222 Inscription in the old character on the [March, 



The seventh edict expresses, not an order, but an earnest desire on 

 the part of the king that all the diversities of religious opinion may be 

 obliterated ; that every distinction in rank and in tastes may be harmo- 

 nized into one system of bhdvasudhi, that peace of mind, or repose of 

 conscience which proceeds from knowledge, from faith and entire assent. 

 The eighth edict contrasts the mere carnal amusements patronized by 

 former rajas, with the more harmless and pious enjoyment prescribed 

 by himself. The dhammaydtd, or in Sanskrit dharraaydtrd^ the festival 

 of religion, is thus set in opposition to the vihdraydtrd, festival of 

 amusement ; and it is stated to consist in the visits to holy people, in 

 alms-giving, in respect to elders, and similar praise-worthy sources of ra- 

 tional gratification. This edict is dated in (or rather after) the tenth 

 year of Piyadasi's reign. 



The ninth edict continues the thread of the same discourse by ex- 

 patiating on the sources of true happiness, not such as the worldling 

 seeks in marriage, in rearing children, in foreign travel and such things ; 

 but the dharma mangalam, the happiness of virtue, which displays 

 itself in benevolence to dependants, reverence to one's pastors ; in 

 peace with all men ; abundant charity and so forth ; through which 

 alone can the blessings of heaven be propitiated. 



The tenth paragraph comments upon Yaso vd kiti vd, f the glory 

 or renown' which attend merely the vain and transitory deeds of this 

 world. The raja is actuated by higher motives, and he looks beyond 

 for the reward for which he strives with heroism (pavdkramena) the 

 most zealous yet respectful. 



The eleventh edict is not to be found at Dhauli, but it is well pre- 

 served at Girnar and the meaning is clear throughout. As former 

 paragraphs had vaunted the superiority of every act connected with 

 dharma, so this upholds that the imparting of dharma itself is the 

 chiefest of charitable donations, and then it points out as usual how the 

 possession of this treasure becomes manifest in good works rewarded 

 with temporary blessings in this world and endless moral merit (or the 

 reward of it) in the next. 



The twelfth edict is likewise wanting in the Cuttnck series. It is 

 addressed to all unbelievers whether domestic or ascetic, with entreaty 

 and with more solid and more persuasive bounty, though with direct 

 disavowal that fame is the object. There is some little obscurity 

 in the passages which follow regarding the mode of dealing with the two 

 great divisions of the unbelievers who are distinguished as dptapasanda 

 (those fit for conversion or actually converted), and parapdsanda ultra- 

 heretics, or those upon whom no impression had been made ; but the 



