Nirgrantha-1

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 46

Vol. 1-1995
Notes on some prakrit words
Deception by some verbal trick or equivacation is the motif in one class of these tales?
Incidentally, we may note two other occurrences of aduyal - from Prakrit literature. In the Avasyaka cūrņi (c. A. D. 600-650) (P. 447) (Haribhadra's Vrtti, P 342 a, Malayagiri's Vrtti, P. 452) occurs adduyāliya (v. I. adduyāliya - adduyāliya)'.
तत्थ पत्थो सरिसवाणं छूढो । ताणि सव्वाणि अड्यालियाणि ।
'A measure of sarsapas was thrown in it. All these were mixed up by stirring.' Later aduyāliya -occurs in a somewhat different sense. In Silānka's Caüpanna-mahāpuriscariya (A. D. 869) it is used in the sense of stirring and heaving felt in the stomach due to undigested food : 3754fcri ( v. 1.31541 ) wefant (p. 319, 1.11). Rajasthani adāro preserves this meaning. Monier Williams has given adval (advalayati) 'to mix, mingle' on the basis of advalana ‘mixing. mingling which occurs in the Kātyāyanaśrauta-sūtra and its commentary. Țval is recorded in the Pāṇiniya-Dhātupatha (20, 5) as also tal-(20, 4), both in the sense of vaiclavya 'to be disturbed.' Monier Williams considers these tval, tal, and dval as variants of the same root. Whitney observes that, as ādvalana is used by only one scholiast, it is no proper root (The Roots, Verb - forms, p-59). Turner also thinks tal, tval and (a)dval to be allied (CDIAL under 5450). However the Pk. and NIA. evidence (from Gujarātī and Rājasthāni) clearly show that tal (or gval) and dval have separate identities and semantic range.
This case further bears out the view that, with regard to those roots of the Dhātupāthas which remain unattested from the available Sanskrit literature, Middle Indo-Aryan and New Indo-Aryan sources can provide evidence to establish their authenticity. It would be rash to dismiss them as artificial creations of the grammarians.
(2) On the words gommata, gumați, gumatā
Late A. N. Upadhye had convincingly established" that the word gomata in Old Marathi and gomtā in Modern Marāthī (and gomto in Konkani) means 'fair,' 'handsome,' 'attractive,' 'good,' etc., and in Old Kannada gommata similarly signified 'pleasing,' 'excellent. He has cited passages containing this word from serveral Marāthī literary texts of the 13th century and documents of the 17th century and from the Kannada inscriptions of the 12th century. He has also rightly concluded that the word is of Dravidian origin and was an early loan-word in Marāthī (through Kannada).
His other important conclusions that gommata 'fair-skinned,' 'beautiful was a household name, a pet name, a personal name of Cāmundarāya, the minister and general of the Ganga monarchs, who got carved, out of the rock, the famous image of Bāhubali at Śravanabelgoda in A. D. 981; that statue came to be called Gommateśvara after the minister's name; and that through reinterpretation Gommata was made later synonymous
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