Asoka

ak
Harmony of Religions Translation of Girnar Rock Edict No. 12 By Sthiramati (Email: sthiramati@gmail.com) June 2012

Introduction Aoka (304 232 BCE) was undoubtedly the greatest emperor known to ancient India. He was perhaps the only emperor in history to establish an empire based on righteousness (dharma) rather than on force. He left his vision for posterity by way of indelible inscriptions (known as edicts) on rocks, cave walls, and pillars. The following picture shows the location of his edicts:

The edicts reflect the thoughts of Aoka on a variety of topics; however the running themes include ethics, morality, social and animal welfare programs, and his commitment to Buddhism. He is probably the only emperor in history to have declared that the chief conquest is not the one by force but the one by moral law (dharma). He says in the thirteenth Rock Edit of Shahbazgarhi:

Original text (transliterated into Devanagari) Sanskrit equivalent : Translation Devanmpriya ( ) desires () for all living beings ( ) freedom from

harm (), restraint (), harmonious living (), and happiness (). And this ( ) indeed is the principal conquest (: ) of Devanmpriya ( ) the moral conquest ().

The language used by Aoka was a Prkrit called Mgadh, named after the region (Mgadha) where it was spoken. The script used in most of the edicts is Brhm, although the edicts in the westernmost regions of his empire (now in Afghanistan) used Kharoh and Greek scripts. Aoka generally refers to himself by the titles he assumed for himself: Devanmpiya and Piyadasi. Many of his edicts start with the words Devanmpiya Piyadasi Rj heva ha, meaning Thus said the King Devanmpiya Piyadasi. Only a few edicts refer to him by his name one of them being a minor rock edict in Maski in Raichur district in Karnatka. This edict uses the phrase Devanmpiya Asokasa, meaning Of Devanmpiya Asoka. On the right is a photograph of the Maski edict: Here is a graphic version of the top line of the inscription:

This line contains the phrase aks, transliterated as (asokasa), i.e. of Asoka. This conclusively shows that Devnmpiya was a title used by the person named Asoka.

The Girnar Rock Edict No. 12 A set of fourteen rock edicts, with minor differences, are found in five different places in India. The one in Girnar (present day Gujarat) is dated to 257 BCE by archaeologists and scholars. Of these Edict No. 12 is particularly interesting because it shows the broadmindedness of Emperor Aoka with respect to the various religions that existed during his time. Indeed, it is difficult to find such magnanimity even nowadays. Here is a picture of an estampage (obtained by pressing wet paper on to the rock face), prepared by the ASI (Archaeological Society of India) of this edict:

Complete Translation of Edict Emperor Devanmpiya Piyadasi honors all sects, including ascetics and householders; he honors them by gifts and various kinds of offerings. However, Devanmpiya does not consider gifts and honors to be as valuable as this that there should be growth of the essential principles of all sects. The growth of the essence can indeed happen in several ways. But the root of that (increase) is this restraint of speech. How? Praise of ones sect and criticism of other sects should not happen at inappropriate occasions, or should happen with restraint in those contexts (where it is appropriate). Furthermore, other sects should indeed be honored in the appropriate contexts. Doing this, one causes ones own sect to grow and also benefits other sects. The one who does what is contrary to this causes damage to ones own sect and also harms other sects. Whoever indeed honors own sect and condemns other sects from complete devotion thinking thus - how should I glorify my own sect a person behaving thus damages his own sect even more. Therefore harmony alone is the right approach. How (should harmony be achieved)? Thus all should listen to the views of each other and also propound their views. This indeed is the wish of Devanmpiya that all sects be well known and be endowed with auspicious teachings. Those who are content with their own sects should be told Devanmpiya does not consider gifts and honoring other sects as important as (the fact) that there should be growth of the essential values of all sects. Therefore, several officers to propagate the teachings, officers for the welfare of women, officers in charge of pastures, as well as other officers have been appointed for this purpose. This indeed is the fruit of this the growth of ones sect and the illumination of Dharma.

Detailed Translation There are nine lines in this edict as shown is the graphic version below (for clearer legibility):

The following will now be presented each line of the text: 1. Image from the original inscription 2. Text in Brhm script using a Brhm word processor (The one used has some limitations in particular, it does not display conjunct consonants and does not display all vowel signs properly. Inadequacies are indicated by a question mark) 3. Text in Devangar script 4. Equivalent terms in Sanskrit 5. Translation in English 6. Notes Line 1

nM

yd

sv sM c pv

c Gr?

c jy n c

DAy c j jy
Translation Emperor () Devanmpiya Piyadasi ( ) honors () all sects (), including ascetics () and householders (); he honors them () by gifts () and various kinds of offerings ( ).

Notes Ashoka generally refers to himself by the titles he chose for himself: Devnmpriya beloved of the gods, and Priyadar one with a benevolent gaze. This title was also used by his predecessors and successors, as well as kings in Sri Lanka, indicating that it was a title favored by the Mauryas as well as kings inclined towards Buddhism and Jainism. Interestingly the word devnmpriya eventually acquired the meaning of fool no doubt an invention of the Brahmins who detested Buddhism, and hence Ashoka! For more details on this word, see the Appendix. The term used to denote a sect is (Skt. , Hindi ), which literally means a heretic or fraud. This was probably the term current at the time to refer to all nstikas; it also indicates that these sects were more pronounced at the time than the orthodox brahminical sects

Line 2

n t nM v

v nM

mM

rvF

as

svsMnM

rvF

Translation

However, Devanmpiya ( ) does not consider ( ) gifts and honors ( ) to be as valuable () as this () that there should be ( ) growth of the indeed happen () in several ways ( ). Notes The term (Skt. ) means increase () of the essence (), or essential principles that form the core values of a particular sect essential principles () of all sects (). The growth of the essence () can

Line 3

ts

ts

idM lM y

A?sMD

v prsMDgr

v B apkrNm l

Translation But () the root () of that () (increase) is this ( ) restraint of speech (). How ( )? Praise of ones sect () and () criticism of other sects () with restraint ( ) (continued) Notes speech ( ) that is hidden () should not happen ( ) at inappropriate occasions (), or should happen ()

v as

derived from small, means minimal or as little as possible The overall purport of this statement is restraint in speech is essential for the welfare and growth of ones sect

Line 4

tm

tm pkr t ev prsM n

tn

pkrn

evM kM

A?sMfM c vFy prsMfs c upk

Translation in those contexts ( ) (where it is appropriate). Furthermore (), other sects () should indeed () be honored () in the appropriate contexts ( also benefits () other sects (). Notes Line 5 should be interpreted as context ). Doing this ( ), one causes ones own sect () to grow () and ()

tdz k A?sMfM c CN prsMfs c upk

A?sMfM

jy prsMfM

c grh

Notes - to destroy - to blame, condemn

Translation The one who does what is contrary to this ( ) causes damage () to ones own sect () and () also () harms () other sects (). Whoever ( ) indeed () honors () own sect () and condemns () other sects () (continued)

Line 6

svM A?sMf B

A?sMfM

pm i c n tT k A?sMfM

FtrM uph t

sm ev

Translation from complete devotion ( ) thinking thus () - how ( ) should I glorify () my own sect () a person () behaving thus ( ) damages () his own sect () even more ( ). Therefore () harmony () alone () is the right approach (). Notes The word means coming together, implying exchange of ideas and appreciation of each others views

Line 7

kM

[a]zmMzs

DMmM c Mr c evM nMys

i kM

svsM

b c a kg

c a

Translation How (should harmony be achieved)? Thus all should listen () to the views () of each other () and () also propound their views (). This indeed ( ) is the wish ) and () be endowed with auspicious teachings ( ). Notes Line 8 service; - may serve the purpose of, i.e. propagate; derived from the root to listen famous or well known, from heard () by many ( ) - from well being, and teachings () of Devanmpiya ( ) that ( ) all sects () be well known (

c t tt psM vt?

nM

y nM v v mMz

t kM

rvF

as

svsMnM bh c ey

Translation Those ( ) who are content () with their own sects ( ) should be told ( ) Devanmpiya does not () consider () gifts () and () honoring other sects () as important () as () (the fact) that there should be () growth of the essential values () of all sects (). Therefore (), several ( ) (continued)

Line 9

? p

DMmm

c i JKm

c vc c a c

ayM c ets Pl y A?sMfvF

Translation officers to propagate the teachings (), officers for the welfare of women (), officers in charge of pastures (), as well as () other () officers () have been appointed () for this purpose (). This indeed ( ) is the fruit () of this () the growth of ones sect () and () the illumination () of Dharma (). Notes Aoka had appointed high ranking officials, called Mahmtras, for various purposes: Dharmamahmtras for the propagation of the teachings of the Buddha (dharma), and Stryadhyakamahmtras for the welfare of women. Some Mahmtras were provincial governors.

c DMms c p

Appendix Derivation of Devanmpriya

The word devanmpriya ( ) is an example of what is known as aluk samsa ( ) (i.e. a compound word in which the case endings, which are normally removed, are retained). If the case endings are removed, the word would have been devapriya ( ). Ktyyana (3rd Century BCE), in a vrttika on Panini 6|3|21 says: Neither the Kik (7th CE) or the commentaries on it say anything about it meaning a fool. However, Bhaoj Dkita (17th CE) in his Siddhnta Kaumud, commenting on this sutra, says: Used as devanmpriya it means a fool; elsewhere (i.e. in other senses), the usage is devapriya This clearly indicates that the meaning of fool evolved much later.