Epigraphia Indica Vol 34

Author(s): D C Sircar
Publisher: Archaeological Survey of India

Page 28

7
No. 1]
GRAECO-ARAMAIC INSCRIPTION OF ASOKA NEAR KANDAHAR
The fact is referred to in Pillar Edict VI in which Aseka recollects his action after twenty-six years from his anointment (cf. duvaḍasa-rasa-abhisitena me dhamma-lipi likhāpitā loka ā hita-sukhāye, 'being anointed twelve years, I have caused to be engraved a dhamma-inscription for the welfare and happiness of the world'). Since the bilingual inscription is dated, as we have seen, ten years after the anointment, it cannot be a translation of Rock Edict IV; but as it has a very close relation with the ideas of the latter, we are sure that Asoka had already undertaken his action two years before the promulgation of the said edict which he finally considered as fundamental.
On the other hand, the date given in Rock Edict VIII for Asoka's start for Sambodhi is exactly the same as the date of our bilingual inscription, i.e. when he was anointed ten years. That was the time following the increase of his zeal which took place one year after his conversion. Evidently, since this conversion, consequent on the conquest of Kalinga, he had not completely renounced his old habits, some animals being still killed for his meals, as is mentioned in Rock Edict I and in the Aramaic part of our inscription. The first fruits of the increase of his zeal were the complete cessation of killing, the beginning of the propagands for the new era, and his great pilgrimage. Subsequently, when he was anointed twelve years, he issued the edict which became Rock Edict IV when the series of Rock Edicts were collected, and he directed his officers (yuta, rajuka and prade ika) to go about with this edict (dhranim arusa ti) every five years (Rock Edict III). When he was anointed thirteen years, he created the Dramamahama'ras (Rock Edict V).
We now see exactly the place of the bilingual inscription in the succession of the deeds of Asoka. It belongs to the very beginning of his endeavour to propagate a more profitable life throughout his empire. This action was not specifically Buddhistic. There is no trace of a Buddhistic bias in the prescriptions either in the Greek text or in Rock Edict IV. The Aramaic text was accommodated to the Semitic creeds as is evidenced by the statement about the end of this text: "And there is no Judgment for all pious men." This is in full harmony with the instructions of Asoka. A Buddhist upāsaka himself and recommending Buddhist texts for the study even of Buddhist monks and nuns (cf. the Bhabra Edict), he nevertheless took care of all other sects (cf. Rock Edict XII), and his mahamatras were commanded to ensure the prosperity of all sects (cf. Pillar Edict VII). Piety for the Greeks, Truth for the Aramaic-speaking poople, the Dhamma was the right Order for every society.
From the historical point of view, also the Graeco-Aramaic inscription is significant. The place of its discovery is in all probability the region of the ancient site of Alexandria of Arachosia where, according to Strabo (XV, 2, 9), Alexander had established Greek colonies and which was transferred by Seleukos Nikator to Chandragupta Maurya, the grandfather of Asoka. Now we know that Greek culture was well preserved in the said country under Mauryan rule till the days of Asoka and that the Arachosian province was still in the possession of that king. The Yonas or Greeks, who were different from those under the Greek kings and inhabited the territories lying within the empire of Asoka (cf. Rock Edicts V and XIII), are now located. The inscription was engraved for the sake of the Yonas who were Asoka's subjects.
These Yonas are mentioned in Asoka's edicts in association with the Kamboyas or Kambojas who were probably Iranian autochthons of the region where the Greek colonies were established. Prof. Benveniste has surmised that the Aramaic part of the bilingual inscription was meant for their use. The language, it is true, is Aramaic and not Iranian; but it contains several words borrowed from the Iranian language as was usual throughout the whole Achaemenid empire. For about two centuries, the administrative language in the ancient provinces of the Achaemenid empire conquered by Alexander had been Aramaic, in spite of the fact that the empire, and in this region the people, were Iranian. It was normally preserved in subsequent times and, we see now, also under the Indian domination.