History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c91.320

v7.c91.320

¹⁶⁴⁹ The important words in the Rock edict at Brahmagiri, Rūpanāth and six other places are quoted here (there are slight variations and some omissions in almost all of them here and there); I follow the reading in the Rūpanath text given by Prof Jules Bloch in 'Les Inscriptions d' Aśoka' (Paris, 1950 pp 145–148) ‘देवानं प्रिये हेबमाह · सातिरेकानि अढातिियानि व (स्तानि) य सुमि पाकासके (उपासके ?) नो चु बाढ़ि पक्कते (पकन्ते) सातिलेके चु संवछरे य सुमि हकं संघ (संघे) उपेते बाढ़ि च पक्कन्ते या इमाय कालाय जम्बुदिपस्सि अमिरसा देवा हुसु ते दानि मिस्सा कटा पक्कमस्स हि एस फले नो च एसा महत्तता पापोत्तवे खुद्रकेन पि पक्कमिनैन सकिये पिपुले पि स्वर्गे आरोढेवे · (the rest is omitted). The Erragudi copy of the edict reads ‘इमिना चु कालेन अमिरसा मुनिस्सा देवेहि ते दानि मिसितपूता’. Two others from near by regions read इमिना चु कालेन अमिरसा समाना मुनिस्सा जम्बुदीपस्सि मिस्सा देवेहि There are some gaps and mistakes in these and it is not clear what is meant Probably the sentence in these latter may be rendered 'During that time men that were true (or, if we take *amissā* as equal to *amiśrā* 'that were not mixed with gods') became false (or, became mixed with gods'). The words from पक्कमस्स onwards mean 'this is the result of zeal; it cannot be attained by greatness (by one occupying a merely high position), even for a small person it is possible to reach heaven by zeal.' Mr. Ramchandra Dikshitar in Prof Rangaswami Aiyangar Presentation volume pp. 25–30 argues that Aśoka was a Hindu as he refers to 'Svarga' This is not correct, since the edict itself recites that Aśoka had been a lay follower of Buddha for more than 2½ years before the date of the edict and that for more than a year before it he approached the community of monks and became a zealous Buddhist (or probably a monk) Even early Pali works speak of Gods from heaven coming to pay respect to Buddha. So the mere mention of *svarga* means little. Aśoka does not appear to have been trained in the sacred Pali books if any existed. He hardly ever mentions nirvāna, never mentions fundamental tenets of early Buddhism (in all his numerous edicts) like the Four Noble Truths or the Noble Eight-fold Path or Pratītya samutpāda He was probably attracted by Buddha's teachings on moral endeavour and subscribed to them and disliked sacrifices. He appears to have believed in gods and desired that the people should strive for heaven (vide 6th Rock edict at Girnar 'परत्र च स्रगं आराधयन्तु' and similar words in the 10th Rock edict) This is all that can be said positively.