258 Inscription in the old character on the [March, 



upheld alike by the friend, by the good-hearted, by kinsman and neigh- 

 bour, in the entire fulfilment of pleasing duties. 



" This is what is to be done: this is what is good. With these things 

 let each man propitiate heaven. And how much ought (not) to be 

 done in order to the propitiation of heaven ?" 



Translation of the Tenth Tablet. 



The heaven-beloved king Piyadasi doth not deem that glory and 

 reputation (are) the things of chief importance ; on the contrary (only for 

 the prevention of sin ?) and for enforcing conformity among a people 

 praise-worthy for following the four rules of virtue, and pious, doth the 

 heaven-beloved king Piyadasi desire glory and reputation in this world ; 

 and whatsoever the heaven-beloved king Piyadasi chiefly displayeth 

 heroism in obtaining, that is all (connected with) the other world. 



For in every thing connected with his immortality there is as regards 

 mortal things in general discredit. (?) Let this be discriminated with 

 encouragement or with abandonment, with honour or with the most 

 respectful force, and every difficulty connected with futurity shall with 

 equal reverence be vanquished. 



Kacham, gf c M to be doue — distinguished from katavyam what ought to be 

 done ? 



Swagdr&dhi, (? d) seems used substantively : k&chana-ind, &c. may be read as 

 ^F1"^*T ^•n^ff^^TT ^^T ^JlKTW:~ en ^ f° r * s & (kriyu) how much ought this to be 

 done, as the propitiation of heaven ? — 



Some passages in the Cuttack text differ from the other, but they are too much 

 mutilated to be separately interpreted. 



Notes to the Tenth Tablet. 



Mahdthd vdhi, either ij^T^T of great importance or JJ^TT§J3": great praise. 



Taddptano-do-ghaya, &c. the whole of this passage is unintelligible without 

 alteration— the pandit reads W^?pr TC^TiTT "SfflTcTT *IT«lfaHIrjf. 



Etak&ye—paratikaye misunderstood in the pillar edict hidakaye, paratikdye. 



Apunnam, apakiti, ^T7<J?j, ^R^ftfTij disgrace, vice. 



Apapardsave, ^XfXf ^CT^T"^ 4tn case f rom TJ^'pff, 0Q affCoua t of immortality ? 



Vadakena, vajancna, admit of two interpretations either ^T^r^5«f ^TW^*T ^y the 

 minister and by the people, or ^p^^if by separating and -g^^if by abandonment, 

 i. e. by discrimination. 



Dakardntu and dukarantu, I can only explain by deriving the first from ■£ to fear, 

 avoid, ^"ffTJ^fJfl and the second from -^E^irl labour strenuously, the whole 

 passage is difficult, and dukarantu is not properly a verb— it should be dukaran 

 kurvantu, Pali, karontu. 



