Jain Prakrit Sanskrit Prayogoni Pagdandie

This document is an excerpt from the book "Jain Prakrit Sanskrit Prayogoni Pagdandie" by H.C. Bhayani, published by ZZ_Anusandhan. The catalog link provided is for Jain Education International. The text explores the usage and etymology of various words in Prakrit and Sanskrit, particularly within the context of Jain literature and linguistics.

Here's a summary of the key points discussed in the provided pages:

Page 1 & 2: Word Usage Examples

• Sanskrit: चेलक्नोपम् (chelaknopam)
  • Meaning: Soaked with water, as in clothes getting drenched by rain.
  • Etymology: Derived from the Sanskrit root 'knay' (meaning to press or collect) and the suffix '-pum'. When combined with words related to clothing, it signifies a heavy downpour.
  • Usage: Found in Hemachandracharya's "Yogashastra" in a description of Lord Rishabhdev's wedding, where clouds are described as raining so heavily that the wedding pavilion's entrance becomes drenched like clothes. The author notes that while the word appears in "Shishupalavadha," its usage is rare in Sanskrit literature, and Hemachandracharya's usage might be unique.
• Prakrit: पाणद्धि (pāṇaddhi)
  • Meaning: Lane or alley.
  • Etymology: Mentioned in Hemachandracharya's "Deshinamala" with the meaning of 'rathya' (street/path).
  • Usage: Although not found in Prakrit dictionaries with literary references, it appears in examples cited in Bhoja's "Saraswati-Kanthabharana" and "Shringara-Prakasha." An example is provided: "Are Subhaga, do not hurry. I have something to tell you in your ear. You have met in a deserted lane due to the good deeds of past lives."
• Deshi (Local Dialect): मोरउल्ला (morulla)
  • Meaning: In vain, uselessly.
  • Etymology: Found in "Simhe" (likely referring to a grammar text like Hemachandra's Siddha-Hema-Shabdanushasana) with the form "morakulla" also noted.
  • Usage: Used in texts like "Chaupanna-Mahapurisa-charia," "Kumarapalacharitam," and "Sumatijin-Charitra." It also appears in Ratnaprabhasuri's "Upadeshamala-Doghatti-vritti" meaning "do not die in vain."
• Prakrit: उट्ठब्भ् (uṭṭab'bha) or उट्ठब्भ् (uṭṭab'bha)?
  • Meaning: A word whose exact meaning is debated, possibly related to 'leaving as is' or 'not preserving.'
  • Context: Discussed in relation to an Apabhramsa example from Siddha-Hema 8.4.365 illustrating the elision of the final vowel. The verse discusses the impermanence of the body, which either decays or turns to ash.
  • Debate: Different interpretations exist, including "covered" or "placed" (Dodhaka-vritti), "buried" (Pischele), or "left exposed" or "neglected" (Alsdorf). The author suggests that the original form might be 'uṭudbha' or related to the root 'stubh' with a meaning of 'to expel' or 'to cast out,' supported by Pali and Prakrit usage. The author leans towards the meaning "leave it as it is" or "neglect it," fitting the context of the verse.
• Deshi (Local Dialect): साइतंकार (sāitaṅkāra)
  • Meaning: Trustworthy, reliable, assured.
  • Usage: Found in Haribhadrasuri's "Avasyaka-vritti" and "Pind-Niryukti-bhashyam." The word appears to be "sāyamkara."
  • Etymology/Related Forms: "Pasam" (likely referring to a Prakrit dictionary) cites Pinbha 42 for 'sāyamkara.' The Apabhramsa word 'sāḍa' means 'embrace,' and 'sāḍa dei' means to meet a loved one and embrace them. The Gujarati word 'sāīṁ' carries a similar meaning, and the phrase "mare vaṭī sāīṁ deje" (give my regards) is common. The author also considers the proverb "nahi sandesho ke nahi sāīṁ" implying "no message or well-wishes."

Page 2, 3, 4 & 5: Word Usage Examples (Continued)

• Gujarati: चणवुं (chaṇavuṁ), Hindi: चुगना (chugnā)
  • Meaning: For birds to pick grains one by one with their beaks; "chaṇ" refers to grains scattered for birds.
  • Etymology: The root is traced to Sanskrit 'chinoti' (to collect, to gather). Prakrit 'chiṇai' also means to pick and gather flowers.
  • Usage: Prakrit also has 'chuṇai.' Hemachandra considered 'chuṇai' derived from 'chiṇai' due to vowel shifts. The author argues that 'chuṇai' is the more likely root for 'chaṇavuṁ' and 'chugnā' due to phonetic changes. An example from "Pasam" is "kāō liṁbōhaliṁ chuṇaḍ," meaning "to eat by pecking with the beak."
  • Historical Example: A 14th-century Jain treatise describes King Bhoja receiving a salute from a man who had three days' worth of grains ("chūṇi") for his household, then two days', and then one day's. The king understood this as a request for sustenance, which he granted. "Chūṇi" here is used metaphorically for daily grain. The author connects this to the Gujarati word "chaṇavuṁ."
  • Further Etymological Discussion: The author explores the derivation of 'chugnā' and related Punjabi words from a hypothetical root 'chugyati' or 'chungati,' suggesting a possible connection to 'chiṇai.'

Page 5, 6 & 7: Meter and Textual Discussion

• Siddha-Hema 8.4.330: Meter and Verse Analysis
  • Topic: The rule regarding the shortening or lengthening of final vowels in Sanskrit nominal declensions in Apabhramsa.
  • Example Verse: Discusses a verse with a meter that appears irregular in its current form. The author points out a discrepancy in the syllable count of two lines (9 vs. 10).
  • Historical Context: References the "Puratan Prabandh Sangrah" where a similar verse appears in a description of King Bhoja. The author discusses variations in the text (e.g., "ḍhoḷlā sāmala" vs. "ḍullau sāmala") and the possible corruption of words like "kaṇayārah" to "kaṇaya-reha."
  • Meter Identification: The verse is identified as belonging to the "Malayamaruta" meter, a four-line stanza with a specific matra (syllable) count (9+10+9+10).
  • Other Meter Examples: Mentions examples of "Malayamaruta" from Svayambhu's "Chandaḥshastra" and Hemachandra's "Chandōnushasana."
• Siddha-Hema 8.4.395(1): Textual Analysis of 'chollu'
  • Topic: The use of the Apabhramsa verb 'chollu' (to peel or shave) related to the Sanskrit root 'takṣ' (to carve, to shape).
  • Example Verse: Analyzes a verse where the moon is described as being polished to be brighter.
  • Usage: Mentions its use in Ratnaprabhasuri's "Upadeshamala-Doghatti-vritti" in the context of the brightness of the Jain faith, described as "chollia-chhaṇa-maya-lan̄chhana-chchāya" (shining with the brilliance of washed-off blemishes).
• Siddha-Hema 8.4.422(2): Textual Analysis of 'ghan̄ghala'
  • Topic: The Apabhramsa verb 'ghan̄ghala' (related to confusion or perplexity) and 'koṭṭara' (hollow).
  • Example Verse: Discusses a verse describing movement and hollowness.
  • Textual Variant: Compares the usage with Ratnaprabhasuri's "Upadeshamala-Doghatti-vritti," where 'kottarai' is replaced by 'kōharai.' The author finds 'kōharai' questionable, as the word 'kōhara' is not common in Prakrit. The author suggests a connection to Hindi 'khoh' (pit) and Gujarati 'kotar.'

Page 7 & 8: Meter and Textual Discussion (Continued)

• Chandōnushasana: Textual Discussion of 'Dwibhangi' Verse Types
  • Topic: Hemachandra's classification and examples of "Dwibhangi" (double-faceted) verse types in "Chandōnushasana."
  • Source of Examples: The author suggests that some of Hemachandra's examples, particularly combinations of different meters, might be drawn from earlier prosody texts.
  • Comparison with 'Kavidarpaṇa': Notes that eight of these examples are also found in "Kavidarpaṇa," implying that "Kavidarpaṇa" might have borrowed from "Chandōnushasana" or vice-versa, with some textual variations.
  • Analysis of a Specific Dwibhangi Example: Provides a detailed analysis of a Dwibhangi verse combining 'Rasavalaya' and 'Karpura,' discussing the meaning and potential textual emendations. It describes a woman afraid of a cuckoo's song and unable to look at the moon due to her love for her beloved.
  • Comparison with 'Dasharupaka' Commentary: Compares the Apabhramsa verse with a Sanskrit verse from the commentary on Dhananjaya's "Dasharupaka" by Dhani K. This comparison highlights the possibility of translation between Apabhramsa and Sanskrit poetry.
  • Specific Textual Emendations: The author provides several suggestions for improving the readings of verses cited in "Chandōnushasana" and "Kavidarpaṇa," focusing on phonetic accuracy, grammatical correctness, and clarity of meaning. This includes corrections to pronouns, nouns, and verb forms, as well as proposing alternative readings that better fit the context and known Prakrit/Apabhramsa usage.

Page 8 & 9: Poetic Metaphors and Examples

• Poetic Metaphor of Weaving/Knitting:
  • Topic: The common metaphor in Sanskrit poetry and poetics of weaving or knitting to describe the creation of poetry.
  • 'Gaf' (weave/knit): The term 'gaf' is used in discussions of poetry composition and structure, referring to the careful selection and arrangement of words, meanings, and sentences.
  • Raghava's Study: Mentions Raghavan's study of "Shringara-Prakasha" covering this topic.
  • Example Verse: Quotes a verse ("grāvami kāvya-shashinam...") where poetry is metaphorically described as a woven moon with rays of meaning.
  • Vamana and Mammata: Notes that while Vamana (and subsequently Mammata) cited such metaphors as examples of inappropriate similes (due to lack of justification), the act of "weaving" poetry is acknowledged.
• Another Metaphorical Example (Devabodha's Verse):
  • Context: Found in Hemachurisuri's biography by Prabhachandra. This verse is an "anyokti" (indirect saying).
  • Literal Meaning: A village weaver creating bundles of cloth and a beautiful woman wearing the cloth.
  • Figurative Meaning: A poet creating poems and discerning audiences.
  • Verse: "O brother! Village weaver, why do you toil in vain making such large bundles of cloth? Weave just one beautiful, new garment that the beloved queens of kings would not take off their chests even for a moment!"
  • Application: This implies a poet should focus on creating one excellent piece of work rather than many mediocre ones.
• King Bhoja's Verse:
  • Context: A verse from the description of King Bhoja's character, noted by Shīlachandravijayjī.
  • Verse: "I compose poetry, but it is not beautiful; if I try, it becomes beautiful. O Sahasāṅka, whose footrest is trodden by the jeweled crowns of kings, I compose, I weave, I go!"
  • Meaning: The poet expresses the struggle of creation, where initial attempts are not satisfactory, but persistent effort leads to beauty. The address to Sahasāṅka (likely a king) emphasizes the poet's dependence on patrons.

Overall Purpose:

The book "Jain Prakrit Sanskrit Prayogoni Pagdandie" appears to be a scholarly work that delves into the nuances of language, particularly Prakrit and Sanskrit, as used in Jain traditions and literature. It aims to:

• Clarify the etymology and meaning of words: By tracing words back to their Sanskrit roots and examining their usage in various texts, the author provides linguistic insights.
• Analyze and emend texts: The author critically examines verses and passages from grammatical works and literary texts, offering corrections and alternative readings where necessary to improve understanding and accuracy.
• Highlight the interconnectedness of languages and traditions: By comparing usages across different languages (Sanskrit, Prakrit, Apabhramsa, Gujarati, Hindi) and texts, the author shows how linguistic evolution and literary traditions influence each other.
• Appreciate linguistic artistry: The work also touches upon the aesthetic aspects of language, such as poetic metaphors and metrical structures.