Shabd Prayogoni Pagdandi Par - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Shabd Prayogoni Pagdandi par" by H.C. Bhayani:

This book, "Shabd Prayogoni Pagdandi par" (On the Pathway of Word Usage), by H.C. Bhayani, published by ZZ_Anusandhan, explores the origins and evolution of various words and their meanings, particularly in Prakrit and Gujarati, often tracing them back to Sanskrit and Apabhramsha. The text is presented for private and personal use by JAIN EDUCATION INTERNATIONAL.

The book delves into the nuances of word usage through eleven detailed examples:

Sanskrit: Dīvo 'nā Paryāy (Synonyms of Lamp): The author examines synonyms for "lamp" in Sanskrit dictionaries. While Amar Kosh lists only two (Deep, Pradeep), Hemachandracharya's Abhidhan Chintamani lists seven. Bhayani argues that most of these, beyond Deep and Pradeep, are descriptive epithets (like "Kajjaladhvaj" - banner of soot, "Snehapriya" - dear to oil) rather than direct synonyms, often used metaphorically in poetry, and their actual usage in literature is scarce.
Prakrit: Ksaraka: The text discusses the word "Ksaraka" found in "Vajjālagga" concerning camels. The commentator and "Paiyasaddamahannava" interpret it as "Kudmal" (bud). However, Bhayani cites Hemachandracharya's grammar where "Kasaraka" refers to the sound of eating something crunchy, linking it to the meaning in "Vajjālagga" as the taste of crunchy "karir" (a type of thorny plant). He suggests the commentator's interpretation was an inference based on context due to not knowing the original meaning.
Sanskrit: Kekaṇa: The author identifies "Kekaṇa" in the Apabhramsha epic "Paumchariu" as referring to a renowned horse from the region of "Kaikān" (modern Balochistan). He connects this to horses from regions like Khurasan, Iraq, and Turkey mentioned in Hemachandracharya's works, often with Arabic names related to color. He also notes its appearance in later literature like "Upadesh Rasayan Ras" and the "Kathasaritsagar," suggesting a corruption in the latter's text from "Kekani" to "Konkani."
Apabhramsha: Kṣēha: The word "Kṣēha" in the context of "dust" is found in Jineshwarsuri's "Kathakoshaprakaran." Bhayani speculates that Gujarati phrases like "khepata u.paḍyo" (a burst of dust) might originate from "kṣēhapattra" (a sheet of dust).
Apabhramsha: Vāhuḍi: In Kanakamara's Apabhramsha epic "Karakandu-charitra," the word "Vāhuḍi āu" means "went back." Bhayani connects this to Sanskrit "vyāghrut" (to turn back), Prakrit "vāhuḍ" (Turner 12192), and Hindi "bahuri" (again), and Gujarati "vaḷī" (again), all related to returning.
Vāṇija 'Vepārī' (Merchant): The text explores the etymology of words related to merchants. "Vāṇiyo" comes from Sanskrit "Vāṇijak," "Vāṇotara" from "Vāṇijaputra," and "Vaṇjāro" from "Vāṇijyākaraka." He questions the origin of "Vāṇaj" (merchant) from Sanskrit "Vāṇijjak" or Prakrit "Vāṇijja" and proposes that Prakrit "Vāṇuñju'a," mentioned in Hemachandra's "Deshinamala" and Bhoja's "Sarasvatikanthabharana," is the true source, leading to Gujarati "Vāṇaju." He suggests potential phonetic transformations from Sanskrit "Vāṇijak + yuj" to "Vāṇiuñju'a."
Gūngalāvu, Mūngṇuṃ (To Speak Indistinctly from the Nose): This section examines words related to speaking indistinctly or murmuring. The Prakrit commentary on the "Uttaradhyayana-sutra" uses "gūṅgūyantī." Bhayani proposes that the root "gūṅg" signifies speaking indistinctly through the nose and derives words like "gūṅga" (mute) from it, relating it to Hindi "gūṅgā" and Persian "gūng." He also discusses the extension to "gūṅgal" and related verbs, noting the likely onomatopoeic nature of these words.
Capṭu, Cāmpavuṃ Cīpavuṃ, Cīvaḍo (Flat, To Press, Sticky): The author links Gujarati words like "capo cap," "capṭī," "capaṭu," "cappa," "cāpa-ḍo," "cāmpavuṃ," and "cāmpuṃ" to the root "cap" / "campū" (to press and flatten). He also connects "cīppu" / "civva" to this concept, explaining words like "cīpiyo," "cīpavuṃ," and "cīvaḍo" (flattened rice) and their cognates in other Indian languages. He speculates that the epithet "Carpaṭapañjarikā-stotra" for the "Bhaja Govindam" hymn might be a Sanskritization of a regional term related to "haat" (palm) and "pañjarī" (a small cage or basket).
Cañcoḷaṃ: This discusses the phenomenon of duplicating the initial consonant with an anusvara (nasalization) to indicate repeated actions. An example from Keshavram Kayastha's "Krishnakridit" uses "cañcoli" meaning "choḷī" (a type of blouse), implying repeated adjustment or looking.
Jhapaṭ, Jhāpaṭ (Sudden Movement, Slap): Bhayani posits that words like "jhappa," "jhapa jhapa," "jhapa jhapi," "jhapaṭ," and "jhāpaṭ" originate from an onomatopoeic root imitating sudden, swift movement or impact. He notes the general linguistic tendency for "jhappa" to become "jhāpaṭ," and discusses the suffixes "-ṭa" and "-āṭa" that extend these root words, citing cognates in other languages.
Jhūma jhūmakho, Jhūmaṇuṃ (To Dangl, Pendant): The author traces Gujarati words like "jhūmuvuṃ," "jhūmakho," "jhūmaṇuṃ," and "jhūmmar" to the root "jhumba" (to dangle). He explains the phonetic shift from "jhumba" to "jhūma" and connects it to Prakrit "jhumbaṇa" (a necklace or garland) and Apabhramsha "jhumbukka" (a dangling earring), the latter being the source for similar words in Punjabi, Bengali, and Hindi. He analyzes "jhūmakho" as a combination of "dangling" and "bunch," noting Turner's focus on the "bunch" aspect. He also explains the suffix "-kḥo" in "jhūmakho" and "-mar" in "jhūmmar," relating them to other Gujarati words.
Ṭhōso, Ṭhōsa, Ṭhāṃsa, Ṭhasavuṃ (Solid, To Press Firmly): Bhayani links Hindi "ṭhosa" (solid, not hollow) to Gujarati "ṭhōso" (a punch or jab). He discusses the nasalization of vowels before "s" in some dialects and connects "ṭhōsavuṃ" (to press in) to Hindi "sanā" / "ṭhū̃sanā" (to eat heartily). He suggests the meaning of "ṭhū̃sa" in phrases like "cālī cālīne ṭhū̃sa nīkaḷī ga'ī" (having walked, the essence/strength drained away) as the draining of vitality. He also includes "ṭhāṃsa" and its derivatives.
Thapthapī, Thāpaḍī, Thapāṭ (Patting, Slap): The author connects words like "thap thap," "thapthapī," "thapakavuṃ," "thāpī," "thāpaḍī," "thappaḍ," "thayāṭ," and "thapo" to the onomatopoeic root "thappa" imitating a patting or slapping sound. He also mentions "thēparabuṃ," "thēpa," and "thēpaluṃ" as related.
Nakaḷaṅka: This section discusses the potential origin of "Nakaḷaṅka" (spotless) from "Kalki" (the tenth avatar of Vishnu), suggesting a phonetic evolution similar to "Chaulukya" to "Solanki." The meaning "spotless" is derived from negating "kalanka" (spot).
Popaṭ, Popacuṃ (Parrot, Small Round Object): Bhayani proposes that words like "popamu," "popacuṃ," "popaṭ," "popaṭo," and "popaḍo" share a common root. He suggests a basic form "poppa" signifying something round and hollow. He connects "popuṃ," "popalu," and "popā-vā'ī" (soft) to the concept of being hollow, not just soft. He also discusses "popaṭo" (a type of sweet) and "popaṭ" (parrot) as deriving from this, noting the round shape and internal cavity.
Paḷī, Talavaṭ (Curdled Milk/Butter, Butter-like Residue): This section examines terms related to milk and ghee byproducts. It mentions "tillamallī" (oil residue) and "tilakuttī" (butter-like residue) from Tarunprabh Suri's work. "Maḷī" is linked to oil residue or oil sludge. The term "ṭhā'u" is interpreted as something settled at the bottom, possibly referring to residue. "Tilavaṭi" is proposed as the root for "talavaṭ."
Rāñjaṇa (A Leg Disease): Bhayani analyzes the word "rāñjaṇ" or "rāñjaṇī" meaning a disease of the leg that causes tremors or swelling. He discusses its possible connection to Marathi "rāñjaṇ" (a pitcher) and speculates if it's a metaphorical extension. He also considers its onomatopoeic nature, as suggested by some dictionaries. He then presents a passage from Shīlāṅkāchārya's "Chauppannamahāpuris-chariya" listing various diseases, including "jaṅghāsu raṅghaṇī" (swelling/stiffness in the legs), and "carane rāppao" (swelling of the feet). He connects "raṅghaṇī" to the northern Gujarat dialect where "gh" often becomes "ñj," leading to "rāñghaṇī" and then "rāñjaṇ." He also briefly mentions "randhyā" as a disease name in the "Skanda Purana."
Vavaṭhāvu, Vāvaṭhāvu (To Dry by Blowing Wind): This describes the process of something drying due to wind. While "bṛgukōśa" connects it to Sanskrit "vāta" (wind), a clear etymology is missing. Bhayani suggests a possible derivation from Sanskrit "vāta-spṛṣṭa" (touched by wind) to "vā'apuṭu" and then "vāvuṭṭh" leading to the verb "vavaṭhā."
Vāvalaṭuṃ (To Sift Grain by Gently Pouring): This word describes the action of sifting grain by pouring it down gently. Bhayani suggests it could be derived from "vāvala" (husks) or from "pavan" (wind). If from "husks," he traces a possible phonetic evolution from Sanskrit "vāta + tūla" to Prakrit "vā'aulla," "vā'ulla'a," and then "vāvaluṃ."

On the influence of the last 'u' vowel (Ukar): The book concludes by discussing how the final 'u' vowel in Sanskrit words affects their Prakrit and Gujarati descendants. Examples include:

Sanskrit "Mudga" becoming "mugg" in Prakrit and "mag" in Gujarati (instead of "mūṅga").
Sanskrit "Mukustha" to "maḍuṭu" in Prakrit and "maṭha" in Gujarati (instead of "moṭha").
Sanskrit "Mukūṭabandha" to "muḍhabaddha" and then "maḍhadho" in Gujarati.
Sanskrit "Mukhavālaka" to "muhavāla'a" and then "movāḷā" in Gujarati.
Sanskrit "Godhūma" to "gohūma" and then "ghauṃ" in Gujarati (instead of "ghūṃ").

Two Proverbs: The text also examines two proverbs:

"Sūe palōṭṭe gha'aṃ": Found in Uddhaṭa's work cited by Swayambhudeva, it means "curdled milk in a sieve!" (similar to the modern Gujarati "Ghee spilled in Khichdi").
"Caṇaya jima miriyā khajaṃti": Found in Vinayachandra Suri's "Nemīnātha Chaturpadikā" and Āmadevasuri's "Ākhyānaka-maṇi-kośa," meaning "like chickpeas, they are not eaten until they die" (implying they need to be properly processed or cooked).

Widow's Red Saree and Prithviraj Raso: The book also touches upon the tradition of widows wearing red sarees, citing a battle description in Virakavi's Apabhramsha work "Jambusāmi-charu" from 1020 CE. The interpretation of "Ratta-potta-dhara-rāmā-raṇḍiyaṃ" as "making women who wear red clothes into widows" is discussed. The author links this to the Gujarati proverb "Rāte sāḍale rāṇḍ..." and suggests it indicates the custom of widows wearing red sarees existed in Malwa by the 11th century. Finally, it discusses Muni Jinavijaya's work on the "Prithviraj Raso," highlighting arguments for its original language not being Rajasthani or Hindi, pointing to linguistic similarities with Gujarati like "khaṇa-khoda," the "-isi" future suffix, and neuter gender forms.