1. EDICTS
OF ASHOKA
(3rd century BC)
Cast of Inscribed rock, Girnar, Gujarat
The
Emperor Ashoka (272-232 B.C.) dedicated himself to the service of man
and beast within and beyond his vast dominion and strove to elevate
the social and moral outlook of his subjects. His edicts (Dhamma
Lipi) incised on pillars and rocks, in both condensed and elaborate
versions, are found all over the vast region from Shahbazgarhi in
Pakistan to Lauriya Nandangarh in Bihar, and from Girnar in Gujarat
to Dhauli in Orissa and further south up to Erragudi in Andhra
Pradesh.
The
Girnar edicts, represented hereby a metal cast of the inscribed rock,
are fourteen in number like those found at Erragudi, Kabi,
Shahbazgarhi and Mansehra.
This
is the summary of the fourteen edicts:
No
living being may be slaughtered for sacrifice; no festive gathering
may be held. Birds and animals formerly slaughtered in the king’s
kitchen were large, but now it is almost stopped.
In
and outside his dominions, in neighboring territories like those of
the Cholas, Pandyas, Satyaputras, Keralaputras, Ceylon and the
far-off Yavana kingdoms of Antiyoka with his neighbors, Priyadarshi
Ashoka has arranged for the medical treatment of man and beast. He
has caused herbs, roots and fruits to be imported, wells to be dug
and trees to be planted on the road-side for the enjoyment of men
and animals.
Twelve
years after his coronation, Priyadarshi ordered tours by his
officers every five years to inspect and preach Dhamma (moral and
social code of conduct) in his dominions, in addition to their
regular duties and to teach his people to obey parents, be liberal
to friends, relatives, Brahmanas and Sramanas (monks) and to abstain
from killing animals.
Priyadarshi
promotes Dhamma proclaiming it by beat of drums. He has achieved
more in this way than has been accomplished in many hundreds of
years by providing spectacles of celestial cars, elephants,
hell-fire and so forth to the people. He wants no decrease in Dhamma
which should ever be on the increase and expects his descendents
likewise to continue to promote it.
Formerly,
there were no officers called ‘Dhamma Mahamatras’ and now
thirteen years after his coronation they have been appointed for
establishing and promoting Dhamma in his land and even among the
Yavanas, Kambojas, Gandharas, Rashtrikas and others.
Reports
of affairs in his kingdom could be brought to his notice anytime,
wherever he was, even if he were in the harem or in the bed-chamber
or on the march, as he considered it his duty constantly and
speedily to attend to the welfare of his subjects.
Priyadarshi
wishes that all religious sects in his dominions should live in
peace and amity and stresses self-control and purity of mind.
Formerly,
kings would make pleasure tours and go hunting. But Priyadarshi who
visited Sambodhi (Bodh Gaya, Bihar) ten years after his coronation
started on pilgrimage of Dhamma (Dhamma Yatras) making gifts to
Brahmanas and Sramanas contacting the people of the countryside and
exhorting them to follow the path of Dhamma.
There
are several auspicious rites performed by people as on wedding,
birthday and setting out on a journey. These are trivial. The
ceremonies associated with Dhamma produce great results. These are
courtesy to slaves and servants, reverence to elders, restraint and
liberality to Brahmanas and Sramanas. By this practice heaven is
won.
Priyadarshi
does not consider glory in this life or fame after death as of any
consequence except the glory of his being able to induce his people
to practice Dhamma.
There
is no gift like the gift of Dhamma, there is no distribution like
the distribution of Dhamma and no kinship like the kinship of
Dhamma.
The
growth of Dhamma is by the restraint of speech which means no praise
of ones own faith or disparagement of another.
The
conquest of Kalinga eight years after his coronation resulting in
unprecedented slaughter and carrying away of captives brought
remorse to Priyadarshi. He was therefore determined for conquest
through Dhamma and this had been achieved by him not only in his
dominions but also in the bordering territories of the Yavanas,
Kambojas, Andhras and Pulindas etc. Let all their intense joys be
what is pleasure associated with Dhamma, for this brings happiness
in this world as well as in the next.
This
record relating to Dhamma has been inscribed in abridged or expanded
form. As the kingdom of Priyadarshi is vast, the whole record has
not been executed at every place but owing to their sweetness,
various things have been uttered over and over again so that people
may act accordingly, something has been partially inscribed because
a particular record was considered unsuitable for it.
[My
Note: Ashoka = Devanamapriya Priyadarshi; Priyadarshi = “one who
looks at others with love”; Devanamapriya = “one who loves the
divinity” (or loved by divinity); Priya = brotherly (universal)
love.]
2. Sixteen
Pure Human Laws
The
Sixteen Pure Human Laws were first innovated in Tibet a century
before the arrival of Padmasambhava, during the reign of King
Songtsen Gampo (609-649 ce.) who ruled in the seventh century,
uniting clans of the Yarlung River Valley and initiating many
reforms. For the first time, Tibet was a large and powerful empire.
Among his five wives were the Nepalese princess Bhrikuti Devi and
Princess Wencheng, the niece of the powerful Chinese emperor Emperor
Taizong of Tang China. Both of these women were devout Buddhists.
1.
Develop faith in the Three Precious Jewels without sorrow or
weariness;
2.
Search ultimately for the true doctrine;
3.
Skilfully study the excellent sciences;
4.
First recollect and then appraise anything that is to be undertaken;
5.
Do not hanker after unassigned work;
6.
Look to a higher level and emulate the ancients and those of superior
conduct;
7.
Repay kindness to one's parents of the past, present and future;
8.
Be broad-minded and hospitable in one's dealings with elder and
younger siblings and paternal relatives;
9.
Ensure that the young respect their elders by degrees;
10.
Show loving kindness to one's neighbors;
11.
Arduously assist one's acquaintances who are spiritual benefactors;
12.
Perfectly fulfil the needs of those nearby who are connected through
the worldly round;
13.
Help others through one's skill in science and the arts;
14.
Provide a refuge with kindness to those who depend on it;
15.
Resist bad advice and establish advice which will increase the
happiness of the country; and finally,
16
Entrusting one's deeds to the doctrine, one should bring one's spouse
to obtain the ground of enlightenment in future lives.
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Sources:
1. http://wigowsky.com/travels/india/India1/museum2.htm?ref=binfind.com/web
2. http://www.turtlehill.org/ths/16.html
