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combination with b, and hardly probable in combination with v, for uv would be a doubled v and letters are not written double here. Only m therefore seems possible, and the character is presumably mbi (or mui). In support of this it may be observed, that m could hardly be expressed by the usual curve for m (see p. 205) added to tu, and could therefore be only indicated by some addition to the letter b (or v) to form the compound mb (or mv). The word therefore is tumbimni (or tumvimbi), the locative case of tumbi (or tumvi). No Indian word seems possible, and the only inference that arises is that tumbi (or tumvi) is a foreign word adopted and Prakritized. Since the cerebralt is used to denote the Greek t, as in
Irfamisiya, tumbi suggests the Greek word tumbion, the diminutive of tumbos, "a sepulchral chamber or vault." Tumbion would become tumbiya in Prākṣit and might be shortened to tumbi in ordinary parlance. Greek influence was strong in this region, and tumbion would be an appropriate word to denote the substantially constructed cavity or cupola in the gamulus in which the vase was found (see p. 201). This rendering is surprising, yet none other seems to me possible from the scrutiny.
Bhagravada Sakya-munē has been discussed above (p. 209).
Paridhabēti=paridhapēti (by rale 1)=Skt. paridhapayati, causal of pari-dha, and means "encloses." The usual term to express the installation of a relic-shrine is patitthāvēti, and this soggests itself as the word intended here. Th and dh are similar and the third akshara might be read either way, but patithabēti (as patitthabēti might appear here by rule 4) does not appear to be intended for three reasons based upon the writing, the grammar and the sense. First, the second akshara is certainly not t but r, for it agrees exactly with the two r's wbich immediately precede in the word Sarira ; secondly, if it were intended, it would presumably appear as padithabēti or perhaps padithabēti (by rules 1 and 4) and di or di could hardly lead to an erroneous ri; and thirdly, this word must be taken with imena gadigröna, in which the relic was enclosed, and paridhābēti suits the context better than patitthābēti.
Line 2. Kufala-milana.-This expression occurs on the Manikyäla stone, and is also a technical Buddhist term. As a technical term-The three Kusalamúlan, "roots of goodness or groundwork of merit" are alobho, adoso, amoho, freedom from covetousness, from anger, and from ignorance ':' but this interpretation is unsuitable here, and the expression here presumably means something different, as Prof. Lüders also apparently holds when dealing with the Mānikyāla stone. It may mean “well-conceived foundation," "virtuous endowment," if kusala be taken as an adjective ; and "root of well-being," "source of meritorious action," if kusala be taken as a noun. Here from its general adaptability it may imply all these meanings with reference to the relic.
Agra bhāga.-Agra means " foremost, pre-eminent," and bhaga "portion, lot, destiny." The word might be read bhagga (by rule 3), which would=Skt. blagya," fortune, lot, destiny." The meaning is the same either way. M. Senart has pointed out that agrabhaga here corresponds to agrēbhava in the inscription of Toramana Shaha of Kura (E.I., i, 240), which has agrēbhāva. pratyamatāyāstus. Agrēbhäva denotes a state or condition, and agrabhaga here must pregumably imply the same, "& pre-eminent lot," and not " a first share." I do not understand
See J. R. A. S. 1909, p. 645.
Soe Childers' Pali Dictionary, s. v. kusalo; and Angut. Nik, vol. I, p. 203. Dr. Thomas takes it to mean work of merit,'' a pious work.'
Prof. Luders explains it as equivalent to the phrase which is found at Mathuri, anena (or imena) deyadharmaparityagena (J. R. A. S. 1909, p. 660). Is not that a parallel rather than an equivalent phrase ?
• See Childers' Pali Dictionary. • Journ. Asiat . $. 9, vol. VII, p. 10. See note to padiyadan infra.
