________________
302
THE INDIAN ANTIQUARY.
[OCTOBER, 1889.
Buddhist Sanskțit. With regard to third persons in thá, like vadhitha, and in the next sentence huthá, cf. Mahävastu, I. p. 378. It is plain that we must supply an iti after vadhéya, as we see is done when the sentence is repeated lower down, the phrase expressing the intention of these ancient kings. Anulúpa, conformable,' appears to refer to the wishes of the kings.
2. I strongly doubt if ea should be taken as a pronoun, either here or when the sentence is repeated in line 19. A stereotyped formula, such as we have here, would scarcely be modi. fied, and least of all by an addition of so little meaning. In dealing with Girnar (viii. 1. 3) and Khálsi (viii. 1. 23), I have mentioned examples of éta representing atra (Pali éttha); I believe that we have here another case of the same use (étau, as we have at Kh. étá, and as we have had savatar, &c.), and that in both the sentences the word would be exactly represented by our 'now.'
3. The repetition here gives a singularly embarrassed and clumsy turn to the whole idea of the passage. The two formulas dévánarapiyé .. .. dha are, so to say, on different levels. The first simply introduces the observations made by the king; the second, the practical solutions and the decisions to which he comes regarding them; for this is the drift of ésa mé hutha, 'I have taken this resolution, as its repetition in line 20 shows. The cha which appears in this connection, corresponds to the one which follows in no cha jané.
4. It is kinassu which we should understand here ; for the exact form of this instrumental is kiná, see Hémachandra, III. 69. It is the Påli kénassu, in Sanskrit kếna svit. The phrase is shortly afterwards completed by the addition of káni, which particle I have already explained in dealing with a former edict.
5. The active form abhyunnamati is, as we see from line 21, used here in the sense of 'to rise up,' which in Pali (Lotus, p. 456) is applied to unnamati, and which we should only expect to find in the passive. Abhyunnámayati therefore signifies to cause to go forward. We have several times had occasion to refer to the potential in Chan, for éyan.
6. With regard to súvana, cf. 1. 1 of the circular part. We shall again come across it at Rūpnâth (1. 5), and at Sahasram, where it is erroneously written sarané. The must be long, for the word refers to causing to hear, to the promulgation, the preaching of the religion. It is hardly necessary to point out that anusisúmi, is a false reading for anusásámi.
7. This word must be very much defaced on the original stone. The first facsimile, LELOG, read yajayapdpi, marking the first three letters as not clearly apparent. General Cunningham gives O c o C yathatiyipúpi, but in the transcription he places the first four characters in brackets, thus signifying that he has not read them with certainty. Anyhow, both the divergence of the two readings and the fact that neither of them gives a satisfactory interpretation, prove that the text is here very doubtful. We are thus compelled to have recourse to conjecture. From the detached edicts of Dhauli and of Jaugada we see, and this is also implied elsewhere by the very nature of the circumstances, that the king had, with the view to the moral and religious surveillance which so much occupied his attention, distributed over the country his various orders of functionaries by towns or by provinces. I would therefore prefer to read LO6 C yathávisaya pi, several officers have been commissioned, district by district. A priori this restoration would not appear violent, but it is clear that only an attentive revision of the original stone would enable us to judge of the degree of probability which it may possess. Regarding byata, see above, Edict IV. note 1. Pavithalati indicates that the officers should orally develop the advice, which the king, in his inscriptions, can only give in abstract.
8. Regarding this phrase see above, Edict IV. note 4. As for the form of the Imperative in átha, it is known in Páli, cf. also Mahávastu I. 499.
9. Regarding the orthography of anuvékhamána, see above, Edict III. note 3. Between dharma and katê there is a lacuna of about three aksharas, happily without any serious influence on the general sense. We might suggest that the stone, in its integrity, originally bore the words dhariasávané katé. I must, however, state that Goneral Cunningham, in his transcription, writes a lha in brackets after dharima. I conclude that this reading is far
