Kuvalayamala Part 2

SR No.: 002778
Original Sutra Author: Udyotansuri
Author: A N Upadhye
Publisher: Bharatiya Vidya Bhavan
Publication Year: 1970
Total Pages: 368
Language: Sanskrit, English
Classification: Book_Devnagari & Literature
File Size: 12 MB

Page 319

144
KUVALAYAMĀLA
present. amte 'white', 'fair'. Or is it note ? aute is a post-position: or its use. See 'Notes on Two Post-positions of Late Middle-Indo-Aryan, Tanaya, Resi and Resami' by L. A. SCHWARZSCHILD: Bhāratiya Vidyā, Vol. XIX, Nos. 1-4, pp. 77 ff., Bombay 1962. 21) There seems to be some pun either on भोजन or स्पष्ट, preferably on the latter. वणि colloquial of वर्णय. 23) The termination °वास्तव्ये seems to be affected by the following ते. 24) अम्वोपि-वयमपि? Like 3pfru, afa also seems to serve the purpose irrespective of person and number. 26) The çemark of the prince clearly indicates that these (silly) boys have hailed from different parts of the country (dešika) and their chatter is inconsistent or disconnected.
Page 152-lines: 2) T qaia is typically colloquial; compare in Marathi 57 art. If one objectively analyses any speech of the educated people in any of the New-Indo-Aryan languages, it may not be much different, when judged from the point of view of literary languages like Sanskrit, Prākrit and Apabhramsa: the admixture of Sanskrit words, dropping of termination and syntactic lapses. 4) This is definitely colloquial, running parallel to the literary current known now as Apabhramba. 6) =ETU:. Ecu, query or ETS is an adept in the recitation of gāthās. 7) tareft seems to be an imitation of colloquial pronunciation of Tift or TT. 8) It is an Anuştubh. Obviously, it is a mangled form of some standard lines. Dr. H. L. JAIN draws my attention to the following verse from the Pancatantra: बुद्धिर्यस्य बलं तस्य निर्बुद्धेस्तु कुतो बलम् । au ft HEHFT: TTT fantast: 11. Many of the copperplate-grants have a concluding line like this: यस्य यस्य यदा भूमिस्तस्य तस्य तदा फलम् ।. 9) The Anustubh has 32 अक्षरs, while the स्कन्धक has 32 FTTTS (12+20) in a line, being more or less an extension of the gāthā. goue is colloquial for 908. Apabhramsa allowed variation of any vowel for any vowel, plenty of it must have been there in the spoken dialect. 11) This is a Dohaka (14 - 12) or fat (4x3, - ; 4, 4- -); but somehow paifa and an do not rhyme. The first two mies have eight syllables: that is how perhaps it is mistaken as a 19. 12) Tot possibly for 9(3) . 13) It is a good gāthā, only दृष्टा should be substituted by दळूण. रइयराओ and अहरो are in the Acc. sing. through Apabh.
Ts and 36, but really tui and 36 in Prākrit. There are some Sanskrit spellings. 23) Note fact....ahafury. There were provincial traders, characterized by their various provincial languages (4-"HTT), which are to be distinguished from literary languages (like Sanskrit, Prākrit, Apabhramsa). On these verses see A. MASTER: BSOAS, XIII-2, 1950, pp. 413-15. 24) Gollas are an itinerant tribe. They tend cows and sell medicines etc. They are akin to Abhiras. They are described as dark. Their speech is illustrated by 355 or 3739, rather difficult to interpret. 25) Generally speaking Madhyadeśa is the territory bounded by the river Sarasvati in Kurukşetra, Allababad, the Himalaya and the Vindhya. Here it refers to the central area of it, now-a-days covered by Hindi of which a 3T3TI' is a good ancestral specimen. 26) Māgadhas are the residents of Southern Bihar: the expressions T o r gat (from a have a clear Māgadhi stamp: Nom. sing. in 5 and changed to . 27) da is the Doab between the Ganges and the Yamunā; and it was a part of the Madhyadeśa. fait Fat must be from some predecessor dialect of Hindi. The readings of P are कि ते कि मो( वयम्). 28) कीर refers to Kashmiris.
Page 153/lines: 1) For J reads 495 which refers to those who come from 24 or the Panjab. Ž=ra, arde, 'here or there', or this or that'. 2) Those who came from farget spoke 'चउडय मे' चउडय=nice? 3) मारुए, those who come from मरुदेश or Marwar 'अप्पा तुप्पाँ' remind one of ‘Marwari āpāṁ we (incl.) and Manjhi-Panjabi tupa you (LSI)'. The author is not sympathetic in describing them. 4) TTTS (a clan of that name) are described to be pious and diplomatic (fafquefagur) spoke 'Oh, that is not good'. Dr. D. SHARMA adds the following observation on Gurjara (Rajasthan through the Ages, Bikaner 1966, p. 110). "In the Pratihāra period (c. 750-c. 1018 A.D.) itself, the earliest reference to the word, Gurjara, is found in the Kuvalayamālā of Uddyotana Sūri, written at Jalor, in 778 A.D., in the reign of the redoubtable Pratihāra ruler, Ranahastin Vatsarāja. On its p. 153, we find the Gurjaras differentiated from the Saindhavas, Lāțas, Mālavas and Māravas and described as devoted to dharma and clever in matters of peace and war. (Members of a barbarian horde could hardly have received this high praise, and that this is not flattery inspired by the author's stay in the Gurjara country can be seen from the description by Yuan Chwāng who speaks of the king of Gurjara as "distinguished for wisdom, courageous, a deep believer in the law of Buddha and one who highly honoured men of