Sacred Literature of Jains

Author(s): Ganeshchandra Lalwani, Satyaranjan Banerjee
Publisher: Jain Bhawan

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SACRED LITERATURE OF THE JAINS
form held good merely as regards the ancient citations. The remainder of the contents, including the notes of the redactor and his additions, was at the outset, composed in the new form (e.g. Nom. in o, not e.). This then remained for the future the only authoritative form which as far as can be discovered, was imperfect and contaminated by the most varied defects. No reference was paid to a substructure of grammar, and the flexibility of the rules as regards flexion or non-flexion recalls the latitude which the Prakrit grammarians of a later age [234] ascribed 39 to the Apabhramba in this particular. In compounds the single members are either entirely without samdhi, or the case termination is lacking in the latter member, so that it stands, like the other members, in its pure thematic form. The pure theme especially is frequently found instead of the inflected forms in the kārikās, which are inserted into the angas. The gender and number of the words which are associated, do not agree in a very large number of cases." The insertion of an inorganic m in the middle of compounds and at the end of a word, is a recognized practice. Corresponding occurrences or rather beginnings of such a use are found even in ancient times, and in fact in the Veda (cf. satamūti). The use of the particles to: (from ato) and o, tu and u as mere expletives, is exceedingly common. The indiscriminate variation of i and u with e and, o before double consonants makes many passages obscure and difficult. If to these considerations we add the so-called yaśruti it is apparent what a wide field is opened up for the disfigurement of words. There is, however, one circumstance more, and that of a very peculiar nature. By reason of the falling out at any time of a t in the frequently recurring forms of the 3rd pers. Singul. Pres., and of the Past, Perf. Pass., a misunderstanding arose in the minds of the copyists, which is only to be explained from the fact that there was no absolutely established grammatical use. This misunderstanding arose from the belief of the grammarians that t was a sound [235] that could be omitted or inserted at pleasure. The insertion of such an inorganic t in time gained ground so extensively, that the recognition of the original form becomes a matter of exceeding difficulty. As a matter of fact it can be proved that this situation of affairs led even at quite an early date to grotesque misunderstandings.41 As the result of all this many words of the
39 A perfect analogy is presented by the peculiar Sanskrit of the North Buddhistic
texts Lalitavistara, Mahāvastu, etc. 40 Just as in the texts of the Avesta, especially the Vendidad, which were collected at
about this period. 41 All sorts of false forms which had no clalm to existence came gradually into use
in this way. An interesting case of this, which, if my conception is correct, transplants us into a period before Varahamihira A. D. 504-587, will be found in the