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266
THE INDIAN ANTIQUARY.
[SEPTEMBER, 1876.
samdam pujayati parapsamdam va garahati, change of meaning also in English, where it is • Bavar aptapsamdabhatiyê kimti &ptapasamdam used to signify "another sect than the dominant dipayema iti socha puna tatha karoto &ptapasam- one," and "sectarian" "any one of another sect dar badhataram upahanati ta samavâyo eva sadh than the recognized and common one." The
kimti mañamañasa dhammam sunajucha su- Greek hæresis and hasretious have had the same samseracha evamhi Devånampiyasa ichha kimti history. When we have now found from the savapasandácha bahusut&cha asu kalånågamicha Girnar dooument what the older meaning of paasu; yecha tatk-tata pasamam tehi vatavya : shanda, is, the origin of the word becomes at the Devânampiyo no tatha dânam va paja vâ maññate same time clear. It has arisen from a Sansk. yatha kimtisäravadhi asa savapasamdânar bahakâ párshadya, pdrshada, with the understanding that va ethyaathi vyapata dhammamnha matacha there must have been a western form, viz. párithAjhakhamahâmåtåcha vachabhumikacha añe. shanda, parehandya. The root sad has no longer cha nikaya ayamcha etaga phala ya âptapasarda- & nasal sound in the Sanskrit, but in kindred vadhicha hoti, dhammasacha dipand. I
languages, the Sclavic among others, the form Professor Kern revises this as follows:
sand is very common; and in the Sanskrit itself 1 Dovånampiyo Piyadasi-râjâ savapåsardanicha there is at least one word in which the nasal pavajitânicha gharastânicha pajayati, dånenacha sound has been preserved, viz. dsandi, "armvividhayacha půjâya půjayati ne. Na tu tathể chair, throne." Asa is the Vedic asat; asu dẫnam và pajam và Devănapiyo manũate, yatha corrupted from asan by a false analogy. This conkitisAravadhi asa' savapåsandanan. Säravadhi tu junctive has also been adopted into the Pali; but, bahuvidh; tasa-tasa tu idam malar ya vachigu- as has been already observed, those who made ti; kimti P &ptapåsandapåjå vå parapåsamdagarh the PAli books no longer understood the form, vå no bhave, apakaranamhi lahakê vê asa; * tamhi- and made of it assa, assu, as if formally assa were tamhi pakarane půjeta. Ya ta eva parapsamda- = siyd, a proof that they no longer knew any(sa) tena-tena pakaranena evamkatam, &ptapasam. thing of the pronunciation of the old Prakrit. dancha vaqhayati parapåsardasacha upakaroti; Kirti, Sansk. Kimiti, "with what intention & • tadathilath& karorto Aptapåsandarcha chhanati thing is thought, or spoken, or done,” refers to parapêsandasachapi apakaroti. Yopi kachi Apta- the intention or aim of what goes before. Instead pasamdam pujayati parapasamdam vê garahiti, of the oratio directa, which is such a favourite
savath &ptapåsandabhatiya; kimti P &ptâpâsam- in all the older and more modern Indian languages, dan dipayema iti. Socha puna tatha karomto our idiom requires a dependent sentence. Kini áptapasardam bâdhataram upahanati. Ta sama- with the subsequent independent sentence bevayo eva sådhu; 'kimti P mamñamaññiasa dhar- comes "in order that," and sometimes "so that," man sunejucha pasamseramcha; eva hi Dev&- followed by a dependent clause. This syntactic nampiyasa ichha; kimti savapasamdacha bahusu- peculiarity of the Indian languages is sufficiently tâcha agu, kalânâgamâcha asu; yecha tata-tata well known, and would not have been noticed here pasamnik tehi vatavyâ; Devânampiyo no tatha | if previous expositors had not altogether misundânam và pajam vê mamñate, yatha kitisäravadhi derstood the little word. The spelling dpta is in. asa savapasamdanam bahakâ vå. Etâya athêya correct, just as is that of bdmhana ; the word ought vyâpata dhammamabamat&cha ithájhakhamahama- to have been spelled apta (i.e. atta), according to tâcha vachabhumikkicha amñecha nikâya. Ayan- the vocal laws of the Prakrit; on the other hand, cha etasa phalan, ya Aptapåsamdavadhicha hoti, ata (= atta) is permissible; and it is by no means dharmasacha dipand.
improbable that apta used to be pronounced as dta, Before giving translations of this we will con and therefore no inconvenience was found in the sider some expressions :--The meaning of the long d. Pajita is 3rd sing. opt. middle. The midneuter pdsamdam, and of the maso, pasando, dle is here employed, probably, because the word comes out more clearly in this document. The is intransitive; Pájayati avinam is "he honours first is "sect," the second "member of a sect." another;" pijayate," he shows his reverence, his They are both introduced into the Sanskrit, but esteem." The word bahukd," mean estimation," is in the modified signification of "heretical sect" not known beyond Sanskrit literature; which, and "heretic." The word "sect" shows the same however, is not saying much. A scholiast on Pa.
I The new readings in the estampage are:-In line 3 Tahukų for lahakd ; in line 6 sava ris for sau; in line 7 kalan dgamd for kalanagama; in line 8 vatavyash for vatanya.
The spelling påkhanda, which occurs in Sansk. along with the spelling with sh, represents a western pronuncia tion which is now widely spread in all Northern India.
and was also prevalent, though in a less degree, in very ancient times. Kh for sh has frequently crept into the prevailing dialect-the classical Sanskrit ; e.g. such a form as duekishi, from dvish, could not have originated unless sh had been pronounced as ch. So also rikh, likh, with their derivatives, are only a western pronunciation of rish, lisl. "to tear, to scratch" so also ukha, miayukha.
