Ketlak Madhyakalin Shabdo

This document is a critical examination of several medieval Gujarati words, analyzing their usage and etymology as found in various published Jain texts. The author, Jayant Kothari, revisits the interpretations of editors and scholars, often proposing alternative meanings based on a deeper understanding of context and linguistic roots.

Here's a breakdown of the words discussed:

• Adhivasiya (अधिवासियां): The author challenges the interpretation of "worshipped by means of perfumes" for this word, as suggested by one editor. He argues that in the context of a king searching for his successor, "Adhivasiya" likely means "prepared" or "selected," referring to five "divine Adhivasiya" (divine selectees) who undergo tests.

• Anivad (अनिवड): The author disputes the editor's derivation of "Anivad" from "Anivart" and the meaning "surely? completely?". Instead, he points to its usage in "Jinraj-surikriti-kusumanjali" where it consistently modifies "sneha" (affection). Based on the context, particularly "gāḍha/ūṇḍo" (deep/intense) affection, he suggests "Anivad" means "deep" or "intense." Consequently, he posits that "Anivad" (without nivada) might mean "distant," "unrelated," or "unaffectionate."

• Anubhav (अनुभाव): The author questions the interpretation of "by the dignity" or "by the authority" for "Anubhav" in a passage describing a royal procession. He believes "glory" or "majesty" is a more fitting meaning. He also addresses a passage where an editor interpreted "Anubhav" as "consequences of karma." The author argues that "Anubhav" in this instance is likely a misreading and that the original word was "Anubhav" (meaning "along with" or "and"), as evidenced by other examples of "anu" used as a conjunction.

• Apraman (अप्रमाण): The author disagrees with the interpretation of "unknowable, invisible" for "Apraman." He suggests that "fruitless" or "futile" is a more accurate meaning in the context of a failed arrow. In another instance, he interprets "Apraman" as "impossible" or "unachievable," referring to a meeting.

• Abah (अबाह): The author refutes the derivation of "Abah" from "bahu" (hand) with the meaning "without hands." He argues that the word is derived from "Abādh" (without hindrance, extremely, very much) and refers to someone weeping intensely. He notes a contradiction where the same editors derive "Abahu" (without obstacle, freely) from "Abādh" in other contexts, suggesting a potential inconsistency in their interpretations.

• Abhokhaḍa (अभोखु): The author challenges the interpretation of "Apōṣaṇa" (ritual sipping of water) for "Abhokhaḍa." He argues that in the context of welcoming someone with a stream of water, it signifies "sprinkling" or "moistening" as an act of welcome, supported by other works. He also points out a potential corruption of "Amboṣaṇa" (related to water) to "Abhokhaḍa" in one instance, meaning "sprinkling water in welcome." However, he acknowledges "Abokhaṇa" can mean "ritual sipping" in other contexts, like before a meal.

• Amalimāna (अमलीमाण): The author corrects the interpretation of "Amalimāna" as "having a pure mind." He proposes that "Amalimāna" derives from "Amardita" (unconquered, unbroken) and signifies someone whose pride or status is unbroken or unconquered.

• Amāi, Amāmo, Amāṇuṁ, Amān (अमाइ, अमामो, अमाणुं, अमान):

  • Amāi: The author suggests "Amāi" means "emerges" or "arises," contrasting it with "māi" (may, samāi). This interpretation fits the context of troubles arising from a flaw.
  • Amāmo: He disagrees with the "invaluable" interpretation and argues that "Amāmo" means "immeasurable," "abundant," or "excessive," stemming from "Amā-." He believes this meaning better fits contexts describing quantities of milk or wealth being looted.
  • Amāṇuṁ, Amān: The author links these words to "Amā-" and suggests they mean "without measure," "immeasurable," or "infinite." He critiques interpretations that rely on Sanskrit "māna" (pride) or Arabic "amān" (safety) when a simpler derivation from "māp" (measure) is more appropriate and contextually sound.

In essence, the book is a scholarly attempt to refine the understanding of specific words used in medieval Jain literature, advocating for interpretations grounded in linguistic analysis and contextual relevance, often correcting previous scholarly interpretations.