________________
MAY, 1891.]
MISCELLANEA.
189
or (applied to kulam) eminent in being the abode Here, again, I fancy I recognise in the photoof or in containing) men who perform good lithograph faint traces of the sign for v below the actions.' That heaven is acquired by good deeds, of játi-ratnair. is a common notion. Thus, in Mr. Fleet's own
In line 23 we read - volume, p. 147, 1.7, we have divah sukrit-Sparji.
Priyatama-kupitânâm råmayan=baddha-ragam tiyah, and in Raghuvaméa, xviii. 21, dyd i sukrit.
kisalayam=iva mugdham manasam manini. ôpalabdham. And in Sarngadhara's Paddhati,
Bản [*] 1072, we actually read vyóma mahat=padari sukri. tinám, where padai sukritinam is exactly equiva- The first two aksharas of ramayan are not clear lent to sukriti-vishaya. The true reading having in the photolithograph; and the word appears thus been established, I would, judging from the objectionable, because, when construed with kisuphotolithograph published, ante, Vol. XV.opposite layan it yields no suitable meaning, and because to p. 224, venture to say that the sign for the the ordinary causal form of ram is ramayan. My second i in vishayi has been struck out already in own reading would be kampayan, causing to the original.
shake,' or 'causing to tremble.' In line 18 I would read an-abhiváñchhan instead The text of this inscription has been reprinted of an-ativáñchhan, because 'not seeking his own in Kdvyamala, Prachinalêkhamâlâ, pp. 112-116, comfort' appears to me more appropriate than where the editor of the reprint has suggested the 'not being too eager about his own comfort;' and following alterations : - jitam for jiti, in line 5; I would translate the word a-sangdin (referring to médhyan for méghyam, in line 7; -dhúsaréna dhuram) by 'meeting with no obstruction,' = a. for-dhúmaréna, in line 9; Edhraslydn for pratibandhdm. Compare Mallinatha on Raghu- =vaslydn, in line 10; tara-mandras= for bhdravainsa, iii. 63.
mandrak, in line 22; and kirana-samudayIn lines 19 and 20 we read the verse
dsaiiga-leántari for kirana-samudayam sangaUpahita-hita-rakshi-mandano jati-ratnair= kantani, in line 24. Of these, I regard only the bhuja iva prithul-asas-tasya Dakshaḥ
alterations in lines 9 and 24 as improvements of the kaniyan [1]
text: in respect of line 9, note rosabha-dhdsarena, mahad-idam=udapânam khånayam-Asa bibhrach=
in the Kirdterjuniya, XVI. 7. But, differing from chhruti-hridaya-nitant-&nandi nirddôsha
Mr. Fleet, I would, in the first passage referred nama 11
to, take jiti to govern jagatin, and translate
victorious is (Vishnuvardhana), who in battle has the first half of which has been translated
conquered the earth;' although I know that it His younger brother, Daksha, - invested with
would be difficult to justify the formation and the decoration of the protection of friends, as if
construction of jitin by the rules of Pånini's he were (his) broad-shouldered (right) arm (de- grammar. It would be equally difficult to account corated) with choice jewels.'
by that grammar for the gerund vindmya in the Differing from Mr. Fleet, I take the proper same line, about the reading of which there can name of the man spoken of, to be Nirdosha; but be no doubt. my chief difficulty lies in the first line of the
As regards the translation, I would, besides, verse. There appears to be no authority for
take the words havirbhuja ivæddhvardn, in line 13, translating the word jdti-ratna by choice jewels;'
as an accusative plural, in the sense of 'like the and the word bhujah of the cecond line should
(three) sacrificial fires'; and would compare undoubtedly be qualified by the whole of the first
Raghuvamba, xv. 35, where the three brothers of line. The word rakshd-manda na, being synony
Rama are described as trêtagni-tejasuh. mous with raksha-bhushana, an ornament or amulet worn for protection (against evil spirits,
Nagarjunt Hill Cave Inscription of &c.),' rakshd-ratna, rakshd-mani, &o., I propose
Anantavarman. reading jñati-ratnair (with which we may compare
No. 49, Plate XXXI. A., p. 223 ff. jñati-vriddhaih in Raghuvansa, xvii. 12) instead In line 1 the actual reading of the stone, to of játi-ratnair, and would translate the first half judge by the photo-lithograph, is undoubtedly of the verse thus:
mahikshitám=Anur=iva, as given by Mr. Fleet; His dexterous younger brother, by excellent but I cannot help thinking that the poet after all relatives invested, as with a decoration, with the is really referring to Manu, the mahikshitamprotection of friends, - being as it were (Dhar- ddyah (Raghuvanda, i. 11), and that the reading madôsha's) broad-shouldered arm, to which excel. therefore must necessarily be altered to mahilent relatives had fastened a beneficial ornament kshitan Manurrida. The writer or engraver has to guard (against evil)-...'
been guilty of similar slight blunders.
