Asoka, Kaniska, and many other kings are described in the Buddhist scriptures as most ardent believers in Buddhism. But kings in general show themselves, in their own votive inscriptions, as more sober, rather realistic politicians. Of these two kinds of documents, we may be able to trust more safely in the latter, because inscriptions being messages to their contemporaries, kings could not indulge in any exaggeration. Asoka, however fanatic he may sometimes seem to have been, was, so to speak, a sincere apostle of a new religion. Saka princes or satraps were more selfish, because they dedicated shrines or caves mainly to make sure their own and their relatives' happiness. But early Saka princes, Patika and Sudasa, for example, were more pious than later princes, because, as the copper plate inscription of Patika, which was destined to be hidden in the stupa, and the Mathura Lion Capital inscription of Sudasa which was also destined to be concealed under the architrave, show, they had no intention of propagandism: they believed in the world of gods (buddhas). Usavadata, on the other hand, was a frank politician. To him, the Buddhist caves were only media of propaganda of his exploits. In the inscriptions on the wall of the verandah of a Buddhist cave, he boasted of many offerings done for brahmans: he might not have been satisfied, if his inscription could not have been read by visitors. Indian kings after him seem to have followed his example.
