Buddhism, Human Rights and Social Renewal
Asoka's Edicts:The First Bill of Human and Animal Rights

[Ed. Note: In the last issue of Human Rights SOLIDARITY, we concluded the 10-part series of the book by Nalin Swaris entitled Buddhism, Human Rights and Social Renewal. In this issue, we include an article from the book's appendix.]

Rock pillars inscribed with Asoka's edicts have been discovered in a vast area covering modern India, Pakistan, Nepal and Afghanistan. The inscriptions are in local languages. At the extreme west of the empire, near modern Kandahar in Afghanistan, the inscriptions are in Greek and Aramaic; elsewhere they are in the Brahmi script. Asoka, meaning "Sorrowless," adopted the title "Devanampiya Piyadasi," which means "Beloved of the Gods, He Who Looks with Affection," and is referred to as such in the edicts.

Asoka's edicts are historical evidence of the first State to legally recognise religious and cultural pluralism. By "the essentials of all religions" (Edict 12), Asoka probably meant, not the doctrines or beliefs of religions, but ethical principles which are consistent with the Five Precepts. This put an end to the indiscriminate burning of forests to clear land for cultivation. The Brahmins regarded such practices as a spectacular offering to the fire god Agni to ritually purify the land. Asoka banned fire sacrifices by decree, together with practices leading to heavy drinking, public orgies, deplorable excesses and crime.

The Fourteen Rock Edicts

(1) 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. In time, not even these three creatures will be killed.

(2) Everywhere within Beloved-of-the-Gods, King Piyadasi's domain, and among the people beyond the borders, everywhere has 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.

(3) Beloved-of-the-Gods, King Piyadasi, speaks thus: Twelve years after my coronation this has been ordered: Everywhere in my domain the yuktas (subordinate officers), the rajukas (rural administrators) and the pradesikas (heads of the districts) shall go on inspection tours every five years for the purpose of Dhamma instruction and also to conduct other business. The council shall notify the yuktas about the observance of these instructions in these very words.

(4) In the past, for many hundreds of years, killing or harming living beings and improper behaviour towards relatives and improper behaviour towards Brahmins 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. . . . Truly, this is the highest work, to instruct in Dhamma. But practising the Dhamma cannot be done by one who is devoid of virtue, and therefore, its promotion and growth is commendable.

(5) In the past, there were no Dhamma Mahamatras (High Commissioners of Dhamma), but such officers were appointed by me 13 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 soldiers, chiefs, Brahmins, householders, the poor, the aged and those devoted to Dhamma-for their welfare and happiness-so that they may be free from harassment. They work for the proper treatment of prisoners and for the release of those who have a family to support, the sick and the aged. 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.

(6) 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 dispatching business. Truly, I consider the welfare of all to be my duty, and the root of this is exertion and the prompt dispatch 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 to attain heaven in the next.

(7) 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-such a person is mean.

(8) In the past, kings used to go out on pleasure tours during which there was hunting and other entertainment. But 10 years after Beloved-of-the-Gods had been crowned he went on a tour to Sambodhi and thus instituted Dhamma tours. During these tours, the following things took place: visits and gifts to Brahmins 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.

(9) 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 behaviour towards servants and employees, respect for teachers, restraint towards living beings and generosity towards ascetics and Brahmins. 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 neighbour 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.

(10) 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.

(11) Beloved-of-the-Gods, King Piyadasi, speaks thus: There is no gift comparable to the gift of the Dhamma, the honouring of the Dhamma, the sharing of the Dhamma, fellowship in the Dhamma. And it consists of this: proper behaviour towards servants and employees, respect for mother and father, generosity to friends, companions, relations, Brahmins and ascetics and not killing living beings. Therefore, a father, a son, a brother, a master, a friend, a companion or a neighbour 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.

(12) Beloved-of-the-Gods, King Piyadasi, honours both ascetics and the house-holders of all religions, and he honours them with gifts and honours of various kinds. But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honours as much as he values this: 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 honour 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 honours 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.

(13) Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported; 100,000 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 Brahmins, 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. . . . 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 600 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.

(14) 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.

(Compiled from the translation by Ven S. Dhammika)