________________
266
THE INDIAN ANTIQUARY.
(JUNE, 1903.
When "Piyadasi, king of Magadha," sends greeting to the clergy,' or "King Piyadasi, in the thirteenth year of his reign," bestows a cave-dwelling on certain ascetics, the formula ased in each of these cases certainly produces the impression that the word Piyadasi must be interpreted in the Aboka inscriptions as having practically the force of a proper name.
Mach the same impression is produced by the language of the Dipavansa, & Ceylonese chronicle compiled in the fourth century A. D. The chronicler states that "Piyadassana was anointed king" 218 years after the death of the Buddha, and in a series of passages uses Piyadassi and the nearly identical form Piyadassana as synonyms for the proper names Asôka or Asôkadhamma.
The form Piyadasi with one 8, used in the inscriptions, is, of course, the same word as Piyadassi, with the double 8, used by the Pali writer. Both forms represent the Sanskrit priyadarsi or priyadarin, which is actually ased in the Panjâb versions of the inscriptions. The Páli Piyadassana, which represents the Sauskrit priyadarsana, does not occur in the inscriptions.
In my book on Asöka I adopted a rendering published by Professor Kern many years ago, and stated that Asoka in his edicts uses the name Piyadasi," which means the Humane,' and I further interpreted this name, title or epithet, as being the emperor's "name in religion," as distinguished from his secular, personal name,
M. Sylvain Lévi in a friendly review has criticized my translation and interpretation, and stated that he considers Piyadasi (Priyadarbin) to be a generic epithet belonging to the formula of the royal style ( protocole royal), and expressing nothing more individual than the words 'Majesty' or 'Sire.'7 The learned critic has developed this proposition in his very suggestive article on certain terms employed in the inscriptions of the Western Satraps, I translate his observations into English for the benefit of Indian readers to whom French may not be familiar.
"The official value," he observes, "of the expression bhadramukha as a mode of address to royal princes suggests a respectable history for this commonplace formula. In fact, it is difficult to distinguish this invocation of the propitious countenance' from an analogous title made illustrious by a famous example of its use."
Bhadramulcha is undoubtedly merely another notation of the idea expressed by the word priyadarsin - in Prakrit, piyadassi. Priyadarsin is a person who looks amiable,' or has an amiable appearance. Whilst the Satraps bestow upon themselves the epithot bhadramukha, King Satakarņt Gotamiputra, the contemporary, neighbour, rival, and conqueror of the Satraps, receives in & posthumous panegyric the still current epithet of piyadasana (Sanskrit, priyadariana). .
The formula devånampiya piyadasi 14jao of the ABOka inscriptions is therefore wholly composed of general designations borrowed from the royal style, without a single word referring individually to the author of the inscriptions. Notwithstanding the current practice, it is no longer permissible to speak of King Piyadasi,' any more than of
King Devânimpriya.' ABóka, whatever his motives may have been, must have intentionally avoided inserting his personal name in his inscriptions.10
• BhAbra Ediot. Dr. Bloch has rightly pointed out that the word magadhe ( also read as magadham, ante, Vol. XX. p. 165) must be taken as in the nominative case. Magadhe seems to be the correct reading. The tranelation in Asoka, p. 142, is therefore erroneous. • BarAbar Cave Inscription A.
• The passages are fully quoted in J. R. A. 8., 1901, p. 828. . Asoka, pp. 16, 41.
+ Revue de l'Histoire des Religionis, 1902, p. 285. • Rajaraflo Gotamiputasa.... patipunachadamadalasa sirika-piyadasanas, etc. (No. 18, NAaik, No. 14, Pl. liii., p. 108, 4. 8. W. I., Vol. IV.). • LQja is tho Magadhi form of raja.
10 Journal Ar atigue, Jan.-Fev. 1902, p. 105.
