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SEPTEMBER, 1876.]
ASOKA INSCRIPTIONS.
261
añânicha divyâni rapâni dasayipt& janam. Yari. sam bahthi Vasasatêhi na bhutapavam, tArisam aja vadhito Dévånampiyasa Piyadasino råño dhamminusastiya anarambho pánanamh, avihimsa bhatânam nåtinam sampaţipati, bamhanasamanánar sampatipati, mâtaripitari 'gustså, thairs suguse; êga añacha bahuvidhar dharmacharanam vadhitam, vadhayisaticheva Devånampiyo Piyadasi raja dhammacharanam idam, putâcha pot&cha papotácha Devinampiyasa Piyadasino riño vedhayisanti idam dhammacharanam; (y)&va savatakap dhammambi silámhi tistarto dhammam anusisisanti; 10 sahi sestar kammar ya dhammanusisanam, dhammacharanampi na bhavati asilasa. Se imamhi athamhi 11 vadhicha ahånicha sådhu; etaya athấya idam lekh&pitatir; imala atha(sa) vadhim) yuń) jamta, hånicha - (nd-)
lochitavyå. DvAdasavasábhisitena Devånampi. yena Piyadasina riña idam lekh&pitam.
The Girnår inscription may thus be pat back into Sanskrit, with the exception of all that is positively at variance with the rules of Sanskrit syntax :
Antikrânte 'ntare, bahůni varshabatâni, vardhita eva pránálambho vihimsacha bhatånân, jnâtishy asampratipattir, brahmanaśramandnam asampratipattiḥ. Tad adya Devânâmpriyasya Priyadarsino rajno dharmacharaṇena bherighosho 'bhavad dhar- maghosho, vimånadarśane cha hastidarsanechagni. skandheshuchånyeshucha divyeshu râpeshu darsitavatsu janam. Yâdpisam bahubhir varshabatair na bhataparvam, tadpisam adya vardhito Deva. nâmpriyasya Priyadarsino råjno dharmanusisty&nalambhah prânânâm, avihimsa bhůtânâm, jnâtishu sampratipattir, brahmanasramaneshu sampratipattir, matapitros suśrtsha, stavire suśrusha. Etad anyachcha bahuvidhan dharmacharanam vardhitam, vardhayishyati chaiva Devånâmpriyah Priya darsi raja dharmacharanam idam, putrkscha pantrischa prapautrascha Devânâmpriyasya Priyadarsino rajno vardhayishyantidar dharmacharanam, yâvat sarvartakalpad dharme sile tishthanto dharmam anusasishyanti ;SS etaddhi Sreshtharn karma yad dharmånussanam dharmacharanam api na bhavaty asfilasya. Tad asminn arthe vriddhischhanischa sådhuh; etasmay arthâyedam lekhitam;|||| asyêr thasya vriddhim yužijanta, hênischa nalochayitaryATT Dvadabavarsh&bhishiktena Dev&- nâmpriyena Priyadarsins rájnedar lekhitam.
In the following translation I have endeavoured to preserve the naïf style of the original,
I have also allowed myself—the object being taken into consideration-to translate more literally than is consistent with strict propriety. I am well aware that, as a general rule, a literal translation is the very opposite of a correct one. Literal translations are a sort of tour de force, which on occasion may have their use, provided they are not given forth as real translations. A man who translates literally does not understand the language from which he is translating, and, generally speaking, he does not understand the language into which he is translating.
Translation of No. IV. "In past times, during many centuries, attack. ing animal life and inflicting suffering on the creatures, want of respect for Brahmans and monks, have only grown greater. But now, when king Devå nå mpriya Priyadarsin practises righteousness, his kettle-drum has become a summons to righteousness, while apparitions of chariots of the gods, and appari. tions of celestial elephants, and fiery balls, and other signs in the heavens, showed themselves to the people. In such a manner as has not been the case in many centuries previously, now, through the exhortation of king Devânâmpriya Priyadarsin to cultivate righteousness, has the sparing of animal life, the gentle treatment of creatures, respect for relatives, respect for Brahmans and monks, obedience to father and mother, obedience to an elder, I grown greater. This and many other kinds of virtuous practices have grown greater, and king Devånâmpriya Priyadarsin shall cause this practice of virtue to increase still more, and the sons, grandsons, and great-grandsons of king Devenâmpriya Priyadaráin shall also cause this culture of virtue to increase ; standing steadfast in righteousness and morality until the destruction of the world,|| they shall exhort to righteousness; T to exhort to righteousness is surely a very excellent work, while som him who is immoral no practice of righteousness is to be expected. Increase, therefore, in those things, and no diminution, is good; for this end has this been written ;** may they attend heartily elder.” In No. VIII. one text has the same word, while ang tao Abso" i wanting in Girnår, but is) found duly expressed in Dhault. | Dhauli-" As long as the world (seculum) lasta."
Dhault-"they shall rule." ** Girnar" has this been caused to be written."
$$ Dhault-havishyantah fasishyanti. Ti Dh.,-likhitam. TT Dh.,-håniñcha mahulochan.
• Dh., -duddaja arshany vabhishiktasya Devandmpriyasya Priyadarsino rijna etal likhitam.
+ The meaning is" and not to war, as is usually the case." 1 It is not quite clear what is to be understood by "an
