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SETTEMBER, 1876.]
ASOKA INSCRIPTIONS.
269
are able to refer to the parallel passage in the it must have been a word in daily use, for it occurs Palt redaction quoted by Childers, Pau Dict, sub in this sense frequently in the old Javanese. voce jhanan. The whole text given there by "It is still more troublesome to determine tho Childers agrees almost literally with Lalitav. 147 sense of vinita, as Girnar and Kapurdigiri read; and 439, and since the Pâli also has sukhancha and especially because Dhaulf has ninfta. Both kdyena patisamvedeti, the signification of the de- are either masculine or neuter. It is a general nominative is determined not merely for the Sans- rule that the neuter of the so-called part. perf. of ksit, but for the Pâli as well. It follows now, as all intransitive verbs in Sanskrit expresses the a matter of course, that the pativedeti of our same thing as collectives in Dutch with or withinscription signifies to have care of, to observe, out the prefix ge : Thus hasitam is 'gelach,' rulito inspect,' as weli as 'to communicate, to in- tam, ' geween,' &c.; the same form also serves as form. The prativedakas, therefore, were not infinitive aorist; thus avalokitaw is TỎ karideiv, spies, as others have made them out to be in spite &c. Vinita is transported,' therefore vinitam of the plain words of the king, but inspectors, is transport, traffic. Even the masculine viand at the same time, as would be felt in the nital is, according to the Indian lexicographers, Indian language, reporters.
trader.' Beyond all doubt, therefore, vinita is "Orodhana, Sansk. avarodhana, is entirely the a synonym of nigama; for this also is both 'trafsame in meaning as antahpura, signifying there. fic, and trader,' and 'market.' However, since fore women's chamber.' That antahpura is the vinitam may signify "correction,' and vinita' corSanskrit word for what we are accustomed to call rected,' &c., we have still to inquire whether the 'thesex'is unknown to the dictionaries, but is other- variant winita strengthens or weakens our supwise well enough known from Sanskrit literature. position. Unfortunately it does neither the one Any one may convince himself of this by read. nor the other. If it be = Sansk. ninftam, it may ing Vardhamihira's Brihatsanhila, chaps. 74–78, then mean 'importation;' but if it originates from which together constitute the Antalopurachinta, nirmitan it would then be the decision, sentence. i.e. observations upon the sex.'ll The text of Though it were granted, even that inspectors over Dhauli has ante-olodhana, which answers to a arbitration may be thought of, which I doubt, still Sansk. antovarodhana.
in that case visita, which occurs in two redactions, "The conjecture has been made with regard to could not agree with it. On that ground I think vacha that it is = Sansk. vrátya. Vrátya is 'wan- I may postulate it as probable that by vintta is derer, any one without a fixed residence,' and is meant 'trade,' or 'market,' or 'trader,' accordaccurately rendered by the Latin peregrinus : for ing as we regard it as neuter or masculine. As it, too, just as the Latin word, took the signification regards ninfta, it has to be remarked that u, to of 'pilgrim, roaming spiritual brother;"* a guest lead,' is nothing else than the causative of gas, also is sometimes addressed as vrátya. The sin- "to go;' I and since nigama signifies trade,' gular vachamhi can be here taken in a plural ninitun may signify it just as well. Superinsignification, just as well as the immediately pre- tendence of trade is one of the first duties of a ceding gabhágáramhi, 'over sanctuaries, in sacel. well-ordered state, in order to prevent the use of la,' and in the text of Kapurdigiri, uyanisi also, false weights and measures and other evil practices."
over the public gardens.' The variant of vacha He then renders the first five lines into Sanskrit in the Dhauli redaction is unfortunately only | as follows:partially legible : sam at the beginning is recogniz. Devânâmpriyaḥ Priyadarsi rajaivam &ha: atikable, and si at the end; pi seems to stand before | rânte 'ntare na bhàtapurvam sarvan kalam arthathe termination si, but this might easily be a karma vâ prativedani vâ; tan mayaivam ksitam; wrongly written or read ha. One letter, unrecog. sarvar kalam bhusijánasya me 'varodhane gnrnizable in the facsimile, remains still to be filled in, bhagareshu vrátyoshucha vinites chodyâneshucha, ga as I suppose. From the Sansksit literature sarvatra prativedakås sthitaḥ: artham majjanasya with which I am acquainted I cannot quote any prativedayeteti; sarvatracha janasyarthari karomi.' instance of sangraha in the sense of lodgings; still Professor Kern's translation covers only the first
p. 184.
|| Compare the English translation Jour. R. As. Soc. N. S. vol. IV. 1870, p. 439.
A Magadh antopula has been by mistake Palicized by the regulators of the Påll into antepura; it ought to have been antopura, which indeed is also once met with.
# The great Vrátya whose wanderings are described in mystic languuge in Atharva Veda XV is the Wind (Ra. dra); he is the counterpart of the Gangleri (i.e. the wanderer) of the Edda, or, as Sono calls him, the Viator inde.
fessus, a sarname of Odhin (Rudra). Compare Prainop.
For instance, in the Arjuna-Vivaha, v. 278. it is "reception (of a guest);" griha sangraha, v. 291, is "apartment for lodging."
I Ní (nayati) must also be a causative of i (eti, ayati), although the causative force of the n is no longer to be discovered in the state of the language as it is now known to us.
Or vincteslvu, and in the Dhauli version ninfte.
