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The Antiquities of Orissa v2.c16.s3: The Dhauli Edicts of Asoka

The Antiquities of Orissa v2.c16.s3

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The Dhauli Edicts of Asoka

Dr. Wilson's Translation

v2.c16.s3.t1.1

Edict, No. I :—“This is the edict of the beloved of the gods, Rājā Priyadasi ; the putting to death of animals is to be entirely discontinued, and no convivial meeting is to be held, for the beloved of the gods, the Rājā Priyadasi, remarks many faults [**47**] in such assemblies. There is but one assembly, indeed, which is approved of by the Rājā Priyadasi, the beloved of the gods, which is that of the great kitchen of Rājā Priyadasi, the beloved of the gods ; every day hundreds of thousands of animals have been slaughtered for virtuous purposes, but now although this pious edict is proclaimed that animals may be killed for good purposes, and such is the practice, yet as the practice is not determined, these presents are proclaimed that hereafter they shall not be killed.”

v2.c16.s3.t1.2

Edict No. II :—“In all the subjugated (territories) of the king Priyadasi, the beloved of the gods, and also in the bordering countries, as (Choda), Palaya (or Paraya), Satyaputra, Keralaputra, Tambapani, (it is proclaimed), and Antiochus by name, the Yona (or Yavana) Rājā, and those princes who are near to (or alied with) that monarch, universally (are apprised) that (two designs have been cherished by Priyadasi : one design) regarding men, and one relating to animals ; and whatever herbs are useful to men or useful to animals, wherever there are none, such have been everywhere caused to be conveyed and planted, (and roots and fruits wherever there are none, such have been everywhere conveyed and planted ; and on the roads) wells have been caused to be dug, (and trees have been planted) for the respective enjoyment of animals and men.”

v2.c16.s3.t1.3

Edict No. III :—“King Priyadasi, This was ordered by me when I had been twelve years inaugurated in the conquered country, and among my own subjects as well as strangers, that every five years’ expiation should be undergone with this object, for the enforcement of such moral obligations as were declared by me to be good; such as duty to parents, (and protection of) friends, children, (relations, Brahmans and Sramans); good is liberality, good is non-injury of living creatures, and abstinence from prodigality and slander are good. Continuance in this course, (the discharge of these duties) shall be commanded both by explanation and example.”

v2.c16.s3.t1.4

Edict No. IV :—“During a past period of many centuries, there have prevailed destruction of life, injury of living beings, disrespect towards kindred, and irreverence towards Sramans [ 49 ] and Brahmans. But now, in conformity to moral duty, the pious proclamation of king Priyadasi, the beloved of the gods, is made by best of drum, in a manner never before performed for hundreds of years, with chariot and elephant processions, and fireworks, and other divine displays of the people exhibiting the ceremonies—(and this) for the promulgation of the law of king Priyadasi, &c, that non-destruction of life, non-injury to living beings, respect to relations, reverence of Brahmans and Sramans, and many other duties, do increase, and shall increase, and this moral law of the king Priyadasi, the sons, grandsons, and great-grandsons, of king Priyadasi shall maintain. Let the moral ordinance of king Priyadasi be stable as a mountain for the establishment of duty, for in these actions duty will be followed, as the law which directs ceremonial rites is not the observance of moral duties It were well for every ill-conducted person to be attentive to the object of the injunction. This is the edict (writing) of king Priyadasi. Let not any thought be entertained by the subject people of opposing the edict. This has been caused to be written by the king Priyadasi, in the twelfth year of his inauguration.”

v2.c16.s3.t1.5

Edict No. V :—“The beloved of the gods king Priyadasi thus proclaims: whoever perverts good to evil will derive evil from good, therefore much good has been done by me, and my sons, and grandsons, and others (will) conform to it for every age. So they who shall imitate them shall enjoy happiness, and those who cause the path to be abandoned shall suffer misfortune. The chief ministers of morality have for an unprecedently long time been tolerant of iniquity, therefore in the tenth year of the inauguration have ministers of morality been made, who are appointed for the purpose of presiding over morals among persons of all the religions for the sake of the augmentation of virtue, and for the happiness of the virtuous among the people of Kamboja, Gandhara, Naristaka, and Pitenika. They shall also be spread among the warriors, the Brahmans, the mendicants, the destitute, and others without any obstruction, for the happiness of the well-disposed in order to loosen the bonds of those who are bound, and liberate those who are confined, through the means of holy wisdom disseminated by [ 50 ] pious teachers, and they will proceed to the outer cities and fastnesses of my brother and sister, and wherever are any other of my kindred: and the ministers of morals, those who are appointed as superintendents of morals, shall, wherever the moral law is established, give encouragement to the charitable and those addicted to virtue. With this intent this edict is written, and let my people obey it.”

v2.c16.s3.t1.6

Edict No. VI :—“The beloved of the gods, king Priyadasi, thus declares:—‘An unprecedentedly long time has past since it has been the custom at all times, and in all affairs, to submit representations. Now it is established by me that whether at meals, in my palace, in the interior apartments, in discourse, in exchange of civility, in gardens, the officers appointed to make reports shall convey to me the objects of the people. I will always attend to the objects of the people, and whatever I declare verbally, whether punishment or reward, is further intrusted to the supervisors of morals (or eminent persons),—for that purpose let those who reside in the immediate vicinage even become informers at all times, and in all places, so it is ordained by me. The distribution of wealth which is to be made is designed by me for the benefit of all the world, for the distribution of wealth is the root of virtues. There is nothing more essential to the good of the world for which I am always labouring. Of the many being over whom I rule, I confer happiness in this world—in the next they may obtain Swarga. With this view, this moral edict has been written; may it long endure, and may my sons, grandsons, and great-grandsons after me, continue with still greater exertion to labour for universal good’.”

v2.c16.s3.t1.7

Edict No. VII:—“The beloved of the gods, the Rājā Priyadasi, desires that all unbelievers may everywhere dwell (unmolested) as they also wish for moral restraint and purity of disposition. For men are of various purposes and various desires, and they do injury to all or only to a part. Although, however, there should not be moral restraint or purity of disposition in [ **51** ] any one, yet whenever there is great liberality (or charity), gratitude will acknowledge merit even in those who were before that reputed vile.”

v2.c16.s3.t1.8

Edict No. VIII:—“In past times Kings were addicted to travelling about, to companions, to going abroad, to hunting and similar amusements, but Priyadasi, the beloved of the gods, having been ten years inaugurated, by him easily awakened, that moral festival is adopted, (which consists) in seeing and bestowing gifts on Brahmanas and Sramanas, in seeing and giving gold to elders, and overseeing the country and the people; the institution of moral laws and the investigation of morals; such are the devices for the removal of apprehension, and such are the different pursuits of the favourite of the gods, king Priyadasi.”

v2.c16.s3.t1.9

Edict No. IX:—“The beloved of the gods, Priyadasi Rājā, thus says : every man that is, celebrates various occasions of festivity; as on the removal of incumbrances, on invitations, on marriages, on the birth of a son, or on setting forth on a journey; on these and other occasions a man makes various rejoicings. The benevolent man, also, celebrates many and various kinds of pure and disinterrested festivities, and such rejoicing is to be practised. Such festivities are fruitless and vain, but the festivity that bears great fruits, is the festival of duty, such as the respect of the servant to his master; reverence for holy teachers is good, tenderness for living creatures is good, liberality to Brahmans and Sramans is good. These and other such acts constitute verily the festival of duty, and it is to be cherished as father by a son, a dependant by his master. This is good, this is the festival to be observed, for the establishment of this object virtuous donations are made, for there is no such donation or benevolence as the gift of duty, or the benevolence of duty, that(benevolence) is chaff, (which is contracted) with friend, companion, a kinsman, or an associate, and is to be reprehended. In such and such manner this is to be done, this is good; with these means let a man seek Swarga; this is to be done, by these means it is to be done, as by them Swarga has been gained.”

v2.c16.s3.t1.10

[52] Edict No. X:—“The beloved of the gods, the Prince Piyadasi does not esteem glory and fame as a great value, and besides for a long time it has been my fame and that of my people, that the observance of moral duty and the service of the virtuous should be practised, for this is to be done. This is the fame that the beloved of the gods, desires, and inasmuch as the beloved of the gods excels, (he holds) all such reputation as no real reputation, but such as may be that of the unrighteous, pain and chaff; for it may be acquired by crafty and unworthy persons, and by whatever further effort it is acquired, it is worthless and a source of pain.”

Mr. Prinsep's Translation

v2.c16.s3.t2.1

Edict No. I:—“The following edict of religion is promulgated by the heaven-beloved king Priyadasi: In this place the putting to death of anything whatever that hath life, either for the benefit of the *pūjā*, or in convivial meetings, shall not be [48] done. Much cruelty of this nature occurs in such assemblies. The heaven-beloved king Piyadasi is (as it were) a father (to his people). Uniformity of worship is wise and proper for the congregation of the heaven-beloved Piyadasi rājā.

v2.c16.s3.t2.2

“Formerly in the great refectory and temple of the heaven-beloved king Piyadasi, daily were many hundred thousand animals sacrificed for the sake of meat food. So even at this day while this religious edict is under promulgation, from the sacrifice of animals for the sake of food, some two are killed, or one is killed:—but now the joyful chorus resounds again and again—that from henceforward not a single animal shall be put to death.”

v2.c16.s3.t2.3

Edict No. II:—“Everywhere within the conquered province of rājā Piyadasi, the beloved of the gods, as well as in the parts occupied by the faithful, such as Chola, Pida, Satiyaputra, Keralaputra, even as far as Tambapanni (Ceylon); and moreover within the dominions of Antiochus, the Greek, (of which Antiochus' generals are the rulers),—everywhere the heaven-beloved rājā Piyadasi's double system of medical aid is established;—both medical aid for men, and medical aid for animals; together with the medicaments of all sorts which are suitable for men, and suitable for animals. And wherever there is not (such provision)—in all such places they are to be prepared, and to be planted: both root drugs and herbs, wheresoever there is not (a provision of them) in all such places shall they be deposited and planted.

v2.c16.s3.t2.4

“And in the public highways wells are to be dug, and trees to be planted, for the accommodation of men and animals.”

v2.c16.s3.t2.5

Edict No. III:—“Thus spake the heaven-beloved king Piyadasi:

v2.c16.s3.t2.6

“By me after the twelfth year of my anointment, this commandment is made!

v2.c16.s3.t2.7

Everywhere in the conquered (provinces) among the faithful, whether (my own) subjects or foreigners, after every five years, let there be (a public) humiliation for this express object, yea, for the confirmation of virtue and for the suppression of disgraceful acts.

v2.c16.s3.t2.8

"Good and proper is dutiful service to mother and father ;—towards friends and kinsfolks, towards Brahmans and Sramans excellent is charity ;—prodigality and malicious slander are not good.

v2.c16.s3.t2.9

"All this the leader of the congregation shall inculcate to the assembly, with (appropriate) explanation and example."

v2.c16.s3.t2.10

Edict No. IV :—"In times past, even for many hundred years, has been practised the sacrifice of living beings, the slaughter of animals, disregard of relations ; and disrespect towards Brahmans [ 49 ] and Sramans :—This day, by the messenger of the religion of the heaven-beloved king Priyadasi, (has been made) a proclamation by beat of drum, a grand announcement of religious grace, and a display of equipages, and a parade of elephants, and things to gratify the senses, and every other kind of heavenly object for the admiration of mankind, such as had never been for many hundred years such as were to-day exhibited.

v2.c16.s3.t2.11

"By the religious ordinance of the heaven-beloved king Priyadasi, the non-sacrifice of animals, the non-destruction of living beings, proper regard to kindred, respect to Brahmans and Sramans, dutiful service to father and mother, dutiful service to spiritual pastors :—through these and many other similar (good acts) doth religious grace abound ; and thus moreover shall the heaven-beloved king Priyadasi cause religion to flourish : and the same shall the sons, the grandsons, and the great-grandsons of the heaven-beloved king Priyadasi cause to abound exceedingly

v2.c16.s3.t2.12

"As long as the mountains shall endure, so long in virtue, and in strict observances shall the religion stand fast. And though good acts of this nature, that is to say, —through these ordinances, and the strict practice of religion, laxness of discipline is obviated. Moreover in this object, it is proper to be intelligent, and no wise neglected. For the same purpose is this (edict) ordered to be written. Let all take heed to profit of this good object, and not to give utterance to objections.

v2.c16.s3.t2.13

"By the heaven-beloved king Priyadasi, after the twelfth year of his anointment is this caused to be written."

v2.c16.s3.t2.14

Edict No. V :—"Thus spake the heaven-beloved king Piyadasi :—

v2.c16.s3.t2.15

"Prosperity (cometh) through adversity, and truly each man (to obtain) prosperity causeth himself present difficulty—therefore by me (nevertheless) has much prosperity been brought about, and therefore shall my sons, and my grandsons, and my latest posterity, as long as the very hills endure, pursue the same conduct ; and so shall each meet his reward ! While he, on the other hand, who shall neglect such conduct,—shall meet his punishment in the midst of the wicked [in the nethermost regions of hell].

v2.c16.s3.t2.16

"For a very long period of time there have been no ministers of religion properly so called. By myself, then, in this tenth year of mine anointment, are ministers of religion appointed; who intermingling among all unbelievers (may overwhelm them) with the inundation of religion, and with the abundance of the sacred doctrines. Through Kām (*bocha, Gan*), *dhāra*, *narāstika*, Petenika, and elsewhere finding their way into the uttermost limits of the barbarian countries, for the benefit and pleasure of (all classes) ....... and for restraining [ 50 ] the passions of the faithful, and for the regeneration of those bound in the fetters (of sin?).... are they appointed. Intermingling equally among the dreaded, and among the respected—both in *Pātaliputa* and in foreign places, teaching better things shall they everywhere penetrate; so that they even who (oppose the faith shall at length become) ministers of it.”

v2.c16.s3.t2.17

Edict No. VI:—“Thus spake Piyadasi, the heaven-beloved king!

v2.c16.s3.t2.18

“Never was there in any former period, a system of instruction applicable to every season, and to every action, such as that which is now established by me.

v2.c16.s3.t2.19

“For every season, for behaviour during meals, during repose, in domestic relations, in the nursery, in conversation, in general deportment, and on the bed of death, everywhere instructors (or *Pativedakas*) have been appointed. Accordingly do ye (instructors) deliver instruction in what concerneth my people.

v2.c16.s3.t2.20

“And everywhere in what concerneth my people do I myself perform whatsoever with my mouth I enjoin (unto them); whether it be by me (esteemed) disagreeable, or whether agreeable. Moreover, for their better welfare among them, an awarder of punishment is duly installed. On this account, assembling together those who are dwelling in the reputation of much wisdom, do ye meanwhile instruct them as to the substance of what is hereby ordained by me for all circumstances, and for all seasons. This is not done by me in any desire for the collection of worldly gain but in the real intention that the benefit of my people shall be effected, whereof moreover, this is the root, the good foundation, and the steady repose in all circumstances: there is not a more effectual mode of benefitting all mankind than this on which I bestow my whole labour.

v2.c16.s3.t2.21

“But upon how many living beings (I will pass over the mention of other things) do I confer happiness here:—hereafter likewise let them hope ardently for heaven! Amen!

v2.c16.s3.t2.22

“For this reason has the present religious edict been written:—May it endure for evermore; and so may my sons, and my grandsons, and my great-grandsons uphold the same for the profit of all the world, and labour therein with the most reverential exertion.”

v2.c16.s3.t2.23

Edict No. VII:—“The heaven-beloved King Piyadasi everywhere ardently desireth that all unbelievers may be brought to repentance and peace of mind. He is anxious that every diversity of opinion, and every diversity of passion may shine forth blended into one system, and be conspicuous in undistinguishing charity! Unto no one can be repentance [51] and peace of mind until he hath attained supreme knowledge, perfect faith which surmounteih all obstacles, and perpetual assent.”

v2.c16.s3.t2.24

Edict No. VIII:—“In ancient times festivals for the amusement of sovereigns consisted of gambling, hunting the deer (or antelope), and other exhilarating pleasures of the same nature. But the heaven-beloved king Piyadasi, having attained the tenth year of his anointment, for the happiness of the wise bath a festival of religion (been substituted) :—and this same consists in visits to Brahmans and Sramans, and in alms-giving; and in visits to the reverend and aged; and the liberal distribution of gold, the contemplation of the Universe and its inhabitants, obeying the precepts of religion, and settling religion before all other things, are expedients (he employs for amusement), and these will become an enjoyment without alloy to the heaven-beloved king Piyadasi in another existence.”

v2.c16.s3.t2.25

Edict No. IX :—“Thus spake king Piyadasi, beloved of the gods!

v2.c16.s3.t2.26

“Each individual seeketh his own happiness in a diversity of ways: in the bonds of affection, in marriage, or otherwise, in the reading,—in the rearing of offspring,—in foreign travel :—in these and other similar objects, doth man provide happiness of every degree. But there is great ruination, excessive of all kinds when (a man) maketh worldly objects his happiness. On the contrary, this is what is to be done,—(for most certainly that species of happiness is a fruitless happiness)—to obtain the happiness which yieldeth plentiful fruit, even the happiness of virtue; that is to say :—kindness to dependants, reverence to spiritual teachers are proper; humanity to animals is proper; all these acts and others of the same kind, are to be rightly denominated the happiness of virtue!

v2.c16.s3.t2.27

“By father, and by son, and by brother; by master, (and by servant) it is proper that these things should be entitled happiness. And further, for the more complete attainment of this object, secret charity is most suitable :—yea, there is no alms, and no loving-kindness comparable with the alms of religion, and the loving-kindness of religion, which ought verily to be upheld alike by the friend, by the good-hearted; by kinsman and neighbour, in the entire fulfilment of pleasing duties.

v2.c16.s3.t2.28

“This is what is to be done : this is what is good. With those things let each man propitiate heaven. And how much ought (not) to be done in order to the propitiation of heaven ?”

v2.c16.s3.t2.29

[52] Edict No. X :—“The heaven-beloved king Piyadasi doth not deem that glory and reputation (are) the things of chief importance; on the contrary (only for the prevention of sin) and for enforcing conformity among a people praiseworthy for following the four rules of virtue, and pious, doth the heaven-beloved king Piyadasi desire glory and reputation in this world, and whatsoever the heaven-beloved king Piyadasi chiefly displayeth heroism in obtaining, that is all (connected with) the other world.

v2.c16.s3.t2.30

“For in everything connected with his immortality, there is as regards mortal things in general discredit. Let this be discriminated with encouragement or with abandonment, with honour, or with the most respectful force, and every difficulty connected with futurity shall with equal reverence be vanquished.”⁶³

v2.c16.s3.t2.31

⁶³ *Journal, Royal As. Soc.* XXIII. pp. 163 et seq.

v2.c16.s3.t2.32

Edict No. XI :— “This religious edict is caused to be written by the heaven-beloved King Piyadasi. It is (partly) (written) with abridgment; it is (partly) with ordinary extent; and it is (partly) with amplification : not incoherent (or disjointed), but through-out continuous (and united) it is powerful in overcoming the wise; and it is much written and caused to be written, yet it is always but the same thing repeated over and over again. For the persuasive eloquence which is lavished on each separate subject shall man the rather render obedience thereunto!

v2.c16.s3.t2.33

“Furthermore, at one time even unto the conclusion is this written, incomparable in manner, and conformable with the copy, by RELACHEPU, the scribe and pandit.”⁶⁴

v2.c16.s3.t2.34

⁶⁴ *Journal, As. Soc.* B. VII. p. 262

v2.c16.s3.t2.35

The last edict corresponds with the No. 14 of Girnār and Kapur di Girī, there being no counterparts of Nos. XI to XIII of those places at Dhauli.

v2.c16.s3.t2.36

The above edicts occupy the centre of the scarpment, right in front of the figure of the elephant, in two columns marked by perpendicular lines as described by Major Kittoe, the beginning of each separate edict being indicated by a dash. On the sides of the compartments a framing formed by the lines occur the two separate inscriptions, the first on the left hand side, and the other on the right. These latter are incised in larger letters, and are obviously of a different and subsequent age. The eleventh edict brings the series to a conclusion, and what follows must be posterior. They are also “totally distinct from the general style of Aśoka’s religious edicts.” Instead of opening with the usual formula of “thus spake Piyadasi,” they appeal to the “command of the beloved of the gods”: *devānām piyasa vacanena*, which, says Prinsep, “seems to denote that the proclamation was issued by some functionary under the royal authority.” The same peculiar opening occurs in the short supplementary inscription on the Allahabad pillar, but while that was addressed to the ministry in general, both of the present are confined to the immediate residents in the district—one being worded, “the ministers or officers, enjoying the city in (the province of) Tosalī”,—or it may be “attached to the city *Vihāra*—are to be informed”;—the other to the Prince and the great officers of Tosalī. In both these cases the gerund is in the neuter, but probably the inflections have been omitted in the copying.”⁶⁵ The omission of the name of the Prince in the first tablet and the inclusion of it in the [**53**] last has been accounted for by Prinsep on the supposition that “the Prince had been, in the former instance, too young to be regared, and his chief officers had been the *nagala nehālaka*, as we should say, ‘in charge of the town’.”

v2.c16.s3.t2.37

⁶⁵ *Journal, As. Soc.* VII. p. 448

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The edicts were of general interest as they concerned the whole Buddhist community of India to whom they were addressed. But the purport of the separate proclamations was entirely local, and bore only the inhabitants of the town where they were promulgated. The locale was Tosalī, which occurs in Ptolemy’s tables as the city of *Tosale*. Wilford takes it to be the same with the *Tosala Kosalaka* on the authority of the *Brahmāṇḍa Purāṇa*, and that, in the *Vārāhi Saṃhitā*, is held to be the same with *Kośalaka* or *Kośala*, which the Purāṇas place “behind the Vindhya mountains,” even as Ptolemy has *Tosale metropoles* “on the other side of the Ganges”,⁶⁶ somewhere “near the mountains inhabited by the *Nangologe*”, which Prinsep imagines to be “the *Nāgas* or *Nāgaloka* of the eastern mountains.”⁶⁷ This identification is scarcely admissible. The locale we have to look for should be in the neighbourhood of the rock on which the inscription occurs, and not in the eastern mountains. We know for certain that at one time the Nāgas lived in different parts of India, and were not confined, as at present, to the east of Bengal. It is certain too that the Kośala here meant is not the Province noticed in the *Rāmāyaṇa*, as the kingdom of the hero of that epic. That Tosalī is the same with Kośala is very probable, as in an inscription of Yajāti Keśarī of the 5th century, we find a place near Cuttack named *Dakṣiṇa Kośala* or South Kośala, which we may fairly assume to be the locale named.

v2.c16.s3.t2.39

⁶⁶ *Ptolemy’s Geog.* XI plate, India extra Gangem.

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⁶⁷ *Journal, As. Soc.* VII, p. 448

v2.c16.s3.t2.41

The object of the first ordinance is threefold; *first*, to order punishment of murder to be imprisonment; *second*, to enjoin the reading of the ordinance in the month of Bhādra when the moon is in the constellation Tisya,—the same time when the Jain scriptures are now usually read as an act of great religious merit; and *third*, the ordination of a quinquennial humiliation, the counterpart of which still prevals in many Buddhist countries. The *stupha* or tope near which the reading is ordained is named *Anusatha Tupa* or *Kālānta Tupa*, the site of which has not yet been identified. The first part of the last ordinance is full of lacunæ, and its purport cannot be well defined. In the latter part it proclaims that a *stupha* is consecrated under the name of *Dubalabi*, for the promotion of “undisturbed meditation and for securing every blessing and happiness as to the concerns of this world and the world beyond.” The spot where the ordinance is inscribed is directed to be named *Mahāmata svāsatam*, or “the place of meditation of officers”. The ordinance is ordered to be publicly read out twice every year; once in the month of Bhādra, and again at the close of Phālguṇa, on both occasions when the moon is in the constellation Tisya. In the present day the two periods mentioned are held sacred by the Jains.

v2.c16.s3.t2.42

The site of the last-named *stupha*, Prinsep identifies with the modern village of Dhauli, where Major Kittoe noticed the remains of ancient buildings and relics which fully justifies the identification. That Dubalabi is a corruption of Sanskrit *Durbala* may be readily accepted. It is of course the same with the modern Hindi *Dublā*. In the Prakrit language medial single consonants generally wear out, leaving only its attached vowel in its place, and the *Dubala* of the Pali would thus become *Du-ala*, in the feminine from *Duali*, whence *Dhauli*. The name of the tope was thus the “shrine of the feeble”:—“Probably a kind of hospital, and if Mr. Kittoe’s conjectures as to the small mortars be correct, it must have been amply provided with medicamentary concoction.”

v2.c16.s3.t2.43

The second name *Mahāmata svāsatam* was “apparently given to one of the Caityas, or perhaps to the platform of the elephant situated just above the inscription,” and it means “the place of breathing, or of quiet repose for the priests.” An open terrace on the top of a hill near a religious edifice could not have a more appropriate name. The name is now preserved in that of the rock *Asvastāma*, the more reformed Sanskrit form *Aśvatthāmā* bringing it into relation with one of the heroes of the *Mahābhārata*, being the result of Brahmanical manipulations.

v2.c16.s3.t2.44

*Translation of the first separate Tablet.*

v2.c16.s3.t2.45

“By command of Devanampiya (the beloved of the gods)! In (the city of) Tosali, the public officers in charge of the town are to be enjoined (as follows):—

v2.c16.s3.t2.46

“Whomsoever I ascertain to be a murderer, him I desire to be imprisoned. This I publicly proclaim, and I will carry it into effect however difficult: for this my supreme will is irresistible! On this account the present tope (*stūpa*) (is denominated) the tope of commandment.

v2.c16.s3.t2.47

“From amongst many thousand souls, oh ye my chosen people! repair ye (hither) to the holy men. Every righteous man is my (true) subject, and for my subjects I desire this only, that they may be possessed of every benefit and happiness as to things of this world and of the world beyond ......... and furthermore I desire ye do not purify the wicked until ......

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[ 54 ] “In this country and not anywhere else is to be seen such a *stūpa* (?) in which are provided proper rules of moral conduct. When one man relieves (his fellow-creature) from the bondage and misery (of sin), it necessarily follows that he himself is released from bondage; but again despairing at the number of human beings in the same state (whom he is unable to relieve) he is much troubled. Thence is this *stūpa* so desirable (as an asylum?); that in the midst of virtuous regulations we may pursue our obedient course!

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“And through these classes (of deeds) are people rendered disobedient—viz. by enviousness, by the practice of destroying life, by tyranny, by cruelty, by idleness, by laziness, by waste of time. That morality is to be desired which is based on my ordinances (?) and in all these the roots (or leading principles) are,—the non-destruction of life, and the non-infliction of cruelty. May the desire of such moral guidance endure unto the end of time! and may these (principles), continuing to rise (in estimation), ever flourish; and inasmuch as this benefit and love should be ever had in remembrance, my desire is that in this very manner, these (ordinances) shall be pronounced aloud by the person appointed to the *stūpa*; and adverting to nothing else but precisely according to the commandment of Devanampiya, let him (further) declare and explain them.

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“Much longing after the things (this life) is a disobedience, I again declare: not less so is the laborious ambition of dominion by a prince, (who would be) a proprietor of heaven. Confess and believe in God who is the worthy object of obedience!—for equal to this (belief), I declare unto you, ye shall not find such a means of propitiating heaven. Oh strive ye to obtain this inestimable treasure!

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“And this edict is to be read at (the time of) the lunar mansion Tisa, at the end of the month of Bhātun: it is to be made heard (even if) by a single (listener). And thus (has been founded) the Kālānta *stūpa* for the spiritual instruction of the congregation. For this reason is this edict here inscribed, whereby the inhabitants of the town may be guided in their devotions for ages to come—and as of the people insensibly the divine knowledge and insensibly the (good works) increase, so the god of passion no longer yieldeth them gratification (?).

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“For this reason also I shall cause to be, every five years, a general *nikhaina*, (or act of humiliation ?) (on which occasions) the slaughter (of no animal of any kind ?) shall take place. Having learnt this object, it shall be so carried into effect according to my commandment.

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“And the young prince of Ujein, for the same purpose shall cause a religious observance of the self-same custom : and he shall not allow any transgression of this custom for the space of three years—so that when ....... functionaries have admitted to initiation the penitent, then should any not leave off his (evil) practices—if even there be hundreds (in the same predicament) it shall be certainly done unto him according to the commandment of the Rājā.’'⁶⁸

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⁶⁸ *Journal, As. Soc. VII. pp.* 442 *et seq.*

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*Translation of the last separate Tablet.*

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“By command of Devanampiya! It shall be signified to the prince and the great officers in the city of Tosale.

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“Whomsoever I ascertain to be ...... and this my supreme will is irresistible! On this account is the present *stūpa* ...... and for my loving subjects do I ardently desire to this effect :—that they may be filled with every species of blessing and happiness both as to the things of this world beyond! .... ... may be. Of countless things as yet unknown ....... I ardently desire ....... they may partake! Thus hath said Devanampiya ....... may repose ....... and take pleasure while the removed of affliction is in like manner the chief consequence of true devotion. (?) Devanampiya hath also said :—“fame (consisteth in) this act, to meditate with devotion on my motives, and on my deeds (of virtue) : and to pray for blessings in this world and the world to come. For this purpose do I appoint another [?] *stūpa*—by the which I cause to be respected that which is [above] directed and proclaimed. And my promise is imperishable! However bitter [or hard], it shall be carried into effect by me, and consolation [will accrue to him who obeys ?] by which is exceeding virtue—so be it.

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“Like as love itself so is Devanampiya worthy of respect! and as the soul itself so is the unrelaxing guidance of Devanampiya worthy of respect! and according to [the conduct of] the subject, so is the compassion of Devanampiya : wherefore I myself, to accomplish his commands, will become the slave and hireling of Devanampiya For this reason the Dubalabi tupha [is instituted] for undisturbed meditation, and for [securing every] blessing and happiness as to the concerns of this world and of the world beyond! And thus to the end of time [is this] tupha for the propitiation of heaven.

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“Accordingly strive ye to accomplish each and all of my desires! For this object is this edict here inscribed, whereby [the spot] shall be caused by me to receive the name of *Mahāmata svāsatam*, or [place of meditation of the officers], let it so remain for a perpetual endowment by me, and for the furtherance of religion.

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[55] “And this edict shall be read aloud in the course of the month of Bhātun [Bhādun ?] [when the moon is] in the *nakhatra* [or lunar mansion of] Tisa :—and, as most desirable, also it shall be repeatedly read aloud in the last month of the year, in the lunar mansion Tisa, "even if one person be present; thus to the end of time to afford instruction to the congregation of the tupha."⁶⁹

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⁶⁹ *Journal, As. Soc.* VII. pp. 446 *et seq.*

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**Kosala Gang Tank :—**Close by Dhauli is a large tank, a mile and a half in length by five furlongs in breadth, having a small island in its centre on which there are the remains of what is called a palace (*nār*) or a fort (*bārabāti*). "Once a superb artificial sheet of water," it was, when I saw it, a good deal choked with weed and sand. This sand is probably due to the fact that at one time the tank was fed by a canal leading from the Dayā river to its north-west corner. The line of the canal still exists, but it has so silted up as to be unfit for the purpose for which it was made; except during the rainy season when the river is flooded, and the level of the water in it is much higher than the bed of the canal, and the tank is filled up to the full extent of its size. At one time the canal was spanned by several stone bridges, and on the western or the Dhauli side there are heaps of stone foundations, potsherds, and bricks, which indicate the former existence here of a town; but there is nothing to show that the town was synchronous with the date of the inscription. The tank was excavated during the reign of Gaṅgeśvara Deva in the 12th century, and it is to be presumed that when he got it dug, he had buildings made on its banks as well as on the island. The house on the island was obviously a sort of summer-house such as are seen in other large tanks in the Cuttack and Puri districts, and when the Rājā occupied it, he must have required out-houses for his retinue on the bank of the tank. There is nothing in the ruins to justify the assumption that they have existed since the time of Aśoka. In the case of Dhauli itself the identification of the modern village with the site of the Dubalabi *stūpa* rests on the near resemblance of the name.

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The Uriyās have a disgusting story, taken from the *Mādlā Pañji*, current among them, to account for the origin of the tank, which has thus been narrated by Major Kittoe: "Mahārājā Adhirājā Gaṅgeśvara Deva, having become enamoured of his daughter (by name) Kośalā, sought to attain his object, by the following stratagem. Having assembled the priests and other learned men of his court, he questioned them as to whether it was lawful for a man to enjoy the fruit of his own sowing? Unaware of the real purport of the question, an affirmative answer, such as the Rājā wished, to suit his conscience, was given. After a time the princess being delivered of a son, the Rājā was taken to task for his infamy; but he, on the other hand, threw the blame upon those whose counsel he had sought, reminding them of their answer to the question by which he had deceived them. The Brāhmaṇs, in atonement of the sin they had apparently been the cause of, ordained that a golden vase with a small perforation at the bottom should be placed (filled with water) on the head of the offspring who was to be led by his mother round a space of ground as much as they could travel over until the whole of the water should be expended, and that a tank should afterwards be excavated comprising such space; this mandate was obeyed, and the tank (when finished) called 'Kośalā Gaṅg’ after the Rājā Gaṅgeśvara and his daughter Kośalā.” There is nothing in the history of the later Rājās of Orissa to make the story improbable, and the authority of the *Mādla Pañji*—“the chronicles of the Puri Temple” may, in such a matter, be accepted as reliable. Had there been any doubt as to its authenticity, the story would not have found a place in the chronicles which were recorded by men in the pay of the Rājā and under his immediate control.

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⁷⁰ *Ibid.* p. 436.

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THE ANTIQUITIES OF ORISSA—VOL. II

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R. L. MITRA

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