Magadha country). (2) अभिवादेतूनं-In old Skt. तून is one of the affixes for gerund (क्लाच् ) Skt. अभिवाद्य. (3) अपाबाधतं-Skt. अल्पाबाधतां or अपाबाधता. strany means pain (affliction) or distress (trouble e.g. sickness). (4) फासुविहालतं-फासु=Skr. सुख, from स्पर्श. फासुविहार in Pali refers to 'good health', 'remaining well'.

·STONE INSCRIPTION 131 (5) हमा-Skt. मम. Cf. हमियाये-मया below. (6) Ara-Skt sar: which in Buddhist literature nieans farth. (7) ए केचिः सुभासिते वा--This sentence is virtually a quotation from अनुत्तर निकाय, IV. p. 163 (P.T.S.). (8) सधंमे चिलठितीके होसतीति-This sentence also is a quotation occurring in the महाव्युत्पत्ति and the अङ्गुत्तरनिकाय. सद्धर्म (the Good Law) is a name for Buddhism itself. texts. (७) धमपलियायानि--Skt. धर्मपर्यायाः, series or enumerations of dharma-passages or Pali परियाय, may also mean 'points of view on'. The seven passages herein referred to have since been fully identified, latest by Mm Dr. Vidhuschhar Sastri in an edition published by the University of Calcutta (1948) under the name “Buddhist Texts as recommended by Asoka". The monarch recommended them to the monks and nuns and also to the lay disciples both male and female--probably because he thought of their religious significance and importance for the history of the Buddhist canons. The Sanskrit form 'धर्मपर्यायो' occurs in the Mabarastts (Vol. II. p. 287) in the passage.-"एवं पि तेषां कुलपुत्राणा कर्मविपाका प्रतिभायन्ति, येयामयं धर्मपर्यायो हस्तगतो भविष्यति". (10) विनयसमुकसे-Pall विनयसमुक्कस. It refers to the First Sermon of the Buddha at the Deer Park (in Sarnath) called the धम्मचक्रपवत्तन-मुत्त of the विनयपिटक, महावग्ग I. 6. 17-26, wherein we have the मज्झिमपटिपदा (the Middle Patlı) expounded with special mention of the fent अङ्गिंको मग्गो and the four अरियसच्च's. (11) अलियवसानि-Pali अरियवास The course of conduct of the Aryyas or che Noble Way of Life is described in the welfaghra and the दसुत्तरसुत्तन्त in the दीघनिकाय (Vol III , pp. 269 and 291 respectively). Therein we hnd stated the ten states of अरियवासा thus "दस अरियवासा -इधावुसो भिक्खु पञ्चङ्गविप्पहीनो होति छलनसमनागतो एकारक्खो चतुरापस्सेनो पनुन्नपच्चेकसच्चो समवमट्टेसनो अनाविल- सङ्कप्पो पस्सद्धकायसखारो सुविमुत्तचित्तो सुविमुनपलो"।

·132 ASOKAN INSCRIPTIONS - " (12) Arcraft—The fears that may arise in future are described in the अद्भुत्तरनिकाय LXXVII-LXXX (Vol. PP 100ff). The discourse thus begins --"पश्चिमानि भिक्खवे अनागतभयानि एतरहि असमुप्पन्नानि आयतिं समुप्पजिस्सन्ति । तानि वो पटिबुज्झितब्बानि पटि- बुज्झित्वा च तेसं पहानाय वायमितब्ब।" (13) मुनिगाथा- The गाथा or Stanzas which form the मुनिसुत्त in the सुत्तनिपात, vv. 206--220. The first verse runs thus -"सन्थवातो भय जातं निकेता जायते रजो। अनिकेतमसन्थवं एतं वे मुनिदस्सनं" ॥ (14) मोनेयसूते-This clearly refers to the Pali मोनेय्यसुत्त in the अङ्गुत्तरनिकाय Vol III, I 20 (Vol. I. p.273). The ya begins thus. — "afinha fatarea मोनेय्यानि। कतमानि तीणि। कायमोनेय्य वचीमोनेय्यं मनोमोनेव्यं"। (15) उपतिस-पसिने-Pali उपविस्स-पह. This refers evidently to the atfiyaga in the सुत्तनिपात (IV) v.955-975. The first verse runs thus:- न मे दिट्ठो इतो पुब्बे न स्सुतो उद कस्सचि। एव' वग्गुवदो सत्था तुसिता गणिमागतो"॥ (16) लाघुलोवादे (मुसावादं)-Pali राहुलोवाद. Skt. राहुलाववाद- Exhortation to Rahula (Buddha's son). राहुलवाद will be a wrong translation (as made by some scholars) because the compound consists of the two words राहुल + अोवाद ( अववाद ). The reference is to the राहुलोवाद-सुत्त in the मज्झिमनिकाय No. 60, Vol. 1, pp. 414-420. We may note one such passage from it, as the Lord Buddba uttered to Rähula at Rājagriha in His “exhortation to Rahula':-"एवं परित्तं खो राहुल तेसं सामज येसं नत्थि सम्पजान मुसावादे लज्जाति” । (17) अधिगिच्य-Skt. अधिकृत्य and not अधिगीय. (18) figur-According to late Mm. Dr. H. P. Sastrı, this word is to be translated into भिक्षुपादः 1.e. a revered monk. Mm. Dr. V. Sastri, however, translates it into for: which seems doubtful. (19) खिन-Skt. अभीक्ष्णं, frequently, or repeatedly. Pall form अभिक्खनं also means constantly. "अभीक्ष्णं शश्वदनारते" इत्यमरः (पुनः पुनरित्यर्थे ). (20) अभिपेतं-Skt. अभिप्रेत ( intention अभिप्रायमित्यर्थः ). Some scholars read अभिहेत here. If the word is correctly read as such, will its rendering be अभिहित (spoken pp. or saying) ?

·MINOR ROCK EDICTS I AND II Southern versions :-(1) Brahmagırı (Br), (2) Siddapur (S), (3) Jatingarameswar (), (4) Maski (M), (5) Erragudi (E), (6) Govimath (Gm), (7) Palkigundi (Pg), (8) Rajulamandagiri (Rm). Northern versions:-(9) Sahasram (Sa), (10) Rupnath (R), (11) Bairat (B), (12) Gujarra (Gj). I (TEXT) अयपुतस Br- (1) (सु)वंणगिरीते S- (1) सुर्वणगिरीते महामाताणं च वचाने)न इमिलमि महामाता महामाता(2)णं (च) (व)चवेन इ(मि)लमि महामाता अयपुतस Br-आरोगियं वतविया हेव वतविया (:-) S-आरोगियं वतविया - Br देवाणं पिये प्राणपयति (1)(2)अधिकानि अढातियानि (व)सानि S. देवाणं पिये हेव (4) आह (1) अधिकानि अ(ढातियानि) वसानि M- (1) (देवा)नं पियस असोकस (1) (अढति)(2)यानि वसानि E (1) देवानं पिये हेव आह (R to L)1) (सा)धिकानि Gm- (1) देवान पिये हेव प्राह (1) सातिरेकाणि अढतियाणि वसाणि Rm- (1) देवानं पिये हेवा (1) अधि(का)नि (च) अ- Sa- (1) देवानं पिये हे(व) (1) (वसा)नि R- (1) देवानं पिये हेव आहा (1) साति(ले)कानि अढतियानि व- B- (1) देवानं पिये आहा (1) साति- - (2) वसानि Gy- (1) देवान) पियस असोकराजस अ(ढ)तियानि संवछरानि hoi me- (1) ·134 ASOKAN INSCRIPTIONS - (1) नो s- (5) बाढ ।। Br- य हक तु खो बाढ पकते हुसं य ह(क) (उ)पासके- (1) नो तु खो (पक)ते हुसं M_ (य) अंसुमि बंपाशके- (1) E- (2) (R-L) यं हकं उपासके (1) नो तु खो एक संवछर (पक)ते Gm य सुमि उपा(2)सके (1) गो चु खो वाढं पकते हुस Rim- के (1) नो तु (खी) ए(क) संविछर)(प)कंते हुसं Sa- अ उपासके सुमि (1) न चु बाढं प(ल)कते R- मुमि पा(हा १)क (सव)के(1) नो चु बाढि पकते B.- उपासके (1) Gy- उपास(के)(स्मि)(1) य य P) | | तु खो - तु खो | (3) यं मया य (2) सुमि य मया य मे - Br- एक सवछर (1) सातिरेके स()वछ(र) S ए(क) संव- (1) (6) सातिलेके सवछरे M_ (1) (साति)रे(के) चु E साति(रे)क (तु) खो सवछरे Gm संवछरे सातिरेके Ram- (सा)तिरे(के) Sa सवछले (1) साधिके R (1) सातिलेके चु छवछरे B- (1) सातिलेके G- साविके (स)वछ(रे) - य सुमि हक अममया य च मे - Br- संधे उपयीते बाढ़ च मे पकते (1) इमिना चु कालेन अमिसा समाना s- -घे उप(यी)ते बाढं(7) च मे पकते (1) इमिना चु कालेन (अ)मिसा समा- M- (सं), (उप)गते (बा) मि उपगते (1) E- संघे उपयि(4) (R-L) बाढ च मे पकते (1) इमिना च काले(न) अ(5)मिसा Gm-संघे उपेति बाढं(3) च मे पक्रते (1) इमायं वेलायं Rm (पया)ते बा(3)ढं च मे पकंते (1) (इ)मिना चु का(ले)न अ- Sa- (एतेन)- कालेन R- सघ उपेते (2) बाढि चु-पकते यि(पि?)0) इमाय कालाय B- स(१) घे उपयाते वाढ G- संघे (या)ते ती (अहं) बा(2)ढं च परकतेती (आ)हा (1) एतेना अंतरेना - म ·MINOR ROCK EDICT I 135 M- पुरे - Br. मुनिमा जबुदीप(मि) (4) मिमा देवेहि (1) पक्मस हि इयं फले (1) S मु- (8) जब(दी) मिसा देवहि (1) पक)मम हि इय फले (0) (4) जवु-मि देवा हुमु ते दानि मिमिभृता (1)- E- मुनिमा देवेहि ते दानि मिमिभुता () पकमम हि (एम फले) Gni- जंबुदीपसि अमिसा देवा समाना (4) माणुसेहि से दाणि मिमा कटा (1) पकमस एस फलं (1) Pg- (3) माणुसे Rin (भूता (प)कम) फले (10) Sam (ज)बुदीपसि अमिस देवा स(तो) (3) मुनिमा मिमदे R- जवुदीपसि हुसु ते दानि अमिसा देवा मिस) कटा पक्रममि म) हि एम फले (1) B जंबुदीपसि अमिसा (न् ) देवे हि) एस (फ)ले (0) Gy जबदीपसि देवान पोय(स) अमिमदेवा संतो मुनिम मिमदेवा कटा (1) परकमम इय फले (1) - - 2- Br- नो हीयं सक्ये S नो हि(9)यं सके M- E-(6) नो (R to L) Gm णो हि इयं Pg-(4) णो हि इय Rm नो ही य Sa- R- नो च एसा B.. (नो) हि एसे Gi- नो (च इ)य महात्पनेव पापोतवे (,) काम तु खो खुदकेन पि -नेव पापो(त)वे (3) काम तु खो खुदकेन(10)पि इय अठे सुद5 केन हि मइत्पनेव सकिये () खु7)दकेन पि महतेणेव च(5/किये पापोतवे () खुटकन पि व महत्पे(ने)व सकिये (,) (खु दा(के)- महतता पापोतवे (- खुदकन पि महतता पापोतवे खुदकेनहि का(3)पि महतनेव चकिये महतेनातिव(3) चकिये पापोतवे(,) खुदाकण पी - न - - - - - Br- (5) पक(ममि)णेण विपुले स्वगे सक्ये आराधेतवे (1) एतायठाय इ सावणे S- वि-ल स्वगे सक आराधेतवे (1) (11) से~य इ(यं) सावणे M- धमयु(तेन) सके अधिगतवे (1) न हेवं E प(क) 8)(म)मीनेन सकिये विपुले स्वगे आराधेतवे (0) एताय अठाय इय (9)(मा)वने Gm पकममीणेन विपुले पि चकिये ख(गे) आराधयितवे (1) ए(6)ताये च अठाये इयं सावणे Pg- (5) (मी)णेण विपु(ले)पि चकि(ये,स्त्रग आर Rm- विपू (त)वे (1) एता(ये) च अठाय (मावने) Sa प(ल) (4) कममीनेना विपुले पि सुअ(ग)-किये आ(ला)-वे (1) से एताये अठाये च सावने R- परु(कममिनेन सकिये पि(वि)पुले पि खगे आरोढवे (1) एतिय अठाय च सावने B- -(क)ममिनेना (6) विपुले पि स्वगे च(क) आलाधेतवे (1) Gj- परकममीनेना धंमं चरमीनेना पानेसू संयतेना विपुले पी खगे चकिये आराधयितवे (0) (मे) एताये (4) अठा(ये) इयं सावणे (0) - a- - - ·136 ASOKAN INSCRIPTIONS - च Br-- सावापिते (1) (6)- महात्पा इम पकमेयु (ति) (1) S. साविते (1) यथा खु(12)दको महात्पा इम (प)कमेयुति () M- दखितविये उढा(6)लके व इम अधिगछेया पि (1) खु(दके) (च) उ(डालके च वत(7)विया (1) E साविते (1) अथा खुदका महाधना इमं पराकमेवू (1) Gm खुडका उडारा पकमंतु ति (1) Pg- (6) पकमंतुति (1) Rm-- सा(विते) (1) Sa- खुदाका उडाला चा प(5)लकमंतु (1) R- खुदका उडाला पकमंतुति (1) B- -(का) उडाला पलक(म)तु(ति) (1) Gja खुदाके उडारे चरंतू (यो)गं युंजंतू(1) च कटे (1) च च चा धर्म च - - च Br- अंता मै (मे) जानेयु (,) चिरठितीके च इयं (7) प (1) S अंता च(13) (,) -थितीके च इयं पकमे होतु (1) M हेवं (क)लतं भद(के) (ठेति) (1) E- अं(10) (R to L)ता च मे जानेवु (,) चिरठितिका च(11) इयं पकमे होतु (1) Gm-अंता पि जाणंतु (,) चिरठितिके पकमे होतु (1) Pg- अंता पि जाणंतु (,) (चि)-के Rm- -(ता) जाने(यु)(,) (चि)रठिति(क) (च) (इ)यं पकमे होत (1) Sa- अंता पि जानंतु (,) चिलठिति(के) च पलकमे होतु (0) R- अ(अं)ता पि जानंतु () इयं पकर(परक)(मे)व किति चिरठितिके सिया (1) B- (7) (अं)ता पि च जानंतुति (,) चिलठि(तिके) G- अंता पि चा जानंतू किंति च चिलथि(ति)के धंमच- च [Ꮅ - - पि - - Br- इयं च अठे वढिसिति विपुल वढिसिति अवरधिया S- -(14) वढिसिति (वि)पुलं) (पि) वढिसिति अ(15)- J- (12) विपुलं पि M- (त्) (क) वढि(8)सिति च E विपुल पि बढ(ढि)सिता अपरधिया Gm- इयं अठे वढिसिति विपुले च वढिसिति Pg- (7) वढिसिति Rm (वि)- Sa- इयं च अ(ठे) वढिसति विपुलं पि च वढिसति (6) दियाढियं अवलधियेना R- इयं हि अठे वढिवढिसिति विपुल() च वढिसिति अपलधियेना B- लं पि वढिस -(8) (5) (सि)ति (छ) एनं वा धंमं चर) अति(यो) |... | | | dla | च - - Gy- ·MINOR ROCK EDICT II 137 Br- दियढियं (8) वटिमिति) (1) S- -य वटिमिति (1) M- दियढिय (हे)सति (0) E- दियडियं Gn1-दिय(8)ढियं पिच वढिसितीति (1) Pg- दिय(डि)य पिच (1) Rm- (1) Sa-- दियढियं वढिमति (0) इम च अट पवतेमु (लेखा पयाया R- दियढिय वटिसत(ति) (0) इय अठे पवतिनु लेखापेत वालत इथ च (1) B- (दि)यढिय वढिसति (1) - Sa- य-वा अथि (5) अ(8)थि तत पि हेता मिलार्थभा लिखापयथ) पि (1) (0) मा(मि)लाठभे मिलाउँभमि ला(ले)खापेतवयत R- (1) m एतिना च वयजनेना यावतक तुपक अहाले सवर विवसेवियति (1) च (1 ) - AR - - Br- इयं माव(णे) सा(वापि)ते व्युथेन २००+५०+६(=२५६) S- इयं सा(व'णे (1) (इ)यं मावणे बुथेन २००+५०+5(=२५६) (1) Gm- (11) स(1) (यु)थेन २००+५०+६(२५६) (1) E-(12) (R to L)(इ)यं च सावने सा(वापि)ते व्युथेन २००+५०+६(२५६) (1) Rn (च) (मा)वने सा(वापि)ते (व्यू)थेन (२००)+५०+(s) (=२५६) (1) Sa_ इयं- विवुथेन दुवै सपना लाति(7)सता विवुथ २००+५०+६(२५६) R- -व्युटेन मावन कटे सुटफु २५६ म(6)त विवासात(ति) (1) G- विवुथे(न) (२००)+५०+६(=२५६) (1) - - - भ. च सावन II (TEXT) - Br से हेव देवानं पिये (9) आह(:-) Rm हेव (दे)वानं (पिये आ)ह(-) (यथा देवानं पि-(8) ये रजू(के) (आ)न(पे)त(विये) () से दा(नि) (जान) पदा(नि) (आ)नपयि(ति) रठिका (1) च हेव देवानं (देवान) पिये आहा:- यथा देवान (R to L) पिये आह तथा कतविय (1) (15) (राजू)के आनपितविये (,) (16) (R to L) ते दानी जानपद आन(17)पयिसति रठिकानि च । 18 ·138 ASOKAN INSCRIPTIONS Br- मातापितिमु S- - audo- सुमू(सि)तविये (,) हेभेव गरु(त्व) प्राणेसु (द्र ह्यि)तव्यं (.) तविये (,)(17)- (दह्यि)तव्यं (,) (सुसू)सितविये (हे) (प्राणे)सु -(हि)तव्यं () (गुरुसु) - (नेसू) -(द)(ये) (,) मुमु(18)सितविये () पानेसु दयितविये () J- मातापितिमु Rm- (मा)ता- E- मातापितूमु - (1) से (1) ... Br- सचं (10) वतवियं इमे धंमगुणा पवतितविया (1) हेमेव s- श(स)(च) व(तवि)यं (1) इ(मे) धमगु(18)णा (1) (हे)मे(व) व(7)तवियं 1) ए-(8) हेव पवतितविया (1) (8)हे(व) Rm- स(च) (वतवि)य (10)- तविये (0) हे(व) (तु)फे आन(प)थाथ देवानं (पिय)- वचने(न) -(81) (ह) (क)रनकानि यु(ग्य)चरियानि (व भना) कि(नि) (च) तु(फे) E- सच वतविय (19) सुसु(खु)म धंमगुणा पवतितविया (1)हेव तुफे आनपयथ देवान पियस वचनेन हे (20)(R to L)मेव आनप(21)यथ हतियारोहानि कारनकानि यू(ग्य)चरिया नि (,) वंभनानि च तुफे हेव निवेसया(22)थ थ - - - Br- अते वासि(ना) (11) आचरिये अपचा(यि)तविये () S- (आच)रिये अपचायितविये () J- प्रा(चरिये) अ तेवासि(ना)-सितविये (,) आचरिय-आचरियश Rm-(12) (अ)ते- पकिति । (वि)ये (,) अपचाय से (अच)(13)रिय-- E अतेवासीनि या(रि)सा पोराना पकिति (1) इयं सुसुतविये अपचायना य वा सव मे आचरि(23)यस (,) यथाचारिन आचरियस - - - Bt- आतिकेसु(च) S - सु(18) जातिका ते Rm- ना(ति)कानि । व(2) यथारह पवतितविये, (12) एसा पोराणा पकिती (,) ए(19)सा पोरा(णा)(पकि)ती (,) (14) तितविये, एसा(पो)राणा (पकि)ती (,) यथार(ह) (ना)ति(केसु) (प)वतितविये (अते) (14) यारिसा पोरा(ना) (प)क(ति) () यथारह नातिकेसु पवतितविये, हेसा पि नातिकानि ·MINOR ROCK EDICT II 139 Br- (दिघा)वुमे च एम(।) हेव एथ कटविये(13)। चपटेन लिमित) लिपिकरेगा (1) S दि(घा)यु(म) च हेमेव (अंते)वामिने च(20) पाचरिये-(य)यारह पवतिन(ब) (21)-म तथा कटिविये। चप(टेन)(22)-(रे)। दी(घा) (हमेवा) (3) वति-ये हवं मे देवाग पिये--(2) कटविये ()-(प)टेन (निखितं)-करेग (0) R1- (यथार)ह यथा (इयं) मिया -(15)थ (पानप यापच (अतेवामि) (24) अतेवामीसु यथरह पवतितविये यारिश पोराणा पकिति (1) यथारह यथा इय (25) आरोके मिया (,) हेवं तुफे आनापथ निवेमयाथ च अते वा मी)नि (।) हेवं दे(26)वानं रिये नश्यति (0) pes- SANSKRIT RENDERING [ Of Rupnath text, as representative of the three Northern versions السا देवाना प्रिय. ( देवप्रियः) एवं आह-मातिरेकाणि अर्द्धतृतीयानि ( मार्द्धद्वयानि इत्यर्थ ) बर्षाणि यत् अस्मि ( अहं ) श्रावकः, न तु बाढं प्रक्रान्त । सातिरेकं तु सवत्सरं यत् अस्मि अहं स उपेत बाटं तु (च) ( मया ) प्रक्रान्तम् । एतस्मै कालाय ( एतेन कालेन ) जम्बुद्वीपे अमिश्राः देवा' अासन् ते इदानी मिश्रा. कृता । प्रक्रमस्य (प्रक्रमे) हि एतत् फलम् । न च एतत् महता (महत्तया वा) प्राप्तव्यं, क्षुद्रकेण हि क्वापि प्रक्रममाणेन शक्यः विपुल अपि स्वर्ग: आरोढ ( आराधयितु वा )। एतस्मै अर्थाय च श्रावणं कृतम्-"क्षुद्रकाः च उदारा' च प्रक्रमन्ताम्" इति । अन्त्याः अपि च जानन्तु, अय प्रक्रम एव-कि इति ? चिरस्थितिकः स्यात् । अयं हि अर्थ. बाढ वर्द्धिष्यते विपुनः च वद्धिष्यते अवरधिया द्वयर्द्ध ( माईकमित्यर्थः वर्धिष्यते। अयं च अर्थः पर्वतेषु लेसयत वारतः । शिलास्तमः (चेत् ), शिलास्तम्मे लेखपियत । तत् एतेन च व्यञ्जनेन यावान् (यावतक ) युप्माकं आहारः, सर्वत्र विवासयितव्यः इतिः। व्युष्टेन ( व्युषितेन, वुच्छितेन वा) श्रावणं कृतं, २५६ शतानि विवासाः इति (अथवा, विवासात )। इह च अन्ति ENGLISH TRANSLATION Thus says (the King), the Beloved of the Gods. For more than two and a half years that I have become a lay disciple; but I have not indeed made any exertion greatly. Again for about more than a year that I have entered the order and have undertaken enterprises greatly. Upto this time the gods in Jambudvīpa (India) had remained un-mixed or un-associated (with men), they now have become associated (with men). For, this is the result of exertion ·140 ASOKAN INSCRIPTIONS too or enterprise. Nor is this to be attained only by a great man, but even by a small or lowly man in some places can be won great or immense bliss of heaven, if he exerts himself. For this object this announcement or proclamation has been published —“May both small people and the great or noble ones exert themselves". My border people also should know this. And this exertion-how is it? may surely be long-enduring. For, thus object will increase-nay it will increase as immense, and in the least calculation will one-and-a-half degree. This niatter again you should on (all) opportunities cause to be written on (hıll)-rocks. And here (in my dominions) wherever there is a stone-pıllar, there should be caused to be written on (that) stone-pillar. This matter is to be sent out in accordance with this suggestion to every place wherever your jurisdiction extends. This proclamation has been proclaimed by me while living on tour out of home. Such departures from home (have I undertaken) for 256 (nights). increase WORD NOTES (1) अढतियानि-Skt. अर्द्धतृतीयानि. C. अठातियानि Br. Compare commentary to Pānını’s rule I. 1. 23. The literal meaning here is ‘containing a half for its third 1.e. two and a half. (So also pe=312). We have in Hindi and Bengalı 1773. Cf. the use of the word in Kautilya V. 3-—"Fazitaar: I dagtagram:”. Cf. the words अड्ढतिययोजनशतां and अड्ढतियमात्राणि वाणिजकशतानि used in the Mahāvastu (Vol. II. 312 and Vol. III 75 respectively). (2) 9773Skt. 1997. Pali ata means 'a hearer', a disciple or pupil, especially a believing Buddhist. Southern versions have उपासके, a lay disciple. a (3) छवछरे-Skt. संवत्सर. Cf. सवछले Sa and संवछरं Br. (4) पकते-Skt. प्रक्रान्तः . Cf. पकते S. Pall पकमति means to step forward, enter into enterprises. Cf. Panini's rule "STETİ HTTĄ" I. 3. 42.- Bhattoji comments chus-- STEEZ STRTTEJERTEFAT'. *-begins to work. Ordinarily the root प्र+क्रम् 15 परस्मैपदीय ‘क्रमु पादविक्षेपे'-प्रक्रामति गच्छतीत्यर्थः । In Asokan Dialects 987 is also equivalent by acutif process to Skt, प्रक्रमः, not पराक्रमः.

·MINOR ROCK EDICT II 141 (5) अमिमा-Skt अमिश्राः and मिमा मिश्रा . Asoha means to say that by his religious enterprises he has brought down the gods to mix with men i e. he has succeeded in making men godly in character by his inculcation of Dhamma. (6) HENTAI-Sht. AETHAT IT FEAT. (7) पापोतवे-Skr. प्रामु, connected with the word मकिये which follows and taken with आरोढवे. (8) 49Sht F. aft, in certain cases. (8) परुममानेना-Skt. प्रक्रममाणेन. Southern versions have पन्नकममीनेना. Vide Note (4) above. (10) सकिये-Sht. शक्य.. Cf. चकिये Sa, चक्ये B, मवये Br. (II) उडाला-Skt. उदारा', noble men, high persons. (12) 1--Skt. Err: or 71, neighbouring or border people. (13) Falch-Skt. r. Palı facts=one-and-a-half, increased by half, plus one-half. (ger in Hindi and Bengalı). Therefore HT A. TaTTTSkt. Parfait. Other versions have manfaat. In its least calculation or consideration. अवराधिकेन does not seem to be the exact rendering. (15) qua-Sht. ara:, as occasions or opportunities ( art's ) arise. (16) TCSkt. Are The Vedic infinitive affix da is used here. If the reading 1s आरोधेवे or आरोधवे which is corrected by some scholars as आराधे(त)वे, then its equivalent may be आराधयितु', in accordance with the text of the other versions viz. maaa. (17) (18) वयजनेना-Skt. व्यञ्जनेन, in accordance with this text or suggestion. Hard-Skt. STETT:, jurisdiction (for collection of revenue or taxes) from the root otte in fire which means to cause to procure, collect, bring. Cf. the same word in Sarnath Pillar Edict. Kautilya has HEX (from #+*++) as the Collector-General of revenue. विवसेतविये-Skt. विवासयितव्यः, 'Should be made to dwell abroad'. बि+ a (causative) to make to dwell out of home for promulgation of the dhamma, to make to spend, or pass time. Hence fara means “touring out of home', change of abode, (19) ·142 ASOKAN INSCRIPTIONS This is again 10 from (20) ज्युथेन-Skt. व्युष्टेन or व्युषितेन cf. व्युथेन E, विवथेन Sa fa +97, by one who has passed time ( e. g nights, alfa tifa: of Sa), or by one changing his abode, or by one being absent from home. As to the form विवथेन, may be remarked here that with regard to the Paninian स्वादि root 'उछी (216) विवासे'. Bhattoji says 'विवास' समाप्ति । प्रायेणायं विपूर्व' and gives the form व्युच्छति, so the word विवथेन may be translated into व्युच्छितेन Pānını also has in चुरादि class 'उछी (1296) विवासे' giving the form उच्छति. The Sarnath Pillar Edict has the words विवासयाथ and विवासापयाथा, probably in the sense of causing to go out of proper to be expelled for संघभेद. Kautilya (II. 6 7) has made use of the word eye with reference to regnal year etc, and defines it (II. 6) thus-"राजवर्प मास पक्षो दिवसश्च व्युष्टम्". abode 1. e. Upto the time of (21) मुडफ-Representing the numbers 200+50+6 = 256 In Sa we have the clear words दुवे सपना-लाति-सता 1. e. 200 nights exceeded by सपना (56, षट्पञ्चाशत् , the Bengali छाप्पान). writing thus Edict Asoka, since his joining the Order, passed (probably on different tours) 256 nights abroad in instructing his people on his idea of the Buddhist dhamma. In the Mahāvastu III. p. 387. we liave the compound word teraturat (after the night is over' 1 e. at dawn) in verse-"ततो रात्रिविवासातो ग्रामं पिण्डाय धोतरे । आह्वयं नाभिनन्देय अभिहारच ग्रामतो" ।। SANSKRIT RENDERING OF Erragudi text, as representative of four (rather five) Southern versions ] PART I देवप्रिय एवं आह -साधिकानि (अर्द्धतृतीयानि वर्षाणि ) यत् अहं उपासक. (अस्मि इति शेषः)। न तु खलु एक संवत्सरं प्रक्रान्तः अभुवम् । सातिरेकं तु खलु संवत्सरं यत् मया संघ उपेतः, बाढं च मया प्रक्रान्तम् । अनेन च कालेन अमित्रा मनुष्या देवैः , ते इदानी मिश्रीभूताः ( देवैरिति शेषः)। प्रक्रमस्य हि एतत् फलम् । न महात्मना एव शक्य:-क्षुद्रकेण अपि पक्रममाणेन शक्यः विपुल वर्ग आराधयितुम् । एतस्मै एव अर्थाय इदं श्रावणं श्रावितं यथा-क्षुद्रक-महाधनाः ·MINOR ROCK EDICT 143 इदं (इह) पक्रमेरन् । अन्ताः च मे जानन्नु-चिरस्थितिकः च अयं प्रक्रम भवतु, विपुलः अपि च वर्द्धिष्यते, अवरविया द्वयर्द्ध ( वर्दियते इत्यर्थ )। इदं च श्रावणं श्रावितं ब्युष्टेन ( ब्युपितेन, व्युच्छितेन वा ) २००+५०+६ = २५६ । PART II , एवं देवप्रिय आह -'यथा देवप्रिय आह तथा कनव्यम्' । रज्जका. अातापयिष्यन्ति राष्ट्रिकान् च-“मातापितृषु शुश्रूपितव्यं एवमेव गुरुघु शुश्रूषितव्यं, प्राणेषु दयितव्यं, नत्य वक्तव्यम् , (मुष्ठु इमे 2 ) सूक्ष्मधर्मगुणा' प्रवनयितव्या । एवं यूयं प्राज्ञापयत देवप्रियम्य वचनेन । एवं एव अाज्ञापयत हस्त्यारोहान् कारणकान् ( कारणिकान् ) युग्यचर्यान् ब्राह्मणान् च-यूयं एवं निवेशयत अन्तेवासिन -यादृशी पुराणी प्रकृति । इदं शुषितव्यं-अपचायना ( अपचिति. इत्यर्थ ) या वा सव्वा मे प्राचार्य्यस्य, यथाचारिण. प्राचार्य्यस्य । ज्ञातिकाः ययाई नातिकेषु प्रवत्तयितव्या.। एते पि अन्तेवासिषु यथाई प्रवर्त्तयितव्या -यदृशी पुराणी प्रकृति । यथा यथा अयं आरोकः स्यात् । एवं यूयं प्राज्ञापयत निवेशयत च अन्तेवामिन । एवं देवप्रिय आज्ञापयति । ENGLISH TRANSLATION PART 1 (The King), the Beloved of the Gods, thus says. ---For more than (cwo and a half years) that I (became) an upāsaka (a lay disciple). But I have not indeed made any exertion for one year. Again, for more than one year that I entered the Sangha (the Order or the Congregation) I have exerted myself greatly (since then). During this period men remained un-mixed (un-associated) with the Gods. Now they (the inen) become associated (with the Gods) For, this is the fruit of exertion (effort for good works). The (bliss of heaven) is not attainable by the great man alone, but it is capable of being attained even by a small man if he be exerting himself. For this reason has this sermon (preaching declaration or announcement) has been proclaimed -"May the small or the indigent and the rich exert themselves in this matter". Our neighbours (or border-people) also should know this--"may also this exertion be everlasting (or long-enduring), and (this) will grow greatly and it will, on the least rechoning or calculation, grow one-and-a-half as much”. This proclamation was proclaimed by me during my 256th tour out of home (change of abode).

·144 ASOKAN INSCRIPTIONS PART II Thus says (the King), the Beloved of the Gods :-"You should do just as (the King), the Beloved of the Gods, directs", The Rajjukas are to be conimanded. They will now command the country-people as well as the Rāshtrikas (the rulers or Governors of the country-people) (thus -) Mother and father are to be listened to (or obeyed), simularly the superiors or preceptors are to be obeyed, living beings are to be kindly created, truth is to be spoken, these virtues of the Law of piety are to be circulated (diffused or introduced). You should clius command in the words of (the king), the Beloved of the Gods. Thus should you command the judges (or the teachers) who ride elephants (taken as an adjective to Kāranikas) and the Brālımanas who drive in carriages (drawn by horses etc ) (taken as an adjective to Brāhmanas). You should likewise impress on the dwellers on tlie borders (or pupils dwelling in the house of their teachers or preceptors). -"This is the pristine or ancient practice”. This is to be hearkened to, all that worship or respect (is to be paid) to my preceptorm my preceptor who rightly behaves or conducts himself. Kinsmen are to be directed to make the treatment or courtesy towards kinsmen as they deserve. These (people) are to be asked to show that treatment towards the dwellers on the borders (or the students who dwell close by their teachers) – just on the line of the ancient practice. May this announcement be fitting or significant! Thus should you command and direct the dwellers on the borders (or students dwelling near their teachers). Thus commands (the King), the Beloved of the Gods. WORD NOTES जनपद, * (1) मिसिभूता-Skt. मिश्रीभूता CF. मिसकटा R. (2) रठिका नि-Skt. राष्ट्रिकान्. The governots or the administratons of the राष्ट= the countıy-side. (3) सुमुम धंमगुणा-The corresponding phrases in Br and S are से इमे धंमगुणा=Skt. तत् इमे धर्मगुणा Hencc I think सुसुमे Skt. सुष्ठु इमे, and not शुष्म-धर्मगुणाः as some scholars think, as the word शुष्म (strength or light) is not found used in Skt. as an adjective. If the middle letter is taken as y, the word becomes Palı yg#=Skt. FILTH, subtle, fine or exquisite. (4) 28-75 or 77t is the name of the scribe in Er., S and J.

·MINOR ROCK EDICT 11 145 an (5) FERTIETESSht. EFTTIET. Generally EFTTT means a cf741 c. an elephant-duiver, but it seems it is in this context an adjective to the following word कारनका नि. (6) कारनकानि-Sht. कारणिकान् or कारणकान् . Those who investigate or ascertain a cause, hence judges (as used in the careet). It is used in the HTTa in the sense of teachers' or examiners. (7) यूग्यचरियानि-Skt. युग्यचान् . Those who drive on chariot-horses or in vehicles drawn by horscs. This word may be taken as adjective to the next word & FTF. The word ma in masculine gender means any yoked or draught anunal. Cf. "Tetat I वोढारो युग्य-प्रासनयशाकटा.” इलमर. । SCHT. I "agra 79-2707-9TH E' sta 41, Panını IV.4. 36. The neuter form grej means a vehicle, carriage or car. (8) Fate T-Skt. fadera. Turn or direct towards, or impress (a subject on the mind of people), make attend to. (9) rarefa-Skt. afh. May have either of the two meanings, viz. (1) those dwelling near the boundaries or dwelling close by, and (2) pupils dwelling near, or in the house of teachers. (10) aterat afpicit --Sht. gara:. The old usage or practice 1.c. the old pattern or standard. (11) अपचायना-Skt. अपचायना (From $4+371, to honour, respect, worship). In Skt. fefa: also nay mean 'reverence'. (12) *121*-Skt. ENTE. This new word may be traced to Palı sefa (caus. of 1+F2), to communicate, tell, explain. The double causative form artarafa means to cause to be told or announced, to make, known, publish. Hence T)*: means “an announcement, 1.c. a proclamation. 19 ·MINOR PILLAR INSCRIPTIONS (SARNATH, KOSANIBI AND SANCHI VERSIONS) I TEXT Sar- (1) देवा(न पिये पियदसि लाजा) Kos- (1) देवानं पिये San- () आनपयति (1) - - me- Sar- (2) Kos- कोसंविय महा(मा)त (2) - San - - (या) भेत(वे) (1) aama Sar- (3) पाट(लिपुते) Kos- (2) (स)म(गे) कटे (0) San- (2) (सं)घे (स)मगे कटे (1) (3) (भि खून च भि(खूनी)न' चा ति - Sar- (चकि)ये केन पि Kos- संघे मेतवे (1) संघसि न लहिये (0) (2) San- - - Sar- ए चु खो (4) (भिखू वा भिखुनि वा) संघं भाखति (भखति, भिखति, भोखति, others) Kos- (3) --(संघ) (भाखति) भिखु वा भिखुनि वा San- (पु)तप(4) (पो)तिके चं(द)म( सू )रि(यिके) (1) ये सघं(5) भाखति भिखु वा भिखुनि वा Sar- (से) ओदातानि दुसानि संनंधापयिया Kos- (से)पि ओदातानि दुसानि (सं)नंधापयितु San- ओदाता(6)नि दु(सानि सनं(धाप)यितु आनावाससि (5) आवासयिये (1) अ(नावा)ससि (7) (आवासयिये (1) अना(वा)(3)ससि वा(सा)पेतविये (1) Sar- हेवं इयं San- इछा हि मे सासने भिखुसंघसि कि (8) ति सघे भिखुनिसंघसि च विनपयितविये समगे चिलथितीके सिया ति (1) ·MINOR PILLAR INSCRIPTION 147 Sar-6) हेवं देवान पिये पाहा ( -) हेदिया च इका लिपी तुफातिक हुवाति मंमन्ननमि निखिता (1) (G) च निपि दिममेव उपासकानंतिक निखिपाथ (1) ते पि च उपासका अनुपोमथ यावु (S) एतमेव मास विस्वसयितवे (1) अनुपोमथ ध्रुवाय दकिके महामाते पोपयाये (9) याति एतमेव मामनं विम्वयितवे आजानितवे च (1) अवतके च तुफाक आहाले (10) सवत विवायाध तुफे एतेन वियजनेन (1) हेमेव सर्वम् कोट- विपवेमु एतेन (II) नियंजनेन विवामापयाथा । SANSKRIT RENDERING SARNATH VERSION ) देवाना प्रिय प्रियदशा राजा प्राज्ञापयति। ये पाटनपुत्रे (अन्यत्र, कौशाम्ब्या) महामात्राः (ते)-(मया) संघ. समग्र कृतः । भिक्षूणा भिक्षुगीना (भिन्नुकीणा) च (न) केनापि शक्य संघं भेनुम् । य च खलु मिनु वा भिक्षुगी (भिक्षुकी) वा सघं भक्ष्यति (भेत्स्यनि इलय), म. अवदातानि दृप्यानि सनिवाग्य (संनाह्य इत्यर्थ) अन्यावाने अावास्यः (आवामयितव्प.)। एव इद शासन भिक्षुमंघे च भिक्षुणी (भिक्षुकी)-संघे च विनापयितव्यम् । एवं देवाना प्रिय आह-ईशी च एका निपिः युप्माक अन्तिके भूयात् इति संसरणे निक्षिप्ता । एकाच लिपि ईदृशी एव उपासकाना अन्तिके निक्षिपत। ते अपि च उपासका अनूपवसथ यायु एतत् एव शासन विश्वासयितुम् । अनूपवमयं च ध्रुवाय (ध्र व- मित्यर्थः) एकैक. महामात्रः उपवमथाय (उपोपिताय) याति एतत् एव शासन विश्वामयितु आज्ञातु च । यावत्कः युष्माक आहार (अविकारः इत्यर्थः) सर्वत्र विवासयत यूय एतेन व्यञ्जनेन। एव एव सर्वेषु कोट्ट (कोट)-विपयेषु एतेन व्यञ्जनेन विवामयत [Additional Sanchi Text-(1) (यावत् ) पुत्रप्रपौत्रका. चन्द्रम मूयौं (भवन्तु ) [अथवा, पुत्रप्रपाबा चन्द्रम सूर्यकं भवतु ] [2] इच्छा हि मे -किमिति संघः ममग्र चिरस्थितिक स्यात् इति । ENGLISH TRANSLATION Thus commands King Priyadarsī, the Beloved of the Gods:--The command is upon the Mahāmatras at Patalıputra and other parts of the country (at Kosambı, in the second such Edict) that I have kept the Sangha (the congregation or the community) intact. The Sangha may not be split into divisions by any person, be he a monk or be she a nun. Whoever, whether he be a monk or she be a nun, shall cause division or bring schism in the Sangha he or she shall be caused to wear white garments and to live in another (external residence 1.e, instead of a monastery). Thus chis injunction or ordinance should be made known to the Congregation of the monks and in the Congregation of the nuns. (The King), the Beloved of the Gods says thus:-Such an order should be ·148 ASOKAN INSCRIPTIONS placed or posted in the high-way, within your reach. A simılar copy of this ordinance you should keep within the reach of the upāsakas (lay-disciples). On the fast-days these upāsakas also should get themselves) acquainted with the Edict. On every fast-day every Mahāmātra should surely go in for attending the fast-day service to be acquainted with this ordinance and to understand the same fully. As far as your jurisdiction prevails, you should cause (the schismatic people) to change their abode (1.e. cause them to be expelled). Similarly you should enforce the expulsion of the schismatic people) in all forts (or fortified towns) and the Districts, in accordance with the text (of this ordinance), (Additional Sańchi text--As long as my sons and great-grand-sons live and the sun and the moon endure. This is my desire--what is that? That the Sangha (the Order) may last long by remaining intact or in its entirety.) 0 WORD NOTES (1) #-Skt. 94. An advice in the Pātimokkha runs thus in Palı" पन भिक्खु समग्गस्स सङ्घस्स भेदाय परिकमति--". (2) भखति (भाखति)-Skt. भड्ख्यति from root भञ्ज , to bring a division or a split. (3) समगे-Skt. समग्र.. Complete or entire. HC-schism or separation or cessation from the Holy order or Congregation is a sin according to the Buddhists. Keeping it in its entirety or unified was Asoka's aim. (4) set fortfaraty, causing to place or lay on, 1.e causing to wear. Not from the root नह_as some may think (1 e. not my in its formation). Cf. the form in the Kos. and San. texts TTFIT which stands for a gerund. (5) 1914f-Skt. Ore, not Water (non-residence), in another (external) residence 1.e, not in the usual monastery where live the Buddhist monks and nuns. (6) वासापेतविये-Skt. वासयितव्यः, made to live in. If the reading be विसपेतविये, it means faecfeston., made to go or proceed to 1.e. to be removed to. (7) 57 and 5fts—Skt. gail and gastris , ·RUMMINDET PILLAR INSCRIPTION 149 . also तुफाक, (8) संसलनसि-Skt. संसरणे (not संम्मरणे or मंशरणे) Cf. Anmara "घाटापथः मंसरणम्" 1 e. a public high-way Kautilya (in शामन विकार topic PK II 10) speaks of the सर्वत्रगशामन thus:-"मर्ववगो नाम भवेत् म मागे देशे च सर्वत्र च वेदितव्य"। (9) Fafeat—Skt. Farfagt from fa+F514, to deposit or install. (10) अनुपोपथं and पोसथाय-See notes on thenn in P E.V (11) प्राजानितवे-Pali आजानाति means to know or understand fully front Skr. श्रा+ (12) तुफाकं and तुफे-St. युष्माकं and यूयं. Cf. महावस्तु use of तुफेहि in II. CE. तुफे in Dhauli separate R.E. II and अफेसु, अफाकं, तुफे in Dhauli separate R.E. I. (13) आहाले-Skt. आहारः श्रा+ह in old Skt. means to deliver, to collect (e.g. taxes). Hence "sphere of executive influence, jurisdiction (1e. कम्मीधिकारप्रसर.). (14) कोट-विसवेसु-Skr. कोट ( कोट )-विषयेषु 1.e. in forts (or fortified towns) and in the Districts. Cf. दुर्ग and राष्ट्र or जनपद, two of the seven constituent elements of a सप्ताङ्गराज्य or the State. कोहपाल is mentioned in later Inscriptions as a High officer in fort. For दुर्ग see अर्थशास्त्र II. 3-4. (15) विवामयाथ and बिवासापयाथा-The first word is from वि+वम्+णिच् and the second a double causative form. It means to cause to dwell apart or to change abode, hence to cause to banish or expel. RUMMINDEI PILLAR INSCRIPTION TEXT (1) देवान पियेन पियदसिन लाजिन वीसतिवमाभिसितेन (2) अतन आगाच महीयिते (,) हिद बुधे जाते सक्यमुनीति (,) (3) सिलाविगडभी चा कालापित सिलाथमे च उसपापिते (,) (4) हिद भगवौं जाते ति लुमिनिगामे उबलिके कटे (5) अठभागिये च (1) ·150 ASOKAN INSCRIPTIONS SANSKRIT RENDERING देवाना प्रियेण ( देवप्रियेण ) प्रियदर्शिना राजा विशतिवर्षाभिषिक्तेन आत्मना आगत्य महीयित, इह बुद्धः जात शाक्यमुनि इति। शिलावि(कृत)गर्दभी च कारिता शिन्नास्तम्भ' च उच्छापितः । इह भगवान् जात इति लु विनीग्राम उद्वलिक कृत , आष्टभागिक च । ENGLISH TRANSLATION By King Priyadarsī, the Beloved of the Gods, while consecrated twenty years, having come in person, worship was offered (here), as where was born the Sākya ascetic, the Buddha”, and a female-ass was caused to be carved out of stone and a stone-pillar was caused to be raised (or erected), and the Lumbini village was made free from taxes (or cesses) and made liable to pay (only) one-eighth part of the land-produce as land revenue), because where was born the Lord”. WORD-NOTES In (1) 7-Skt. That from Palı atta, one-self. (2) 117--From $1+28. Skt. ariet. (3) सिलावि-गडभी–शिला+आवि(स् )+गडभी. To scholars it is indeed a puzzling word. Some scholars took the word as divided into FITT+ fans taft (with the following 7 added to it). In Aśokan Edicts we have innumerable use of the indeclinable al for ]. my opinion the interpretation should be the figure of ba she-ass as manifested or carved out of a stone" to serve che purpose of a capital on the pillar on which the inscription was engraved. The Chinese traveller Hiuen Tsang referred to this pillar at Lumbini-forest adorned with a horse-capital set up by Asoha. Most probably it had a figure of a she-ass and not a horse, forming the capital of the pillar. On such an interpretation the controversial word may be analysed thus- शिलाया वा शिलायाः आविष्कृता or आविष्कारिता गर्दभी. Skt. गर्दभी 1s Pali गद्रभी ( =Asokan Prakrit गडभी). Some may feel tempted to take सिलावि to mean शिलामयः, but the Pali affix zifa is generally attached to verbal forms, e.g. Heirat. Compare the uses of such words as alla Mahāvastu I. 312, 325 and fafetaret ebed, I 49, 193. Hence fyrat+sifa (affix) is not possible. Hence we want to take the safe as the Pali indeclinable ( =Skt. Efa ) to mean openly, manifestly.

·QUEEN'S PILLAR EDICT 151 (4) उसपापिते--Set. उच्छापित. ( from उत्+धि+णिच ). Cf. Pali उस्मापित (ta.sed, lifted, erected) fronm उस्सापेति-उन्न्द्रापति Sit. The 101121 hete 1s an csample of doulle causalive. (5) उवलिके-Skt उद्वलिक , cf Annara "भागय करो बलि.' and 'करोपहारयो पुमि वलि.". Hence बलि here is tar, royal revenue Therсtore the compound word mcans released from any kind of tus 1.c made tax-free. - (6) 5HTfor—Skt 13H1fET F.., liable only to pay one-cighth of tl c land-produce 1.e. not at the normal rate of one-sixth ( SHTT vide eta BK. II. 12), or one-fourth if that was prevalent in Asoka's time. Being the buth place of the Buddha the Lumbını village was granted a special concession by Asoka. QUEEN'S (ALLAHABAD) PILLAR EDICT TEXT (1) देवानं पियपा वचनेना सवत महामता (2) वतविया (-) ए हेता दुतियाये देवीये दाने (,) (3) अवावडिका वा पालामे व दानग(हे व, ए वापि) य ने (4) कीछि गनीयति(,) ताये देविये थे (1) नानि (हे)वं (गनतविये) [विनतिविये] 5) दुतोयाये देविये ति तीवलमातु कालुवा किये (1) SANSKRIT RENDERING देवानां प्रियस्य ( देवप्रियस्य ) वचनेन सर्वत्र महामात्राः वक्तव्याः-यत् अत्र द्वितीयाया. देव्या दान-आम्रवाटिका वा आरामः वा दानगृह वा, यत् वा अपि अन्यत् किञ्चित् गण्यते, तस्याः देव्याः तत् । तानि एव गणितव्यानि (अथवा पाठान्तरे, विज्ञातव्यानि ) द्वितायायाः देव्याः इति तोवर-मातुः कारुवाक्याः।

·152 ASOKAN INSCRIPTIONS ENGLISH TRANSLATION According to the words (or command) of (the King), the Beloved of the Gods, the Mahāmācras (High State-functionaries) are to be addressed: ---"Whatever gift has been given here (in my empire?) by the Second Queen, whether It be a mango-orchard, or a garden (or a grove), or an alms-house, or any else that is counted (as her gift), that is hers'" All these are thus to be reckoned (or known) as being given by Kāruvākī, the Second Queen, mother of Tivara. thing WORD NOTES (1) अंबावडिका-Cf. the word अवावडिक्या in P.E. VII. (2) गनतविये-(=Skt. गणितव्य). Some scholars read विनतविये (विज्ञातव्य ). If, however, the conjectural reading 'faafa' of Hultzsch is accepted, the word will be Sanskritised as विज्ञप्ति 1.e. her announcement or her request. (3) तीवलमातु-The name of Prince Tivara is mentioned in some Buddhist records. (4) कालुवाकिये-कारुवाकी, the Second Queen's name, is regarded by some scholars as her personal name, and by others as her gotra (famıly) name (1.e. belonging to the Vedic family of the Kārus). NIGLIVA (NIGALĪ SAGAR) PILLAR INSCRIPTION (1) देवानं पियेन पियद सिना लाजिन चोदसवसा( भिसितेन) (2) वुधस कोनाकमनस थुवे दुतिय वढिते (1) (3) (वीसतिव )साभिसितेन च अतन आगाच महीयिते (4) (सिलाथम ) ( च ) ( उस )पापिते (।) SANSKRIT RENDERING देवाना प्रियेण ( देवप्रियेण ) प्रियदर्शिना राज्ञा चतुर्दशवर्षाभिषिक्तेन बुद्धस्य कनकमुनेः स्तूपः द्वितीय वद्धितः (,) विशतिवर्षाभिपिक्तेन च आत्मना आगत्य महीयित, शिलास्तम्भः च उच्छापितः ।

·BARABAR HILL CAVE INSCRIPTIONS 153 ENGLISH TRANSLATION By King Priyadarsi, the Beloved of the Gods, having been consecrated fourteen years, was enlarged for the second time the relic-tope of the (previous) Buddha Kanakamuni and (by hun) having been consecrated twenty-years, having come in person, worship was offered and a stone-pıllar was caused to be raised or erected. WORD-NOTES (1) Skt. Flit:, a relic-mound or a relic-tope which probably contained sonie sacred relic of Kanakamuni Buddha, (2) at HF-Konaka(ga)mana ( =Skt. For for ) was one of the previous Buddhas (generally recorded as seven in number). The cult of ‘previous Buddhas' was prevalent in the time of Asoka. For the names of these past Buddhas, e g. Konokamuni, Krakucchanda, Kaśyapa, Sikhi and others, vide the Saptajınastava. BARABAR HILL CAVE INSCRIPTIONS TEXT A. (1) sa Pretariat E15HTET FRAT ) (2) (इयं ) (निगो )हकुभा दि(ना आजीवि) केहि (1) B. (1) disa freefeat CT- (2) डसवसाभिसितेना इयं 3) कुभा खलतिकपवतसि (4) feat (fa) fa () . C. (1) 1977 Freizeit praia (2) सतिवस(भि)सिते। ज(लघो)- (3) (ATT) a (a) saj (**) (4) सुपि(ये) ख(लतिकपवतसि) दि (5) 7 (1) 20

·154
ASOKAN INSCRIPTIONS
SANSKRIT RENDERING
A. राज्ञा प्रियदर्शिना द्वादशवर्षाभिषिक्तन इयं न्यग्रोव-गुहा दत्ता आजीविकेभ्यः ।
B. राज्ञा प्रियदर्शिना द्वादशवर्षाभिषिक्तेन इयं गुहा खलतिकपर्वते दत्ता आजीविकेभ्यः ।
राजा प्रियदर्शी एकोनविंशतिवर्षाभिपिक्तः। जलघोषागमार्थाय मया इय गुहा सुप्रिये
खलतिकपर्वते दत्ता।
C.
ENGLISH TRANSLATION
was
A. By King Priyadarbī, when he had been consecrated twelve years, was
given (or granted) this Banyan-cave to the Ajīvikas.
B
By King Priyadarsi, when he had been consecrated twelve
years,
given this cave in the Khalatika hill.
C. King Priyadarsî was (now) consecrated nineteen years. “By me was
given this cave
very pleasant or the most favourite Khalatıka
hill."
in the
WORD-NOTES
(1) कुभा-Skt. गुहा. There is use of the word गुफा in later Inscriptions.
(2) ffi-Palı feat (Past-paticiple of t). Skt. 671.
(3) famfe-Cf note on the word in P.E. VII.
(4) nafc4aaft-It is the Barabar hill in Gayā District of Bihar. The names
Pravaragırı and Gorathagırı have connection with this hill.

·INDEX OF SOME IMPORTANT ASOKAN Words अखखसे 107 85 108 129 129 40 अगाय अगिकंधानि अगिखंधानि अग्रभुटि अचयिक अछति 129 90,93 108 108 100,147 26 26 69 123 51 64 80 118 अजला 134,135 51 133 124 105 65 40 129 68 68 अभिखिन अभिपेतं अभिलामानि अभिवादेतूनं अभिहाले अभ्यंनमिमति अभ्युनामयेह अमिमा अयतिये अयपुतम अयाय अयासु अलहामि अलिकसुदरे अलिक्यषुदले अलियवमाणि अलुने अलोचयितु अलोचयिम अलोचत्पा अवरविया अवलवियेना अवधियानि अवाहसि अविहिसा अविहिसाये 138 138 अनुपटिपजेया 118 अनुपटिपजतु ४० अनुपटीपजीमति 15 अनुपोसथं 15 अनुवटतु 65 अनुवततु 31 अनुवतरे 67 अनुविगिन 124 अनुविवियतु 59 अनुपये 67 अनुमयिया 30 अनुसयानं 149 अनुमामितु 32 अपकटम 133 अपग्रथो 31 अपचायना 59 अपचायितविये 149, 152 अपचिति अपतिये 90 31 अपपरिस्रवे 30 अपपलिमवे 32 अपभाउता 30 अपरधिया 135 अपराता 129 अपरिगोवाय 33 अपवियता 129 अपलंता 10,55 अपलिबोधाये 109 अपवाहो 10,55 अपवुढो 146 अपबाधतं 91 अपासिनवे 125 अफाक 67 अफेनि 67 अबकजनियो 129 99 77 18 45 118 22 अपनपेयु 77 67 52 52 अजमजस अटविय अठकमे अठभागिये अठमंतीलनाय अढातियानि अपयमि अर स अतन अतने अतपतिये अतियायिक अथवमे अयसंतीरणाय अदमनसा अधिगतवे अधिगिच्य अननियं अनागतभयानि अनारंभो अनालंभाये अनालंमे अनावाससि अनुगहिनेवु अनुचातुमासं अनुतपे अनुनिझपयति 136 136 98 135 44 16 24 24 I0 प्रशमनस 24 24 64 66 109 30 77 133 133 92 123 124 14,117 118 असमत असोकस असोकराजस अखथे अखसेयु अखानिया असंपटिपति अहापयितु अहाले 129 84 123 124 44 137 ·156 ASOKAN INSCRIPTIONS 18 3 38 I 40 81 38 आरभरे प्रारभित्पा प्रारभिसरे आराधयितवे आराधेतवे आरावेतु 44 38 38 उचवुचछदे उचलुचरगे उचावचं उचावचछंदो उचाबुचलागे उजेनिते उठानसि उठाने 118 पारावो अहीनी अहंसु अंतमहामाता अंतानं अंतियको अंतियोको अंतियोगे अंतेकिने अंतेसु अंतेवासिना अंतेवासी अंनत अंनने अंबाकपीलिका अंबावडिका अंबावडिक्या 32 123 6 668 6 68 68 138 139 ४० उडारा उडालके 3 135 135 47 55 139 135 117 48 55, 109 47,92 124 II7 91 124 135 32 136 136 136 116 7, 108 उडाला II7 99 151 108 आरोके आरोढवे आलधि आलधी आलधे पालाधयितवे आलाधयिसथ आलाधयिसथा श्रालाधयेयु आलाधयेवू आलाधेतवे आलभितु बालभियंति पालभियिसंति आलामे आवतके आवासयिये आवुति आसिनवगामीनि आसिनवे आसुलोपेन आहाले आ I 3 149, 152 31 138 147 108 3 151 129, 147 146 93 87 87 116 उथाये उदुपानानि उपतिसपसिने उपदहेवू उपधालयेयु उपयीते उपहनाति उपासका उपासकातिक उपासके उपासिका उपेति उबलिके उयानसि उयामलति उसटेन उसपापिते उसाहेन उसुटेन उस्टानं उस्टानम्हि 129 91 129 134 59 129 147 134 129 134 149 30 70 52 149, 152 80 153 31 21 आगाच आचायिक प्राचरिये आजानितवे आजीविकेसु आजीविकेहि आज्ञापयामि आदिकले आनतपितविये आननियं आननेयं आनपयति आनंणं आनंतलियं आनंता पानावाससि प्रानुगहिकेसु आपानानि आबासु आयता आयतिये 147 137 II7, 124 117 139 33 32 66 52 32 32 har 55 60 इअलोकं इथीभखमहामाता इसाय इसिलसि 116 प 146 108 108 133 एकचा 2 2 44 II5 51 एकतिया एतविये 81 II7 उकसा उचवुचं 44 एहथ 124 ·INDEX OF SOME IMPORTANT ASOKAN WORDS 157 ओ 118 चपति 92 99 146 कुमाले केतलपुतो केरलपुत्र केवटभोगमि कोटविषवेसु कोनाकमनस कोसंवियं अोकपिंडे श्रोदातानि अोलोधनसि अलोधनेमु ओसुढानि II7, 125 92 123 88 IOI 30, 108 147 25 6 109 100, Ior 5 चघथ 5 चघंति चलेयू चंडिये 12 चंदमसनियिके 146 चातुंमासीसु चिकीछ चिठितु चिरठितिकं 153 चिलठितिक्या चिलटितीके 52, 135 चोट चोदा 6 क 17 33 33 खलतिकपवतमि 85 94 24 39 68 136 खुदका खुदकेन कछति कछंति कटभिकरो कतंत्रता कंबोजेषु कताभीकारेसु कपनवलाके कप 129, 136 68 5 ग 24 109 17 99 कफट छणति 58 इंति 70 59 85 कयानागा कयानानि कयाने कयानं करनकानि 129 64 108 81 64 99 81 21 91 66 87 छंदनानि छमितवियमते छमितवे छवछरे 138 67 गालवे गिहिथा गिहिथानं गुति गुलुमुते गेलाटे गेवया गोती गनतविये गनीयति गभागारम्हि गभागालमि गंगापुपुटके गंधाराणं ग्रहथनि 58 81 134 II7 63 छातिं 70 151 151 30 30 64 छुदकेन 52 63 66 99 . 23 57 99 कलंत कलिगा कलिग्यानि कलिग्येषु कलिंगेषु कंबोज कारनकानि कालापित कालुवाकिये कासति किंछंदे किटनत किटि किलमथेन कीति 23 138 149 151 जतूका जंबदीपसि जातानि 135 98 घ 22 118 घरस्तानि 57 जानितु जानेतु 136 123 39 50 116 झ 123,135 50 153 चकिये चखुदाने 84 मापेतविये Ioo कुभा ·158 ASOKAN INSCRIPTIONS द देसावुतिके देसं 124 77 N 99 39 138 116 IO 15 138 15 93 15I 108 58 51 94 31 IO TOI 51 41 41 109 जातिका 25 दडो आनिक्यानं IO दढभतिता आतीनं दयितविये जाती 14 दविये दमयितु दसयित्पा दंडसमता तखसिलाते 118 दानगहे तदनखं दानविसगसि तदात्पनो दानसविभागे तदात्वाये दापर्क ततोपय दालकानं तदोपया दासभटकेसु तंबपणी 6 दाहंति तंबपनिया 68 दिघावुसे तिसनखतेन दिढभतिता 117 तिसायं दिइभतित तिसे II7 दिना तिसेन 125 दिपयेम तिस्टतो दियढमाते 17 तिस्तितु दियढियं 17 तोलीतदंडानं दिसेया 93 तीवलमातु दीघाय 151 तुठायतनानि 108 दीपयेम तुपक दुआहले 137 तुफाक दुखीयति 147. दुपटिवेखे 147 तुफे 116, 124, 138 दुवाल तुफेनि दुवालते 124 तुफेसु दुवालो 115, 123 तुफेहि 116 दुसानि तुरमयो 68 दुसंपटिपादये तुलमये 68 दुयितव्यं तूलनाय 116 दूता तोसलियं देखत 115, 122 देखति देखिये देविकुमालानं थैरानं 41 देसा-आयुतिके 100 धंमगुणा धंमघोसे 15 धंमचलने 16 धमदानं 54 धंमनियमेन 109 धंमनिसिते 25 धमनुसथिया धंमानुसथिनि 108 धंमानुसथो 41 धमनुसस्टी 4I धंमपटीपति धंमपरिपुछा 41 धंसपेखा 8. धंमपलियायानि 129 धमापदाने 109 धंममहामाता 23, 60, 108 धंममंगले 45 धंमयाता धंमयुतस 23 धंमयुतेन 91 धंमयुतं 108 धंमवढिया I07 धंमवायो 109 93 139 65 39 153 58 63 137 129 41 51 58 117 तुफाकतिक 64 धंमविजये 67,70 116 87 115 115, 123 123 146 80 138 69 116 धंमवीजयम्हि धंमसावनानि 69 108 धंमसंबधो 54 धंमसंविभागो 54 धंमसंस्तवो 54 87 25 ध्रमणित्रिते ध्रमपरिपुछ 41 87 108 ध्रमयत 41 124 धातिये 92 ·INDEX OF SOME IMPORTANT ASOKAN WORDS 159 न 92 108 134 51 34 34 46 निमिजितु निमिविया निस्टानाय नीचे नीतियं नीलखितविये निलखियति नेहो परकते परक्रमति परकमेन परक्रमतु परत्रिकये 39 117 52 17, 22 IOI 58 IOI 51 52 65 136 33 52 पकते II 32 52 51 134 135 136 134 135 136 47 47 136 34 33 136 138 नगलक II7 नगलवियोहालका 117 नतरो 17, 22, 34 नताले नभके 68 नंदीमुखे 99 नागवनमि IOI नातिका 93 नातिकेसु 138 नातिमु 14, 105 नातिक्ये 25 नानापासडेमु 108 नाभपतिषु 68 नासंत 93 निकाया 66 निखमावू IO निख मिठा निखमिसु 40 निखामयिसामि 118 निखिता 147 निगोहकुभा 153 निगोहानि 108 निघंठेसु 108 निमिषु निचा 39 निझतिया 109 निझती 32 निझपयिता 93 निझपयिसति 93 निझपेतविये II7 निठूलिये 88 नितियं 116 निरथियं 45 निलति 70 निलथिया 45 निलुधसि 94 निवटेति 47 निवुतिया 46 निवेसयाथ 106 5 परपपटगरह पराकमते पराकमेन पराकमेव पराक्रमामि परिचजित्पा परिसा परिसाय परिस्रव पलकमति पलकमंतु पलकमातु पलकमामि पलकमे पलकमेना पलमते पलिकिलेसे पलितिजितु पलितिदितु पलिबोधे पलिभसयिसं पलियोवदाथ पलियोव दिसति पलिसवे पलिसा पलिसाये पलिहटवे पलीखाया पवजीतनं पवतितविया पषंन पसादे प्रपोत प्रसंड प्रषंडनि पकमस पकमे पकते पकममीन पकमेयु पकरणे पकलनसि पकिती पचूपगमने पचंतेसु पजोहितविये पटिचलितवे पटिना पटिवेखामि पटिवेदका पटिवेदथ पटिवेदना पटिवेदयंतु पटिवेदेतवं पटिसियेना पंडिया पट्रिवेदेतवो पटीभागो पतवधानं पतियासनेमु पनतिक पनयं पपोता 40 34.52 99 117 52 52 117 88 108 108 91 124 105 30 31 30 31 32 52 32 46, 55 92 5,68 32 65 93 105 17 115 34 80 108 138 59 129 70 38 57 138, 139 ·ASOKAN INSCRIPTIONS 66 64 मनेअतिलेके मंजते 138 24 93 I02 I16 ममया ममाये वंभना वंभनानि वंभनिमेसु बंधनबधान बंधनमोखानि वधनतिक बलिकजनिक वाहिरेसु बाभनेसु बुधस 117 51,57 22, 108, 134 123 135 135 59 66 24, 146 5 85 14 II5 124 70 135 105 99 महतता महात्पेन महानससि महमता 2 44 25 108 151 महामाता 108, 117, 118, 133 152 बुधसि वुवे 129 149 52,88 123, 124 91,94 38 42 129 146 I महामाते महामातेसु महामात्रेसु महलके महालके महालकेसु महिडायो महीयिते मागधे मिगविया मिसा मुखा मुख्यमते मुटो मुनिगाथा मुसावादं 147 31 31 24 24,76 24 44 149, 152 129 40 135 108 106 66 भगे भते भाखति भागे भिखुनिये भिखुपाये भुये भेतवे मेरीघोसो मेलिघोसो भोज 42 23 68 69 109 IDI 129 129 109 146 15 15 68 55 80 91, 108 108 68 नगो 129 129 3 40 24 106 ग्रुगय 23 138 138 मका 68 68 मोखाये मोख्यमते मोछये मोनेयसूते मगा 147 14 24 129 मगया 40 3 116 81 129 मजुला मझ मझिमा मझिमेना मदवे मधुरियाये मधुलियाय मनति 76 109 77 77 51 यावु युग्यचरियानि युजेयू युंजंतू यूजेवू 147 138 124 136 115, 123 39 39 ·INDEX OF SOME IMPORTANT ASOKAN WORDS 161 9 40 युता युतानि योन योनराजा योनलाजा योते 40 14 30 30 117 18 16 23,68 68 100 5 विहरयत्र विहारयाता विहिसा विहिमाये बुढानं वुतं व्युथेन वेदनियमतं वेदितु वेदवेयके 93 100 18 41 77 136 64 124 99 23,60 र 137 38 60 रजविषवस्पि रभसिये रजूके राजूके रिस्टिक 68 67 137 9, 137 23 श्रुतु 69 30 69 7 146 67 25 ल IOI 76 खुषुसा 54 5 64 91 90,92, 108 92 23 164 123 129 118 64 वचसि वचम्हि वजितविये वढि वढयिसति वधिकुकुटे वधी वपुट वयजनेना वसेव वचभुमिक व्रचस्पि व्रचति ब्रछा वासापेतविये विजितमि विजिते विजितं विजितम्हि विजिनमने विजिनितु विथटेना विदहामि विनपयितविये विनयसमुकसे विनिखमने विनातम्हि विनीतसि विमानदमनं वियताये वियषने वियजनते वियापटा वियोवदिसति वियोहालसमता विवासयाथ विवासात विवाहसि विस्वंसयितवे विवुथेन सक्यमुनी सखिनालंमे 149 118 लखने लघंति लजूका लजूकानं लठिक लहिये लहेयू लाघुलोवादे लाजवनिक लाजाने लाजालधि लाजीहि लिपिकरेण लुखानि लुमिनिगामे लूपानि लोचेतय्वा लोपापिता 138 76 106 146 129 65 30 30 15 92 65 77 5 129 124 107 117 108 सछाय मतियपुतो सधंमे स समगे समचरियं समणानं समनबाभनानं समाजे 146 139 67 7 ro 41 149 15 18 23, 60, 108 7 91 93 147 137 44 147 समाना समापायं सम्मप्रतिपति सम्यप्रतिपती सयके सयमे सवछर 134 115, 122 65 45 99 39,45,94 134 वचिगुती वचभूमीका 57 60 137 21 ·162 ASOKAN INSCRIPTIONS 106 146 how 23, 108 117, 124 77 76 93 137 139 109 149 33 33 81 134, 146 116 40,92 135 146 116 16 8r सासने सिया सिलाठंभमि मिलाथभानि सिलाफलकानि सिलाविगडी सुखयामि सुखापयामि सुखियना मुखीयन सुतु सुनेयु सुपदालये सुर्वणगिरीते सुमि सुवामिकेना सुवे-सुवे सुसुषातु सुसूसाय 69 129 22 125 109 80, 109 सवपासंडा सवपासंडेसु सस्वतं संखये संखितेन संघ संचलितविये संतं संतो संनंधापयिया संपटिपजति संपटिपती संपटिपादयितवे संपपटीपतिया संबोधि संम्यापटिपति संयमे संवछरे संवटकपा संसयिक्ये संसलनसि सातिरेकाणि सातिलेके साधवे सामंता सावक सावापिते सावणे साविते सावने 133 134 46 41 45 94 134 हक 134 हमा 129 हतियारोहानि 138 हथीनि 15 हमियाये 129 हस्तिदसणा 15 हंअंति 3 होयसु 67 हापेसति 22 हारापितानि 6 हितत्पा 33 हिदतं 91 हिदतपालते हिदतिकाये 88 हिदलोकिक 115, 123. 124 हिदलोकिक्ये 55 हिनि 18 हिरंणपटिविधानो हिलंनपटिविधाने 41 हेडिसानि 40 हेदिसा 147 हेयू 116 हुतपुलुवा हुथा हुवाति 134 40, 107 80 51 80 सुन सा 54 59 41 17 47 147 133 134 109 6 3 84 खुणारु सूपाथाय सोचये स्पमिकेन स्पसुनं नावापर्क 46 25 31 31 136, 137 23 107 147 124 स्वग स्वगे 135, 137 136 137 135 117 हुसं स्वगस स्वगारवि 48

·11: КК
(0) (ə) (1) (1) (O) (ъ)
+ 1ль афE Pъ (OPI
(Ka) (KhaXGa) Gho) (ca) (Cha) (Ja) (Tha) (Na) (Ta) (Tha)(pa) (Oha) (Na)
до 5 D1 и от 8 } v
(Ta) (Tha) (pa) (pha) (Na) (Po) Pha) (Ba) (Bha) (ма) (ya) (Ra) (La)
+ + + + + + + + + Р
°
(Va) (Sa) (Sa) (Sa) (Hall (ka) (Ka) (К.) (KZ) (Ku) (Ke) (ko) Kain )
Asokan Brāhmi Alphabet
РТ?РД?? 33 74T2 Т2 ТУК
Р ТІ: ҮT38 Р І { "РІҮ? ? 1
ТэX PTarp
оYУТ І ХТЗХ
УҶ.8 T2 ТҮ483x 9.53
Y} ОТ
РК ??P
Girnar Rock Edict XII, P 67
ҮҮ79 ЈУ??? ТХО УК у.+ХК
70-0 Р.
ynənaK II ТҮР
LP-OT8
YornoK
ТҮ< ЗК е
L3 IP4 та РТ
TI-P8.0
Y28.4 -К -ле
Dhauli Rock Edict IV, pp 14-15

·Brahmagırı Minor Rock Edict I, pp. 134-135
еY12 РІК-08 EY TX 4 т.
2 08 1237,8 Yaşd.3
ҮІЯ ТАР РЯК ТР+ PT8::
Y+18 Р.70 YT11 L T8 Т
Rumminder Pillar Inscription, p 149
Ртуров
++,-o1 КУТ.8: ҮҮЗ PVP44
Y2171 Pony Y2+ P PPV9 л
YJ&х ҮЗад 30 ҮҮ78 РУЖ ТҮВ
TY" ???? т?л т?¢ та тva TY
Sarnath Minor Pillai Edict p 147
РЕУГ8 ХУТ ???? Тер
PRVA yT T-Or3 У808 ++... ТҮd
p.0814R 2YT??? TRD PAYO
?т ортВ Р07 P2Y 03 !
::ť d JE 25486 LaufT Kt

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