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172
THE INDIAN ANTIQUARY
(JUNE, 1887.
"But false and wicked speech is like the
polluting dirt. “We ought, then, to practise the two for
mer kinds, "And pat away from us all vain and false
words. "The four rules of increase, from wisdom
to get wisdom, "The king onght carefully to weigh and
consider. “He ought to practise the way of getting
knowledge from knowledge, "And of getting rid of error by the know
ledge of error. "It is difficult to distingaish the four
kinds of change belonging to the ampala
fruit; "So also is it in this matter; "With deep wisdom, then, should the matter
be considered ; " And carefully should the true and the good and the virtuons be adopted as our best
friend." The letter thus proceeds to deal with the temptations arising from last and imparity; and it exhorts the king to avoid these things, and to seek deliverance in the practice of religion. The whole exhortation is admirably conceived ; and, in my opinion, from its wide circulation both in North and South India (for
copies were brought from both), it must have produced salutary effects in controlling the licentious tendencies both of the people and of their rulers.
In connection with Nagarjuna, I should like to add that there is a record found in I. Tsing that Nagarjuna compiled the substance of the Vidyadharapitaka, and that his disciple Nanda learnt by heart the contents of the pitaka (which was afterwards lost). Only 12,000 stanzas were thus preserved, from memory, by Nanda. I would wish to compare this with the account given by Prof. Max Müller (India; What can it teach us? p. 357) about the Vidyadhara-Chakravartins and Vara. ruchi-Katyayana; this last named person, we are told by Târânâtha (Schiefner, p. 73), lived at the court of king Udayana as Puróhita, and his brother some time later became minister of Satavahans; and then comes the story of the Vidyadhara-tales being lost, except one of 100,000 slökas.
This singular agreement seems to shew that the Buddhist and Brahmapical legends were mixed up, and different names were given to the same person.
But the fact that these stories were originally written down, in the Paisáchi dialect, by. Gunadhya (? Någårjana) would indicate that they were derived from a foreign source.
A. SUPPLEMENTARY NOTE ON THE MAURYA-PASSAGE IN THE
MAHABHASHYA.
BY PROF. R. G. BHANDARKAR, PH.D. In connection with my previons note on Bhavêt tâgu na syåd. Yas tv êtah samprati the Maurya-Passage in the Mahabhashya, I půjArthås tågu bhavishyati. at page 156ff. above, I find that I have three And the following are my additional inmore passages to quote, of the use of étad or stances in which étad or idam, with yad, refers idam, with yad; and it also appears to me to things occurring before or to be mentioned desirable to put on record the full original afterwards :passage, which is the subject of discussion, in Vol. II. p. 111, 1. 18. Y&'py eta ita uttaram order that the readers of this Journal may have pratyayah sishyanta &c. it for easy reference in understanding the Vol. III. p. 277, l. 7. Ayuktö'ya viprapoint that is at issue.
tishedhỏ yo'yam gunasydttvõttvayos cha. The original passage, which is Patañjali's Vol. III. p. 385, 1. 2. Yêyam sapadasepticomment on Påņini, V. 3, 99 runs :
dhyâyyan krantaitasyam ayam &c. A panya ity uchyatê tatrêdam na sidhyati I have stated in my previous note that I Sivah Skando Visakha iti. Kim karaṇam. have rejected, after considerable deliberation, Mauryair hirapyarthibhir archâh prakalpitah. the view that the images spoken of in the
Ripe outside ; unripe inside ; unripe outaide ; ripe inside.
