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310
THE INDIAN ANTIQUARY.
[Oct. 4, 1872.
this South Indian dialect is worth notice, as he The first word chor, is the Tamil cosa, and is said to bave been & native of the South. The means(as Kumârila states) boiled rice;'nader passages which follow are from the annotations way, is the Tamil nad ai; 80 påmpt on sätra 10th of the 3rd pada of the first lecture, snake, is perfectly correct, and al-person, and the subject of discussion is :
and vairmeviyiru, the belly-are common Tamil ये शब्दान प्रसिद्धाः स्युरार्यावर्तनिवासिनाम्।
words and their meanings are correctly given.
It must however be remarked that the consoतेषां मेच्छप्रसिद्धोऽर्थो ग्राह्यो नेति विचिन्त्यते॥ nantal terminations of chor, pamp, and vair, have It is now considered :-(as regards) words
now assumed a vowel ending, which is written which are not known to the inhabitants of Ar
u, but is pronounced in a vague and indetermiyâ varta, if they have a meaning known to the
nate manner. Mlechchha is that to be accepted or not?
There can be little doubt that Bhatta KuKumârila suggests (but only to reject
mârila regarded the South Indian (Dravidian) the notion) that by application of affixes, &c.it
dialects as Mlechchha or unbrahmanic, uncivilized may be possible to convert them into Sanskrit
languages; he does not say so expressly, but his words, and he gives the following examples :
words imply that he thought so. It is not to
assume too much therefore if we infer that about आन्ध्रद्राविडभाषायामेव तावन्द्यंजनान्तादिप- 700 A.D. 'brahmanical civilization had but दषुभाषास्वरान्ताविभक्तिस्त्रीप्रत्ययादिकल्पनादिमिः
little penetrated the South of India. Brah
mans had, no doubt, begun to find the South a स्वभाषानुरूपा अर्थाः प्रतिपद्यमाना दृश्यन्ते तद्यथा।। promising field of labour, but there could have ओदनं चोर इत्युक्ते चोरपदवाच्य कल्पयन्ति।
been very few settlers. Hiwen Thsang, who
visited the Telugu and Tamil countries in 639पन्था नडेर इत्युक्ते अन्तर इति कल्पयित्वाहुः। 40 A.D., mentions that the inhabitants were
chiefly Nirgranthas (i. e. Digambara Jains), सत्यं दुस्तरत्वादन्तर इति। पाप शब्दपकारान्तं सर्प
he mentions & few Buddhists, but has not a वचनमकारान्त कल्पयित्वा सत्यं पाप एव । word about Brahmans.
The vague term by which the Tamil language असाविति वदंत्येवम् आल् शब्दं स्त्रीप्रत्ययं कल्पा
is mentioned-Andhradrâvid abhasha यित्वा आलीति सत्यमाहुः।
is remarkable, as it indicates that a systematic
study of the so-called Dravidian languages can वैर शब्दं च रेफान्तैमुदरवचनवैर शब्देन प्रत्याम्ना
hardly have begun in the 8th century. The य वदन्ति सन्यं सर्वस्य क्षुधितस्याकार्ये प्रवर्तनादर Sanskrit grammar of Telugu(there called Andhra)
by Nanaya (a Brahman) is to be attributed to वैरिकार्ये प्रवतत इति तद्यदांध्रद्राविडभाषायामी
the 10th century, and the Sabdamanidarदृशी स्वच्छन्दकुल्पना तदा पारसिकबर्बरयवनरी pana, a Canarese grammar which displays a very मकादिभाषासुकि विकल्प्य किंमतिपत्स्यन्त इतिन
large acquaintance by its author with Sanskrit
grammar is to be attributed to about the same fac: (v. I. Pat:)
time. All earlier civilization in Souther India, तस्मान्मेच्छप्रसिद्धं यत्पदमार्यर्विकल्प्यते न कश्चि- so far as it is known, is connected with the Jains.
Drâ vida is not in use as the name of a तत्र विश्वासो युक्तः पदपदार्थयोः॥
language ; since Dr. Caldwell's Comparative
• Tarn&th, History of Indian Buddhism p. 133. "At this time in the country of the South, among the leaders (lit. bulls of the berd) of the non-buddhist doctrine was the famous Brahman Kumaralila or gzhon-nu-rol-pa." The perversion in the form of the name is owing to the wrong etymology, as the Tinetans always translate Sanskrit Dames and, as may be (imagined), are often hard up for # way of doing so. So here we have boy's play" translating Kw. mdrila, i. e. As it Kumdrakla.
The MSS baro pamp. In Tamil it is written pdmpu but pronounced pambu.
An uffix also of the feminine form of the Brd person singular in verbs.
$ The Nirgranthas are generally asserted to be naked Brahman mendicants (Bobtlingk and Roth, St. Petersburg Dy. B.V.; Lassen, Ind. Alterthumat. III. 692, IV. 232) but as the Miminsists oppose them, it is difficult to see how
they could be Brahmans. Stan. Julien says cautiously as usual-"bérétiques qui vont nus." (Mem. II. 461, and conf. I. 41, 854 ; it. 42, 98.) That they were really Digambaras is, I think, proved by the Athapkhudaka gatbils in which nigganthd is continually used as an epithet of true Jains; e. g. iv. 10 (gigganth viyaraya jinamagge erisa patima) i (så hoi bandaniyê pigganth samjada patima) 14; 50 (pigganth niesang......... pabbaja erisi bhaniya) and in several other places. Of the age of this work I have however no information.
Stanislas Julien, Voyages des Pèlerins Bouddhistes, III. pp. 92, 106, 110, 116, 119 and 122.
I C. P. Brown, Telugu Grammar, p. i.
• See Mr. Kittel's preface to his edition, p. xxlli. I find that the author has even taken some technical terms from the Pratis'Akhyas !
