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Studies in Jainology, Prakrit
(ii)
(iii)
language. Those that are listed as Tadbhavas (Sanskrita-bhavas) by Kesirāja. Those that are listed as Tadbhavas (Sanskrita-bhavas) hy Kesiraja but are actually Prakrita-bhavas. Those that are Prakrita-bhavas and are not listed as Tadbhavas by the same grammarian.
(iv)
These are the Jaina cosmographical and dogmatical terms in Prakrit:
hetthima (p.39.2) Skt.adhastana-lower. uvarima )p.31.23)26 uparistana - upper. samthāra (p.24.8)27 Skt.samstara-bed of the Aradhaka.
This category may raise a problem as to whether Kesiraja listed these words as they entered Kannada from Prakrit or as borrowed from Sanskrit with the requisite phonetic changes; and it is very difficult to decide this. But this much is certain that Kesiraja, in Ch.VIII, called Apabhramsa, of his Sabdamanidarpana,28 has collected words which he found in usage (lokarudhi : 5.252) at and prior to his time. His statement, in S.253, that he is giving Tadbhavas as derived from Sanskrit is rather conventional, for several of these words are found to be nearer to Prakrit than Sanskrit : Under S.276 (m g), he gives that Yamunā-Jagune. This phenomenon, or its single illustration, presented by the grammarian can hardly be brought under any principle of linguistic change, if we only stick to the conventional ssumption that the word Jagune has been derived from the Skt.Yamunā. Therefore the word Jagune seems to have come from the Prakrit Javunā? the masalised v of which is foreign to the Kannada ear and tongue; and hence the occurrence of the change v>g, which is much more possible on physiological grounds than m>g. Then biyadi, under S.254, is no doubt from the Skt.vyādhi, but bagga, under S.261, is much more likely to come from the
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