Mahapurana of Puspadanta (critical study)

by Ratna Nagesha Shriyan | 1962 | 113,825 words

This essay in English studies the Mahapurana by Puspadanta highlighting the Desya and rare words from this and other Apabhramsa works. Understanding Desi or Deshya words is essential for comprehending Prakrit and Apabhramsa literature. This study focuses on a systematic examination of Desya or Deshi vocabulary, particularly through the works—Mahapu...

Part 4.1 - The List of all Passages Defining the Terms Desi, Desya etc.

[Full title: The nature and character of Deshya element (1): The List of all Passages Defining the Terms Desi, Desya etc.]

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The terms Desi, Desya, Desaja have been used in the earlier Sanskrit and Prakrit literature in widely differing senses Moreover, modern scholars who have previously examined and discussed the problem of Desi have also expressed very diverse views. Thus, there prevails a considerable amount of confusion and misunderstanding and obscurity regarding the nature and character of Dest. Before we take up the consideration of the various modern views about Desi, it would be advisable to examine the views of ancient authorities on this point, because in many a case the latter form the basis of the former. Here, in this connection our plan of study would be first to collect all the important texts and references that have a bearing on the meaning, interpretation, use and scope of Desi and then try to study them critically and afterwards assess in their light the modern views on various aspects of the problem. In order to show the different shades of meaning of the terms in different contexts, the important passages, defining or explaining the 1. These references should be rather taken as illustrative and not exhaustive.

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terms 'Dest', 'Desya' etc, have been classified under the following three heads (1) Passages in which Desi means a local spoken dialect; (2) Passages in which Dest means a type of Prakrit, and (3) Passages wherein Dest is equivalent to Apabhi amsa. Following is the classified list of passages with translations (1) Passages wherein Dest or Desabhasa means a local spoken dialect (1) From the Mahabharata nanacarmabhir acchanna nanabhasas ca bharala | kusala desabhasasu jalpanto anyonyam isvarah ||* 'Covered or clad with various armours of leather, speaking various languages, experts in various local dialects, these kings are conversing with each other'. (11) From Aupapatika Sutra tae nam se dadhapanne darae bavattarilalapande navamgasullapadibohie altharasa-desibhasa-visarac giyarati gamdhavvanattahusale /- [a Samitipra, th 98] "There indeed that boy, firm in his determination, proficient in seventy two arts, alert in all the nine senses, well versed 11 eighteen local dialects and proficient in dance and song'. (111) From Jnatasutra (a) tate nam se mehekumare bavattarikalapamdic navagamdhasupalla (navamgasulla) padibohie attharasavili(ha)ppayaradesibhasa-visarae giyarai gamdhavvanattakusale.. | (a Samiti p. 38) 'Then, that Meghakumara, who was proficient in seventy-two arts, alert in all the nine senses, well-versed in eighteen types of local diale cts and skilful in song and dance ... (b) tattha nam campae nayarie devadatta namam ganiya parasar causatthikala. pamdiya causatthiganiyagunovaveya aunattisavisesa ramamant ekkavisaraigunappahana baltisapurisovayarakusala navamgasuttapadibohiya attharasadesibhasavisaraja simgaragaracaruvesa x x / [a Samutpra p. 92.] 'In the city of Campa, a courtesan, named Devadatta lived. She was proficient in sixty-four arts, possessing sixty four qualities of a courtesan, twentynine love-sports and twentyone raligunas, skilful in thirtytwo ways of pleasing men, alert in all the nine senses, conversant with the eighteen local dialects and putting on costumes as beautiful as the abode of love'. 1. As quoted in Apabhramsa Kavyatrayi, G. O S no XXXVII, p 95 and by Seth, in the Introduction to PSM, p. 6

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In the commentary on the above mentioned passage of Jnatasutra, attharasadesibkasa is explained to mean eighteen types of scripts. But we need not restrict the sense to scripts only We can very well take it as the dialects of various countries So, for example, compare reference to eighteen countries given in Kuvalayamala noted below. For further elucidation compare Grammatik der Prakrit-Sprachen § 30 (iv) From Vipakasutra tattha nam vanyagame kamajjhaya namam ganiya hottha bavattarikalapamdiya causat↓higan jagunovaveja egunatisavisese ramomani ekkavisaratigunappahana battisapurisovajarakusala navamgasutta padibohya attharasadesibhasavisaraya singaracaruvesa giyarat gamdhavvanattakusala | [a. Samiti p. 45 ] In Vanijagrama there was a courtesan named Kamadhvaja. She was proficient in seventytwo arts, possessed sixtyfour qualities befitting a courtesan, twenty nine ways of love-sports, twentyone Ratigunas, skilful in thirtytwo ways of pleasing men, alert in all the nine senses, well-versed in eighteen local dialects, possessed of as beautiful dress as the abode of love and expert in dance and song.' (v) From Rajaprasniya Sutra tae nam se dadhapatinne darae ummukkabalabhave vinnayaparinayamitte jovvanagamanu palte attharasavihadesip pagarabhasa-visarae bavattarikalapamdie navamgasutta padibohae giyarai gamdhavvanattakusale simgaracaruvese * * / [a Samiti, p 148 ] "There that boy firm in determination, who had given up his child. hood, efficient in sciences, who attained youth, proficient in seventytwo arts, well-versed in eighteen types of local dialects, alert in all the nine senses, skilful in dance and putting on costume as beautiful as the abode of the erotic sentiment or love.' (vi) From Brhatkalpa nanadesikusalo [ p 831 ] 'Skiful in various local dialects' (v 11) From Vatsyayana's Kamasutra (circa 350 A. D) (a) natyantam samskrtenawa natyantam desabhasaya | katham gosthisu kathayamlloke bahumato bhavet || 1,4 50 || 'One who narrates stories among the people neither too much in Sanskrit, nor too much in the colloquial regional dialect becomes highly honoured in the cultured assemblies or gatherings'

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(b) Desabhasavyjnanam. 'knowledge of the languages and dialects prevailing countries was considered one of the sixtyfour In different accessory arts to be studied by one proficient in the art of love.' (v 111) From Mrcchakatika of Sudraka (2 nd to 6 th cent A. D.) Candanaka-are' ho oppaccao tuha | vaam dakhhinatta avvattabhasino | khasakhatti-khado-khadattovilaa-kannata-kannappavaranaa-davida-cola-cina-barbara-kherakhana-mukha-madhughadapahudanan milicchajadinam Jaheltham mamtaama dittho dittha va ajjo ajjaa va /3 oneadesabhasabhinna -Act 6 th 'Candanaka-"Oh what (this) disbelief of yours! We southerners (are) not very accurate (or, distinct) talkers We, conversant as we are with the spoken dialects of many countries, of the Mleccha tribes, such as Khasa, Khatti, Kada, Kadattobila, Karnata, Karnapravarana, Dravida, Cola, Cina, Barbara, Khera-khana, Mukha, Madhughata, speak out at our will: Aryah drstah or drsta, Arya drslah or drsta." (1 x) From Mudraraksasa of Visakhadatta (circa 375-413 A. D) prayuktas ca sva paksa-parapaksayor anuraktaparaktajanajijnasayu bahuvidha. desa-vesa-bhasa-acara-sancara-vedino nanavyanjanah pranidhayah [3 'Spies who are well-trained in the art of putting on disguises appropriate or befitting to countries and possessed of knowledge of various local dialects, customs and movements, were appointed with a view to know the people of their own party and the enemy party, people who are loyally devoted or are inimical.' (x) From Prakrtalaksana of Canda* siddham prasiddham prakrtam tredha triprakaram bhavati || samskrtayoni | . samskrtasamam/ .desiprasiddham |3 • 'Prakrit is of three types (1) that which is originated from Sanskrit, (2) that which is same as in Sanskrit and (3) that which is well-known from local spoken dialects.' (x 1) From Visnudharmottara Purana (500-600 A D) samskrtam prakrtam cawa gilani dvividham ucyate | apabhrastam triiyam ca tadanantam naradhipa / desabhasa-visesena tasyanto neha vidyate || [Book 3, Chapter 3.] See Kamasutra of Vatsyayana, 13 16, no 47 2 Mrcchakatika, edited by Karmarkar, p 194, 3 As quoted by Gandhi, L. B, in Apabhramsa-lavya trayi, p £5 4 5 Sec for the discussion of the date of Canda, New India Antiquary volume II, 1939 pp 135-142, Prakrta Laksana of Candakavi, Caritra Memorial Book Series no 28, p 2.

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} NATURE OF DESVA ELEMENT 13 **Song is of two types, Sanskrit and Prakrit The third type is Apabhrasta which oh king, has endless varieties in accordance with the Cumberless particular regional dialects > samskrtaih prakrlair vakyair yah sisyam anurupatah | desabhasadzupayai's ca bodhayet sa¯guruh smrtah [[ 'He is known as a preceptor, who would teach his students with the help of appropriate sentences in Sanskrit, Prakrit and local spoken dialects.' (x 11) From Banabhatta (647 A. D) (a) siksitasesadesabhasena sarvalipynena /2 [ Kadambari ] 'By one who was taught all the regional dialects and who knew all the scripts.' (b) Harsacarita In a list of his companions, Bana mentions his dear friend Isana,3 a Bbasakavi, that is, a poet composing in the bhasa, as distinguished from the Prakrit poet named Vayuvikara Bhasa perhaps refers to the popular local dialect distinct from literary Prakrit Perhaps this Isana is the same as mentioned by Puspadanta in his Mahapurana- naloiu kai isanu banu | 1, 9, 5. *I have not seen (the works) of poets like Isana, Bana (and others).' (xii) From Kuvalayamala Katha' (779 A D.) tattha ya pavisamanena ditthe aneya-desabhasalakkhie desavanie / tam jaha- "Ou entering there were seen merchants distinguished by various local dialects. Thus-' In the following verses the characteristics of different local dialects are described. 'Gollakas were seen there, speaking with expressions like 'are re'; the Madhyadesyas were seen speaking with expressions like 'tere mere ao'; the Magadhas were seen talking with words 'ege le', Antarvedyas were speaking 'kitto kimmo jia', Kiras were found talking 'san va ri, Takkas were uttering 'aham teham', Saindhavas were heard speaking 'cauda ya me3, Maravas were speaking 'appa, tuppa', Gaurjaras were saying 'nau re bhallau'; Latiyas were uttering 'amhamha kaim tumha miltu', Malaviyas were seen speaking 1 2 3 As quoted by Gandhi, L B, in Apabhramsa-kavyatrayi, p 95 As quoted by Gandhi, L B, in Apabhramsa-Lavyatrayi, 95 See Harsacarita of Banabhatta, Lechvasa I As quoted by Gandhi, L B, in Apabhrama-havya-trayi p 91

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'bhaua bhaini tumhe', Karnatakas were heard saying, 'adri pondi ma(na) re'; Tayikas were speaking 'ist hisi misi'; Kausalikas were uttering 'jala tala le'; Maharastriyas were heard speaking 'dinnalle gahille', Andhras were speaking 'ali puti rati'. za attharasa desibhasau pulatuna sirialto annaim a pulaei Lhasa-parasababbaradie // 'Thus seeing people speaking eighteen different spoken dialects, Sridatta saw others like Khasas, Parasas and Barbaras.' (xiv) From Neminahacariu of Laksmanadeva (Before 1510 V. S)1 na samanam chamdu na bamdha-bheu | nau hinahuu mattasameu [ na suhkau payau desabhasa nau saddu vannu janami samasa ||2 'I don't know prosody, nor different types of compositious, nor the difference of a matra, nor Sanskrit, Prakrit, local spoken dialects, nor words, syllables and compounds (xv) From Kavyalankara of Rudrata (800-850 A. D) bhasabhedanimutah sodha bhedo'sya sambhavali || 2. 11(a)|| prakrta-samskrta-magadha pisacabhasas ca surasent ca | sasthotra bhuribhedo desavisesad apabhramsah ||2. 12// 'Poetry is classified into Six divisions on the basis of language These are Prakrit Sanskrit, Magadhi, Paisaci and Sauraseni, the sixth is Apabhramsa which is of numerous types according to or based upon the particular countries in which it is spoken'. Namisadhu's commentary on Kavyalankara 212 (1069 A. D) tatha prakrtam evapabhramsah | sa canyair upanagarabhiragramyatvabhedena tridhohtas tannirasartham uhtam bhuribheda iti (huto? desavisesat tasya ca laksanam lokad avaseyam | 'Apabhramsa is Prakrit itself It has been mentioned by others as being three-fold, viz, Upanagra, Abbira and Gramya The words bhunbheda 'of many varieties' are used (by Rudrata) for refuting that Wherefore? Owing to there being many countries Its characteristics should be properly understood from the people themselves' prahrti-pratyaya-mula vyutpallir nasti yasya disyasya | tan madahadi kathancana rudhir iti na samskrte racayet || [ Kavyalankara-6, 27] 1. For the discussion of date of Laksmanadeva, see 'Apabhramsa Bhasa aur Sahitya", Jain Hiralal, Nagari Pracarini Patrika, (N S) 3-4, V S 2002, p, 119 and Nagpur University Journal, Dec, 1912, p 82 2 As quoted by Jain, H in the Introduction to Pahudadoha, Karanja, 1933, p 15

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L NATURE OF DESVA ELEMENT 15 'Dasya words which are not divisible into roct and suffx and which are non-derivable like "madaha" and others should not be used 111 Sanskrit (compositions), just because they are somehow well-known' Namisadhu's commentary on Kavyalamkara 627. visistadesabhavam desyam! manarastradidesa prasiddham 'desiyam' padam samshrte na racayet | yasya padasya prakrti-pratyayamula vyutpattir na vidyate tac ca madahadi | tatra madaha-daha-horana-ghumghulama-kamdotta-ela-hukha-sayaruya-alamba-kusumala-vanavaladikam yatha. kramam suksma-srestha-vastrapata-mandapa padma-haridranjali-suvarna. kara-hukkuta-caura sakradivacakam kathancid api nawa racayed ity arthah | nanu desyaprakrtabhedatvat katham samskrte prayogaprasanga ityaharudhur trudhibhrantya na badhniyat kasciddhyatmadesa prasiddhartham sabdam sarvatrayam vacaka iti manyamanah prayunjita | vyut pattir yasya nastiti vacanat lu savyutpattikam desyam kadacit prayunjitety uktam bhavati | yatha durvayam chinnodbhavasabdah | tale bhumipisacah| sive mahanatah] vrkse parasurujah / samudra navanitam candramrtayoh | jale meghakstrasabdah | 'Desya means that which exists in a particular region or country, that is, well-known in countries like Maharastra. Desi word should not be made use of in Sanskrit - that word which is not divisible into root and suffix and which is non-derivable like madaha etc. That is, words like madaha, daha, horana, ghumghulama, kamdotta, ela, hukka, sayaruya, alamba, kusumala and vanavala - which respectively mean 'fine', 'best', 'cloth', 'screen', 'tent', 'lotus', 'turmeric', 'goldsmith, 'cock', thief' and 'Indra' should not be used under any circumstances Now, if it is objected that as being distinguished as Desya Prakrit how does there arise the possibility of their use in Sanskrit He replies, that "because of the conven tion", ie, they should not be employed under the wrong notion of convention For, somebody is likely to use words current only in his region, under the impression that it is understood everywhere The words "which is not derivable" imply that, that Desya word which is derivable may be sometimes used. For example, the word chinna for durva, bhumi. pisaca for tala, mahanata for Swa, parasuruja for vrksa, candramria for samudranavanita and megha-ksira for jala'. (xvi) From Kavyamimamsa of Rajasekhara (900 A D.) I desavisesavasena ca bhasasrayanam disyale | I 'Poets resort to languages according to different regions (to which they belong)'. (xv 11) From Nayakumaracariu of Puspadanta (959-972 A D) nisesa desabhasau cavamt: 1 lahkhanai visitthai dakkhavamti ||1 1 6]] -1 Kavyamimamsa, edited by Kedarnath, Patna, p 124

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'Speaking all the dialects current in different parts of the country and displaying special characteristics' (xvi) From Dasarupaka of Dhananjaya (974-996 A. D.) desabhasa kriya-vesalaksanah syuh pravrttayah | lokad evavagamyaita pathaucityam prayojayet ||2 63|| yaddesam nica patram palladdesam tasya bhasilam || 2.66 a) || 'The activities (of the heroes etc) should be characterised by the particular regional dialect, moods or action and diess. Knowing these from the world at large one should employ these according to propriety' (x 1 x) From Manasollasa of Somesvara (1229 A. D.) anehadesabhasabhih sraraih padais ca te trakah (nnakah) | triko bahutalais ca vicitrah parikirtitah || [ Chapter 16, stz. 339, III volume ] 'Citraka was sung or described with many local dialects, notes, padas, metres and musical measures'. (xx) From Natyadarpana of Ramacandra and Gunacandra with their own commentary (1143-1175 A. D) atyantanica-bhutadau pi(par)saci magadhi ca vak | sauraseni tu nicasya desoddese svadesagih || 194 || "The very low characters and demons etc. speak Paisaci and the low characters speak Magadhi and Saurseni, in each and every country there is respective local dialect'. Commentary on Natyadarpana Stz 194. desasya kuru-magadhader uddesah lasmin sati svasvadesasambandhini bhasa nibandhaniyeti || "The countries like Kuru, Magadha etc. are in view when the dialect of those countries should be employed. Of what use is it for others? yam ca desagi's ca prayo' pabhramse nipa[ta]titi || 1 "This local dialect mostly comes under Apabhramsa' (xx 1) From Jnanesvari (circa 1290 A. D.) yya lagi amha prakrta | desikare bandho gita / mhanane he arucita karana navhe ]] Chapter 18, stz. 1699 || "Therefore, to say that we are rendering Gita in a local dialect (1. e. Marathi)would not be the cause of impropriety for us who are ordinary people (who are not much conversant with Sanskrit)'. (xx 11) From Kirtilata of Vidyapati (1360-1447 A D) sakkaavani bahua na bhavar paua rasa ko mamina na pavar | desilavaana saba jana mittha tai taisana jampao avahattha || 1. 13 || 1. Natyadarpana, Gaekwad Oriental Series no, XLVIII, volume I, p. 209.

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'Many people don't like Sanskrit (because it is difficult), nobody appreciates the sentiment or inner meaning of Prakrit. The Dest expressions are palatable to all people, therefore I am composing in Avahatta (which is also a local spoken dialect)'. (2) Passages in which Dest means a type of Prakrit 1.) From Natyasastra of Bharata (400-750 A. D.) etad eva paryastam samskaragunavarjitam | Dyneyam prakrtam pathyam nanavasthantaratmakam || 17.2 || 'The former (literally this) (when) changed and devoid of the quality of polish, is called the Prakritic Recitation, and it is of various types due to different conditions' trividham tac ca vijneyam natyaprayoge samasatah | samanasabdam vibhrastam desigatam athapi ca || 17. 3 || 'In connection with the dramatic representation, it (the Prakrit Recitation) is of three kinds, viz., that with the same words (as in Sanskrit), that with corrupt words and that with words of indigenous origin' It appears that the later Prakrit grammarians called the above three classes of words Tatsama, Tadbhava and Dest respectively. ata urdhvam pravaksyami desabhasavikalpanam | bhasa caturvidha jneya dasarupe prayogatah || 17 26|| 'I shall discuss hereafter the classification of regional languages. The languages to be used in drama are of four types'. mlecchasabdopacara ca bharatam varsam asrita | atha yonyantaribhasa gramyaranyapasidbhava || 17 30 || "The common language prescribed for use (on the stage) has various forms. It contains (many) words of Barbarian origin and is spoken in Bharatavarsa (only). The language of other animals have their origin in animals domestic or wild' athava cchandatah karya desabhasa prayoktrbhih | nanadesasamuttham hi kaoyam bhavati natake || 17.48 || "The producer of plays may however at their option use local dial. ects; for plays may be written in different regions (for local production)'. The seven languages and several dialects are mentioned in the folloing verses magadhyavantyja pracya saurasenyardhamagadht / bahlika daksinatya ca sapta bhasah prakirtitah || 17.49 || "The seven major languages are as follows Magadhi, Avanti, Pracya, Sauraseni, Ardhamagadhi, Bahlika, Daksinatya".

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sakarabhira-candala-Sabara-dramilandhrajah | hina vanecaranam ca vibhasa natake smrta || 17.50 || 'In the dramatic composition there are, besides many less important dialects, such as the speeches of the Sakaras, Abhiras, Candalas, Sabaras, Odras and the lowly speech of the foresters'. In Stanzas 54 to 58 dialects of various types are described. 'Sakari should be assigned to the Sakara and Sakas and other groups of the same nature, and Candal to the Pulkasas and the like. To char-coal makers, hunters and those who earn their livelihood by collecting wood and leaves should be assigned Sabari as well as the speech of forestdwellers. Abhiri or Sabari has been prescribed for those who live in places where animals like elephants, horses etc. are kept, and Dravidi for forest-dwellers and the like. Odri is to be assigned to diggers of subterranean passages, prison-warders, grooms for horses and Heroes and others like them while in difficulty are also to use Magadhi for self-protection'. Stanzas 59 to 63 describe the distinguishing features of various local dialects. "The regions that lie between the Ganges and the sea, abound in people speaking a language rich in -, the people residing in the regions that lie between the Vindhyas and the sea speak a language rich in -na-. People of Surastra and Avanti speak a language abounding in -ca-, people living in the Himalayas, Sindu and Sauvira speak a language abounding in -u- and the people who live on the bank of the Carmanvati river around the Arvuda mountain speak a language abounding in -0-,1 (1) From Kavyadarsa of Dandin (600-680 A. D) tadetad vanmayam bhuyah samskrtain prakrtam yatha | a pabhramsas ca misram cety ahur aryas caturvidham || 1,32 || 'All this literature, from another point of view, the authorities declare as being four-fold. Sanskrit, Prakrit, Apabhramsa and Mixed'. samskrtam nama daivt vag anvakhyata maharsibhih | I tadbhavas tatsamo desily anekah prahrtakramah || 133 || 'Great sages have defined Sanskrit as divine speech There are many varieties in Prakrit such as 'derived from it (Sanskrit)', 'similar to it' and Dest (a type of Prakrit peculiar to the region)'. (ii) From Lilavat of Kouhala (800 A. D.) emeya muddha-juyal-manohara payayae bhasae | paviraladesisulakkhamm kahasu kaham divva-manusiyam || 41 || See Natyasastra ascribed to Bharata, English translation, Ghosh, M, Calcutta, 1950, pp. 323-334, i

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C 1 NATURE OF DESVA ELEMENT 19 "Tell me a divine-human story pleasing to young ladies in Prakrit language marked very sparsely with Desi words'. The author is requested by his beloved to make just a scanty use of the popular and local speech-elements, 1. e. dest or desya words. (iv) From Paumacariu of Svayambhu (850-900 A. D.) vaddhamana-muha-kuhara-viniggaya ramakaha-nai eha kamagaya || 1.2.1 || akkharavasa-jaloha-manohara su-alamkara-chanda-macchohara || 1,2,2 || diha-samasa-pavahavamkiya sakkaya-payaya-pulinalamkiya || 1,23_|| desibhasa-ubhaya.tadujjala ka vi dukkara-ghana sadda-silayala || 1.2.4 || 'The story of Rama is river originated from the mountain-cavity in the form of the mouth of Vardhamana, a beautiful mass of water in the form of a multitude of letters, with fish and other aquatic animals in the form of beautiful figures and metres, marked with a flow in the form of long compounds, decorated with sand-banks in the form of Sanskrit and Prakrit and beautiful with two shores in the form of Dest dialect having here and there hard rocks in the form of ponderous words'. (v) From Mahapurana of Puspadanta (965 A. D.) (a) nau hau homɩ viyahkhanu na munami lakkhanu chandu desi na viyanami 1,89 || 'I am not learned, I do not know grammar, metre and the Dest.' (b) nau munami nau desi lesu / 81,2,1 | 'I don't know......elementary knowledge of Desi words or lexicons'. (vi) From Pasanahacariu of Padmadeva (1000 A. D.)1 (In the beginning of the work) vayaranu desi-saddatha-gadha chamdalamkaravisala podha | sasamaya-parasamaya-viyarasahiya avasaddavaya durena rahiya || jar evamar-bahulakkhanehi tha viraiya kavva viyakkhanehi | ta iyarakaiyanasamkieh₁ payadivvau kim appau na tehi || 'Because other learned poets have composed poems with characteristics like grammar, Desi words full of meaning and lofty with abundant figures and metres and capable of reflection about one's own faith and heretical faiths and scrupulously avoiding solecisms, should no one exp ress oneself being scared by such poets ?' (vil) From Sarasvati-kanthabharana of Bhoja (1030-1050 A. D) taddesyam iti nirdistam yad avyut pattimatpadam / 1.14 a) || yatha- gallau lavanyattallau te ladahau madahau bhujau | netre vosatta-kamdotta-mottayita-sakhe-sakhi || 1.15 || 1. As qouted by Jain in the Introduction to Pahudadoha, p. 44,

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"That vocable which is non-derivable is cited as desya, as--gallau etc. Commentary of Ratnesvara on Sarasvati-kanthabharana (1 14 a) atra gallatalladayah sabda aryutpattimanto desya drsyante }} taddesyam iti | avyulpattimat prakrli-pralja, avibhagasunyam lokamatraprayuktam padam anadejam bhacat tad drivdham-abhagam bhagavacceti | adyam desyam, doitizam gramzam ti vibhagah | vpulpan. nanam anyadrsicchaya desjanam ca na tadrsiti desy atedjapadasamabhwy. hare prazenacchayavairuthyam bundhasya bhavatili sahrday ahrdayasaksi. kam dosabijam | tallamalpasarah, ladaham manoharam, madaham krsam, vosallam vikasilam, hamdottam nilotpalam, mollasilam vilasah | 'Here, the words galla, talla etc which are non-derivable appear to be desya'. "That vocable which is non-derivable and non-divisible into root and suffix and is used only among the people are to be avoided. It is of two kinds--that which is not divis ble into parts and that which is divisible into parts. The first one is desya and the second is gramya. Those which are derivable have a stylistic look which is different from that of Desi; consequently by the employment of the desya type of words the literary composition comes to possess mostly discordant styles and this proves to be the source of flaw for the man of discerning literary taste', "Tallam' is 'a small tank', 'ladaham' means 'beautiful', 'madaham' is 'slender', 'vosaffam' is 'full-blown', 'kamdoltam' means 'a blue lotus', 'moffayuam' means 'sport'. (vii) From Vagbhatalankara of Vagbhata (1123-1156) atha bhasacatustayam spastayatisamskrtam svarginam bhasa sabdasastresu miscita | prakrtam tajjatattulyadejadikam anekadha || 2,2 || 'Now, a four-fold classification on the basis of language is explained: In the science of words, Sanskrit is the language of divine beings Prakrit is manifold like tajja 'originated from Sanskrit', tattulya 'similar to Sanskrit' and desya, 'a type peculiar to the region etc.' Commentary of Simbadevagani on Vagbhatalankara (2 2 b) prakrteh samskrtad agatam prakrtam anekadha aneka prakarair bhavali | tajjam ca tattulyam ca deysam ca tajjatattulydesyani tani adau yasya tattatha | 'Prakrit is that which is derived from Prakrti, 'base' 1. e. Sanskrit; it is manifold like tajja, tattulyam and desya'. dese bhavam desyam | yatka-- saltavisamjoana karapasaro java ajja vi na hor / padihatthabimbagahavaivaane ta vajja ujjanam ||

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༣ NATURE OF DESVA ELEMENT 'Desya is that which comes from region'. 21 atra sattavisamjoanasabdo desyas candrarthe, tasya kiranaprasaro yavat na bhavati | padihattha-sabdo'pi desyah desyah sampurnarthah / gahavaisabdo'pi desyah candrarthah tato he sampurnamandala. adyapi | candravadane, tavat tvam udyanamn vrajeti | 1 'Here, the word sattavtsamjoana is desya in the sense of 'moon,' 'the spreading of the moon's rays does not occur even now'. 'Padihattha' is also a dest word in the sense of 'full', the word gahavar is also a desya in the sense of 'moon'. Then 'oh lady with a face like the full-moon, you go to the garden'. (1 x) From Vajjalagga of Jayavallabha (13 th Century) desiyasadda palottam mahurakkharachamdasamthiyam laliyam / phudaviyadapayad altham parakavvam padheyavvam || 28 || "The Prakrit poetry in which dest words are scattered about here and there, which is composed in beautiful letters and metres where the meaning is sometimes lucid and sometimes involved should be recited'. (x) From Taramgalola of Gani Nemicandra (13 th cent)' palittaena raiya vittharao taha ya deswayanehim | namena taramgavai kaha vicitta ya viula ya || katthar kulayai manorama₁ annatha guvilajuyalai/ annattha chakkalai duppariallai yaranam || na 'ya sa kot suner no puna puccher neva ya kaher | diusana-navara joga; tyarajano, tie kim kunau // to. uvve(ya) janam gaha, palittaena raiyao | desiyapayai mottum samkkhittayari kaja esa || yarana hiytthae ma hoht savvaha vi voccheo | evam vicimtuna khameunam tayam suri || 2 "Tarangavatikatha composed by Padalipta is elaborate, extensive and of a striking character. It abaunds in Dest expressions There are many charming Kulakas, Yugalakas involved and Satkalas which are generally unintelligible to the average reader Therefore, nobody recites it, none listens to it and even inquires about it It is worthy of learned -persons Of what use is it for others. I am therefore preparing this summary leaving out Padalipta's own desi expressions for the benefit of the common masses There is an additional purpose in this undertaking, viz, the prevention of Padalipta's work from falling into oblivion. Keeping this in view may the Suri pardon me'. 1. Vagbhatalankara, Kavyamala edition, p 17. 2 For the discussion of the date see History of Indian Literature, vol II, Winternitz M., P 522 3. As quoted by Muni Jinavijayaji in his article on "Kuvalayamala" in Vasanta Rajata Mahotsava Grantha, 1927, pp. 283-284,

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cheche DESYA WORDS FROM THE MAHAPURANA (x 1) From Prakrtasabdanusasana of Trivikrama (1236-1300 A. D.) prahrlam tatsamam desyam tadbhavam cety adastridha | Introductory 6 a) 'Prakrit is three-fold tatsama, desya and tadbhava', (x 11) From Sadbhasacandrika of Laksmidhara (1541-1565 A. D.) trwidha prakyti bhasa bhaved desya ca tatsama | tadbhava ca bhaved desya tatra laksanamantara || Introductory verse 46. 'Prakrit language is threefold, desya, tatsama and tadbhava here desya has different characteristics'. (x 111) From the Commentary of Ramapanivada on Prakrita Prakasa of Vararuci (1707 1775 A D) tadbhavam tatsamam detyam it trapah praharah prahrtesu | Commentary on Suira 8. 23 'In Prakrits there are three types, namely, 'originated from Sanskrit', 'similar to Sanskrit' and 'Desya'. (3) Passages in which Dest is equivalent to Apabhrainsa. (1) From Kavikanthabharana of Ksemendra (middle of 11 th cent. A. D.) gitesu gathaso atha desabhasa-kavyesu [1 st Samdhi] ≈ '.........................[1 st 'In songs, Prakrit poems and similarly in poems in the Desja language'. "The first man who identified desabhasa with Apabhramsa seemed to have been Ksemendra. He recommends for the training of a poet in the 1 st Sandhi of his Kavikanthabharana among other things also. ......By Desyabhasa-kavyesu must be signified the Apabhramsa poems-the third branch of Indian literature from which a young poet could receive inspiration". " (11) From Kathasaritsagara of Somadeva (1062-1082 A, D.) samskrtam prakrlam taddesibhasa ca sarvada | bhasatrayam idam tyaktam yanmanusyesu sambhavet || 1,6.48 || '(If the king is taught grammar in six months), I give up for ever the three languages which it is possible for man to use, namely, Sanskrit, Prakrit and Desz," In Kathasaritsagara, Gunadhya swears not to speak any of the three languages if Sarvavarman could impart lessons of grammar to Satavahana in six months instead of the usual period of twelve years. 1 Prakrtaprakasa of Vararuci, ed Kunhan Raja, Adyar Library Series no 54,1946, p 93 2 As quoted by Jacobi in Introduction to Bh, JO 1, vol V, no I, p 32. 3. See Jacobi, Introduction to Bh, J O. I, vol V, no 1, p, 32

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According to Somadeva three languages are Sanskrit, Prakrit and Desabhasa, 1 (iii) From Vagbhatalamkara of Vagbhata (1123-1156 A. D.) Apabhramsas tu yacchuddham tattaddesesu bhasitam || 2,3. || 'Apabbramsa is that which is purely (1.e. not mixed with any other language) spoken in the individual lands,' Commentary of Simhadevagani on Vagbhatalankara 2.3 a) yatt esu tesu karnatapancaladisu suddham aparabhasabhir amisritam bhasitam so'apabhramso bhavality arthah / 'That which is spoken in countries like Karnata, Pancala etc purely, unmixed by other languages is Apabhramsa'. From these passages it is clear that the term 'Dest', 'Desya' etc. had partly different connotation. Hence all occurrences and usages of Desya cannot be taken to have one unique meaning. The connotation of the terms 'Dest' etc. as a particular type of Prakrit, later on, when the des glossaries and lexicons started, acquired a specialised connotation, namely, a collection of words, elements of literary vocabulary, which was not easily and obviously derivable from standard Sanskrit usage as understood at that time. Peculiar regional words which penetrated Prakrit and Apabhramsa literature were particularised traditionally and they acquired a literary convention. The interpretations of the terms desi etc. according to modern scholars are as follows' (1) Monier Williams's Sanskrit-English Dictionary-Dest (Bhasa) = 'the vulgar dialect of a country (opposed to Sanskrit), provincialism' (MBh.) Desaja=' country born '. (2) Apte's Student's Sanskrit-English Dictionary-Desi='the dialect of a country, one of the varieties of Prakrit dialects.' (3) Vacaspatya-Desibhasa=desa_pracalita bhasa, (4) Paiasaddamahannavo-Desi = "bhasavisesa, atyantapracin prakrit bhasa ka ek bhed." (5) Jainagamasabdasangraha Ratancandraji-Desibhasa="atyanta pracina prakrt bhasa ka ek bhed." (6) Kittel's Kannada English Dictionary-Desi= ' the language or dialect of a country.' Desy=desiya='local, provincial, native.' Desiya-pada- & word belonging to a native dialect og language' desiya=' a provincial or dialectal term' I See Jacobi, Introduction to Bh, J, O I, vol V, no 1, p 33, Jain, H., Apabhramsa Bhasa aur Sahitya, Nagari Pracani Patrika, year 50, vol 3-4, p 105.

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These meanings of the terms Dest etc. fall under what WFC already suggested. have The word Dest was possibly got through back formation from dest-and was adopted by the grammarians and others as a technical term. In Sanskrit we have the the word desa (region) from which an which an Adjective desya or desiya can be formed. Corresponding to the Sanskrit expression desyabhasa, we would have in Prakrit desibhasa and dest would be a shortened form for the expression desidbhasa, As we have already seen Desya words had gradually come to be recognised as an essential and important elment in Prakrit and Apabhramsa literary vocabulary As a result lexicographers became active and from time to time numerous dest lexicons were compiled. A survey of their views and activities would be instructive for clarifying the meaning and scope of desi.

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