Indian Antiquary Vol 41

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 10

THE INDIAN ANTIQUARY
(JANUARY, 1912.
Then comes the chapter on Tad-dhita or secondary suffixes, wherein we come across many interesting words. The author begins thus:- 'Apatyezddah nannah apatyarthe zidah pratyayı th wvati Párasilea-bhdshdyam ádhasya apatyain Saha-zddah (the termination addah is added to nouns, to denote & son. Thus Sthrida = a son of the emperor). The termination i is added in the sense of born therein'; thus we have, Kábulí, Gandhari, Rúmi, Arabi, Pherangi, Chini, Hindustani, and so on. The same termination is also added in the sense of following the religion laid down by '; thus we have Mahammadi (= Mahammadena prayukto dharmo asya iti), Daudi (following the religion of Daud or David), Tsdyr (from fell = Jesus), Músdyi (from Mûsa = Moses), and so on. The termination rán is added in the sense of the protector of'; thus, Jilarán (elephant-keeper), gavarán (a cow-herd), bdgaran (a garden-keeper). Many more suffixes are mentioned with illustrations and their Sanskrit equivalents, but, for want of space, I nyust be content with mentioning only a few more interesting words. Thus, ddnis-mand learned), hunar-mand (accomplished), gil-i (earthen), Ichak-i (dusty), bad-(windy, cf. Sk. Váta), dhan-1 (of iron), chob-i (wooden), jamdd-át (minerals), nabád-dt (regetables), haivan-dt (animals), zar-gar (gold-smith), dhan-gar (iron-smith), sabzi-faroi (vegetable-seller), kohdn-saros (one who sells saddles), sanga-tards (one who works in stone), lut-tardó (one who makes idols), sandúl-chah ( small box), deg-chah (A small cooking pot), zana-k (a contemptible woman)," rind-k (a contemptible fellow), ilera-lar (later), cúdl-tar (sooner), khub-lar (more beautiful), muldyam-tar (softer), subuk-tar (lighter). The chapter is closed with the remark yathd-darsanai Tad thita-pratyayah vidheydh (the secondary suffixes are to be made use of, as they are met with).
Then comes the chapter on verbs. There is no dual number in Persian, says the author, as already remarked by him in connection with nouns. There is no Atwanepada also. Here, also, he gives the Sanskrit terminations, tip, anti, etc.; and then says that these are changed to the corresponding terminations in Persian. So also with regard to the roots. He first mentions the Sanskrit root and then remarks that it is changed to the corresponding root in Persian. Thus, bhu-dháton Sava i iti dilešo bhavati vartamdnddau vibhaktau paratah (bhi is changed to savad, when followed by the terminations of the present tense, etc.). In giving the Persian equivalents for Sanskrit roots, the author bas sometimes not been very careful. Thus he gives Persian dáámad for Sanskrit på; but I think it more corresponds to Sanskrit -cham in form as well as in meaning. So also nisinurl more corresponds to ni-shid than to upa-visa, whose equivalent it is stated to be by the author. In one place, the author has committed a grammatical blunder which would not have us entertain a high opinion of his knowledge of Sanskrit. Persian gupht is the equivalent for Sanskrit brl. Then explaining the future form, he says, khdhad-gupht bravishyati ili arthah, forgetting that trarishyati is not allowed by Sanskrit grammar. In some cases the resemblance between Sanskrit and Persian roots bearing the same sense, is interesting. Thas :
Sk. lih = Per, lesid Sk. khal = Per. Ihorail Sk. grah = Per. qirad Sk. d-yd = Per, ayad Sk. vas = Per. básad Sk.mri = Per, mirad Sk, chi = Per. chinad Sk. krisha = Per, kusha
Sk. bandh = Per. bandad Sk, tap = Per. Idbad, and some more. In this chapter on verbs, the author has given a long list of roots with their forms in the different tenses, and here, too, the principle which has guided him in the choice of roots is practical utility. One point to be noted in this connection is that the prefix of the present tense is always given by the author to be me instead of mi; thus we have mebarail, megiristand, etc.; mi is the older and more Persian way; while me is more Indian; and this is as we should expect in the cage of the writer of this book. 1 Cf, the Sanskrit saftis, kain a similar sense. Cf. the Sanekrit tara' forming the comparative degree.
Cf. Sanskrit 'rubhaga-tana.'