1838.] rocks of Girnar in Gujerat, and Dhauli in Cuttack. 251 



ous grace — and a display of equipages, and a parade of elephants, and 

 things to gratify the senses, and every other kind of heavenly object for 

 the admiration of mankind, such as had never been for many hundred 

 years, such were to-day exhibited. 



•* By the religious ordinance of the heaven-beloved king Piyadast, 

 the non-sacrifice of animals — the non-destruction of living beings, proper 

 regard to kindred, — respect to brahmans and sramans : dutiful service 

 to mother and father ; dutiful service to spiritual pastors : — through 

 these and many other similar (good acts) doth religious grace abound ; 

 and thus moreover shall the heaven-beloved king Piyadasi cause reli- 

 gion to flourish : and the same shall the sons, the grandsons, and the 

 great-grandsons of the heaven-beloved king Piyadasi cause to abound 

 exceedingly. 



" As long as the mountains shall endure, so long in virtue and in strict 

 observances shall the religion stand fast. And through good acts of 

 this nature, — that is to say — through these ordinances, and the strict 

 practice of religion laxness of discipline is obviated. Moreover in this 

 object it is proper to be intelligent and nowise neglectful. For the 

 same purpose is this (edict) ordered to be written. Let all take heed to 

 profit of this good object and not to give utterance to objections. 



" By the heaven-beloved king Piyadasi after the twelfth year of his 

 anointment is this caused to be written." 



B&mhana-samandnam, is curiously replaced at Cuttack by samana-vipuyesu , fsr^pf 

 of the same meaning, but throughout the Cuttack text the buddhist sramans have 

 precedence of the brahmanical priests. 



Chardganenu, (charagana) ' by the conveyer:'— at Dhauli, chalanena ' by the pro. 

 gre9s.' 



Vimana, &c. There is a strange disagreement between the two texts in this sen- 

 tence, apparently owing to misapprehension of the copyist. Girnar reads vimana 

 * grief,' hassi ("^"jf) ' joy' — and dapaha, ^qwirT ' from the mirror of :'— Dhauli 

 has vimdna ' equipage,' hathini "^f%#ft ' a female elephant' — and dasanam ^"j|if 

 ■ the sight of.' 



Anga khandhdni, the five objects of sense. — Aggikhandhdni, on the contrary is the 

 title of one of Buddha's discourses, * the heap of fire.' 



Ydrisa-t&risa, and in the Cuttack idiom ddise tadise are the Sanskrit ^fl"^ - ^ TfTTW 

 or in the modern Hindustani jaisd taisd. 



NalhUta puve, Cuttack— no k&ta puluve, Sans. «f*j <f xr^f. 



Dhammanusastiyd — here we find the correct rendering of anusathiyd of the pillars j 

 Sans. ^ «f?n^f- *<*H ' °y the ordinance of.' 



Apavatakapd— or kepam from q^q or ^q- ' to move' — ' until the moving of the 

 hills'— abbreviated by omission of pavuta— quasi * until the break up (of all things)' — 

 the pandit prefers ff\VJ< ' benevolence, as enduring as the hills.' See below. 



Dhi cha ahini cha ^intellect — ^t complaint, objection -or ^yf^T abandonment. 



Asilasa. The latter part of this edict is rather obscure r there is too much of a 

 truism in ^^TJ««p j^^j «W^f<T hesides asilasa is iu the genitive case. 



