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ASOKA'S ROCK EDICTS.
Mansehra.
63
na
Nivutasi va puna ima k[e]sh [a]miti [?] E hi [a]trake68 ma [6] 6asayike se[] [Siya [va] ta[m] athram nivateya [,] siya pana no i[ba]ch [a] loki (cha] vase[] Iyam puna dhramamagal[e] akalike[.] Hache pi tam athram nivat [e] ti [hida] [a paratra.. [7] an [am] tam puñam4 prasavati[.] Hache [puna tam a].ra nivate ti hida tato ubhayasa [va la]dhe [bo]ti hida cha se athre paratra cha ana [m]ta[m]70 punam prasa [va]ti tena dhramagalena" [.8]
EDICT X.
Girnár.
Devânam priyo Priydasi raja yaso va kîti va na mahâthâvahâ mamñate añata tadâtpano dighâya cha
me jano [1] dhammasusrusâ73 susrusatâm dhammavutam cha anuvidhiyatâm [.] Etakâya devânam piyo Piyadasi râjâ yaso va kiti va ichhati[2] Yam tu kimchi parâkamate devânam Priya dasi raja ta savam pâratrikâya [;] kimti [?] sakale appaparisrave asa [.] Esa tu parisrave ya apuram [.3] Dukaram tu kho etam chhudakena va janena usaṭena va añatra agena parâkamena Eta savam parichajitpâ [.] tu kho usatena dukaram [4]
Shahbásgarhi,
Devana priye Priyadrasi raya yaso va kitri va no maha tha vaha mañati añatra yo pi yaso kitri va ichhati tadattaye" ayatiya cha [janje dhramasuśrasha suśrushatu me ti dhrammavutam cha anuvi[dhiyatu] [.] Etakaye devanam priye Priyadrasi raya yaso va kitri va [21] [ichha]ti[.] Yam tu kichi parakramati devanam priyo Priyadrasi raya tam savram paratrikaye va [;] kiti [?] sa[kale] 78 aparisrave siya ti[.] Eshe tu parisrave yam apuñam[.] Dukaram t[u] kho eshe khudrakena vagrena usatena va añatra agrena parakramena Etam paritijitu [.] savam usate 80 [22].
chu
Kálsi.
Devanam-piye Piyadasha lajâ yasho-vâ kiti-vâ no-mahathâ va manati anatâ yam-pi yasovâ kiti-vå ichhati tadatvâye ayatiye.châ jane ti dhammasusushâ
susushâtu-me-ti
Mansehra.
[8] priye Pri.drasi raja yaśo va kiți va n[a] mahathravaham mañati anatra yam pi ya [so va] kiti va ichhati tadattaye 3 ayatiy [a] cha jane su. [sha]tu dhramasuśrusha
83
me
57 This may be read ichale.
58 Possibly etrake or etake according to B., which also shows the ma.
This is plain in B.
The existence of this word, which is not found in the closely corresponding Mansehra version, is very doubtful.
61 The lingual of atham is plain in the impression both here and in the next sentences.
This may also be read ihache loki cha or ihachalokike.
63 Read nivate-ti and atha.
64 Thus according to B.
65 Read pasavati, as suggested by M. Senart.
66 Hida, not hidd, is the distinct reading of the impres
sion.
Tato, not tata, is the reading of the impression, though the e-stroke is short (compare Mansehra and Shahbazgarhi.) es Ubhaye is distinct on the reverse, but the following omitted syllable is very doubtful. It looks most like an original nath or nath. I would conjecture wbhayesam in accordance with the Mansehra and Shabazgârhi versions.
Hida, not kidd is the reading of the impression.
E-h
Kálsi. Imam katha]-iti ivale magale sathsayikye-se [hati][] Siya-va-tam atham" nivatey â siyâ-punâ-no hidalokike-cha-vase[.] Iyam-punâ dhammamagale akâlikye[] Hamche-pi tam-atham no-nite-ti hida atham's palata anamtam-puna pavasati"[.] Hamche-punâ-tam atham nivate-ti hidas tator ubhayes. [26] [la]dhe hoti hida-chase-athe palatâ-châ anamtam-pumnam pasavati teua dhammamagalena [.]
70 The two Anusvåras are probable, but not certain. 71 Read dhramamagalena.
73 The syllable de has been inserted between si and rá and the syllable vd between rd and ja.
75 The apparent Anusvåra after aru is too irregular in shape to be read. It is probably due to a flaw in the rock.
74 Regarding the sign see the remarks to the German edition. It is, of course, possible to read tadatmaye or tadatraye.
75 Read dhramasutrusha.
to
76 Restore priyo before Priyadasi.
77 The Anusvåra is faintly visible on the impression.
78 The ka has been added as a correction,
459
79 Possibly parákramena to be read, as the top of the
ka
is slightly bent towards the right.
The conclusion of the edict is missing and seems not
have been incised.
81 Read Piyadaski.
Possibly mahathavahd to be restored.
It is, of course, possible to read tadatmaye or tadatraye.
Possibly ayatiye is to be read.
A Vedic imperative.
3 N 2
