The Greatest Kings in Indian History

[Bhoja]

Hindu and Buddhist texts describe the rulers of the Sunga Dynasty in the 2nd century BC differently.
The hindu scholars celebrated the Sunga rulers as heroes who protected India against the Greek invaders after the collapse
of the Maurya Empire. On the other hand Buddhist texts describe the Sunga rulers as destroyers of Buddhism. What should we believe?

 

[warriorextreme]

Hindu and Buddhist texts describe the rulers of the Sunga Dynasty in the 2nd century BC differently.
The hindu scholars celebrated the Sunga rulers as heroes who protected India against the Greek invaders after the collapse
of the Maurya Empire. On the other hand Buddhist texts describe the Sunga rulers as destroyers of Buddhism. What should we believe?

For this you should read more about Menander a Greek invader who converted to Buddhism

Menander I - Wikipedia, the free encyclopedia

Also visit this link

https://sites.google.com/site/airavat/military_campaigns_yavans

 

[civfanatic]

Pataliputra itself was attacked by the Indo-Greeks and their probable Indian allies when the Sungas were ruling. I don't see how Sungas could be celebrated as "heroes" in any sense, as they oversaw the decline of Magadha and the loss of its predominant position in the Indian Subcontinent. Later the Satavahanas (Andhras) captured Pataliputra and ended the Kanva dynasty (successors to the Sungas), pushing Magadha into political obscurity for the next three centuries.

 

[Bhoja]

Pataliputra itself was attacked by the Indo-Greeks and their probable Indian allies when the Sungas were ruling. I don't see how Sungas could be celebrated as "heroes" in any sense, as they oversaw the decline of Magadha and the loss of its predominant position in the Indian Subcontinent. Later the Satavahanas (Andhras) captured Pataliputra and ended the Kanva dynasty (successors to the Sungas), pushing Magadha into political obscurity for the next three centuries.

2nd century BC India was quite a dramatic period in Indian history. It marked the collapse of the Maurya Empire but 2nd century BC also produced 3 major kings Pusyamitra Sunga of the Sunga Dynasty, Satakarni of the Satavahana Dynasty and Kharavela of Orissa. The fact that there are Hindu, Buddhist and Jain sources of this period makes it rather difficult to understand what truly happened during this period. The Jain Emperor Kharavela of Orissa claimed in his own records that he defeated the Satavahanas and Sunga Dynasty But according to some sources Satakarni also defeated Sunga Dynasty. Both sources do not necessarily contradict each other as the rule of Satakarni seems to have started during the end of Kharavelas reign. Which means Kharavela defeated the Satavahanas and the ruler of Sunga Dynasty and after the death of Kharavela Satakarni defeated Sunga Dynasty. But Hindu scholars like Patanjali and even Kalidasa who lived several centuries after the rule of the Sunga Dynasty praised the Sunga rulers as great kings and even as protectors of India against the Greek invaders.
But the Jain Emperor Kharavela claimed that he attacked the Yavana(Greek) invader and forced him to retreat.
Greek invaders did attack India after the collapse of the Maurya Empire but they quickly retreated to Pakistan and Afghanistan so it seems obvious that a Indian ruler was responsible for the retreat. But who was the hero who protected India against the Greek invaders in the 2nd century BC. Was it Satakarni, Kharavela or Pusyamitra Sunga?

 

[civfanatic]

Greek invaders did attack India after the collapse of the Maurya Empire but they quickly retreated to Pakistan and Afghanistan so it seems obvious that a Indian ruler was responsible for the retreat. But who was the hero who protected India against the Greek invaders in the 2nd century BC. Was it Satakarni, Kharavela or Pusyamitra Sunga?

We can only speculate on the battles between the Sungas and Indo-Greeks; we do not know the exact cause or even the outcome of this conflict. However, Pusyamitra Sunga simply did what any king would do by defending his kingdom against the Yavana invaders. The more important question is what was the position of Magadha during this time as compared to the previous dynasties (Mauryan and Nanda)? It is clear that Magadha declined in power during this time and that the Sungas were unable to exercise the same power as that of the Mauryas, for whatever reason. Their "heroic" resistance against Indo-Greeks does not change this fact.

Other Indian dynasties, namely the Satavahanas, were much more successful in resisting foreign invasions than the Sungas. The Satavahana rule lasted nearly four centuries and during this time South India was successfully defended from the invasions by Sakas and Kushanas, who had overwhelmed most of West and North India.

But Hindu scholars like Patanjali and even Kalidasa who lived several centuries after the rule of the Sunga Dynasty praised the Sunga rulers as great kings and even as protectors of India against the Greek invaders.

Just curious, in what text does this praise of the Sungas occur? This is interesting and I would like to learn more about it.

 

[Iamanidiot]

Ancient Indian history is frustrating it has no proper sources

 

[civfanatic]

Ancient Indian history is frustrating it has no proper sources

Yes, there's too much speculation and conjecture and not enough concrete facts.

 

[Iamanidiot]

Too many gaps and bious Brahmins are quite useless in anyday it shows

 

[Bhoja]

We can only speculate on the battles between the Sungas and Indo-Greeks; we do not know the exact cause or even the outcome of this conflict. However, Pusyamitra Sunga simply did what any king would do by defending his kingdom against the Yavana invaders. The more important question is what was the position of Magadha during this time as compared to the previous dynasties (Mauryan and Nanda)? It is clear that Magadha declined in power during this time and that the Sungas were unable to exercise the same power as that of the Mauryas, for whatever reason. Their "heroic" resistance against Indo-Greeks does not change this fact.

Other Indian dynasties, namely the Satavahanas, were much more successful in resisting foreign invasions than the Sungas. The Satavahana rule lasted nearly four centuries and during this time South India was successfully defended from the invasions by Sakas and Kushanas, who had overwhelmed most of West and North India.




Just curious, in what text does this praise of the Sungas occur? This is interesting and I would like to learn more about it.

Kalidasa celebrated in his work Mālavikāgnimitram the Sunga rulers as the heroes who protected India against the Greek Invaders. He even claimed that the Sunga rulers did conquer whole northern India.
Anyway the Satavahana rulers did indeed play an important role in the 1st and 2nd century CE for India. The Satavahana rulers did defeat the Scythian invaders and stopped their expansion. These victories led to the decline of the Scythian kingdom which is also known as western kshatrapas. Later the Gupta Emperor Chandragupta II took advantage of this and
destroyed the Scythian kingdom and liberated northwestern India from foreign rule. You could say that the combined
actions of the Satavahana rulers and the Gupta rulers protected India against the Scythian invaders.
The Hindu scholars like Kalidasa and the Hindu Purana texts glorified the achievements of the Guptas and celebrated
them as heroes who drove the Mlechhas out of India. But as far as I know they seem to be silent about the achievements
of the later Satavahana rulers of 2nd century CE because they seem to have patronized Buddhism.
Buddhist texts claimed that the great Buddhist philosopher Nagarjuna was patronized by the Satavahana ruler
in the 2nd century CE. When you read the Hindu texts like the Puranas or Kalidasas works you get the feeling
that Hindu scholars felt proud of the Gupta Empire which is understandable. The Gupta Empire was established as a
major Hindu Empire in northern India after more than 300 years since the collapse of the last Hindu Empire of North India
the Sunga Dynasty.
The Gupta Empire can definitely be considered as one of the greatest Empires in Indian history.
Gupta rulers were liberal rulers who introduced a fair tax system like the Mauryans. They were hindu rulers but they
were tolerant rulers who also patronized Buddhism. The famous Buddhist Nalanda University was expanded
under the rule of the Gupta kings and became the center of education in Asia. The Indian economy
flourished and north Indian literature reached a new peak. The Gupta society was also quite liberal as slavery
was rare. And the caste system was also not as strict as it was during medieval period.

 

[Bhoja]

That system ended in 5th century A.D. So the unity that could've stopped invaders at periphery itself, was missing since the post Gupta period of 6th century AD (with exception of Harshavardhan).
I consider it to be a great achievement to still hold out for centuries in front of the onslaught, while other regions in the world fell within months, like a pack of cards.

I disagree with you. The system to stop foreign invaders did not miss after the Gupta Empire. At the end India was protected against the Arab invaders in the 8th and 9th century because of the Pratihara Empire of north India and the Chalukya
and Rashtrakuta Empire of south India.
Northern India did collapse in the late 12th and 13th century because there did not exist a major Indian Empire or Dynasty
like the Maurya, Gupta, Pala or Pratihara Empires to protect northern Indian against foreign invaders. The political decline of
north India started in the 11th century when it was ruled by several weak kingdoms.
Even southern India started to decline in the late 12th century after the collapse of the Chalukya Empire and Chola Empire.

 

[Virendra]

I disagree with you. The system to stop foreign invaders did not miss after the Gupta Empire. At the end India was protected against the Arab invaders in the 8th and 9th century because of the Pratihara Empire of north India and the Chalukya
and Rashtrakuta Empire of south India.

Arabs were thwarted, no doubt about that. It happened because of alliances between strong Kingdoms.
My point is - if there's a weak/non-existent core, the periphery can never be strong enough.
Next thing to happen is that enemy would punch holes in the periphery and sweep in. Then since you don't have a strong central core you cannot repulse them completely.
But if there's still strength left in a decentralized setup, you resist in multiple concentrated pockets.
That is what unfolded in India. With that kind of setup it was bound to happen sooner or later,

Northern India did collapse in the late 12th and 13th century because there did not exist a major Indian Empire or Dynasty
like the Maurya, Gupta, Pala or Pratihara Empires to protect northern Indian against foreign invaders.

Pratihars were not a north India wide power. They were one of the many strong Kingdoms of north India that time.

Bappa Rawal (Kalbhoj) of Guhil clan was the unchallenged ruler in Rajasthan then.
His power can be gauged from the fact that he was able to join (with Mewar) many smaller Rajput states like Ajmer and Jaisalmer to form his own confederation against Arabs. He defeated the Arab advance from Rajasthan beating them in retreat across entire Rajputana from Mewar to beyond the borders of Rajasthan.

Nagabhatta of Gurjara-Pratihara clan from Gurjaratra desh was ruling in Gujarat, Malwa, parts of S. Rajasthan - south of Bappa and his minor allies. He defeated the Arab advance at Avanti. This is recorded at the Gwalior inscription of King Bhoja I.

Prince Avanijanashraya Pulakesi, son of Governor Jayasimha Varman of Lat (South Gujarat) was ruling in Navasari on behalf of Chalukyan emperor from south - Vikramaditya II. He defeated the Arab advance at Navasari. This is recorded at the Navasari inscription.

Pulakesi and Nagabhata allied against Arabs.
I couldn't confirm on Nagabhatta and Bappa Rawal's alliance but there are theories/references on it.

Why did the Kingdoms become weak later? However strong they may be, infighting has its costs. It splinters the strength of a nation into a higher degree of decentralization.
Lalitaditya Muktipada of Kashmir and Yashovarman of Kannauj also allied, defeated the Arabs multiple times between northern UP, Punjab and Kashmir.
Then what happened? Yashovarman fought and killed Lalitaditya.

The political decline of north India started in the 11th century when it was ruled by several weak kingdoms.
Even southern India started to decline in the late 12th century after the collapse of the Chalukya Empire and Chola Empire.

Every nation, every people have seen infighting, weak rulers. Even the Mughals who ruled India were fraught with their own Generals revolt, fratricides etc. Central Asian Turks had baffling infighting, look at Babur's condition of why and when he ran out of Central Asia
This happened everywhere, we just didn't handle that well.
Besides we were, are an agrarian society .. not the nomads. With our kind of civilizations, there is an even more urgent need of a strong central core functioning all the time.

Regards,
Virendra

 

[Bhoja]

Arabs were thwarted, no doubt about that. It happened because of alliances between strong Kingdoms.
My point is - if there's a weak/non-existent core, the periphery can never be strong enough.
Next thing to happen is that enemy would punch holes in the periphery and sweep in. Then since you don't have a strong central core you cannot repulse them completely.
But if there's still strength left in a decentralized setup, you resist in multiple concentrated pockets.
That is what unfolded in India. With that kind of setup it was bound to happen sooner or later,



Pratihars were not a north India wide power. They were one of the many strong Kingdoms of north India that time.


Regards,
Virendra

The Pratihara Empire was an Indian Empire. The Pratihars ruled a huge part of northern India for almost 200 years.
Even the Arabs were impressed by the military strength of the Pratihara Empire of north India and the
Rashtrakuta Empire of south India. The Arabs gave up their dream to conquer India in the 9th century when
the Pratihara and Rashtrakuta Empires reached their peak. Its not like that I don't give any credit to
Bappa Rawal or Pulakesi who defeated the Arab invaders in the early 8th century and protected India.
But the Arabs stopped to invade India in the 9th century because of the Pratihars and Rashtrakutas.
A few great Indian kings ruled in northern India in the 11th and 12th century like Govindachandra of Varanasi,
Raja Bhoj of Malwa, Kumarpal of Gujarat and Prithviraj Chauhan of Delhi but none of them was able
to establish a new Empire in northern India.

 

[civfanatic]

Indian states have always been extremely decentralized, and this was their major weakness. Even "imperial" powers like the Guptas were little more than a federation (I use the term loosely) of largely independent local kings and chieftains who simply swore loyalty to the monarch in Pataliputra after being defeated by him. The conquered lands were never systematically incorporated into the greater empire, as they were by the Chinese empires for example. Notice how Gupta imperial power collapsed like a deck of cards in the face of the devastating 5th century Huna invasions. The Huns were eventually repulsed from India by Yasodharman of Malwa and Narasimhagupta in the 6th century, but not before much of North India was overrun and the Guptas put into irreversible decline. The Hunas were simply an early prelude of even more barbaric (and more successful) invasions from Central Asia.

 

[bharata]

Voted for krisha deva raya .A legend in south india

 

[civfanatic]

A replica of Ashoka's pillar in Thailand, a symbol of the triumphant expansion of dhamma throughout Asia which began under the reign of the great Chakravartin Devanampiya Piyadassi. Has any other son of Aryavarta had such a wide and enduring impact on human civilization, than Samraat Ashoka Maurya?

 

[Bhoja]

A replica of Ashoka's pillar in Thailand, a symbol of the triumphant expansion of dhamma throughout Asia which began under the reign of the great Chakravartin Devanampiya Piyadassi. Has any other son of Aryavarta had such a wide and enduring impact on human civilization, than Samraat Ashoka Maurya?

The 3 great Indian mathematicians Aryabhata, Brahmagupta and Bhaskara created the modern numeral system
and the concept of zero as a number and had a bigger impact on modern civilization than Ashoka.

 

[civfanatic]

The 3 great Indian mathematicians Aryabhata, Brahmagupta and Bhaskara created the modern numeral system
and the concept of zero as a number and had a bigger impact on modern civilization than Ashoka.

Possible, but we are discussing kings and not mathematicians or scholars.

The question was a rhetorical one. There is indeed no Indian king who had a greater impact on the world as a whole than Ashoka.

 

[Singh]

Possible, but we are discussing kings and not mathematicians or scholars.

The question was a rhetorical one. There is indeed no Indian king who had a greater impact on the world as a whole than Ashoka.

Thanks for educating us all on Ashoka.
Can you produce his edicts ? I read a few of them and they had made a very profound affect on me.

Sent from my Nexus 7 using Tapatalk HD

 

[civfanatic]

Thanks for educating us all on Ashoka.
Can you produce his edicts ? I read a few of them and they had made a very profound affect on me.

Sure. Ashoka's edicts are numerous, so I will post just his 14 major rock edicts and two Kalinga rock edicts here. There are also several pillar edicts and minor rock edicts, which I will post later. Let this post be used as a resource for those who want to learn more about Ashoka from primary sources, and appreciate the ideals and vision of this great emperor, who was the greatest in India's history - and indeed, one of the greatest in the history of the world.


I Rock Edict

Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be written. Here in my domain no living beings are to be slaughtered or offered in sacrifice. Nor should festivals be held, for Beloved-of-the-Gods, King Piyadasi, sees much to object to in such festivals, although there are some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of.

Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds of thousands of animals were killed every day to make curry. But now with the writing of this Dhamma edict only three creatures, two peacocks and a deer are killed, and the deer not always. And in time, not even these three creatures will be killed.

II Rock Edict

Everywhere within Beloved-of-the-Gods, King Piyadasi's domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni (Lanka) and where the Greek king Antiochos rules, and among the kings who are neighbors of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals.

III Rock Edict

Beloved-of-the-Gods, King Piyadasi, speaks thus: Twelve years after my coronation this has been ordered -- Everywhere in my domain the Yuktas, the Rajjukas and the Pradesikas shall go on inspection tours every five years for the purpose of Dhamma instruction and also to conduct other business. Respect for mother and father is good, generosity to friends, acquaintances, relatives, Brahmans and ascetics is good, not killing living beings is good, moderation in spending and moderation in saving is good. The Council shall notify the Yuktas about the observance of these instructions in these very words.

IV Rock Edict

In the past, for many hundreds of years, killing or harming living beings and improper behavior towards relatives, and improper behavior towards Brahmans and ascetics has increased. But now due to Beloved-of-the-Gods, King Piyadasi's Dhamma practice, the sound of the drum has been replaced by the sound of the Dhamma. The sighting of heavenly cars, auspicious elephants, bodies of fire and other divine sightings has not happened for many hundreds of years. But now because Beloved-of-the-Gods, King Piyadasi promotes restraint in the killing and harming of living beings, proper behavior towards relatives, Brahmans and ascetics, and respect for mother, father and elders, such sightings have increased.

These and many other kinds of Dhamma practice have been encouraged by Beloved-of-the-Gods, King Piyadasi, and he will continue to promote Dhamma practice. And the sons, grandsons and great-grandsons of Beloved-of-the-Gods, King Piyadasi, too will continue to promote Dhamma practice until the end of time; living by Dhamma and virtue, they will instruct in Dhamma. Truly, this is the highest work, to instruct in Dhamma. But practicing the Dhamma cannot be done by one who is devoid of virtue and therefore its promotion and growth is commendable.

This edict has been written so that it may please my successors to devote themselves to promoting these things and not allow them to decline. Beloved-of-the-Gods, King Piyadasi, has had this written twelve years after his coronation.

V Rock Edict

Beloved-of-the-Gods, King Piyadasi, speaks thus: To do good is difficult. One who does good first does something hard to do. I have done many good deeds, and, if my sons, grandsons and their descendants up to the end of the world act in like manner, they too will do much good. But whoever amongst them neglects this, they will do evil. Truly, it is easy to do evil.

In the past there were no Dhamma Mahamatras but such officers were appointed by me thirteen years after my coronation. Now they work among all religions for the establishment of Dhamma, for the promotion of Dhamma, and for the welfare and happiness of all who are devoted to Dhamma. They work among the Greeks, the Kambojas, the Gandharas, the Rastrikas, the Pitinikas and other peoples on the western borders. They work among soldiers, chiefs, Brahmans, householders, the poor, the aged and those devoted to Dhamma -- for their welfare and happiness -- so that they may be free from harassment. They (Dhamma Mahamatras) work for the proper treatment of prisoners, towards their unfettering, and if the Mahamatras think, "This one has a family to support," "That one has been bewitched," "This one is old," then they work for the release of such prisoners. They work here, in outlying towns, in the women's quarters belonging to my brothers and sisters, and among my other relatives. They are occupied everywhere. These Dhamma Mahamatras are occupied in my domain among people devoted to Dhamma to determine who is devoted to Dhamma, who is established in Dhamma, and who is generous.

This Dhamma edict has been written on stone so that it might endure long and that my descendants might act in conformity with it.

VI Rock Edict

Beloved-of-the-Gods, King Piyadasi, speaks thus: In the past, state business was not transacted nor were reports delivered to the king at all hours. But now I have given this order, that at any time, whether I am eating, in the women's quarters, the bed chamber, the chariot, the palanquin, in the park or wherever, reporters are to be posted with instructions to report to me the affairs of the people so that I might attend to these affairs wherever I am. And whatever I orally order in connection with donations or proclamations, or when urgent business presses itself on the Mahamatras, if disagreement or debate arises in the Council, then it must be reported to me immediately. This is what I have ordered. I am never content with exerting myself or with despatching business. Truly, I consider the welfare of all to be my duty, and the root of this is exertion and the prompt despatch of business. There is no better work than promoting the welfare of all the people and whatever efforts I am making is to repay the debt I owe to all beings to assure their happiness in this life, and attain heaven in the next.

Therefore this Dhamma edict has been written to last long and that my sons, grandsons and great-grandsons might act in conformity with it for the welfare of the world. However, this is difficult to do without great exertion.

VII Rock Edict

Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart. But people have various desires and various passions, and they may practice all of what they should or only a part of it. But one who receives great gifts yet is lacking in self-control, purity of heart, gratitude and firm devotion, is a mean person.

VIII Rock Edict

In the past kings used to go out on pleasure tours during which there was hunting and other entertainment. But ten years after Beloved-of-the-Gods had been coronated, he went on a tour to Sambodhi and thus instituted Dhamma tours. During these tours, the following things took place: visits and gifts to Brahmans and ascetics, visits and gifts of gold to the aged, visits to people in the countryside, instructing them in Dhamma, and discussing Dhamma with them as is suitable. It is this that delights Beloved-of-the-Gods, King Piyadasi, and is, as it were, another type of revenue.

IX Rock Edict

Beloved-of-the-Gods, King Piyadasi, speaks thus: In times of sickness, for the marriage of sons and daughters, at the birth of children, before embarking on a journey, on these and other occasions, people perform various ceremonies. Women in particular perform many vulgar and worthless ceremonies. These types of ceremonies can be performed by all means, but they bear little fruit. What does bear great fruit, however, is the ceremony of the Dhamma. This involves proper behavior towards servants and employees, respect for teachers, restraint towards living beings, and generosity towards ascetics and Brahmans. These and other things constitute the ceremony of the Dhamma. Therefore a father, a son, a brother, a master, a friend, a companion, and even a neighbor should say: "This is good, this is the ceremony that should be performed until its purpose is fulfilled, this I shall do." Other ceremonies are of doubtful fruit, for they may achieve their purpose, or they may not, and even if they do, it is only in this world. But the ceremony of the Dhamma is timeless. Even if it does not achieve its purpose in this world, it produces great merit in the next, whereas if it does achieve its purpose in this world, one gets great merit both here and there through the ceremony of the Dhamma.

X Rock Edict

Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to be of great account unless they are achieved through having my subjects respect Dhamma and practice Dhamma, both now and in the future. For this alone does Beloved-of-the-Gods, King Piyadasi, desire glory and fame. And whatever efforts Beloved-of-the-Gods, King Piyadasi, is making, all of that is only for the welfare of the people in the next world, and that they will have little evil. And being without merit is evil. This is difficult for either a humble person or a great person to do except with great effort, and by giving up other interests. In fact, it may be even more difficult for a great person to do.

XI Rock Edict

Beloved-of-the-Gods, King Piyadasi, speaks thus: There is no gift like the gift of the Dhamma, no acquaintance like acquaintance with Dhamma, no distribution like distribution of Dhamma, and no kinship like kinship through Dhamma. And it consists of this: proper behavior towards servants and employees, respect for mother and father, generosity to friends, companions, relations, Brahmans and ascetics, and not killing living beings. Therefore a father, a son, a brother, a master, a friend, a companion or a neighbor should say: "This is good, this should be done." One benefits in this world and gains great merit in the next by giving the gift of the Dhamma.

XII Rock Edict

Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he honors them with gifts and honors of various kinds. But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values this -- that there should be growth in the essentials of all religions. Growth in essentials can be done in different ways, but all of them have as their root restraint in speech, that is, not praising one's own religion, or condemning the religion of others without good cause. And if there is cause for criticism, it should be done in a mild way. But it is better to honor other religions for this reason. By so doing, one's own religion benefits, and so do other religions, while doing otherwise harms one's own religion and the religions of others. Whoever praises his own religion, due to excessive devotion, and condemns others with the thought "Let me glorify my own religion," only harms his own religion. Therefore, contact (between religions) is good. One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions.

Those who are content with their own religion should be told this: Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values that there should be growth in the essentials of all religions. And to this end many are working -- Dhamma Mahamatras, Mahamatras in charge of the women's quarters, officers in charge of outlying areas, and other such officers. And the fruit of this is that one's own religion grows and the Dhamma is illuminated also.

XIII Rock Edict

Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas.

Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this -- that Brahmans, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees -- that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods.

There is no country, except among the Greeks, where these two groups, Brahmans and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Therefore the killing, death or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those who do wrong should be forgiven where forgiveness is possible.

Even the forest people, who live in Beloved-of-the-Gods' domain, are entreated and reasoned with to act properly. They are told that despite his remorse Beloved-of-the-Gods has the power to punish them if necessary, so that they should be ashamed of their wrong and not be killed. Truly, Beloved-of-the-Gods desires non-injury, restraint and impartiality to all beings, even where wrong has been done.

Now, it is conquest by Dhamma that Beloved-of-the-Gods considers to be the best conquest. And it (conquest by Dhamma) has been won here, on the borders, even six hundred yojanas away, where the Greek king Antiochos rules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni. Here in the king's domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere people are following Beloved-of-the-Gods' instructions in Dhamma. Even where Beloved-of-the-Gods' envoys have not been, these people too, having heard of the practice of Dhamma and the ordinances and instructions in Dhamma given by Beloved-of-the-Gods, are following it and will continue to do so. This conquest has been won everywhere, and it gives great joy -- the joy which only conquest by Dhamma can give. But even this joy is of little consequence. Beloved-of-the-Gods considers the great fruit to be experienced in the next world to be more important.

I have had this Dhamma edict written so that my sons and great-grandsons may not consider making new conquests, or that if military conquests are made, that they be done with forbearance and light punishment, or better still, that they consider making conquest by Dhamma only, for that bears fruit in this world and the next. May all their intense devotion be given to this which has a result in this world and the next.

XIV Rock Edict

Beloved-of-the-Gods, King Piyadasi, has had these Dhamma edicts written in brief, in medium length, and in extended form. Not all of them occur everywhere, for my domain is vast, but much has been written, and I will have still more written. And also there are some subjects here that have been spoken of again and again because of their sweetness, and so that the people may act in accordance with them. If some things written are incomplete, this is because of the locality, or in consideration of the object, or due to the fault of the scribe.

I Kalinga Rock Edict

Beloved-of-the-Gods says that the Mahamatras of Tosali who are judicial officers in the city are to be told this: I wish to see that everything I consider to be proper is carried out in the right way. And I consider instructing you to be the best way of accomplishing this. I have placed you over many thousands of people that you may win the people's affection.

All men are my children. What I desire for my own children, and I desire their welfare and happiness both in this world and the next, that I desire for all men. You do not understand to what extent I desire this, and if some of you do understand, you do not understand the full extent of my desire.

You must attend to this matter. While being completely law-abiding, some people are imprisoned, treated harshly and even killed without cause so that many people suffer. Therefore your aim should be to act with impartiality. It is because of these things -- envy, anger, cruelty, hate, indifference, laziness or tiredness -- that such a thing does not happen. Therefore your aim should be: "May these things not be in me." And the root of this is non-anger and patience. Those who are bored with the administration of justice will not be promoted; (those who are not) will move upwards and be promoted. Whoever among you understands this should say to his colleagues: "See that you do your duty properly. Such and such are Beloved-of-the-Gods' instructions." Great fruit will result from doing your duty, while failing in it will result in gaining neither heaven nor the king's pleasure. Failure in duty on your part will not please me. But done properly, it will win you heaven and you will be discharging your debts to me.

This edict is to be listened to on Tisa day, between Tisa days, and on other suitable occasions, it should be listened to even by a single person. Acting thus, you will be doing your duty.

This edict has been written for the following purpose: that the judicial officers of the city may strive to do their duty and that the people under them might not suffer unjust imprisonment or harsh treatment. To achieve this, I will send out Mahamatras every five years who are not harsh or cruel, but who are merciful and who can ascertain if the judicial officers have understood my purpose and are acting according to my instructions. Similarly, from Ujjayini, the prince will send similar persons with the same purpose without allowing three years to elapse. Likewise from Takhasila also. When these Mahamatras go on tours of inspection each year, then without neglecting their normal duties, they will ascertain if judicial officers are acting according to the king's instructions.

II Kalinga Rock Edict

Beloved-of-the-Gods speaks thus: This royal order is to be addressed to the Mahamatras at Samapa. I wish to see that everything I consider to be proper is carried out in the right way. And I consider instructing you to be the best way of accomplishing this. All men are my children. What I desire for my own children, and I desire their welfare and happiness both in this world and the next, that I desire for all men.

The people of the unconquered territories beyond the borders might think: "What is the king's intentions towards us?" My only intention is that they live without fear of me, that they may trust me and that I may give them happiness, not sorrow. Furthermore, they should understand that the king will forgive those who can be forgiven, and that he wishes to encourage them to practice Dhamma so that they may attain happiness in this world and the next. I am telling you this so that I may discharge the debts I owe, and that in instructing you, that you may know that my vow and my promise will not be broken. Therefore acting in this way, you should perform your duties and assure them (the people beyond the borders) that: "The king is like a father. He feels towards us as he feels towards himself. We are to him like his own children."

By instructing you and informing you of my vow and my promise I shall be applying myself in complete fullness to achieving this object. You are able indeed to inspire them with confidence and to secure their welfare and happiness in this world and the next, and by acting thus, you will attain heaven as well as discharge the debts you owe to me. And so that the Mahamatras can devote themselves at all times to inspiring the border areas with confidence and encouraging them to practice Dhamma, this edict has been written here.

This edict is to be listened to every four months on Tisa day, between Tisa days, and on other suitable occasions, it should be listened to even by a single person. Acting thus, you will be doing your duty.

 

[Singh]

Beautiful, thank you so much Civf.