of duty, that (benevolence) is chaff, (which is contracted) with a friend, a 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. ject, 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. "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?" TABLET X. Prof. Wilson's Translation. The beloved of the gods, the Prince Piyadasi, does not esteem glory and fame as of 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. "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. "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." TABLET XI. Prof. Wilson's Translation. Thus says the beloved of the gods King Priyadasi: There is no gift like the gift of virtue, whether it be the praise of virtue, the apportionment of virtue, or relationship of virtue. This (gift) is the cherishing of slaves and dependents, pious devotion to mother and father, generous gifts to friends and kinsmen, Brahmanas and Sramanas: and the non-injury of living beings is good. In this manner, it is to be lived by father and son, and brother, and friend, and friend's friend (?), and by a master (of slaves), and by neighbours. This is good, this is to be practised, and thus having acted, there is happiness in worldly existence, and hereafter great holiness is obtained by this gift of virtue. Mr Prinsep's Translation. "Thus spake PIYADASI, the king beloved of the gods !— "There is no such charity as the charity which springeth from virtue,-(which is) the intimate knowledge of virtue, the inheritance of virtue, the close union with virtue! And in these maxims it is manifested :— 'kindness towards servants and hirelings; towards mother and father, dutiful service is proper: towards a friend's offspring, to kindred in general, to Brahmans and Sramans, almsgiving is proper: avoiding the destruction of animal life is proper.' "And this (saying) should be equally repeated by father and son, (?) by the hireling, and even so by neighbours in general! "This is excellent-and this is what ought to be done! "And whoso doeth thus is blessed of the inhabitants of this world and in the next world endless moral merit resulteth from such religious charity." TABLET XII. : Proj. Wilson's Translation. The beloved of the gods King Priyadasi, honours all forms of religious faith, whether professed by ascetics or householders; he honours them with gifts and with manifold kinds of reverence; but the beloved of the gods considers no gift or honour so much as the increase of the substance (of religion) his encouragement of the increase of the substance of all religious belief is manifold. But the root of his (encouragement) is this reverence for one's own faith, and no reviling nor injury of that of others. Let the reverence be shown in such and such a manner as is suited to the difference of belief; as when it is done in that manner it augments our own faith and benefits that of others. Who ever acts otherwise injures his own religion and wrongs that of others, for he who in some way honours his own religion and reviles that of others, saying, having extended to all our own belief, let us make it famous, he who does this throws difficulties in the way of his own religion: thi, his conduct, cannot be right. The duty of a person consists in respect and service of others. Such is the wish of Mr Prinsep's Translation. "The heaven-beloved King PIYADASI propitiateth all unbelievers, both of the ascetic and of the domestic classes; by charitable offerings, and by every species of puja doth he (strive to) propitiate them. Not that the beloved of the gods deemeth offerings or prayers to be of the same (value) with true glory. The promotion of his own salvation promoted in many ways, the salvation of all unbelievers ... of which indeed this is the root, and the whole substance. .. 'Again, the propitiation of the converted heretic, and the reproof of the unconverted heretic must not be (effected) by harsh treatment: but let those who enter into discussion (conciliate them) by restraint of their own passions, and by their mild address. By such and such conciliatory demeanour shall even the unconverted heretics be propitiated. And such conduct increaseth the number of converted heretics, while it disposeth of the unconverted heretic, and effecteth a revolution of opinion in him. And (he) encourageth the converted heretic, while he disposeth completely of the unconverted heretic, whoso the beloved of the gods; for in all forms of religion there may be many scriptures (Sutras) and many holy texts which are to be thereafter followed through my protection. The beloved of the gods considers no gift or reverence to be equal to the increase of the essence of religion; and as this is the object of all religions, with a view to its dissemination, superintendents of moral duty as well as over women, and officers of compassion as well as other officers (are -appointed), and the fruit of this (regulation) will be the augmentation of our own faith, and the lustre of moral duty. ever propitiateth the converted heretic, or reproveth the unconverted heretic, by the pecuniary support of the converted heretic. And whoso, again, doth so, he purifieth in the most effectual manner the heretic; and of himself such an act is his very breath, and his well-being. "Moreover, hear ye the religion of the faithful and attend thereto:' even such is the desire, the act, the hope of the beloved of the gods, that all unbelievers may speedily be purified, and brought into contentment speedily. "Furthermore from place to place this most gracious sentiment should be repeated: 'The beloved of the gods doth not esteem either charitable offering or puja, as comparable with true glory. The increase of blessing to himself is as much (importance) to all unbelievers.' "For this purpose have been spread abroad ministers of religion possessing fortitude of mind, and practices of every virtue may the various congregations co-operate (with them) for the accomplishment thereof. For the increase of converts is indeed the lustre of religion." TABLET XIII. Mr Prinsep's Translation. ...... Whose equality, and exertion towards that object, exceeding activity, judicious conduct. . . . . . afterwards in the Kalinga provinces not to be obtained by wealth. . . . . . the decline of religion, murder, and death, and unrestrained license of mankind; when flourished the (precious maxims) of Devánampiyo, comprising the essence of learning and of science :-dutiful service to mother and father; dutiful service to spiritual teachers; the love of friend and child; (charity) to kinsfolk, to servants (to Brahmans and Sramans, &c., which) cleanse away the calamities of generations further also in these things unceasing perseverance is fame. There is not in either class of the heretics of men, not, so to say, a procedure marked by such grace,. . . . ...... nor so glorious nor friendly, nor even so extremely liberal, as Devánampiyo's injunction for the non-injury, and content of living creatures the Greek King besides, by whom the Kings of Egypt, PTOLEMAIOS and ANTIGONOS, (?) and MAGAS, ...... both here and in foreign (countries), everywhere the religious ordinances of Devánampiyo effect conversion, wherever they go; ...... conquest is of every description: but further the conquest which bringeth joy springing from pleasant emotions, becometh joy itself: the victory of virtue is happiness: the victory of happiness is not to be overcome, that which essentially possesses a pledge of happiness, such victory is desired in things of this world and things of the next world! . . . . . . and "And this place is named the WHITE ELEPHANT, conferring pleasure on all the world." TABLET XIV. Mr Prinsep's Translation. "This religious edict is caused to be written by the heavenbeloved 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 throughout 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! "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.” |