Prayogoni Pagdandi Par

Here is a comprehensive summary in English of the provided Jain text from "Prayogoni Pagdandi Par" by H.C. Bhayani:

This text, "Prayogoni Pagdandi Par" (On the Path of Usage) by H.C. Bhayani, published by ZZ_Anusandhan, delves into the linguistic and etymological nuances of certain Sanskrit and Prakrit words, highlighting their usage and preservation within Jain traditions, particularly in relation to Jain Agamic literature.

Page 1: The Root 'Sā' and its Connection to 'Pleasure'

• The author begins by discussing the Sanskrit root 'sā' (साति), which is identified as meaning "pleasure" by the grammarian Bodhinyāsa in Sāyaṇa's commentary on Madhaviya Dhatuvritti. Bhayani notes that this root is found only in Pāṇini's grammar (making it a "Sautra" root) and that Pāṇini derived the form 'sātaya' (सातय) from it. The Kātantra grammar also mentions this root.
• Monier-Williams' dictionary lists the root as 'sāt' (सात्) with the meaning "pleasure," deriving "sātaya" from it.
• Hemachandrāchārya's Abhidhāna-Chintāmaṇi includes 'sāt' (सात) among words meaning pleasure (verse 1370), with the editor noting the variant form 'shāt' (शात).
• In Prakrit, the word 'sāya' (साय) means pleasure and is used in Jain Agamic literature.
• The Jain philosophical text Tattvārthādhigama-Sūtra categorizes karmas as 'sadvedya' (सद्वेद्य) or 'sātāvedya' (सातावेद्य), meaning "that which causes pleasure," and 'asadvedya' (असवेद्य) or 'asātāvedya' (असातावेद्य), meaning "that which causes pain."
• Even today, in common Jain parlance, expressions like "shātā che" (शाता छे - "it is pleasant" or "I am well") and "shātāmāṁ che" (शातामां छे - "in pleasantness") are used.
• The author emphasizes that the usage of this root and its derived words, which might not be found in Sanskrit literature, has been preserved in Jain tradition through Prakrit. This validates both the root and its Prakrit usage.
• This serves as another example of how Prakrit literature supports the existence of roots not readily found in available Sanskrit literature, thereby refuting the idea that such roots were artificially created by grammarians.
• Bhayani references another instance he previously brought to attention: the root 'ival' (इवल्) with prefixes, which is validated by material found in Gujarati and other languages, distinguishing it from the roots 'tubal' (ट्बल) or 'tal' (टल्). He refers to his article "Notes on Some Prakrit Words" in 'Nirgranth', Vol. 1, 1996, page 27.

Page 2: 'Kshepaṇī' and 'Aritra' - Oars and Rudders

• This section discusses the terms 'kṣepaṇī' (क्षेपणी) and 'aritra' (अरित्र), both related to boats.

  • 'Kṣepaṇī' (क्षेपणी):

    • Traditional dictionaries like Nāma-liṅgānuśāsana (Amarakośa) and Abhidhāna-Chintāmaṇi define 'kṣepaṇī' as the oar of a boat (boat-pole, "halēsuṁ" - हलेसुं).
    • Turner's Comparative Dictionary of the Indo-Aryan Languages traces Hindi derivatives like 'khevani' (खेवनी) to 'kṣepayati' (क्षेपयति), 'kṣepa' (क्षेप), 'kṣepya' (क्षेप्य), and 'kṣepaka' (क्षेपक). These Hindi words, along with Bengali 'kheyā' (खेया) and Punjabi 'khevā' (खेवा), meaning "boat," "to row a boat," and "boatman," are noted.

  • 'Aritra' (अरित्र):

    • There is disagreement regarding the meaning of Sanskrit 'aritra'. Some suggest a meaning shift or error.
    • The Amarakośa (10.13) and Abhidhāna-Chintāmaṇi (879) define 'aritra' as 'sukāna' (सुकान - a type of rudder or steering oar).
    • However, according to Monier-Williams' Sanskrit dictionary, in Vedic literature like the Ṛgveda and in Pāṇini's Aṣṭādhyāyī, 'aritra' is used to mean 'halēsaṁ' (हलेसुं - oar).
    • The Ācārāṅga-Sūtra (Pariccheda 479) uses the forms 'alita' (अलित) and 'ālitta-pāsam' (आलिय-पासम, a variant reading) with the meaning of "oar" in its context. However, in the context of the Dharmavidhiprakaraṇa, 'aritra' is used with the meaning of "sukāna."
    • References in the Chūrṇi (commentary) edited by Jambuvijaya also frequently mention 'alitta' as a word for "halēsaṁ" and "sukāna."
    • 'Alitta' is included among words with the characteristic Ardhamāgadhī phonetic shift of original 'r' > 'l'.
    • In the revised edition of Hemachandra-vijaya Gaṇi's Abhidhāna-Chintāmaṇi-Nāmamālā, the original 'aritra' is correctly equated with "vahāṇa, sukāna" (वहाण, सुकान - boat, rudder). However, the text mistakenly equates the synonyms of 'aritra' mentioned in the Abhidhāna-Chintāmaṇi – namely, 'kenipāta' (केनिपात) and 'koṭipātra' (कोटिपात्र) – with "boat's rudder, oar" (वहाणर्नु सुकान, हलेसुं), implying a dual meaning incorrectly.
    • Furthermore, the meaning of 'kṣepaṇī' was erroneously given as 'kṣepa' (क्षेप - blame or censure) due to carelessness.

In essence, the text highlights how Jain literature and traditions have preserved the authentic meanings and usages of certain Sanskrit words, especially when those usages might have evolved or become less prominent in mainstream Sanskrit literature. It also points out instances of inaccuracies in later lexicographical works, demonstrating the importance of referring to primary Jain sources for linguistic validation.