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THE INDIAN ANTIQUARY
[ DECEMBER, 1926
One is disposed to agree with Dr. Bhandarkar's character could be made by the Buddhist priesthood view that the original Andhra-desa of ancient in Burma to persons of another country and faith, days was far more extonsive than tho Andhra-desa thoro is no radical objection to tho assumption of later agus, though one may doubt whether it that some similar arrangement was made for one really sincluded all the districta specified by the who not only held the exalted position of ruler Author. Nor can one feel quite certain about his of India, but was also himself a Buddhist. suggestion that Satiyaputra was the modern Chapter 1V is concerned with an analysis of the Travancore, though it certainly was situated Dhamma or Dharma of Aboks; and the author somewhere in the extreme south of the peninsula. lays stress on the fact that Aboka was a lay follower Dr. Bhandarkar, however, is apparently not fully of Buddhism and that his preaching was addressed convinced himself of the correctness of his suggestion to householders. On this account he makes no And leaves the identity of this .much-discussed mention of Nirvana or the Eight-fold Path, which region still open. The Pulindas he locates in were subjects for the Bhikshup only, but extols the modern Jubbulpore District, and he adducen Swarga as the reward of dhamnto in the next life. arguments to show that in the days of Aboka there For whereas, as Dr. Bhandarkar explains, the wore two Choda kingdoms, with capitals at higher spiritual attainments and the goal of Orthura (Uraiyur) and Arkatos (Arcot), and two Nirvana are the aim and prerogative of the full Pandya kingdoms, of which the northern included Bhileshu, the doctrine of heaven and hell is prepared the modern Mysore State. The people who are and reserved for the edification and acceptance of referred to as forest-folk in Rock Edict XIII are the ordinary laity. It is also pointed out, by loosted by Dr. Bhandarkar in the country extending oarbful analysis of Asoka's own records, that the from Baghelkhand to the sea coast of Orissa, which emperor had adopted certain elements and ideas in the Cupto age was divided into no less than from other religions, particularly Jainism; while eighteon small kingdoms.
as regards his mothods of propaganda, which ero The third chapter deals with Aboka as a Buddhist,
fully described in the chapter on 'Aboka as Mis. and incidentally discusses the question as to how
sionary,' it is curious to reflect that the duty of Asoka could have combined the roles of monk
| preaching,which wasimposed upon the higher district
officials of the empire, was a practice obeerved cenand monarch. The combination of the life and
turies later by the Portuguese, whose superior officinis duties of a Buddhist Bhikshu with the adminis
combined the role of preachers with their ordinary dutretive responsibilities of a wide empire hab seemed
ties. The Portuguese were of course wholly ignorant to many an impossible circumstance, and scholars
of the example thus set by the Mauryan monarch, like the late Dr. V. A. Smith have tried to explain
and beyond the mere fact that their officers acted Aboka's double role by analogy with a Chinese
as propagandiste, their methods bore no similarity emperor, Wuti, who lived several centuries later.
whatover to those of Asoka. Indeed, the cruelty But the explanation has not been wholly oon.
and bigotry which they so often displayed under vincing. Dr. Bhandarkar now explning the
the cloak of Christian zeal would have been utterly emperor's connexion with the Samyha by suggesting
repugnant to the Buddhist evangeliet. Dr. Bhanthat Asoka became, not a Bhikshu, the daily
darkar devotes his final chapter to an estimato life of whom would have been incompatible with
of Asoka's place in history, and knowing as much the performance of imperial duties, but a Bhikrhu.
as they now do concerning the life and achievemonts gatike, sil, one who dwells in the same monnatery
of the great Mauryan, most people, I imagine, will as the Bhikshus, but who at the same time cannot
Assent to his conclusions on this subject. Dr. for cogent roasons relinquish the householder's
Bhandarkar quotes certain statements by Mr. life and runounce the world. The idea is quite
H. 0. Wells, whom it is not always wise to follow placaible. It is not so many years ago that English in matters of history, as his viows are apt to be inen, military and civil officers and merchants
coloured by prejudico : but in the matternt Aboka's stationed in Burma, who desired to learn the
pre-eminent character, the opinion of the novelist Burmese language, were permitted or invited appears to be amply justified. The book concludes to rendo in rurmeso monasteries. They had their with an annotated translntion of all Abolca's own rooms in the monastery, and ate their meale inscriptions. I have said enough to indicate that there, but were perfectly free to carry out their Dr. Bhandarkar's book is full of information, hd daily avocations and spond their day as they one would expect from a scholar of his reputation, planned. They had no obligations towards the
and contains suggestions of much interest to all monastery and its Burman inmates except to
who ponder over the problems of India's past history, behave like gentlemen. If a concession of this
8. M. EDWARDES.
