3t. Notes On Five Bharaut Epithets. 
By B. M. Barua, M.A., D.Lrtv., (Lond.) 
- Among the names of donors of different parts of the railing 
of the Bharaut Stipa we come across a few epithets that have 
undoubtedly a deep significance in the literary and ecclesiastical 
history of the Buddhists. Of these, the following five are 
selected here for comment : (1) Petaki, (2) Pamcanekayika, (3) 
Bhanaka, (4) Satupadana, and (5) Bodhicaka. The Jate Profes- 
sor Rhys Davids was the first to indicate the bearing of the first 
two of these epithets on the development of the Buddhist 
canonical literature.' A critico-philological study of the mean- 
ing of these epithets with reference to their full significance in 
the literary as well as the ecclesiastical history of the Buddhists 
is yet a desideratum. The purpose of this paper is to show 
the fruitfulness of a study on these lines. To begin with 
Petaki :— 
Prrak!.—This occurs in its genitive form in the Votive 
Label—Aya-Jatasa petakino suci danam*. This is net to be 
found as a personal epithet either in Buddhist literature or 
in any other Buddhist inscription hitherto discovered. 
Petaki is derived from Pitaka or Petaka, and means, as 
Prof. Rhys Davids suggests, one who knows the Pitaka by 
heart (Buddhist India, p. 167). Pitaka or Petaka isa Buddhist 
technical expression signifying a definite literary redaction of 
Buddhist doctrine considered as closed, i.e., the Buddhist 
Canon. The Pitaka is, according to Prof. Rhys Davids, the 
traditional statements of Buddhist doctrine as contained in the 
Sutta Pitaka This is not necessarily so. Let us take, for 

! Buddhist India, p- 167. 
? Cunningham’s Stipa of Bharhut, p. 141, RI. 41, Plate LVI, reads 
sepetakino. Hultzsch, No. 134. Liiders, No. 856. 
