Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

Author(s): Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay

Page 675

206 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
weakened to ji, though in the case of je this change occurred at a somewhat later date and figures mainly in Apabhramsa.4 The weak particle si was only rarely associated with interrogative locutions at this stage, e. g. Lilāvaikaha v. 708 : kattha puņo tam si disihasi—' where indeed will you be seen again ?' Professor A. N. Upadhye in his editions has naturally recognised si as a particle here, but the unknown Jaina author of the vștti has failed to do so, and this in itself may be taken as an indication of the rarity of se > si in the later texts. The interrogative introduced by se must therefore be considered as a characteristic of the style of the Svetām bara Jaina canon.
Another striking feature of interrogation in the Jaina canon, apart from the particle se, is the particle ņam which often follows the interrogative pronouns, e. g., se ke nam jāņai ke puvvim gamaņāe ke pacchă gamanāe-'who indeed knows who is to go first and last ?' (Nayadhammakahão I. 1). It is particularly common with kim, and combines with it to form kinnam-'why?', 'how is it that..?!, e.g. kinnan tumam na jäņasi—' how is it that you do not know ?', and kinnam tumaṁ Devāņuppiyā ohayamanasamkappe jhiyāyasi—'why, beloved of the gods, do you ponder, your mind and spirit dejected?' (Nāyādhammakahão I. 16). There seems little doubt about the origin of this locution from kiñ + nam, and it has a close parallel in jannań < yad +ņam, which is used frequently for instance in the Pannavaņasuttam (11). Sometimes however the final syllable of the particle kinnam has been altered and it appears as kinnä, e.g., kinnā phude (often repeated in Pannavaņāsuttam XV. 1), and tume ņam imâ eyārūvå divvă deviddhi, divve devānubhāve kinnă laddhe-- how is it that this heavenly, divine wealth and these heavenly divine powers have been acquired by you?' (Uvāsagadasão 167). Both kiņņañ and the alternative form kinnā occur occasionally in later Jaina literature and in Māhārāștri. The form kinnā has often been explained as due to the influence of the instrumental kena. It is difficult to believe this in view of the frequency of kinnam which is not noticeably different in use and meaning: the instrumental sense is not really more marked in kinnā than it is in kinnam. The change of final -am to - is by no means unusual especially in a particle (e.g., samiyam,
4 The Indeclinable je in Middle Indo-Aryan', Bharatiya Vidya Vols.
XX-XXI, p. 213. 5 Lilāvai of Koühala, ed. A. N. Upadhye, Singhi Jain Series Vol. 31,
Bombay 1949, pp. 361-362. 6 Pischel, op. cit., p. 304.