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144
THE INDIAN ANTIQUARY.
(MAY, 1883.
in my paper that varshdratuin is used for punyatarah (supposing nává to be a word rursháritau.
ending in d). Now tarah means "crossing," Thus then the rule laid down by Dr. wherefore the compound would express "the Hoernle that the accusative is promiscuously sacred crossing of boats." This to my mind used for the locative is not at all proved ; t. conveys no sense. Tara has hardly a convennor do I think there can be such a rule. tional (rúdha) sense as distinguished from There may be an extension in a few cases of the etymological (yaugika). And even suppossome of the special rules about the use of ing it denotes "a boat," which it does not, what the accusative, as must be expected from can "the sacred boat of boats," mean? And the operation of the law of analogy" but a why should the ferry-boats be called sacred ? promiscuous substitution of the one case for Dr. Hoernle says, because "they were set the other is not possible under any ascertained apart for a special sacred purpose, viz. to carry laws of the growth of human speech. In the pilgrims across." But what is the necessity of case in dispute, therefore, the supposed accusa- restricting the good done by Ushavadâta to tive Iba-Dhanuká must be justified on other pilgrims Ferry-boats are a necessity in the grounds. It should be stated what it is case of all, just as water is, and as an establishgoverned by. An accusative must be governed ment for giving water is opened by charitable by a verb, a participle, a preposition or a particle persons for all human beings, so are ferry-boats of that nature, and if it is an accusative placed for the use of all. There is no ground expressive of length, distance, or duration, it | whatever for supposing that their use was so must depend on the word, the length, distance restricted, nor is it reasonable to suppose it was. or duration of the thing denoted by which it But Dr. Hoernle's objection to the interpretation expresses. None of these requisites exists in of punya as "religiously meritorious," is that the the present case, and therefore to take 1bd- establishment of boats is "no more so than the Dahanuki as an accusative is clearly a mistake. other acts specified in the record." The objection
So then, if we take nává to be the Pali form of has force no doubt, and therefore I would divide the Sanskrit wu, we shall have to consider the and read the words thus nává apanyatara karena. whole expression given above as one compound, Panya is used in the sense of something one and there is no question the compound would has to pay in exchange for what he purchases" ; be awkward and unintelligible; while if we and tarapanya is a word given by the native take nává as an instrumental, and Ibá-Dáha- lexicographers in the sense of what is paid for
ká as a compound with the genitive termina- being taken across a river, i.e. the fare of a tion náit omitted by mistake, the construction ferry-boat. Apanyatara, therefore, is a tara or is natural and simple, and the sense plain. crossing for which one has not to pay ar.ything, Besides, if the names of the rivers are to be i.e. a free carriage across; and that is what taken as parts of the compound, and consequently Ushavadáta provided by placing boats on the attributively joined to the word tara, and thus rivers. The translation of the whole expressubordinated to it, they cannot be referred to sion therefore is lit. "who by means of boats by the pronoun etasán immediately afterwards. caused a free passage across the rivers IDA, &c.," And since the rivers are independently spoken i.e." who established free or charitable ferry. of by the genitive etásám, it is very likely that boats." This is the sense of the words I have their names were independently put in the used in the translation of the inscription in my genitive case before. And the omission of nám paper, though I do not now remember whether is very natural; for the engraver did actually I read and construed the compound as I do now, cut one na in the stone, and thought he had and cannot understand how there is no note on cut both. Dr. Hoernle translates the expression it, and how the translation of a few words in this návápunyatarakara by "maker of a sacred line has dropped away, as Dr. Hoernle points out. ferry of boats." He thus takes the first part The sense this construction gives appears to me to as a genitive Tatpurusha equivalent to návánari be so appropriate, that here again I must accuse
11 Hemachandrs notices such an extension in his Prf-l purchased this boat of your body by paying a heavy krit grammar,
price for it in the shape of good deeds." went gran i 1971 fra .., "You have
