Shabda Prayogoni Pagdandi - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shabda Prayogoni Pagdandi" by H.C. Bhayani, focusing on its linguistic analysis of various words:

The book "Shabda Prayogoni Pagdandi" (The Footpath of Word Usage) by H.C. Bhayani, published by ZZ_Anusandhan, delves into the etymology and evolution of several words, tracing their origins from Sanskrit through Prakrit and Apabhramsha to Old Gujarati. The author meticulously analyzes word usage in ancient Jain texts and other contemporary literature to establish their correct meanings and transformations.

Here's a breakdown of the words discussed in the provided excerpts:

1. Chaura (चाउरि), Gabdika (गब्दिका), Garda (गर्त)

Chaura (चाउरि): This is identified as a desya (native) word meaning 'cushion' or 'seat' (गादी). It is found in Pushpadanta's Apabhramsha epic "Mahapurana," where ancient commentaries confirm its desya origin and meaning. The Sanskrit words 'Chatur,' 'Chaturi,' and 'Chaturak,' listed in Monier-Williams' Sanskrit-English dictionary with meanings like 'small round cushion' or 'cleverness,' are argued to be artificial formations derived from this desya word 'chaura.' Old Gujarati literature frequently uses 'chaura' in the sense of 'seat.'
Gabdika (गब्दिका): Similar to how 'chatur' was artificially created from 'chaura,' the Sanskrit word 'gabdika,' found in Jain proverbs and Sanskrit texts, is considered an artificial creation from 'gadi' or 'gaddi' (modern Indian Aryan languages for seat/cushion).
Garda (गर्द): The ultimate root of 'gadi' or 'gaddi' is speculated to be 'garda.' The Vedic word 'garta,' meaning 'seat of a chariot,' is considered a possible transformation. The word 'gadi' itself also finds its root in 'garda.'

2. Chhe'a (छेअ) meaning 'loss' or 'deficiency'

Origin: Derived from Sanskrit 'chheda-' (to cut), which follows the rule of becoming 'chhe'a-' in Prakrit.
Meaning Evolution: In Prakrit, the meaning expanded from 'cut' or 'sever' to 'lack' or 'deficiency' (छेडो, न्यूनता). This is supported by the "Paiyasaddamahanṇavo."
Usage:
- In the 'Bappabhattisuricarita' within Prabhachandracharya's 'Prabhavak Charita' (1278 CE), an Apabhramsha Doha uses 'chhe'aha' (छेहउ) with the meaning of 'loss.' The Doha states that loss occurs to a great lake from which swans depart. This is an allegory.
- Gananpati's 'Madhavanal Kamakandala Prabandha' (1528 CE) quotes a similar Doha with 'chheha' (छेह) instead of 'chhe'aha,' indicating a later form.
- Hemachandracharya's 'Siddha-Hem' uses 'chhe'a-' (छेअ-) in the meaning of 'deficiency' or 'loss' in a Doha: "Tam chhe'a naahu laahu" (तं छेअउ नहु लाहु) - "That is a loss, not a gain."
Connection to 'Tutavun' and 'Tota': The meaning evolution to 'loss' or 'deficiency' can be understood by comparing 'chhindai' (छिंदइ - to cut) and 'chhe'a' (छेअ) with 'tutavun' (तुटवुं - to break) and 'tota' (तोटो - loss).
Formation of 'Chheha' (छेह): The insertion of 'h' (hakar) into 'chhe'a' resulted in the form 'chheha.'
Desya Usage: Hemachandracharya also listed 'chhe'a-' as a desya word in his 'Desinamamala' (3.38) with the meaning 'chhedo' (छेडो - end).
Gujarati Connections: This meaning is preserved in Gujarati words like 'chhek' (छेऊ), 'chheḍo' (छेड़ो), 'chhellum' (छेल्लं), 'chhevāḍo' (छेवाडो), and 'chhevāṭ' (छेवट).
Etymological Chains:
- Sanskrit 'chheda-' -> Prakrit 'chhe'a-' + '-kk' -> Gujarati 'chhek' (similar to Sanskrit 'sthita-' -> Prakrit 'thi'a-' + '-kk' -> Gujarati 'thik')
- Sanskrit 'chheda-' -> Prakrit 'chhe'a-' -> Apabhramsha 'chheha-' + '-ḍa' -> Gujarati 'chheḍo'
- Sanskrit 'chheda-' -> Prakrit 'chhe'a-' -> Gujarati 'chhe'a-', 'chheha-' + '-illa' -> 'chhehillum,' 'chhellum'
- Sanskrit 'chhedapataka-' -> Prakrit 'chhe'āvaḍa-' -> Gujarati 'chhevāḍuṁ' (Note on gender change: 'pāṭaka' becomes neuter in 'agavāḍuṁ,' 'pachavāḍuṁ,' 'mūvāḍuṁ,' and 'chhevāḍuṁ' but remains masculine in 'pāḍo,' 'vāḍo').
- Sanskrit 'chhedaprashtha-' -> Prakrit 'chhe'auṭṭha-' -> Gujarati 'chheuṭh,' 'chhavāṭ'
Idiomatic Usage: In Gujarati, the phrase "chheha devo" (छेह देवो), meaning 'to betray,' is discussed. The author questions whether the meaning of 'loss' in 'chheha' transformed into 'betrayal' in this idiom.

3. Chho (छो), Achho (अछो)

Meaning: 'Chho' is interpreted as 'bhale' (भले - well, indeed). Examples: "chho jato" (छो जातो - well, he goes), "chho kare" (छो करे - well, he does).
Origin: The root is traced to Prakrit 'acch-' (to be). In the imperative third-person singular, it is 'acchau' (अच्छउ) with shades of meaning like 'let it be so,' 'let it remain,' or 'let it be allowed to remain.'
Evolution: This led to the forms 'chhaḍ' (छड) and 'chho' (छो).
Idiom 'Achho achho vanāṁ karavāṁ' (अछो अछो वानां करवां): Meaning to show great respect or hospitality towards someone. This likely originated from the repeated usage of 'acchau acchau' ('let it be so,' 'let it be so') or 'raheva do, raho do, beso beso' (second person plural imperative - 'let it remain, let it remain, sit, sit') as a customary expression of respect to guests.
Equivalence: "Chho jato," "chho jay," "chho kare" are equivalent to "bhale jato," "bhale jay," "bhale kare" (well, he goes; well, he does).
Alternative Origin: While 'Bhagakō' (बगको) suggests that the root of 'bhale' is from Sanskrit 'bhadra-' (auspicious) becoming Prakrit 'bhalla' and then the oblique singular of Gujarati 'bhalan,' another possibility is considered. The initial use of 'bhadra' in praise and its auspicious meaning might be the root of 'bhale bhale.' The author notes the characteristic '6' shape of the letter 'bha' (भ) in Jain manuscripts, which was used at the beginning of the alphabet as a symbol of auspiciousness. This also appeared at the beginning of alphabets in the "Sthulibhadra Kak" by Hirananand Suri.

4. Jakhal-Sekhal (जाखल-सेखल)

Meaning: 'Yaksh pratima' (यक्षप्रतिमा - image of a Yaksha) and 'Naga pratima' (नागप्रतिमा - image of a Naga).
Context: Discussed in the commentary "Balavabodha" (1440 CE) by Somasundara Suri on Nemichandra Bhandari's 'Shashthishataka Prakarana' (late 12th-early 13th century).
Etymology:
- Sanskrit 'yaksha' -> Prakrit 'jakkha' -> Old Gujarati 'jakha' (जाख).
- 'Sekhal' is derived from Sanskrit 'shesha' (शेष), possibly an semi-tadbhava.
The '-la' Suffix: The suffix '-la' or '-ala' indicates the representation or image of the original object. Examples include 'putala' (पुतळ - image of a son), 'nagala' (नागलां - image of a Naga), 'bhensalo' (भेंसलो - a sword of the shape of a buffalo's horn), and possibly 'dhigali' (ढीगली).
Usage in Literature:
- 'Jakhu' (जाखु - Yaksha) is found in Palhana's 'Aburasa' and Depala's 'Kayavannā-Vivāhalu' (15th century).
- The village name 'Jakhau' in Kutch (Sanskrit 'Yakshakupa') also preserves this word.
Other Suffixes: Similar suffixes like '-o' were used to indicate representation (e.g., 'dānto' for 'dānta,' 'pāyo' for 'pāya').
'Hastika': The commentary on 'Siddha-Hem' (7-1-110) mentions that 'hastikāḥ' was used to refer to representations of elephants ('hastinaḥ pratiktṛtayaḥ' - 'hastikāḥ'). This is a common folk usage.

5. Tanī (तणी)

Meaning: 'Rope' or 'cord.'
Context: Discussed in the context of the 'Atichara' (transgressions) of Samyakttva (right faith) in Tarunaprabhacharya's 'Shadāvasyak-Balavabodha-Vritti' (1355 CE). One such transgression is doubt about the fruits of religious practice, exemplified by the story of a merchant and a thief.
Story Detail: Maheshvardatta attempts to achieve the 'Akashgamini Vidya' (power of flying) by chanting a mantra while hanging from a swing tied to a tree branch, with a fire pit below. As he cuts the ropes ('tanī') holding the swing, doubt arises in his mind. A thief, fleeing pursuit, enters the cremation ground and offers the mantra in exchange for wealth. The thief, using the ropes, cuts all four in a single stroke, achieving the mantra.
Editor's Error: The editor of 'Shadāvasyak-Balavabodha-Vritti,' Dr. Prabodh Pandit, mistakenly translated 'tanī' as a 'tuft of grass.' Gujarati dictionaries define 'tanī' as 'rope tied to a bull's yoke' or 'tent rope.'
Etymology: The Sanskrit word 'tanikā' (दोरडी - rope) is derived from the root 'tan-' (to stretch). This root is also found in Sanskrit 'tantu,' 'tanti' and Gujarati 'tanti,' 'tānto,' 'tāntaṇo.'
'Dviratika': The Sanskrit word 'dviratika' (meaning rope), derived from the Gujarati word 'doraḍī' (दोरडी), is found in Jambhaladatta's 'Vetālapanchavimshatika.' The author criticizes the editor Dr. A. N. Upadhye's interpretation of the origin of 'dviratika' from Gujarati 'doraḍī,' suggesting the editor might have missed this connection.

6. Toḍahi'ā (तोडहिआ) meaning 'a type of drum'

Context: Described in Udyotanasuri's 'Kuvalayamala' (779 CE), which portrays a vibrant evening scene with various religious practices.
Description: The text lists sounds from different places: chanting of mantras in yajnamandapas, Vedic recitation in Brahmanashalas, devotional songs in Shiva temples, the sound of damaru in monasteries of ascetics, the playing of ghanṭa and damaru in Kapalika temples, the noise of 'toḍahi'a' instruments in street Shiva temples, recitation of the Bhagavad Gita in Agrahāras, recitation of hymns in Jinālayas, expressions of compassionate words in Buddhist viharas, loud ringing of bells in Chandi temples, the cawing of peacocks, crows, and chakravakas in Kartikeya temples, and melodious songs sung with the accompaniment of resonant mridangam.
'Toḍahia' as an Instrument: The phrase "toḍahi'a - pukakriyain" (तोडहियां - पुक्करियइं) or "chukkariyai" (चुक्करियई) in 'Kuvalayamala' indicates 'toḍahi'a' as a musical instrument.
Connection to 'Kharamukhi': In the commentary on 'Āchārāṅgasūtra' by Shīlāṅkāchārya, a section mentions that mendicants should stay away from certain sounds, including those of the 'kharamukhi' instrument. 'Kharamukhi' is given the meaning of 'tohāḍikā' (तोहाडिका) or 'toḍhikā' (तोड्डhika) in Jain Āgama.
Correct Form: The author argues that 'toḍikā' (तोहाडिका) and 'toṭṭhikā' (तोट्टहिका) are corrupted forms, and 'toḍhikā' (तोडहिका), meaning 'toḍahi'a' (तोडहिआ), is the correct form. The entry for 'toḍahi'a' in 'Paiyasaddamahanṇavo' (with a reference to 'Āchārāṅgasūtra' 2.12) likely refers to the meaning of 'kharamukhi' as explained by Shīlāṅkāchārya.
'Gaddabha' (गद्दभ): In the 'Deshi Shabdkosh' (p. 237), 'gaddabha' is mentioned with a reference only to 'Kuvalayamala.' It is also noted in 'Pāsam' and 'Samarāichchakaha.' In 'Kuvalayamala,' 'gaddabha' is used for the sounds of auspicious praises and 'jay jay' chants, as well as the fierce laughter of a demon.
Hypothesis: The author hypothesizes that the word 'gaddabha' (garḍabha - donkey) gained currency from the loud noise of the 'kharamukhi' instrument (a 'pukār' or 'chuṅkār') and the braying of donkeys.

7. Duḷī (दुली)

Meaning: 'Frog.'
Listing: Hemachandracharya listed 'duḷī' as a desya word meaning 'frog' in his 'Desinamamala' (p. 42).
Sanskrit Forms: In his 'Abhidhān-Chintāmaṇi' (1353), he gives 'daulēya' (दौलेय) and 'duḷī' as Sanskrit words for 'frog' and 'female frog' respectively.
Prakrit Usage: The Prakrit dictionary also includes the form 'ḍuḷī' (डुली). The use of 'duḷī' and 'ḍuḷī' is noted in the 'Upadēśapada.'
Ancient Usage: This word's usage is as old as the 3rd century BCE. The fifth edict of Ashoka's pillar inscriptions (Ramapūrva, Rāḍhīā, Māthīā), issued in the 26th year of his reign, lists animals to be considered inviolable. The list includes 'duḍi' (दुडि) or 'duḷi' (दुळि), which experts have interpreted as 'small freshwater frog.'

8. Sheḷo (शेळो)

Meaning: 'Mongoose' or 'sheḍi/sheḍhāḷi' (sheḍi/sheḍhāḷī).
Context: Hemachandracharya's 'Abhidhān-Chintāmaṇi' lists 'shalya,' 'shalala,' 'shalyaka,' and 'shvāvidh' as words meaning 'mongoose' or 'sheḍi, sheḍhāḷi.'
Confusion of Terms: Since both 'sahudī' (साहुडी) and 'sheḷo' (शेळो) refer to thorny animals, confusion between their names is natural.
Etymological Path: Sanskrit 'jāhaka' (जाहाक) is a word for mongoose, but Prakrit dictionaries give it the meaning of 'sahudī.'
Formation: The word 'shalalaḥ' or its diminutive form 'shalalakaḥ' underwent changes. The first of the two consecutive 'l's was dropped, leading to 'sayala' (सयलओ) in Prakrit. The dropping of the first of two consecutive 'r' or 'ṇ' sounds is observed in other examples:
- Sanskrit 'karīra' -> Prakrit 'kaīra' -> Gujarati 'keraḍo'
- Sanskrit 'śarīra' -> Prakrit 'saīra' -> Gujarati 'sayaṛa'
- Sanskrit 'pañchānana' -> Prakrit 'pañchāyaṇa' -> Old Gujarati 'pañchāyaṇa'
Development to Sheḷo: From 'sayala,' the forms 'sayala' (सयलउ) and then 'sheḷo' (शेळो) were formed. The change of 'a' to 'e' caused the consonant 's' to become palatal ('ś').

9. Sī'ūrā (सिऊरा)

Context: Mohanlal Dalichand Desai's "A Concise History of Jain Literature" (p. 556, item 11) quotes the 'Ain-i-Akbari' by Abul Fazl. It mentions that at the 'Ibadatkhana' established by Emperor Akbar in Fatehpur Sikri in 1578 CE, representatives of various religions engaged in religious discussions. This list included Sufis, philosophers, Sunnis, Shias, Brahmins, Jatis, Sī'ūrās, Charvakas, Nazarenes, etc.
Identification: Vincent Smith noted the word 'Sī'ūrā' in this list and commented that the interpretation of 'Sī'ūrā' as 'Buddhists' by others was incorrect. He stated that they were Shvetambara Jains.
Origin: The author inquires about the original Urdu or Gujarati word for 'Sī'ūrā' and its root.
Etymology: The origin is traced to Sanskrit 'shvetapaṭaḥ' (श्वेतपटः - white-clad). From this, Prakrit 'se'avaḍo' (सेअवडो) evolved, leading to Old Gujarati 'sevaḍu' (सेवडु), plural 'sevaḍā' (सेवडा).
'Heṁḍasevaḍa': In the 'Prabandha Chintāmaṇi,' there is a Sanskrit verse by the Shaiva Vāmarāshī criticizing Hemachandracharya, which uses the term 'heṁḍasevaḍa' (हेमडसेवड). This term incorporates the colloquial word used at the time for Shvetambaras.
Abul Fazl's Pronunciation: Abul Fazl's Persian pronunciation of 'sevaḍā' is given as 'Sī'ūs' (सिऊस).

In essence, "Shabda Prayogoni Pagdandi" is a scholarly work that systematically explores the linguistic journey of words, revealing how their forms and meanings have transformed over centuries through various languages and literary contexts, with a particular focus on the rich tradition of Jain literature.