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PILLAR EDICTS OF ASOKA.
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(0) Ajakánáni must be separated into ajaká náni. Náni is the neuter plural of the pronoun na, which is associated with a feminine in utter disregard of the rules of concord, as happens more frequently in these inscriptions. The proper form of the sentence would be in Sanskrit ajá eḍikáścha súkaryaścha tá garbhinyo dhayantyo va avadhyd. M. Senart's conjectural emendation piyamánd for payamíná is inadmissible, because all the versions agree in giving the latter word and because piyamáná is against the Pali idiom. Páyati, not piyati, means in Pali 'to suckle', see Childers Dictionary, sub voce pibati. Nor is it necessary to change the vowel of the affix. The affix minamina occurs more frequently for mána in the inscriptions, and it is evidently an interesting relic of ancient times, as the Zend mana-mna, the Greek menos and the Latin minimina show. The additional clause may be translated and explained thus:
Potakaś cha [api cha, D. S., D. M.] kechit [te cha kathambhútáḥ] áshanmásikáḥ [avadhya iti seshaḥ]. The plural káni is joined with the singular potake, because the latter is taken in a collective sense. M. Senart's derivation of ásammásika from áshanmásam 'up to six months,' may be defended by the analogy of ákálika, the adjective belonging to ákálam, up to the same hour on the next day'. Piyadasi's prohibition agrees with the sentiments of the Brahmanical teachers, who all forbid to sacrifice animals which have not changed their teeth, and who sometimes forbid their flesh to be eaten, see, e.g., Gautama, Dh. Sa., xviii, 31.
(p) This prohibition probably refers to the practice, which here and there still survives, of burning the last remnants of the husks remaining on the threshing-floor of the village, in order to destroy the vermin.
(q) Vihisaye, to injure living beings" very probably refers, as M. Senart suggests, to the custom of setting the jungles on fire in order to drive out the game and of thus destroying it.
(r) I here again follow M. Senart, whose explanation appears to me the most natural. The prohibition probably refers to cases where sacred crocodiles or snakes, tame tigers and other carnivorous animals were fed with living fowls, sheep or goats.
(8) Chátummást, which corresponds to the Sanskrit cháturmást, is the full moon of each term or season of four months, which according to one reckoning is considered the last day of that period, and according to another as falling in its beginning. The formation of the Sanskrit chaturmást is taught in Vârttika 7 on Pânini, v. 1, 94 :-samjñáyám an. "To chaturmása," a period of four months', (is added) the affix a, which causes Vriddhi of the first syllable, in a (word of) technical import." Patanjali adds: "chaturshu máseshu bhavá cháturmásí paurṇamásí,' the full-moon day which falls after a period of four months is called cháturmást," and the Kásiká, which repeats Patanjali's explanation, says further that the three full-moon days of Ashåḍha, Karttika and Phâlguna are meant. More explicit are the statements, which the Sumangala Vilasini makes on Digha Nikaya, ii, 1 (p. 139), while explaining the words Komadiya chátumásiniyá "on the full-moon (night or tithi) of Kârttika (which is) chátumasini." It says:-chátumasiniyá ti chátumásiyá sá hi chatunnam másánam pariyosánabhútá chátumásí idha pana chátumásiníti vuchchati. "Chátumásiniyá is equivalent to chátumásiya. For that (full
361 (ed. Kielhorn).
This must be understood from Vârttika 6: chaturmdaán nyo yajne tatra bhave. See the Mahabhashya, Vol. II, "Compare also Ilaradatta on Apastamba. Dharma Sútra, I, 10, 1.
