Re: A Memoir on Kotla Firoz Shah, Delhi, by J.A. Page
Posted: Sun Oct 31, 2021 4:00 am
APPENDIX.
The Topra pillar now set up on the roof of the three storied citadel of Kotla Firoz Shah at Delhi contains seven edicts of Asoka, besides several minor inscriptions of pilgrims and travellers.
The first six edicts and part of the seventh edict are inscribed on the four sides of the pillar; while the remaining lines of the seventh edict run all around the pillar. A translation of the edicts is reproduced below from Dr. Hultzsch's Corpus Inscriptionum Indicarum Vol. I: —
First Pillar edict.
North face of pillar.
Translation.
Second Pillar edict.
North face of pillar.
Translation.
Third Pillar edict.
North face of pillar.
Translation.
Fourth Pillar edict.
West face of pillar.
Translation.
Fifth Pillar edict.
South face of pillar.
Translation.
Sixth Pillar edict.
East face of pillar.
Translation.
Seventh Pillar edict.
East face of pillar.
Translation.
Round the pillar.
Translation.
Besides the edicts, there are three short inscriptions recording the victories of Chahamana Visaladeva. Vigraharaja, king of Sakambari or Sambhar son of Annalladeva dated Samvat 1220 (A.D. 1164).1 [Indian Antiquary, Vol. XIX, 1890, p. 215.] Among the smaller inscriptions on the pillar mention may be made of the name of Sri Bhadra Mitra or Subhadramitra written in Gupta script2, [Cunningham’s. A.S.R., Vol. I, p. 167.] and also other names of Sabarnakaras (goldsmiths) viz., Surya Vishnu, Varma, Har Mugha (or Singha) and his son Kumara. The name of a wandering mendicant Siddha Bhayankara Natha Jogi occurs on the pillar. According to Cunningham all these inscriptions were engraved when the pillar stood on its original site at Topra3. [Cunningham’s A.S.R., Vol. V, p. 143.] Later on after its removal two more records were added on to it both in Nagari and dated Samvat 1581 (A.D. 1524): the engravers being Amra and Vyas son of Sayana. The last mentions the name of Sulitana Ibrahima or Sultan Ibrahim Lodi, (A.D. 1517-25).
The Topra pillar now set up on the roof of the three storied citadel of Kotla Firoz Shah at Delhi contains seven edicts of Asoka, besides several minor inscriptions of pilgrims and travellers.
The first six edicts and part of the seventh edict are inscribed on the four sides of the pillar; while the remaining lines of the seventh edict run all around the pillar. A translation of the edicts is reproduced below from Dr. Hultzsch's Corpus Inscriptionum Indicarum Vol. I: —
First Pillar edict.
North face of pillar.
Translation.
“King Devanampriya Priyadarsin speaks thus.
This rescript on morality was caused to be written by me (when I had been) anointed twenty-six years. (Happiness) in this (world) and in the other (world) is difficult to secure without great love of morality, careful examination, great obedience, great fear (of sin), (and) great energy. But indeed by my instruction this regard for morality and love of morality have been promoted day by day and will progress still (more). And my agents, also, both the high ones and the low ones, and those of middle rank, are conforming to and practising (morality), (and are thus) able to stir up fickle (persons). In the same way the Mahamatras of the borderers also (are acting). For (their) instruction (is) this, viz., to protect according to morality, to dispose according to morality, to cause pleasure according to morality (and) to guard (their speech) according to morality.
Second Pillar edict.
North face of pillar.
Translation.
King Devanampriya Priyadarsin speaks thus.
(To practise) morality is meritorious: but what does morality include?
(It includes) few sins, many virtuous deeds, compassion, liberality, truthfulness, (and) purity. The gift of spiritual insight also has been bestowed by me in many ways. On bipeds and quadrupeds, on birds and aquatic animals various benefits have been conferred by me (even) to the boon of life. And many other virtuous deeds also have been performed by me. For the following purpose was this rescript on morality caused to be written by me, (viz.), in order that (men) might conform to it, and that it might be of long duration. And he who will act thus will perform good deeds.
Third Pillar edict.
North face of pillar.
Translation.
King Devanampriya Priyadarsin speaks thus.
(Men) regard only (their) virtuous deeds, (thinking); ‘This virtuous deed has been performed by me.' They do not at all regard (their) evil deeds, (thinking): ‘This evil deed has been performed by me: this very (act) is called a sin.' Now this is indeed difficult to recognize. But indeed this ought to be regarded thus: ‘These (passions), viz., fierceness, cruelty, anger, pride envy, are called sinful. Let me not ruin (myself) by (these) very (passions). The following ought to be specially regarded; 'This (action conduces) to my (happiness) in this (world), that other (action) to my (happiness) in the other (world).
Fourth Pillar edict.
West face of pillar.
Translation.
King Devanampriya Priyadarsin speaks thus.
This rescript on morality was caused to be written by me (when I had been) anointed twenty-six years. My Lajukas are occupied with the people, with many hundred thousands of men.
I have ordered that either rewards or punishments are left to their discretion in order that the Lajukas should perform (their) duties confidently (and) fearlessly, that they should bestow welfare and happiness on the people of the country, and that they should confer benefits (on them). They will know how to cause pleasure and to cause pain (to them), and will exhort the people of the country through those who are devoted to morality in order that they may attain (happiness) both in this (world) and in the other (world). The Lajukas also must obey me. They will also obey the agents who know (my) wishes. And these (agents) will also exhort those (people), in order that the Lajukas may be able to please me. For, as one feels confident after having entrusted (his) child to an intelligent nurse, (thinking): 'The intelligent nurse will be able to keep my child well,' so the Lajukas were appointed by me for the welfare and happiness of the country people. In order that they should perform (their) duties, being fearless, confident, (and) unperturbed, for this (purpose) I have ordered that either rewards or punishments are left to the discretion of the Lajukas. For the following is to be desired, (viz.), that there should be both impartiality in judicial proceedings and impartiality in punishment. And my order (reaches) even so far (that) a respite of three days is granted by me to persons lying in prison on whom punishment has been passed, (and) who have been condemned to death. (In this way) either (their) relatives will persuade those (Lajukas) to (grant) their life, or, if there is none who persuades (them) they will bestow gifts or will undergo fasts in order to (attain happiness) in the other (world). For my desire is this, that even when the time (of respite) has expired, they should attain (happiness) in the other (world). And various moral practices, self control, (and) the distribution of gifts are (thus) promoted among the people.
Fifth Pillar edict.
South face of pillar.
Translation.
King Devanampriya Priyadarsin speaks thus.
(When I had been) anointed twenty-six years the following animals were declared, by me inviolable, viz., parrots, mainas, the aruna, the ruddy geese, wild geese, the nandimukha, the gelata, bats, green-ants terrapins, bonely fish, the Vedaveyaka, the Ganga-puputaka, skate- fish, tortoises and porcupines, squirrels, the srimara, bulls set at liberty, iguanas, the rhinoceros, white doves, domestic doves (and) all the quadrupeds which are neither useful nor edible. Those (she-goats), ewes, and sows (which are) either with young or in milk, are inviolable, and also those (of their) young ones (which are) less than six months old. Cocks must not be caponed. Husks containing living animals must not be burnt. Forests must not be burnt either uselessly or in order to destroy (living beings). Living animals must not be fed with (other) living animals. Fish are inviolable, and must not be sold, on the three Chaturmasis, (and) on the Tishya full-moon during three days (viz.), the fourteenth, the fifteenth, (and) the first (tithi) and invariably on every fast day. And during these same days also no other classes of animals which are in the elephant park (and) in the preserves of the fishermen, must be killed. On the eighth (tithi) of (every) fortnight, on the fourteenth, on the fifteenth, on Tishya, on Punarvasu, on the three Chaturmasis (and) on festivals, bulls must not be castrated, (and) he-goats, rams, boars, and whatever other (animals) are castrated (otherwise) must not be castrated (then). On Tishya, on Punarvasu, on the Chaturmasis, (and) during the fortnight of (every) Chaturmasi, horses (and) bullocks must not be branded. Until (I had been) anointed twenty-six years, in this period the release of prisoners was ordered by me twenty-five (times).
Sixth Pillar edict.
East face of pillar.
Translation.
King Devanampriya Priyadarsin speaks thus.
(When I had been) anointed twelve years, rescripts on morality were caused to be written by me for the welfare and happiness of the people, (in order that), not transgressing those (rescripts), they might attain a promotion of morality in various respects. (Thinking): 'thus the welfare and happiness of the people (will be secured),' I am directing my attention not only to (my) relatives, but to those who are near and far, in order that I may lead them to happiness, and I am instructing (them) accordingly. In the same manner I am directing my attention to all classes. And all the sects have been honoured by me with honours of various kinds. But this is considered by me (my) principal (duty), viz., visiting (the people) personally. (When I had been) anointed twenty-six years, this rescript on morality was caused to be written by me.
Seventh Pillar edict.
East face of pillar.
Translation.
King Devanampriya Priyadarsin speaks thus.
The kings who were in times past, had this desire, that men might (be made to) progress by the promotion of morality: but men were not made to progress by an adequate promotion of morality. Concerning this, King Devanampriya Priyadarsin speaks thus. The following occurred to me. On one hand, in times past, kings had this desire that men might (be made to) progress by an adequate promotion of morality: (but) on the other hand, men were not made to progress by an adequate promotion of morality. How then might men (be made to) conform to (morality)? How might men (be made to) progress by an adequate promotion of morality? How could I elevate them by the promotion of morality? Concerning this. King Devanampriya Priyadarsin speak, thus. The following occurred to me. I shall issue proclamations on morality, (and) shall order instruction in morality (to be given).
Round the pillar.
Translation.
Hearing this men will conform to (it), will be elevated, and will (be made to) progress considerably by the promotion of morality. For this purpose proclamations on morality were issued by me (and) manifold instruction in morality was ordered (to be given), (in order that those agents) (of mine) too, who are occupied with many people, will exhort (them) and will explain (morality to them) in detail. The Lajukas also, who are occupied with many hundred thousands of men— these two were ordered by me: ‘In such and such a manner exhort ye the people who are devoted to morality.' Devanampriya Priyadarsin speaks thus. Having in view this very (matter). I have set up pillars of morality, appointed Mahamatras of morality, (and) issued (proclamations) on morality. King Devanampriya Priyadarsin speaks thus. On the roads banyan trees were caused to be planted by me (in order that) they might afford shade to cattle and men, (and) mango- groves were caused to be planted. And (at intervals) of eight Kos wells were caused to be dug by me, and flights of steps (for descending into the water) were caused to be built. Numerous drinking places were caused to be established by me, here and there for the enjoyment of cattle and men. (But) this so called enjoyment (is) (of little consequence). For with various comforts have the people been blessed both by former kings and by myself. But by me this has been done for the following purpose: that they might conform to that practice of morality. Devanampriva Priyadarsin speaks thus. Those my Malta matron of morality too are occupied with affairs of many kinds which are beneficial to ascetics as well as to householders, and they are occupied also with all sects. Some (Mahamatras) were ordered by me to busy themselves with the affairs of the Samgha: likewise others were ordered by me to busy themselves also with the Brahman as (and) Ajivikas: others were ordered by me to busy themselves also with various (other) sects; (thus) different Mahamatras (are busying themselves) specially with different (congregations). But my Mahamatras of morality are occupied with these (congregations) as well as with all other sects. King Devanampriva Priyadarsin speaks thus. Both these and many other chief (officers) are occupied with the delivery of the gifts of myself as well as of the queens, and among my whole harem (they are reporting) in diverse ways different worthy recipients of charity both here and in the provinces. And others were ordered by me to busy themselves also with the delivery of the gifts of (my) sons and of other queens' sons, in order (to promote) noble deeds of morality (and) the practice of morality. For noble deeds of morality and the practice of morality (consist in) this, that (morality), viz., compassion, liberality, truthfulness, purity, gentleness, and goodness, will thus be promoted among men. King Devanampriya Priyadarsin speaks thus. Whatsoever good deeds have been performed by me, those the people have imitated, and to those they are conforming. Thereby they have been made to progress and will (be made to) progress in obedience to mother and father, in obedience to elders, in courtesy to the aged, in courtesy to Brahmanas and Sramanas, to the poor and distressed, (and) even to slaves and servants. King Devanampriva Priyadarsin speaks thus. Now this progress of morality among men has been promoted (by me) only in two ways, (viz.), by moral restrictions and by conversion. But among these (two), those moral restrictions are of little consequence; by conversion, however, (morality is promoted) more considerably. Now moral restrictions indeed are these, that I have ordered this, (that) certain animals are inviolable. But there are also many other moral restrictions which have been imposed by me. By conversion, however, the progress of morality among men has been promoted more considerably (because it leads) to abstention from hurting living beings (and) to abstention from killing animals. Now for the following purpose has this been ordered, that it may last as long as (my) sons and great-grandsons (shall reign and) as long as the moon and the sun (shall) shine, and in order that (men) may conform to it. For if one conforms to this, (happiness) in this (world) and in the other (world) will be attained. This rescript on morality was caused to be written by me (when I had been) anointed twenty-seven years. Concerning this Dovanampriya says. This rescript on morality must be engraved there, where either stone pillars or stone slabs are (available), in order that this may be of long duration."
Besides the edicts, there are three short inscriptions recording the victories of Chahamana Visaladeva. Vigraharaja, king of Sakambari or Sambhar son of Annalladeva dated Samvat 1220 (A.D. 1164).1 [Indian Antiquary, Vol. XIX, 1890, p. 215.] Among the smaller inscriptions on the pillar mention may be made of the name of Sri Bhadra Mitra or Subhadramitra written in Gupta script2, [Cunningham’s. A.S.R., Vol. I, p. 167.] and also other names of Sabarnakaras (goldsmiths) viz., Surya Vishnu, Varma, Har Mugha (or Singha) and his son Kumara. The name of a wandering mendicant Siddha Bhayankara Natha Jogi occurs on the pillar. According to Cunningham all these inscriptions were engraved when the pillar stood on its original site at Topra3. [Cunningham’s A.S.R., Vol. V, p. 143.] Later on after its removal two more records were added on to it both in Nagari and dated Samvat 1581 (A.D. 1524): the engravers being Amra and Vyas son of Sayana. The last mentions the name of Sulitana Ibrahima or Sultan Ibrahim Lodi, (A.D. 1517-25).