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JULY, 1891.]
THE INSCRIPTIONS OF PIYADASI.
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certainly good grounds for comparing them with the charas (or chúras) whose employment is recommended to Hindú princes by the Dharanaśástras. So far as regards them, probably Piyadasi's only innovation was the zeal with which he required and beard their reports.
As for the rajjakas, we have seen that their principal, but not their only (yathá añáya pi kuimaya, Ed. III) duty, was the preaching of the dhaima, and that chiefly for the benefit of the
tharmayutas. Although, it is true, the text is not absolutely explicit, it appears likely that to them also was entrusted the execution of the will of the king with reference to those condemned to death (Col. Ed.' IV). Piyadasi determined to give these unhappy people a respite of three days before their execution, so that they might prepare themselves for the punishment by fasting and alms, and might practise meditation with a view to their salvation in the world to come. We have here an inspiration which is entirely religious; and the intervention of the rajjúkas would perfectly agree with what has been said above regarding the character of their office.
I would have little to add regarding them, did they not play an important part in an insti. tution peculiar to Piyadasi, the anusamyana, which is very characteristic, but the nature and ritual of which are unfortunately not explained with the accuracy which we should desire.
I desire to draw the attention of the reader to two decisive passages. Their translation is, I believe, certain as regards its general lines. We first read in the 3rd edict, - Everywhere in my empire let the faithful of the religion, the rajjika and the governor, set out every five years for the anusarnyána, for this reason for the teaching of the dharima, as well as for any other duty. The teaching of the dharima, that is to say, “It is good to obey one's mother and one's father, etc." The first detached edict of Dh. and J. concludes as follows:- It is also for this purpose that regularly every fifth year I shall summon [to the anusanyána) every72 mahámátra who will be mild, patient, and a respecter of life, in order that, hearing these things, he may act according to my instructions. The Prince (Governor) of Ujjayini also will for this purpose summon an assembly of the same nature, but he shall do so every three years without fail. So also at Takshasilâ. While repairing to the anusanyána, without at the same time neglecting their other particular duties, these mahamitras will learn these things. Let them. act in accordance therewith, following the instructions of the king.'
It is the exact meaning of the word anusarnyána which makes the difficulty. Instead of the assembly,' which I have songht for in it, Prof. Kern (loc. cit.), and after him Dr. Bühler (p. 21), understand it as a tour of inspection. Dr. Bühler relies on its etymological meaning, and also on the fact that the word is really used in Sanskrit to signify to visit in turn.' I willingly admit that, at first sight, this translation would appear to be the most natural one. At the same time, Prof. Kern himself admits73 that my interpretation is not impossible, and that as a matter of fact, as san-ya certainly does mean to meet together,' anusarnyána, could easily, with the addition of the distributive meaning contained in anu, express the idea of meeting, assembly.' On the other hand, the translation which my learned colleagues propose for the word seems to me to be irreconcilable with the passages which have just been cited.
In fact, it follows from the first detached edict at Dhauli, that the mahdmátras, whom the king intends, or orders, to set out for the anusanyána,' are supposed to go there to seek for them. selves, and not to carry to others, teaching and moral instraction. I believe that I have shown in my commentary, that the text can bear no dther interpretation. Moreover, that is the only one which logically fits into the general bearing of the whole edict. It is addressed to the mahámátras, and only contains exhortations, a kind of sermon, regarding their duties. Fail not,' concludes the king, 'to satisfy me by acting in this way. It is for this purpose (that is to say, quite clearly, to obtain every satisfaction from you that this inscription hath been engroven ... It is also for this purpose (that is to say, again evidently, to remind you of your dạtjes)
11 The ploral which follows, t4 mahaman, justifies this translation. TS Geschied. van het Buddhisme, II, 220 n.
