Morphological Evidence For Dialectal Variety In Jaina Maharastri

Author(s): Nalini Balbir
Publisher: Nalini Balbir

Page 16

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N. BALBIR
A transitional stage, which supposes that the analogy first took place in a pair of kinship nouns (māyā, piyā) before extending to the word “king", may not be necessary 91
A similar problem of linguistic authenticity and origin arises with the active past participles in -āio, fem. -āiā, already briefly hinted at by Mrs. Mette 92, and found in the Av prose commentaries : e.g. pavvajjam kayāio, “he renounced the world” (ĀvH 714b, 2); Titthayaro dhammam kahiyāio, “the Tīrthamkara taught the Law" (AvH 237b, 6 = tīkā on Bșhatkalpabhāşya vs. 1205); to samane bhaniyāio, “then he told the monks...” (AvH 312b, 11), etc. 93. An older instance is provided by the last verse of the Sūyagada-nijjutti (205ab):
Pāsavaccijjo pucchiyāio ajja-Goyamam Udago. “Udaga, a follower of Pārsva, asked the noble Goyama "... The Sanskrit gloss renders the verb as prstavān.
A comparison of parallel passages in Av cūrņi and tīkās shows that attempts have been made to exclude these odd forms. Thus, instead of p. kayāio, quoted earlier, a passive construction is used in the cūrņi :. pavvajjā kayā (ĀVC II 202, 12); in place of dh. kahiyāio (above), the cūrņi (332, 3) reads pakahio, and Malayagiri's commentary has kahei. Undoubtedly, these participles were considered strange. Pischel nowhere rnentions them, though at least three instances are found in Leumann's Āvas yaka Erzählungen, the material of which he had used for his Grammatik : seviyāio (p. 23, v. 1. 15); jīviyāio (p. 23, 1. 9 and p. 25, 1. 9) is the only example of an intransitive verb in this category. However, as was suggested by Mrs. Mette, they could be Prakrit counterparts of Pali and Buddhist Hybrid Sanskrit derivatives in -tāvin 94
Finally, attention is drawn to an isolated and curious form preserved in an āryā of the Ayāranga-nijjutti (vs. 67ab):
tattha "akāri karissam” ti bandha-cintā kayā puno hoi. Akāri and karissam are clearly put in asyndeton as a past and a future, and the phrase may represent an old formula (akārīti krtavān
91. Strangely enough I have not come across this type of form in other terms like bhāyā "brother", etc. (Cp. in G. FUSSMAN's article $ 18.3 dhituna, instr. of dhita, Ed.).
92. The tales belonging to the namaskāra-vyākhyā of the Avaśyaka-Curņi, IT 11 (1983), p. 130.
93. And also, in the feminine, piviyāiā "she drank", AVC 152, 10 (= H); nindiyāiya tti “she blamed herself", AvH 486a, 10, etc. (ADD. p. 524).
94. METTE, loc, cit.; references in von HINUEBER, Das ältere Mittelindisch, $ 494; and cp. F. EDGERTON in Buddhist Hybrid Sanskrit Grammar. New Haven, 1953, $ 22.51 : "So far as I can find, no such usage is recorded in Pkt. ".