Collected Articles Of LA Schwarzschild On Indo Aryan 1953 1979

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

Page 60

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SCHWARZSCHILD: Some Indo-Aryan Words Meaning All
rissa< viva is found in some archaising formulas in Pali In Jaina Prakrit it is usual only in proper names, eg Vissasena and Vissabi, which are mentioned a number of times in the Svetämbara canon. The form visa < vive is due to a sporadic sound change in Ardha-Magadht and Mähäräștri and occurs also in proper names in the canon, e. g., Visasena in the Sayagadanga, 1.6.22. As in Sanskrit there is no sign in the literary Prakrits of descendants of Vedic sama and of the adjective salvat.
In Middle Indo-Aryan it was the descendants of sarea that were most frequently used to express totality. Of the Sanskrit words that denoted the aubsidiary notion of completeness akhila does not seem to have been popular in Middle Indo-Aryan. It was used mainly in stylised works such as the Gandavaho where it occurs in the form akila and it was also occasionally used as a tatsams in other texts. Sayala, sagala < sabala was more common, but in quite a few cases it also appears as a tatsama or semi-tatsama. Sanskrit samasta became samattha in Prakrit by the ordinary phonetic development. This word was too much alike in form and meaning with samatta < samapta com plete,finished not to be confused with it. How complete this confusion was can be seen from the fact that Hemscandra derived samatta from samasta and endeavored to explain this by an unusual change of st to -- instead of tth(Hemacandra 2. 45). As a result of this confusion the Prakrit derivatives of samasta did not become important as adjectives of totality. Sampussa < sampurna was still felt as a compound of purna fall and was therefore kept more in the specialised sense of complete, 'full' rather than as an ordinary adjective of totality, while samagga< samagra also does not seem to have become usual or popular.
There was thus in Middle Indo-Aryan only one word that covered all the subsidiary notions of totality: Prakrit sees, Pali sabba, while sagala and some less usual words ahila, samagga and samalta indicated completeness. Late Apabhramia texts show the emergence of a new adjective of
The Pall formula vissen dhamman quoted in this respect by J. Wackernagel, loc. cit., was even misunderstood by the commentator of the Dhammapada, unknown was viss riérom. Cl. W. Geiger, Pali
Literatur und Sprache (Strasburg 1916), $118.
I. Pischel, Grammatik der Prakritsprachen (Strass burg 1900), $64.
totality, sahu. This word is given by Hemacandra in the rale sarvasga saho (4. 366) shu is optionally substituted for sarea. It also occurs in a verse quoted under this rule. This verse is almost identical with verse 88 of the earlier Pahudadobā of Ramasimha, though there sayalu is used instead of alku. Sahu is found a few times in the plural but on the whole it is an adjective of completeness occurring mainly in the singular and it is not much declined. Savve, sarvi sarve is used for the plural and also indicates the subsidiary notions of totality. In some later texts, such as the Paumasiricariu of Dhahila and the Carcari of Jinadatta sahu appears with a short a and the Old Gujarati form corresponding to it is sahu. There is still some uncertainty as to the origin of this word.
The most widely accepted theory is that of Pischel who derives athu from Sanskrit saival. To strengthen this theory Berger 10 quotes an intermediate form ass. Tessitori," Modi and others follow a similar explanation to that of Pischel.
Hemacandra equated the word aliu with sarsa, and this view was taken up again by Dave" who derived the Old Gujarati sahu from Sanskrit sarsa, Pkt. sarva, Apabhramin save, with the addition of hu, a derivative of the Sanskrit particle khalu used for emphasis.
Although it has gained the support of so many scholars the theory that anal became adhu in Apabhrampla has a number of weaknesses. Some of these are phonetic. Berger (loc. cit.) stated that the lengthening of the a was not clear, but there are plenty of parallel cases (eg, those quoted by Pischel, loc. cit.), and it seems that the simplification of a sibilant plus -- or -- with compensatory lengthening of the preceding vowel was not unusual in Ardha-Magadhi, Jain Mähäräṣṭri and Mähäräştri (cf. visa for viss quoted previ
a. V. Tagare in his Historical Grammar of Apo
Mana (Poona 19481, p. 447 quotes salu as cecurring verse so of this text, bas . L. Jain's edition bas
R. Pischel, op. cit. 1864 and 202.
H. Berger, Zuel Probleme der mittelindisches Laut lekre (Munich 1955), p. 80.
"L. P. Tessitori, Grammar of the Old Westers Rajasthani Indians Antiquary, 1914-16, $98.
Gurjarardalselt. Edited by Thakore, Desal and M. C. Modi (Barols 1956). Glossary, .. sahu.
T. N. Dave, A study of the Gujarati Language is the 16th century (London 1935), p. 35 and p. 190.
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SCHWARZSCHILD: Some Indo-Aryan Words Meaning All
ously). More serious is the objection that athu, sahu appears always as such. There is no indiestion anywhere that the -- had originally been a sibilant although the word is particularly well established in areas where the change of a to à made least impact (Gujarat). One might argue that this was a case where the change of a to à was facilitated by the presence of another sibilant which caused dissimilation. The most obvious example of such a development that could be cited is the verb ida- to tell which nearly always appears as a rather than ade- in Middle IndoAryan. Such a dissimilation is not impossible for baleat>alsa. Nevertheless the complete absence of forms of this word with a simple - or of any other intermediate form makes the derivation of
aths from faivat unlikely.
Pischel and those who followed his explanation were concerned mainly with phonetic development and did not state clearly whether they thought of the Vedic adjective laivat-ever-recurring, all or of the Classical Sanskrit adverb saivat 'always' as the antecedent of athu. In either case there are difficulties. Apabhrapia shu is rarely declined, and this might lead one to regard the Classical Sanskrit adverb faivat as its most probable source, but the change of meaning from always to complete, entire, all' cannot claim widespread support from parallel developments. The Vedic adjective lavat-all' offers no semantic difficulties,, but is even less probable as a direct ancestor of the late Apabhrain aths; so-called Vedic survivals that never penetrated into the literary works of Sanskrit, Prakrit or even early Apabhramia are open to grave doubts.
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The difficulties that lie in the way of the more popular explanation do not however vindicate the alternative theory put forward by Dave. The phonetic development of sarea + khalu to athu is not clear, particularly as there is no indication that such a combination was frequent either at the Prakrit or the Apabhramla stage of Indo-Aryan.
Sahu, sahu makes its appearance so late in Apabhramula that it may well be a formation within Apabhramia itself rather than an inherited form. There is evidence in the Apabhramia texts to sup port this view.
are signs of some phonetic irregularities in the Already in earlier Apabhramés literature there development of sarma 'all, probably owing to the frequent unaccented use of the word. There was sonant, semetimes, as one might expect, with reduction of the double consonant to a single concompensatory lengthening of the preceding vowel, of the Pähudadoha and the Bharisatta-kaha we sometimes without. In the Western Apabhrampia therefore find save as well as the phonetically regular sera, while the Paumacaria and the later Sandelarisaks have adva,advu. The nominative and accusative singular masculine and neuter is sometimes distinguished further by the loss of the single -- before the final -u, and we find stu" as well as adru in the Paumacariu.
The introduction of à into alu <sarea is probably connected with a morphological peculiarity of this word, which had always had close links in declension with the pronouns. A pronominal ending -hu is found frequently in both Western and Southern Apabhramás and also the so-called Eastern Apabhramia of the Bauddha Gan o Doha. It belongs primarily to the nominative and accusative singular masculine (in Western Apabhramés also neuter) of the demonstrative pronoun ehu <Sanskrit esa, and it was extended from there. It has been introduced into the nominative singular of the second person pronoun further in Apabhramia sha, obu which has been tuhul) in Apabhramia." The final -hu appears formed on the analogy of chu and which Dr.
the
There is a doubtful cocurrens of ass always it in an extract from Tribhuvans Srayambhu in M. C. Modi (Ahmedabad 1935), p. 16 v. 143, but this provides no link in form or meaning. The adjective idént, had on seat is found in both Prakrit and Apahhrampla as adaya 'ever not as "adheya. This would id indicate that Apabiramia ed all is probably unconnected with this of words. Examples of Vedic survivals in Apabhrala are quoted, such as hidhe, Prakritike, Velie kath. Most of these e examples admit of
R. Pischel, op. cit., $87.
other explana nakin and makim are believed to have given dis and min; yet main, like ethu is not at tested until Hemarandra. Moin was probably not de-Pamacoris of Bragenbhd, edited by H. C. Bhayani rived directly from mekim it was formed on the analogy of the Prakrit edin, which itself is unlikely to be derived from the Vedie sakin (e. JRA8, 1950, 7.471.
(Bombay 1933), 1, 16.8.3. and II, 54. 12. 1.
Dhakki fulan does not seem to be connected with the Apabbramia forms: it is an isolated development due to the influence of the Brat person pronoun alam.
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