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306
THE INDIAN ANTIQUARY.
[NOVEMBER, 1888.
SECOND EDICT. Prinsep, 1.c., p. 582 and ff; Burnouf, 1.c., p. 666 and ff.
TEXT. 10 Dêvânampiyê Piyadasi lâjà 11 bêvam Ahål.] dhaṁmê sâdhů (.] kiyam chu dhammê ti [.] 'apasinavê bahukayanê 12 daya danê sachê sôchayê cha khu [.] dânê pi mê bahuvidhé dimne dupada 13. chatupadêsu pakhivalichalêsu vividhế mà anugah& katé a pána 14 dakhinâyo amnâni picha m3 bahûni kayânâni kațâni [] êtâyê mê 15 athâye iyam dhammalipi likhâpitâ hêvam anupatipajastu chilam 16 thitika* cha hôtâti ti (.] yê cha hêvam sampatipajisati sê sokațat kachhatîti (.]' NOTES.
ti, which would be inadmissible at the com1. The last facsimile, by Mr. Fleet, gives mencement of a sentence, out of the question, the reading kiyan, not käymi. Even this form the pi, which follows dánê would no longer I can only analyze as equivalent to ko iyan. be possible after this accumulation of particles. Iyari would be used for the masculine, which Cha khu or iti cha khu, finishes and winds up is in no way extraordinary in monuments in the enumeration ; pi takes up a new order of which the same form is constantly employed ideas; Also have I given many alms. both for the feminine and the neuter, and in 3. There are two ways of understanding the which the difference between the neuter and expression ápánadákhindye, if we take pána as the masculine, in the singular, is almost representing in Sanskțit prána, or if we take it obliterated by the extension of the termination as representing pána. Burnouf decided in é to the former. This explanation appears to favour of the former, Des faveurs leur (aux me much more probable than the comparison hommes et aux animaux) ont été accordées par with the Sanskțit kiyat. It is not intended to moi, jusqu'au présent de l'existence. Such & determine the extension of the dhamma, but to manner of speaking appears to me unnatural. indicate its nature.
The expression jusqu'u,''even to' (6) leads one 2. Bornouf has well explained apásinava rather to contemplate the indication of a favour in a general way. Only I do not think that so particular, so unexpected, that it constitutes we should look upon ásinava as a form which a refinement of liberality. I would add that is independent of, although synonymous with the term anugaha does not, in fact, appear the ordinary ásrava. It would be too isolated, to declare so bounden a service as the gift an example, and, moreover, the word is of life, but rather some work of supererogaeasily explained by a simple mechanical process tion. But above all, according to the context, Asrava can, in our dialect, become asilava the benefit must be applicable both to men as we have in Pali, silóka, silésuma, silághati and beasts (dupadachatupadés). Now, we kilesa, &c. Asilava can again be changed into shall see that Piyadasi put certain limits to ásinara, like the Pâli nangala, nangula, for the the slaughter of animals, that he pardoned Sanskrit långala, lángula (cf. Kuhn, Beiträge zur some men condemned to death, but nowhere Pali Gramm., p. 44). The versions of Radhiah does he speak of a general abolition of the and Mnthiah help us to correct the word sôchayé death-penalty. I hence conclude that the only at the end of the sentence. It is necessarily in- satisfactory interpretation consists in taking correct, and should be sôchéyé, i.e. sauchéyari, pana in the sense of drink, water;' even a normal form. The iti of these two versions, to securing them water;' and that the king comes naturally after an enumeration, but its alludes to work which he has several times presence is not absolutely necessary. In any mentioned with legitimate satisfaction, to the case, we cannot, like Burnouf, begin the next sinking of wells along the road sides (cf. G. sentence with cha chua, or even with iti cha kh. 1st Edict). We shall see below (VIII. 2-3) The latter pbrase would be, in itself, possible at with what visible complaisance the king enthe beginning of a proposition ; but, putting the larges on this point. This comparison may sandhi of sóchéyeti or rather the enclitic form perhaps even suggest an altogether different
