Madhuvidya

SR No.: 006525
Original Sutra Author: N/A
Author: S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad
Publication Year: 2001
Total Pages: 762
Language: English
Classification: Book_English, Literature, & Philosophy
File Size: 17 MB

Page 321

16
M. A. MËHENDALE
in the Niya Prākrta (BURROW $78), but me, owing to confusion with the gen., in the inscriptions (MEHENDALE 8 536).
The instr. sg. of the demonstrative is imină in the Mysore version which agrees with the form in the Girnar version and the one in Pāli (GEIGER $ 108). The eastern form given by the J version is imena. The north-western Asokan forms are not available. (For the other forms of the demonstrative see below).
(d) The ending -yu is the non-eastern and -vu the eastern in the optative forms. The Mysore forms jāneyu, pakameyu are thus non-eastern. In the Niya Prāksta, however, the optative has always the primary endings, thus for 3rd per. pl. -eyanti (BURROW S 100); the same is the case in the later Kharoșthi inscriptions (MEHENDALE $ 542).
(e) In br once we have sarvachareň, where the anusvāra at the end may have been due to its being confused for loc. sg. An anusvāra at the end of a loc. sg. form appears in a later Kharoşthi inscription, cf. divaser (MEHENDALE 8529a, p. 317). It is interesting to note that a similar anusvāra at the end of a loc. pl. form is found in sahasesun in the Dhauli separate edict I, line 4. Or these anusvāras may have been due to the north-western tendency to put an anusvāra where it does not properly belong and which has been noted in the Niya Prāksta (BURROW $ 47).39
(f) In the Mysore version we have a form of the present participle paka [m] i..na which HULTZSCH proposes to read as pakamamina. If this is correct we may compare with this the Shāh. pres. part in -mina, viz. karamina. The other Asokan forms in -mina are sampațipajamina and vipați pādaymīna which occur in the Dhauli separate edict. Further, in view of the absence of the middle present participles in the D, J versions, we may also attribute the Mysore form samāna (from v as) to the north-western influence, though the actually recorded form in the north-western version is samta. It may be noted that samāna occurs in Pāli, Ardhamāgadhi and Jaina Māhārāştri also. In the literary Prākrts, though the present participles Parasmaipada are available,' a tendency to generalise the middle forms in -māna is noted especially frequently in Ardhamāgadhi. In Ardhamāgadhi we have also forms with the ending -mina (cf. PISCHEL $ 561, $ 562). In Pāli also GEIGER (3191) gives instances of the middle forms from the active bases. In the Niya Prāksta, the instances of present participles are rare. But a tendency to use -māna freely has been noted by BURROW & 101.
39. With this we may also compare parkiti (prakti) of the Mysore versions. This reading is adopted by WOOLNER in his Asokan Glossary. HULTZSCH reads the word without the anusvāra in all the Mysore versions.
Madhu Vidya/296