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EPIGRAPHIA INDICA.
[VOL. III.
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Edict agrees with the Rûpn&th version or with that of Siddapura, or if it tells us something still different, as M. Senart thinks, will be discussed on another occasion. I, of course, admit that M. Senart is right in rejecting Dr. Bhagvânlâl's conjectural emendation husa te for santa, which, in 1877, I inserted in my text. I now believe that santa does not require any alteration.
7. Kdmían,' in any case,' may also be translated by at his desire.
8. The sermon which is spoken of here and at the end of this section, consists only of the six words beginning with khudaka cha and ending with pakameyu ti, and it does not, as I thought formerly, go as far as diyadhiyan vadhisits. The ti after pakameru proves the correctness of the former statement. The use of an additional pleonastic yatha in No. II. at the beginning of the sentence is in accordance with classical Sansksit usage ; see the examples quoted in the larger St. Petersburg Dictionary under yatha.
9. The correct explanation of antà has first been given by M. Senart. If further proof were needed, it is furnished by the additional mai, i.e. me, of our version.
10. As stated already in the introductory remarks, I still believe the word Vyatha to refer to Gautama-Buddha, and the figure to the number of years elapsed since the Nirvana. But I now admit that Vyutha-Vivutha may be derived from vivas, and I take it as representative of Vyusha. The verb vivas occurs indeed not rarely in the sense of 'to elapse, to pass away ;' see, e.g., Gobhila's Grihyasutra, ü: 8,-jananád dabarátré vyreshte, which Professor Oldenberg renders correctly : “When ten nights have elapsed after (the child's) birth ;" and Panchatantra, i. p. 25, 1. 11 (Bombay S. Ser.), - anena várttávyatikarena rajani vyushta.
11. The correct beginning of the second edict has been first recognized by M. Senart.
12. Garutva, which (if the correct reading) is analogous to the form tadatva (Rock-Edicts, Kalsi, X.), can of course be used like gauraval in the sense of respect for.' Drahyitavyan is the future passive participle formed from the stem of the present drahyati, which corresponds to the Sanskrit dfihyati. It may be noted that the PAli dictionary does not give any representative of the Sansksit verb drih, though the participle dalha and its derivatives show that one must have existed.
13. If the reading ku is the correct one, the word must be taken as & representative of khu or kho; compare the Shahbâzgarbi version of the Rock-Edicts, IV. 9, etc.
14. Pakitt has here either the meaning of svariipa or of yons, which the Sanskrit prakriti has so often. Dharmasya or Achárasya must be understood.
15. Compare Manu, ii. 121 - Abhivddanafilasya nityan vriddhôpasêvinah chatvári tasya vardhanta dyur vidy& yas8 balam II and the parallel passages quoted in the Synopsis to my Translation.
No. 23.- UDAYENDIRAM PLATES OF NANDIVARMAN.
By F. KIELHORN, PR.D., C.I.E.; GÖTTINGEN. This inscription has been previously published, with a photo-lithograph, by the Rev. T. Foulkes, in the Indian Antiquary, Vol. VIII. pp. 167 ff., and in the Manual of the Salem District, Vol. II. pp. 349 ff. I re-edit it from an excellent impression received from Dr. Hultzech, to whom the original plates, which are at Udayêndiram in the Gudiyatam tåluke of the North Arcot district, were lent by the Acting Collector of the district, Mr. F. A. Nicholson, I.C.S.
The inscription is on three copper-plates, each of which measures 87" long by 25" high. The first and second plates are inscribed on both sides, and the third is inscribed on one side
1 See the passages quoted in the two 8t. Petersburg Dictionaries.
