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Reviews of Books
Therefore no doubt is possible regarding the interpretation of the words iamo . . . aci in VIII. 3, 32:
"hamut is added to ac when this follows upon
ham" is correct in accordance with rule I.1,67,
and not "iAamutis added to ham when ac follows
upon the latter 13 according to rule I. 1, 66.
Rules like VIII. 3, 32 seem to show that there
are cases of conflict outside of the section I. 4, 1II. 2, 38. This speaks in favour of the native
ydn (no. 70 in F. Kielhorn's edition of NAgojIbhat a's
Paribhasendugekhara)
laying down that rule I. 1, 67
supersedes rule I. 1, 66, when both, a term in the ablative case and another in the locative case, are quoted or
valid in the same rule, is an out-come of rule I. 4, 2.
For a possible objection against the above interpretation and its refutation, cf. F. Kielhorn's translation of
the ParibhAsendugekhara p. 16 f.
13 The two translations of namo . . . aci have been
quoted from Kielhorn's translation of the ParibhAsenduAekhara p. 361.
OF COLOGNE,
GERMANY
420
or Raja-Dharma or, eventually, the general principle acknowledgedby all the sects, is solved by Miss
Thapar as follows:
We are of opinion that Dharma was AMoka's own invention. It may have borrowed from Buddhist and Hindu
thought, but it was in essence an attempt on the part
of the king to suggest a way of life which was both
practical and convenient, as well as being highly moral
(p. 149).
Reviews of Books
has no subjective motive at all and it is only by
scientific calculations that I proved that one of the
five authors of the DIpavamsa put the coronation
of Asoka in a year concurring with the year 264,
B. C. As Agoka virtually began his reign four
years earlier, in 268, B. c., an intercalary period of
four interim years was invented in order to account for those lost years. This proceeding which
at first sight seems strange, becomes clear if one
perceives that this fact is not the only one. The
Jaina tradition also acknowledges such a period;
with the Jains the Kali Age begins only 3 years
and 81/2 months after the death of the Vira
(Kalpasfttra, verse 147). The reason has probably
been the transition from a more primitive chronological system to another more refined one.
Both, the Ceylonese author as well as the Jain
author, must have struggled with the same problem, how to fit their church history in a new chronology. The only difference between their solutions is that each of them inserted the four
"sham" years in the time-scale at a different
point. This mistake of Romila Thapar has led to
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