Indian Antiquary Vol 18

Author(s): John Faithfull Fleet, Richard Carnac Temple
Publisher: Swati Publications

Page 11

JANUARY, 1889.)
THE INSCRIPTIONS OF PIYADASI.
inserted between the two words by two of the versions represents iti. It hence follows that this phrase is put in the mouth of a third person, i.e. of the sinner, and that it defines that which it is necessary to watch carefully, with energy (badhan dekhiye). Numerous passages (e.g. K. viii., 2; Kh. xii., 32; Sahasaram, I. ; infra, viii., 1, &c.) leave no doubt as to the force of bádhah, which is that of a kind of superlative. The phrase isydkdlanena, &c., by itself offers no serious difficulty. Palibhdsuti in Pali means to decry,' 'to calumniate,' to defame. This is the meaning which we have here, whether the causal should have its full force, to cause to calumniate,' or whether, as appears to me more likely, it only conveys the meaning of the simple root. We have already met the form hakani as equivalent to ahai, and we shall subsequently meet it still oftener. That, therefore, which it is necessary to watch against with care, is the tendency to spread calumnies by reason of, i.e. under the inspiration of, envy. The versions of Radhiah and of Mathiah complete the sentence with a final iti, thus clearly shewing that the last phrase, iyan mé, &c., is also comprised amongst the things which are to be made a subject of consideration. We thus arrive at this perfectly natural interpretation : 'it is necessary to say to oneself, " that this watchfulness in avoiding calumny and envy) will be to my benefit in this world, that will be to my benefit in the other life." It is plain that we cannot admit the negative for which Burnouf sought in maname. The king never separates, and above all, never opposes present advantage and future (or, more properly, religious) advantage; and, in any case, if he ever did, the opposition would here be unintelligible. It cannot be supposed that the king should consider watchfulness in avoiding calumny as without effect on one's future destiny. Regarding my conjecture expressed above, according to which I read iyani mé náma, I would point out that the correction of 18 to 18 is particularly easy. As for punah, supposing for a moment that it can be represented by a form mana, it cannot easily be explained here, where nothing calls for an antithesis. I therefore translate this edict in the following manner :
TRANSLATION Thus saith the King Piyadasi, dear unto the Dêvas :- A man only seeth his good deeds; he saith unto himself, “I have done such and such a good deed." But, on the other hand, he seeth not the evil which he doth commit. He saith not unto himself," I have done such and such an evil deed; such and such a deed is a sin."
True it is that this self-examination is painful; yet still should a man watch over himself, and say anto himself, "such and such deeds, such as rage, cruelty, anger and pride, constitute sins." A man must watch himself with care, and say, "I will not yield to envy, nor will I speak evil of anyone; that will be for my great good here below, and that verily will be for my great good in the world to come."
FOURTH EDICT. Prinsep, p. 585 and ff.; Lassen, Ind. Alterth. II. p. 258, n. 2; p. 272, n. 1;
p. 274, n.); Burnonf, p. 740 and ff.; Kern, Taartelling der zuydelijke Buddhisten, p. 94 and #f.
TEXT. 1 Dévânampiyê Piyadasi lája hêvam há [.] sadvisativasa 2 abhisiténa mo iyam dhammalipi likhôpita [.] lajúka me 3 bahûsu panasatasa hasêsu janasi ayata têsam ye. abhihále va 4 damde vâ atapatiyê mê kates kitnti lajúka asvatha abhita 5 kammâni pavatayevů janasa janapadasa bitasukbam upadahêvû 6 anugahinêvu cha [.] sukhiyanadukhiyanam jânisamti dhammayutëna cha 7 viyovadisamti* janam je pa lan kimti hidatam cha pâlata cha 8 ålâdhayê vû ti [.] lajúka pi laghamtis pațichalita vê mam pulisâni pi mê 9 chhadamnâni patichalisamti têpi cha kâni viyovadisamti yêna mati lajúka