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170
THE INDIAN ANTIQUARY
MAY, 1891.
the reading is both difficult and doubtful. We are thus permitted to introduct, at need, new corrections into the text which is presented to us. The formula is here different from that which we find in the two preceding cases. Burnoaf clearly saw that the name of the king is this time in the nominative. It follows that we must divide the words after abhisite. The characters which follow present some uncertainty. I shall commence by considering those with which the next line commences. Basing my emendation on the analogy of the inscriptiong of Daśaratha, which have been also commented upon by Burnouf, I do not hesitate to read instead of H 8028 adamathátima several characters of which are expressly given as hypothetical, d 81vt chandamasuliyan. We must further, in order to complete the phrase, admit that the last letter of the preceding line is in reality Ha. There remain the characters IB námé which I read [8 náma, which thus concludes a sentence and separates it from what follows. The concluding words present two difficulties. The first is the form supiyé, which ought to contain the name of the cave, and should consequently be corrected to supiya, equivalent to supriya. The second concerns the word khalatipavata. As in No II. we should expect a locative. I only see two alternatives. One is to read, -pavate, but the locative is rarely formed in this fashion in inscriptions, such as the present one, in the Mâgadhỉ dialect. The other is to assume that a letter has been omitted, and to restore to -pavatasi. This is, in my opinion, the preferable course. To sum up, we may almost certainly translate as follows:
TRANSLATION. The king Piyadasi was crowned nineteen years ago. (This has been made) for as long as the moon and the san may endore. This cave, called Supiya, on Mount Khalati, has been given.
WEBER'S SACRED LITERATURE OF THE JAINS. TRANSLATED BY DR. HERBERT WEIR SMYTH.
(Continued from p. 29.) XII. The twelfth angam, ditthivaa, drishtivada, presentation of the different) views This title (342] corresponds to our information in reference to the contents of this text now ng longer extant; and we conjectured on page 248 that the character of its contents was the causa movens of its lose. On page 243 we saw that in all probability the digthivia is not further mentioned even in the argas with the exception of angas 4. This remark holds good merely of the name ditthivAa and not of the so-called 14 puvvas, which, according to the presentation of the subject in anga 4, form a principal part of the ditth. Tradition indeed appears to regard the puvvas as identical with the ditth. The 14 puovas are mentioned both in anga 10 (the redaction of which, as we have seen, p. 327 foll., is of secondary origin), where their division into páhudas is alluded to (see p. 333), and frequently in angas 6 and 8; and in fact in a very peculiar way. The detailed discussion, according to name and contents, of the 14 puvvas in anga 4 and Nandi and in the later tradition, cites the uppdyapuvva at their head. Twice in anga 6 and once in anga 8 (3, 1) are they characterized, just as are the eleven angas, or together with them, as sámáiyánGiydim. Leumann says: "Of special interest are three of the many instances in anga 6, where it is related that a man who has just become a member of the order studied the 14 puvuas or 11 angas." These three instances are found in p. 591 of the Calcutta edition, compared with p. 597, p. 1354, compared (343) with p. 1355 and p. 1454, compared with p. 1455. The second passages quoted, in which the 11 angas are mentioned, have reference to a period later by five to twenty years than the first, in which the 14 puvva are treated of."
I have seen this insoription many times, it being situated in this district (Gay). It would be useless to attempt to give a revised rubbing, except to shew how extremely hypothetical much of the Corpus rending inevitably in. The face of the insoription has been chiselled away by some Maalman fanatio... A. G.
Idrishtayo daríandni, vadunat deh, drishtin&ti vedo drishtina pato yatra.
· Letenn eitunga , 2, for the duvilaaaring ganipidage, or dyr fara aftthivaó, likewise birdanig in anga 84,1 The first passage is based in the last instance on anga
