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PILLAR EDICTS OF ASOKA.
269
krit as follows :- Sah[loka ityarthah] tad (kriyamánam adharmam ityarthah] apahritya (parihsityetyarthah] tám tám dharmavriddhim prápnuyát.
() The explanation of the statement that the king directs his attention to his relatives is given by the remarks in the fourth Rock Edict and the seventh Pillar Edict, according to which the gifts of his children, brothers and sisters were supervised by the Dhammamahåmatas. By “those who are near," Piyadasi probably means his Lajakas and other officials, who are supervised and taught their duties by him, see the fourth Pillar Edict and the Separate Edicts. "Those who are far," apakatha, may be the wardens of the marches or perhaps the free borderers and the subjects of his friend the Yavana king Antiyoka, on whom Piyadasi conferred benefits according to the second Rock Edict, and whom he tried to convert to the Dhamma by ambassadors, as the thirteenth Rock Edict (Part ii) alleges.
(d) M. Senart has recognised that kiman is equivalent to the very common phrase kimti. As R. M. read plainly kimmar, I would suggest that kiman too stands for kimman, and is a contraction of kimva, i.e. kimida, with the not uncommon nasalisation of the last vowel.
(e) Nikaya, body corporate,' refers probably not only, as M. Senart suggests, to the classes of officials which are called nikáyá in the twelfth Rock Edict, but also to the castes and sects called nikáyá in the thirteenth Rock Edict.
f) Pachchipagamana, in Sanscrit pratyupagamana, might mean the return to, but may also be taken as the approach towards.' The latter sense suits here best, and what is meant is the voluntary approach which one sect is to make towards the other in accordance with Piyadasi's recommendation in the twelfth Rock Edict :-"They shall hear each other's law and love to hear it. For it is the desire of the Beloved of the gods-what P- that men of all creeds shall have heard much and possess holy doctrines.'"
Dehli-Sivalik Pillar.
EDICT VII, 1. Devanam-piye Piyadasi låjå hevam dhå[:]ye-atikamtam [11] amtalam låjåne husu(,Jhevam ichhisu[:]katham-jane[12] dhammavadhiyå vadheya[?] No-chu-jane anulupåyå dhammavadhiya[13] vadhitha[.) Etam devånam-piye Piyadasi lajå hevam-Ahâ[:] esa-me[14] huthå(,) atikamtam-cha amtalam hevam icbhisu låjåne katham-jane[16] anulupaya dhammavadhiyå vadheya-ti[;) no-cha-jane anulupaya[16] dhammavadhiyå vadhitha[3] se-kina-su jane anupațipajeya"[.17] kina-su jane anulupaya dhammavadhiyå vadheya-ti[:]kina-su-kani [18] abhyuảnamayeham dharmavadhiya-ti[?] Etam-devånam-piye Piyadasi lầja hevan (19) AhAC: Jesa-me huthå[.] dhammaså vanâni så våpayâmi dhammånusathini[20] anus[a]sami®[:etam-jane sutu anupațipajisati abhyumnamisati[,211
The second pa of anupatipajeyd stands above the line.
This might be read anusiadmi, but I believe the blotched line above the d-stroke to be mocidental. Anusdedmi is also wed by Aboks elsewhere, e.g. Sep. Ed., II, 6, (8), etc.!
