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THE INDIAN ANTIQUARY.
(JUNE, 1877
apply the former two terms to their lay brethren, literally 'two hundred (years) exceeded by fiftyand the latter to the brotherhood of their ascetics. six have elapsed.' The sense of this passage, If thus the choice lies between the Jainas and which is further confirmed by the phrase of the Bauddhas, it cannot be doubtful that the latter Khandagiri inscription(line 5) Ttatho vivuthe vase, are meant. For though the Jainas existed in the 'then after a year had elapsed,' makes it imposthird century before Christ, and even occur in sible to take vivutha for anything else than viPiyadasi-Asoka's inscriptions under their ancient vrittani or rather vioritte (nom. dual neuter). As name Nigantha, ie. Nirgrantha,* no proof has these two examples, as well as the etymology, hitherto been found for their own assertion that show, vivutha, if applied to a person, means they were patronized by one of the Maurya originally the Departed,' or he who has passed kings it on the contrary, there is every reason away.'* Such a name fits Sâkyamuni very well, for adhering to the generally received opinion as he is considered to be the first who passed that both Asoka and his grandson Dasaratha, away beyond the circle of births. The Rupnath and the other later Maurya princes, Were Bud- form vyutha arose, in my opinion, from the subdhists or patrons of Buddhism.
stitution of for vu, and the consequent change If the Beloved of the gods' was a Baddhist, of the i of the prefix vi to y in accordance with it follows that the sermon which he quotes must the laws of Sanskrit phonetics. Its lingual the be a Buddhist sermon, and the Vivutha of las been caused by the lost ri, which in Pali too, the Sahasrâm edict, or Vyutha of the Rup- as the form vatto shows, has the same effect. náth edict, must be the Buddha himself. The From the identification of the Vivutha, the word is not one of the common names of Sak ya- preacher of the sermon, with Ś& kyamuni, it muni-Gotama, but its etymological import follows further that the era in which the inscripis such as to make it a fitting epithet for him. tions are dated is that of the Nirvana. For, the I take vivutha for a representative of Sanskrit ti, i.e. iti, which stands at the end of the senvivritta, and of Pali vivutta or vivatto. As not tence duve sapannálátisutá vivutha ti, shows one of these or of the formerly published in- that it is governed by the preceding sentence, scriptions of Piyadasi sbows double letters, but iyain sd vane vivuthena. Anybody who is acquaintalways substitutes single ones, t vivutha is in ed with the use of the Sanskrit iti will see the reality equivalent to vivuttha, and this form truth of this remark, and will translate idari sráva. differs from the Pali vivutta only by the aspira- nain vivrittena (kritam) dve shatpanchasadadhika. tion of the second t. This difference, however, sate vivritte iti, by "this sermon was preached by does not matter much. For, firstly, there are
the Departed two hundred and fifty-six years other instances of irregular aspirates in the
ago." The date of the Rūpnâth inscription conlanguage of the edicts. Thus we have kichhi, firms the above explanation. It says, 256 sata. * something,' for Sanskrit kinchit and Pali kisi viváså ta (i.e. ti), lit. " 256 from the departure of chi. Secondly, the letter causes in Pali some- the Sata, thus." Here the word sata requires times the aspiration of a preceding ta, e.g. in special notice. It may stand for Sanskrit sata, tattha=tatra, and it is therefore not astonish- 100, or, as the inscription does not note double ing that the vowel si should have exercised the consonants for saptan, seven,' sakta, "able,' same influence in a cognate dialect.
sapta, cursed;'or, as the inscription frequently But irrespective of these phonetic considera- leaves out the anusvárat, for santa, i.e. sat, pres. tions the identity of vivutha with Sans- part. of as, 'good,' santa, quiescent,' sránta, krit vivritta becomes almost certain from tired;'or, finally, because the inscriptions do not the immediately following sentence of the always aspiratet followed by r or preceded by 8,8 Sahasrâm edict, duve sapaunálátisatá vivutha, for sasta, praised,' sastra, 'a weapon,' sastra, • See Lansen, Ind. Alt. vol. II. p. 468., 2nd ed., and
| Compare Kuhn, loc. cit. p. 50. Delhi separate edict, 1. 5.
Jour. As. Soc. Beng. vol. VI. p. 1000. + According to their accounts, Samprati or Sampadi, Another possibility to explain vivutha as a corruption the son of KunAla and grandson of Asoka, covered the of vivrita, and to take this as a synonym of nirurita, Pali earth with Jaina charityas. See, e.g., Hemachandra, Pari. nibbuto, I reject on account of the two cases where it is sishtapar, Sargas X., XI.
construed with the word so, a year.' 1 Compare, e. 9., diyadhiyam' with Pali diyadd ho, tata + Compare also E. Kuhn, loc. cit. p. 49, and the form with Palí tattha, athe with Pali attho, etc.
kate for krita. Compare also the irregular aspirates in Pali words, I I Compare, e.g., pakate=pmkrantah, ata = Ancat, &c. like kuntha, phalita, &c. enumerated by E. Kubo, Beiträge & Compare tata, Sab. 1. 8 tatra and Pali atta asta: Zur Pali Grammatik, p. 40.
Kahn, loc. cit. p. 53.
