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Shri Mahavir Jain Aradhana Kendra
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Acharya Shri Kailassagarsuri Gyanmandir
42
OLD BRAHMI INSCRIPTIONS
3. And in the second year, not (at all) bringing Satakarņi into (bis) thought, (His Najesty) caused a multitudinous troop of horses, elephants, foot-men and chariots to move on to the western quarter, and with the aid of the army from Kalinga, struck terror, into the city of A saka.
4. Again, in the third year, (His Majesty), who was versed in the science of music--the Gandharva-lore, caused the capital (the city of Kalinga) to be amused by exhibiting 'combats,' 2 and dancing, singing and musical performances, and (no less) by arranging festivities and merry gatherings.'3
5. Likewise, in the fourth year, (His Majesty) caused the city of Arakata which was the habitation of Vidyādbaras, the spell-muttering denizens, to be governed in accordance with the principle and usage of the former kings of Kalinga, all over by the highest kind of law, and compelled all the local chiefs '4 and headmen '5 who were robbed of their wealth
ganctions the use of the expression "Satena vatsan pāyayati payah," applying satena to mean "satena parichidya." Supposing satena in this expression is connected with vatsān (calves, an Accusative plural), what does it mean? Does it mean a hundred calves ? I would say, No. Here satena vatsan just means "the calves divided into the groups of one hundred." Applying this meaning of satena vatsan to panatisähi sata-sahasehi pakatiyo in Khåravela's text, one has to say that Khāravela pleased his subjects, dividing them into the groups of thirty-five hundred thousaad persons, a meaning, which hardly suits the context. See what Patañjali has got to say on this point. In commenting on Pāņini's aphorism, II. 3. 18, he says: “ Dvidroñena dhanyaın krīņātiti......dvidroşene kiranyena dhānyam krināti" and 80 as to "pañcakena pašūn, sähasrena aśvān krinātiti." Thas going by the authority of Patañjali, one may explain Khāravela's clause as meaning "he sought to please his subjects by spending thirty-five hundred thousand coins,' if pana-tīsāhi sata-sahasehi be at all connected with pakatiyo. For connecting panatīsāhi satasahasehi with pakatiyo Jayaswal's argument is that there is a large space between kārayati and panatisāhi. I can quite see that spaces in the Håthi-Gumpha inscription have some meaning. But that meaning in not in all places punctuation. The spaces are also intended to keep twe words distinct. Even it is found that spaces are not where they should be, e.g., in L 4, before tatiye puna Dase. • 1. Note that in the Nägik Cave inscription, Cave No. 3, Satukarņi has been described as the lord of Arika and Asaka among other places mentioned by name (A sika-A saka ...... pati). Adopting Jayagwal's reading Kañhapenāgatāya...... Musika-nagaram, one may translate" with the aid of the army which advanced as far as the Kraņavenā river, struck terror into the Mūsika city."
2. For the meaning of dampa or darpa, see Notes passim.
3. For the meaning of samāja, see Notes passim. 4, 6, For the neaping of rathika-bhojalca, see Notes passim.
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