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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA (III) Abstention from the slaughter of life, absence of cruelty to living to creatures, seemly behavior to relatives, seemly behaviour to the Śramaṇas and Brāhmaṇas, obedience to mother and father (and) obedience to the aged have increased now owing to the instruction in Dharma (imparted) by king Priyadarśin, Beloved of the Gods, in such a degree as was not possible to achieve for many hundreds of years in the past by (means of) showing to the people the (representations of) celestial cars and (celestial) elephants, masses of fire (i.e. hell-fire) as well as (many) other heavenly forms.[1] (IV) The practice of Dharma of the above kind as well as of various other kinds have increased and king Priyadarśin, Beloved of the Gods, will certainly cause such practices of Dharma to increase (still more). (V) Further, the sons, grandsons and great-grandsons of king Priyadarśin, Beloved of the Gods, will promote this practice of Dharma till the time of universal destruction and, (themselves) abiding by Dharma and good conduct, will instruct (people) in Dharma. (VI) Verily, instruction in Dharma is (considered by him to be his ) supreme duty. (VII) But the practice of Dharma is not possible for a person devoid of good conduct. (VIII) Therefore, in the matter (of Dharma), an increase is good as also its non-decrease. (IX) This (record) has been caused to be written for the following purpose, (viz.) that the promotion of Dharma should be adhered to and that no decrease of it should be countenanced. (X) This record has been caused to be written by king Priyadarśin, Beloved of the Gods, twelve years after his coronation.
Rock Edict VIII (in the middle)
1 (I) atikaṁtaṁ aṁtalaṁ Devānaṁpiyā vih[ā]la-yātaṁ nāma nikhamisu [|*] (II) heta migaviyā
aṁnāni cha hedisāni ābhi[la]mani
TRANSLATION (I) In the ages gone by, (kings styled) ‘Beloved of the Gods’ used (only) to go out on tours of pleasure. _______________________________________________
[1] Cf. my Maski Inscription of Aśoka, p. 26. In the place of ‘fire’, the Shāhbāzgarhī version has ‘light’,
possibly meaning ‘divine light’.
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