Prakrit Prayogoni Pagdandi Par

Here is a comprehensive summary of the provided Jain text, "Prakrit Prayogoni Pagdandi par" by H.C. Bhayani, based on the given excerpt:

The text, "Prakrit Prayogoni Pagdandi par" (On the Footpath of Prakrit Usage), by H.C. Bhayani, published by ZZ_Anusandhan, is a scholarly exploration of specific archaic and nuanced word usages found in Jain Prakrit literature, particularly the Agamas. The author aims to highlight the ancient nature of these usages and shed light on their etymology and meaning, often drawing comparisons with Pali literature.

The excerpt focuses on three key examples:

1. 'Uu-baddha' and 'Udu-baddha':

   • These terms are found in various Jain Prakrit texts (Pinni, Oni, Onibha) and denote a period of eight months outside the rainy season, specifically the winter and summer periods. An example from Onibha 123 is cited: "Gacchammi esa kappo vasavase tahev u'u baddhe." (In the monastery, this is the rule during the rainy season and also during the 'u'u baddha' period.)
   • Dr. Nalini Balbir of Paris has indicated that the term 'utu kala' in Pali literature is also used with a similar meaning.
   • The author posits that the Sanskrit antecedent of 'u'u-baddha' or 'udu-baddha' is likely 'ritu-baddha' (bound by season). The origin of its specific meaning, referring to the non-rainy seasons, is considered a point for further investigation. While the Arabic/Persian word 'mausam' (season) might have influenced the English 'monsoon' (rainy season), the etymological connection to the Pali usage is not immediately clear.
   • However, the significant point is the shared usage of such specific terms in both Jain Ardhamagadhi Agamas and Buddhist Pali Agamas, which suggests their ancient origin.

2. 'Purisādāṇīe':

   • This is a characteristic epithet for Tirthankara Parshvanath found in texts like 'Samavayanga', 'Kalpasutra', and 'Uttaradhyayana' (according to variant readings in the commentary and Santiyacharya's tika of the sixth chapter).
   • In Jain tradition, 'purushādānīya' is interpreted to mean "a worthy person" or "an accomplished person" (āpta purusha).
   • The author points out that similar usages like 'purisājjānīya' and 'purisājjñ' exist in Pali literature (referencing a work by Adelheid Mette).
   • The Sanskrit word 'ājāneya' means 'of noble birth' (from 'aja' = birth) or 'of noble lineage'. It later came to refer to a 'high-bred horse' or 'a pure-bred steed'.
   • The author proposes that 'purisādāṇīe' is a phonetically corrupted or imperfectly preserved form of 'ājāneya'. This corruption led to the original meaning being forgotten, and the term 'ādānīya' was later reinterpreted to fit the context.
   • The author notes that such phonetic shifts, like the dentalization of palatal consonants (e.g., 'jugupsā' becoming 'dugunchā'), are common in Prakrit (citing Pischel, §225).
   • This example demonstrates that guidance for understanding the original form and meaning of some Prakrit words found in the Agamas can be found in the Pali language, further substantiating their antiquity. It also clarifies the meaning of 'purisādāṇīya'.

3. 'Tāi':

   • The word 'tāi' appears in 'Uttaradhyayana' and 'Suyagad' sutra, traditionally understood to mean 'savior', 'helper', or 'ascetic' (trātā, upakārī, muni).
   • Gustav Roth, in his research, has provided all references for the use of 'tāi' from Agamic literature. He has also cited its usage in Pali and other Buddhist literatures as 'tādi' and 'tāi'.
   • Roth argues that the Pali word 'tādin' originates from the Sanskrit 'tādr̥ś' (like that, such). He asserts that in contexts where 'tādi' or 'tāi' are used in both Buddhist and Jain literature, the meaning is consistently "one who is like that," or "an excellent, holy great soul."
   • The author suggests that as the original form 'tādi' and its Sanskrit root 'tādr̥ś' were forgotten, the word 'tāi' was erroneously associated with the root 'tra' (to save).
   • This example, like the others, indicates the preservation of ancient usages in Prakrit and suggests that in some cases, the tradition has lost the original word form and its associated meaning. (References to Gustav Roth's work are provided).

The author concludes by stating that these examples illustrate the preservation of ancient usages in Ardhamagadhi and that the tradition's understanding of the original word form and meaning has, in some instances, been lost.

The second part of the excerpt briefly introduces the Prakrit word 'Uḍukkīya':

• It appears in the commentary (Chūrṇi) by Agastyasimha on the 'Daśakālika' (or 'Daśavaikālika') sutra.
• A story is recounted where a rogue, to cheat a cart owner, bites each cucumber in a cart filled with cucumbers. When the judge rules in favor of the rogue, the cart owner, advised by another rogue, places a small laddu in the middle of the city gate and tells it to "go out, go out." The laddu, unable to move, is then awarded to the first rogue as per the bet.
• In this narrative, the phrase 'savva-t'ausāṇi daṇṭehiṃ uḍukkīyāṇi' is used.
• The 'Deśī Śabdakoś' (Dictionary of Native Words) correctly interprets 'uḍukkīya' as "marked by teeth" or "bitten by teeth." However, it classifies 'uḍukkīya' as a 'Deśya' (native) word and suggests a connection to the Kannada word 'uḍi' (to cut, to piece).
• The author argues that the original text might be slightly corrupted and that the form 'uḍḍakkīya' should be considered.
• The Prakrit word 'ḍakka' is equivalent to the Sanskrit 'daṣṭa' (bitten). 'Ḍakka' is a similar formation to 'mukka' (thrown).
• When combined with the prefix 'ud-', it forms 'uḍḍukka' (meaning 'bit' or 'chewed'). The past participle formed from this is 'uḍḍukkīya'. (References to 'Daśakālika Sūtra' edited by Muni Puṇyavijaya and 'Deśī Śabdakoś' edited by Muni Dullaharāja are provided).

In essence, the article delves into the intricate linguistic history of certain Prakrit words, highlighting their ancient roots and evolution, often through comparative analysis with Pali and Sanskrit, to understand their precise meaning and significance within the Jain tradition.