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168
THE INDIAN ANTIQUARY.
[MAY, 1891.
Trenckner's edition). It is certain that the king had some version or other of this in his mind. This is proved by the addition musávádani adhigichya. Burnouf was completely at sea in his commentary on this phrase, which Dr. Kern has perfectly correctly transcribed as mrishávádan adhikritya. The latter translates it as, 'on the subject of,'having reference to the falsehood.' At the most it would be possible, if we are permitted to base our translation absolutely on the Pali version, to propose a slight modification. It is not correct to say that it has the falsehood for its entire subject, but rather that it has it for its text or point de départ. We could translate our text in this way too, the meaning 'to set at the beginning' being sufficiently proved for adhiksi. I shall revert, on another occasion, to the orthography of adhigichya, equivalent to adhilesitya, which is both curious and instructive.
6. The readings étáni, and bhikhuniyé suggest themselves. The real difficulty consists in the words kimti bahuké bhikhupayé, although I have no hesitation regarding the two first. I can see no means of permitting us to give bahuka the value of a substantive, in the sense of 'increase.' The spelling of kinti being certain, the division of the words into kinti tahuké, seems to me to be beyond discussion. But bhikhupáyé (and this reading is certain) has hitherto resisted all efforts. The evidence of the adjective bahuke shews, as indeed is evident from the form itself, that bhikhupáyê is a nominative singular. The first member of the compound is as clear as the second is doubtful. It looks as if we required something like bhikhrsarighé. The only transliteration which I can see is bhikshupráyaḥ. It would be necessary to admit for práya, which is known in Sanskļit with the meaning of abundance,' a possible translation, collection, assembly. This is the least improbable expedient which I find myself able to suggest. I may remark, en passant, that there is no allusion here to written books: sunéyu would, on the contrary, appear to refer to a purely oral tradition.
7. Read étend. Wilson's facsimile confirms for these last words the reading of General Cunningham. I do not think that the corrections mé jana tu ti will appear doubtful to any one, and for this use of janaritu we may compare the analogous passage at Sahasarim and Råpnåth, annta cha jánantu. As for abhipéta, the new rubbing has brought documentary evidence which was hardly necessary. The last letters are not very clear, which explains the doubts which arise regarding the vowels. Upon the whole, this restoration appears to me a matter of certainty. I translate in the manner following: -
TRANSLATION The king Piyadasi bids the Mâgadha clergy his greetings and wishes of prosperity and good health. Ye know, Reverend Sirs, how great are my respect and my goodwill to the Bud. dha, to the Law, and to Clergy. Whatever has been said by the blessed Buddha, all that has been well said, and so far as I may, Reverend Sirs, pass orders of my own will, I consider it good to proclaim them, in order that the Good Law may long endure. Here are religious teachings: the Vinayasamukasa (the Instruction of Discipline), the Ariyavasas (the P Supernatural Powers of the Aryas), the Andgatabhayas (the Dangers to Come), the Munigdthás (the Verses relating to the Muni, or Religious Ascetic), the Upatisapasina (the Questions of Upatishya), the Minéya sulta (the sútra on Perfeetion), and the Sermon to Rahula prononnced by the Blessed Buddha. which takes its starting point from the falsehood. I desire that many Bhikshus and Bhikshunis should frequently hear these religious teachings and meditate on them. So also for lay devotees of both sexes. It is for this reason, Reverend Sirs, that I have had this engraved, that people may know my wish.
4. THE INSCRIPTIONS OF THE BARABAR CAVES, For the sake of completeness I add, in conclusion, the three inscriptions of the Barabar Caves in which the name of oor king Piyadasi is expressly mentioned. It is well known that they were discovered and published for the first time by Kittoe.
