Collected Articles Of LA Schwarzschild On Indo Aryan 1953 1979

Author(s): Royce Wiles
Publisher: Australian National University

Page 59

BHARATIYA VIDYA
[Vol. XIX
though apparently not attested at present, does not therefore contravene the normal rules of declension. The elision of the first syllable, keresim resim is frequent in derivatives of kera and is found for instance in Rajasthani rau kerau. Resi (m) thus represents the survival of a definite case form and is not an adjectival postposition: in many respects it represents a more advanced state of affairs than tapaya. It is therefore also less accented and can never fulfil the function of a preposition as tapaya did in the Vasantaviläsa-phagu. Resi(m), resammi is intimately linked with the noun that it governs: it has become a true postposition.
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Both tapaya and resi(n) served at first to give geater emphasis to the meaning of a phrase than was possible by the simple use of endings. This emphatic use is particularly noticeable in tapaya, attested as it is at an earlier date. Gradually with frequent use this emphasis was weakened, and what had been a very expressive construction became ordinary; tanaya and resi(m) became mere postpositions, as usual as the simple endings. Encouraged by the weakening of the declension system, the use of these 'emphatic expressions' thus helped to hasten the further decay of the declension system.
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SOME INDO-ARYAN WORDS MEANING ALL' L. A. SCHWARZSCHILD
MOORE, VICTORIA, AUSTRALIA
MUCH HAS BEEN WRITTEN on words meaning 'all' in the Indo-European languages, from Brug mann's important monograph to recent discussions of the later history of the Latin fetus and omnis. The main interest of these words lies in some peculiarities of declension and in the great variety of methods of expression. According to Bryndal's classification the idea of totality in volves four subsidiary notions:
all.
1. Completeness: (Latin totus), whole, 2. Universality: (Latin omnis), 'all." 3. A distributive or iterative meaning: (Latin quisque), 'every, each."
4. Generality: (Latin quisquam), any."
Languages do not necessarily distinguish between these notions, and even when they do there are frequent transitions from one subsidiary meaning to the other among words used to express totality. The liveliest, most expressive and on the whole most easily replenished group of these words is that which expresses completeness. Often adjectives of completeness tend to be used gradually to express universality, and later they may become iterative or be reduced to a vague general meaning. Such developments have taken place in IndoAryan as much as in Romance and elsewhere.
The unaccented word sama was already in process of disappearing in Vedic. It conveyed the meaning of every' and 'any' and was sometimes a very weak indefinite pronoun, e. g., in R. V. 9. 29. 5b samasya kasya cit of any quoted by Wackernagel. There are indications from other
K. Brugmann, Die Ausdrücke für den Begriff der Totalität in den indogermanischen Sprachen. Progr. (Leipzig, 1893-4). 8.J
Andersson, Etudes sur la syntage et le amantique
do
mot français tout. Etudes Romanes de Lund (Lund, 1964)
V. Bryndal, Omnis et Tots: analyse et étymologie, Mélanges linguistiques offerts à M. I. Pedersen. Acta Jutlandica, Aarskrift for Aarhus Universitet (1937), PP 200 288.
J. Wackernagel, Altindische Grammatik, III (Got tingen 1830), 582.
Indo-European languages and particularly from Avestan (Avestan hama all") that this word had originally designated completeness and univer sality.
The Vedic adjective ladeat ever-recurring sometimes had the meaning of 'all' and 'every, 4. g., in R. V. 7. 18. 18 lavastas latravas all the foes.' saivat is even found in the phrase faivallu riky in all the habitations which is clearly su viku. In the classical language the adequivalent to the more usual Vedic expression jective faseat is obsolete but it survives in adver
bial form an aleat 'always'
Viva like sama was probably at first an adjec tive meaning "whole.'s In Vedic it covered all the subsidiary notions of totality (except to some extent that of generality) and was much used. In later Vedic and the Brahmana period riva lost ground gradually to sarea and was restricted to fixed locutions and archaising phrases in classical Sanskrit.
Sarva had originally been yet another adjective indicating completeness as is shown by the cognate Avestan haurea, English whole, etc. It was the most widely used adjective of totality in Sanskrit and covered the subsidiary notions.
Despite the virtual disappearance of the Vedic sama, viéra and the adjective faivat, there was no shortage in Classical Sanskrit of words meaning all though they expressed mainly the subsidiary notion of completeness. The most important of these words was sakala, which has sometimes also assumed a universal and distributive meaning. More definitely restricted to the sense of completeness were smarta, samagra, akhila and sampurna.
Middle Indo-Aryan in this respect, as in other features of vocabulary resembles Sanskrit rather than Vedic. Descendants of visa therefore occur but rarely and then only in specialised usages:
13
J. Wackernagel, ibid, refers to Zuhats I. P. XXV, 201 See also J. Gonda, Reflections on Barra in Vedic Texte, Chatterji Jubiles Volume, Indian Linguistics 16 (1955).
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