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Studies in Jainology, Prakrit
Vaddarad hane, an Aradhanā Kathakośā (c.925 A.D.), R.Narasimhachar, the cditor of E.C.Vol. II (Second Edition), however, translates this term as "expiry of life' and gives its Sanskrit equivalent as 'prānotkramana' in a foot-notc. The Mysore Edition of the volume accepts this same translation, but drops the foot-note.
gudda: No.5 (4), about 900 A.D. It is derived from the Prakrit khuddaga (Skt.ksudraka). This word appears in many later inscriptions and is used to mean, generally, a lay disciple. From this term is formed guddi - a female lay disciple and is used in some of the later inscriptions.
bamma : No.102 (90), c.900 A.D. It is derived from the Prakrit bambha (Skt.brahman). In some of the later inscriptions the form bomma also appears.
simga : No.64 (59). 974 A.D. It is derived from the Prakrit simgha (Skt.simha).
oja : No.172 (139) c.1000 A.D. It is derived from the Prakrit uvajjhāya (Skt.upadhyaya). The line of derivation appears to be : uvājjhāya uvajjhāya ojjhaya ojjha oja. In this inscription (and also in many other later ones), oja is suffixed to proper names : Dāsoja and Rāmoja. In a later inscription the term ojakula is also found. Al this context I remember the surname Ojhā, current in some familics in Gujarat even today. The surname Jha, current in some of the Northern provinces, sccms to be a further development from Ojhā. In the true and scientific scnse, all these words can be called Prakrta-bhavas. But some of these have been listed as tadbhavas (Sanskrta-bhavas) in Kannada grammatical works. None of the granımarians has recognized or thought of the class of Prākrta-bhavas and listed any word under it.
(IV) Lastly there is sound an interesting verbal form:
ujjamisu (valli): No.38 (35), c.800 A.D. It is formed by adding the verbal (causal) suffix - isu to ujjama meaning to
conclude (a vow). It is a rec form not only in inscriptions, but Jain Education International For Private & Personal Use Only
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