1052 Inscriptions on the columns at Delhi, SfC. [Dec. 



of the aspirate would not be a serious objection, but " aghan*" is a neuter noun 

 of the 12th declension. The accusative plural would be u ag&ni or age" and not 

 " agdyd, " which I read "agdya" the dative singular. In this sentence, this 

 word occurs five times, varying in its inflections and gender to agree with the 

 substantive with which it is connected in each instance ; proving it therefore to 

 be an adjective, and, I think, " aggo" " precious," which is here spelt with a 

 single^ in conformity with the principle on which all double consonants are 

 represented by single ones in these inscriptions. " DhanmaHmatdya" is a Sa- 

 mdsa contraction of " dhammassa kdmatdya," and signifies " out of devotion to 

 dhanmo" " £dma" being a feminine noun of the seventh declension makes " kd- 

 matdya" in the instrumental case, but " agdya-parikdya agdya susus&ya," again 

 though terminating in the same manner as kamat&ya, are in the dative case as 

 samsdya (which I read Sdsandya) is a neuter noun of the tenth, (?) declension ; 

 lhayena and usahena being, the one a neuter of the twelfth and the other a mas- 

 culine noun of the first declension, both make their instrumental case in " ena." 

 Without a precise knowledge of the P&li grammar, it is impossible to define when 

 a case is dative and when instrumental. " Esachakho mama anusathiyd,"" you 

 translate, I find, " by these may my eyes be strengthened and confirmed (in rec- 

 titude)." The participial verb " anusathiyd," could not, I imagine, be made to 

 bear in Pali the signification you give it. The preposition " ann" signifies 

 " following," " continuance," " in due order," when in composition with the root 

 " sara" " to remember" (from which sathiyd is derived), the compound term 

 always means " to bear in remembrance" or " perpetuate the remembrance of." 

 If there was any thing to be gained by preserving the " eyes" we might certainly 



adj. fern. s. 5. subs. fem. s. 5. sub. nt. s. 4 sub. fem. s. 5. ditto ditto, 



Anyata-aghiyd dharmakdmatdyd, aghdya, parikshdyd, aghdya susrusdyd 

 3rd case sub. s. 3 sub. s. 3 pro. 1 sub. s. 1 pro. 6 verb pot. s. 3. 



aghena bhayena, aghena utsdhena, esa — chakshuh> mama anustheydt 

 " from the all-else-sinful religion-desire, from examination to sin, from desire to 

 listen to sin (sc. to hear it preached of) by sin-fear, by sin-enormity, — thus 

 may the eye of me be confirmed." 



In this translation I have preserved every case as in the Sanskrit, and I think 

 it will be found that the same meaning is expressed in my first translation. 



If the short a be preferred, the 5th case, Jcamatdyd and parikshdyd, both fe- 

 minine substantives must be changed to the 3rd, Sans, kdmatdyai and parik- 

 shdyai (in Pdli, hdmatdya and parikhdya) — and the sense will be only changed to 

 " by the all -else -sinful desire of religion, — by the scrutiny into the nature of sin, 

 &c. That kdmatd (not Jcdmd) is the feminine noun employed (formed like devo- 

 id from deva) is certaiu : because the nominative case is afterwards introduced 

 * dharma-prckshd, dharma kdmatd cha, &c. Mr. Turnour converts these into 

 plural personal nouns, " the observers of dharma, the delighters in dharma" — 

 but such an interpretation is both inconsistent with the singular verb (varddhi- 

 sati), and with the expression suve stive (svayam svayamj ' each of itself — I 

 therefore see no reason to give up any part of my interpretation of the opening 

 sentence of the inscription. — Eo. 

 * Aghan is said to be sometimes masculine, aghd which makes aghe in the 



accusative plural. — Ed. 



