1837.] Inscriptions on the columns at Delhi, ftc. 1051 



and confess" in the sense of renunciation. This word is derived from the root 

 " pada 11 "to proceed in, as in a journey;" and with the intensitive prefix " pati" 

 invariably signifies tl steadfast observance or adherence." With the prefix of 

 collective signification " saw" the verb signifies " to acquire" or " to earn." I 

 gave an instance in the July journal (p. 523), as the last words uttered by 

 Buddho on his deathbed. 



" Handaddne", bhikkhawe", amantiydmi wo : wayadhammd sankhdra, appamitde'na 

 sampddttha." " Now, O Bhikkhus ! I am about to conjure you (for the last 

 time) : perishable things are transitory ; without procrastination earn (nibb&nan.") 



With the intensitive prefix ' pati, 1 the verb is to be found very frequently in 

 the Buddhistical scriptures. The following example is also taken from the Pari- 

 nibbdnan sutan in the Dighanikdyo, containing the discourses of Buddho deli- 

 vered while reclining on his deathbed, under the sal trees at Kusindrd. The 

 interrogator A'nando was his first cousin, and favorite disciple. 



Kathan Mayan, Bhante, Mdtugdme" patipajj&mdti* ? Adassan, Ananddti, Das- 

 sane, Bhagawd, Jcothan patipajjitabbanti ? Andldpo, Anandati, Alapantera, Bhanti 

 kathan patipajjitabbanti ? Sati Ananda Upaitha pitabbdti. "Lord, how should 

 we comfort ourselves in our intercourse with the fair sex ? A'nando ! do not look 

 at them. Bhagawa 1 having looked at them, what course should be pursued 

 then ? A'nando ! abstain from entering into conversation with them ? In the 

 course of (religious) communion (with them), Lord, what line of conduct ought 

 to be observed ? Under those circumstances, A'nando 1 thou shouldst keep 

 thyself guardedly composed." 



It is evident, therefore, that the substantive " patipddaye' 11 signifies " obser- 

 vance and adherence 1 ' and cannot be admitted to bear any signification which 

 implies " renunciation. 1 



It is almost immaterial whether the next word be the adjective " annata 11 or 

 the adjective " ananta 11 — I prefer the latter. But " agdyd," cannot possibly 

 be the substantive " aghan 11 " sin," in the accusative case pluralf. The absence 



the root of all ; which with the prefix pati (S. prati) takes the neuter sense of 'to 

 follow after (or observe) ;♦ while by lengthening the a, pdda, it has the active or 

 causal sense of to make observance, to declare, (' padyate, he goes, p a day at i or pa. 

 dayate, he makes to go,) the only alteration I bespoke was pdlaie to pdlat am, to 

 agree with dosam — but as the anuswara is very doubtful in the Allahabad copy, I 

 incline to read (Sanskritice hidayatapdlatah dosahpatipaddye, ' I declare (what 

 was) the sin cherished in my heart' — with a view of course to renunciation. The 

 substi tution of u for o has many examples: — but I never pretended that the 

 reading of this passage was satisfactory. — Ed. 



* By permutation d becomes jj , (rather dy. — Ed.) 



f My critic has here been misled by my looseness of translation— had he fol- 

 lowed my Sanskrit, he would have seen that aghdyd was never intended as an 

 accusative plural of agham : I must parse and construe the whole, premising 

 that the texts differ in regard to the final a of the 2nd, 3rd, and 4th words, which 

 in some copies of the Delhi inscription are long, while on the Allahabad facsimile 

 they are all short. In the former case (the one I previously adopted) the read- 

 ing is (Sanskritice.) 



