Ketlak Madhyakalin Gujarati Shabd Prayogo - Book Summary

Here's a comprehensive summary in English of the provided Gujarati text from "Ketlak Madhyakalin Gujarati Shabd Prayogo" by Jayant Kothari:

This book excerpt focuses on the analysis and interpretation of specific archaic or less common Gujarati words and phrases found in medieval Jain literature. The author, Jayant Kothari, delves into the etymology, context, and potential meanings of these linguistic elements, often differing from conventional understandings or editorial interpretations.

Here's a breakdown of the discussed terms:

"Aule Khale Vahai" (अउले खाले वहै):
- Context: Found in Jinraj Suri's Shalibhadra Dhanna Chopai (circa 1622 CE) describing Shalibhadra's prosperity.
- Phrase: "Jiho aule khale vah, jiho kasturi ghansar."
- Analysis: The editor, Agarchand Nahata, suggested meanings like "liquid" or "syrup," which Kothari finds unsuitable. Kothari proposes the phrase means "overflowing into the trough" or "gushing down." It describes an abundance of musk and camphor used as an unguent, flowing so much that it fills and overflows the trough. This idiom is noted as not being documented in Rajasthani dictionaries.
"Aulhai" (अउल्हाइ):
- Context: Found in Jinraj Suri's Godi Parshvanath Stavan.
- Phrase: "Ik diṭhā man hulasai, gaudecha ray, ik diṭhā aulhai."
- Analysis: The common meaning of "aulhai" as "understandable" is rejected by Kothari. He suggests it's an antonym to "hulasai" (to rejoice). Nahata interprets it as "to shrink," but Kothari argues it means "to become dejected" or "sad." He cites the "Deshi Shabdasangraha," which defines "ohulla" as "dejected" and "ohulliya" as "withered." Thus, the line suggests seeing one deity brings joy, while seeing another brings sadness.
"Auganai" (अउगनाइ):
- Context: Found in Sadhusundar Gani's Uktiratnakar (early 17th century CE).
- Analysis: The word is noted with the Sanskrit equivalent "apakarṇayati" (to disregard, to not listen). Kothari questions if "auganai" is a variant of "avagane" (to disregard). He finds it unlikely that Uktiratnakar, which often creates Sanskrit equivalents, would use "avaganayati" for "avagane." He posits that "auganai" might be a distinct word, possibly derived from a form related to "apakarṇayati," meaning "to not hear" or "to not pay attention."
"Augaḍ, Ugau" (अउगड, उगउ):
- Context: Found in Uktiratnakar.
- Phrases: "augau-mugau" and "ugau-mgau."
- Analysis: These are identified as reduplicative words meaning "mute" or "silent." The word "ugau" is also used alone in the sense of "mute," as seen in Vinaychandra Suri's Neminath Chatushpadika (late 13th century CE) and Taranprabh Suri's Shadāvakashya-Balavabodh (circa 1355 CE). In the latter, the editor's interpretation of "agitated, alarmed" for "ugau rahī" is disputed. Kothari argues the guru is telling the distressed disciple to "remain silent" rather than cry.
"Akhāḍo" (अखाडो):
- Context: Generally known as a wrestling or exercise ground, derived from Sanskrit "akshapataka."
- Analysis: Kothari examines its use in medieval Gujarati literature, specifically in Shalishuri's Virāṭparva (pre-1422 CE) and Shalibhadra Suri's Panchapāṇḍavcharitra Ras (circa 1354 CE).
  - In Virāṭparva, the line "iṇi syaṁ koī milai na akhāḍa" with the meaning of "wrestling ground" is debated. Kothari argues that it signifies skill or prowess, not just the physical location of wrestling, as Arjuna was known for archery, not wrestling.
  - In Panchapāṇḍavcharitra Ras, the context is the examination of the Kauravas and Pandavas' martial skills. Therefore, "akhaḍā" likely means "competition of valor" or a place for such competitions.
  - Further examples from Shadāvakashya-Balavabodh mention "akhaḍā-maṇḍap" alongside "pradhāna-maṇḍap" in temple descriptions. The editor's translation of "akhaḍā-maṇḍap" as "pavilion" is deemed incorrect. Kothari suggests it refers to a place of amusement or sports rather than martial competitions within a temple context.
  - A verse by Narsinh Mehta, "Vr̥ndāvanmāṁ racyo akhaḍo, nāce gopī goval," also indicates "akhaḍo" as a place of recreation or sports, where the Gopīs and Gopal dance, not a place for martial contests. This usage is seen as slightly different.
"Achivau, Achīuṁ, Achai, Chhai" (अछिवउ, अछीउं, अछई, छई):
- Context: Common verb forms in medieval literature.
- Analysis: Uktiratnakar records "achivauṁ" as a potential imperative participle meaning "to stay" or "to remain," and "achīuṁ" as a passive participle meaning "being stayed" or "being kept." These forms are considered rare.
"Achhūtau" (अछूतउ):
- Context: The word "achhūt" is commonly known to mean an untouchable or a person of a low caste.
- Analysis: In Uktiratnakar, "achhūtau" appears to have a different meaning. The equivalent given is "acchupta," meaning "untouched." Considering the word order "malūṁ, chhotī, achhūtau," Kothari suggests that if "achhūtau" is the opposite of "malūṁ" (impure), its meaning would be "free from the taint of touch" or "pure." "Chhotī" signifies the taint of touch. The possibility of "achhūtau" meaning "untouchable" in the sense of an impure person is also considered.
"Kaṭari" (कटरि):
- Context: A usage noted by Harivallabh Bhayani in "Anusandhan" issue 1, referencing a Prakrit exclamatory "kaṭari."
- Phrase: "Kaṭari gambhirimā, kaṭari vay - dhirimā..." from Merunandan Gani's Jinodayasuri Vivāhalau (after 1676 CE).
- Analysis: Editor Agarchand Nahata defines "kaṭari" as an interjection expressing wonder or praise, akin to "Oh, how deep!" or "Oh, how dignified!"

The text also includes "Supplementary Notes" (पूरक नोंध) that provide further context and scholarly opinions on some of the discussed terms, including references to Apabhramsha literature, etymological derivations, and other scholarly works. These notes aim to enrich the understanding of the primary analyses.