82 ROYAL ASIATIC SOCIETY, (CEYLON BRANCM.) 



tattha karesi pariharam adasi ca " he built a tomb there 

 and ordained that it should receive honours.") From a 

 number of passages collected in the 2nd part of the Maha- 

 vamso as well as from the testimony of the Simhalese 

 inscriptions I have come to the conclusion, that parihara 

 (paeraehaer) in this connexion rather means " a privilege" 

 or " a privileged piece of land." I find also in Samskrt the 

 word parihara is used with the signification of " a piece of 

 land free from taxation" (see M, Y^illiams' Skt. Dictionary.) 



29) The words derawanaege I do not understand. 



30) Wadnd kot isd — w%rand kot isd, etc., isd see above 

 A. 13, wadnd warana etc., are derived from the verbal 

 nouns in na, I do not know exactly how, and mean : " in 

 order that they may enter" etc., or " in order to enter" etc., 

 kot is here only corroborative and might be omitted without 

 altering the sense, as it is indeed in other inscriptions where 

 we find the same formula. Wadnd from wadinawa " to 

 enter" Skt. Vvraj. 



31) De kamtaen " two karmasthanas." 



32) No warana must mean " that they shall not obstruct/* 

 but I do not understand the purport of the whole clause 8 



a 



1.) Mang giya — marga + gata — "traveller." 



2) piya giya seems patra + gata " he who goes carrying 

 the alms bowl," but it would be strange if priests were 

 forbidden to enter. 



3) Dunumandul is a very common word in these inscrip- 

 tions, and always seems to mean "priests." I think, the 

 modern word tunmadulla, the robe of a priest which covers, 

 ornaments three parts of the body" is corrupted from it ; 

 but I am doubtful. Mandul is mandala ; dunu commonly 

 = dhanus "bow." 



4) Me hit dative, I believe, from meld "assembly," a 

 tatsama. 



