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Wilson Philological Lectures on Sanskrit and the Derived Languages c9: Lecture IV. Phonology of the Vernaculars of Northern India

Wilson Philological Lectures on Sanskrit and the Derived Languages c9

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Lecture IV. Phonology of the Vernaculars of Northern India

c9.2

We have now traced the gradual decay of Sanskrit from the form in which it is presented to us in the oldest literary records to that which it assumed in the Apabhraṁśa dialect. We have seen how words lost some of their vocal elements on account of the natural tendency of men to economize effort, as well as in consequence of the fact that the vocal organs of the people, who through historical accidents had to speak that language though it was not theirs, were untrained to utter the sounds of that language, and that they imported into it some sounds to which they themselves were previously accustomed. We have also observed the effects of the operation of the law of analogy in simplifying the grammar of the language—an operation, the range of which, in consequence of the ignorance of those same foreigners, was very extensive. The declensions and conjugations gradually lost their variety and became reduced to one or two types by the generalization of the rules originally applicable only to the nouns and verbs frequently used in ordinary intercourse. At the same time the terminations themselves of some of the cases, tenses, and moods came through numberless analogies to have the same or similar forms, and their vocal body gradually became attenuated and in some instances they were altogether dropped. Thus these processes of simplification were carried on much further than was consistent with intelligibility in ordinary intercourse. Hence the necessity arose of inventing new modes of expression for those relations which came to be imperfectly expressed or ceased to be expressed in the old way. As observed in the last lecture such new expressions are to be met with in the Apabhraṁśa dialect. If the Prâkṛits and the Apabhraṁśa which we have examined really represent the speech of the Indian people at certain periods of their past history, we should expect to find a relation of continuity between them and the prevailing speech of modern times. The words and grammatical forms in the modern vernaculars should either be the same as those existing in those dialects, or should be easily deducible from them by laws which we have observed to be in operation; and if in the Apabhraṁśa the grammatical forms came to be in a condition in which reconstruction was necessary, and if accordingly it was begun, we should find it carried on much further in the vernaculars and on principles used in the Apabhraṁśa and the older dialects and out of materials existing in them. We will therefore proceed now to the examination of the vernaculars with a view to trace this continuity.

c9.3

The varieties of speech prevailing in Northern India at the present day are almost innumerable. If even a few peculiarities were to be regarded as giving individuality to a language, the number of dialects spoken in this part of the country would exceed even the proverbial fifty-six. But they may be divided into classes on the principle of resemblance; and generally the dialects spoken in the adjoining provinces are so alike each other that they may be regarded as constituting one class or even one language. Thus we have nine principal languages; and starting from ourselves, and going northwards, first on the western side of the country and then turning to the east and south-east, I may state them as the Marâṭhî, the Gujarâtî, the Sindhî, including the Kachchhî, the Panjâbî, the Kaśmîrî, the Hindî, the Nepâlî, the Bangâlî, and the Oriyâ. Of these the Kaśmîrî and the Nepâlî have not yet been studied, and no grammars or books are available. Hence my observations will not extend to them. Each of these has its dialects; but those of some, such as the Gujarâtî and the Sindhî, differ from the main language in unimportant particulars. The same is the case with the Marâṭhî, except in some corners of the Maratha country. But in these there are five dialects differing in a great many important particulars from the main Marâṭhî. Thus, the Goanese prevails in Goa; the Mâlvaṇî, my own native tongue, and the Sâvantvâḍî, both of which, notwithstanding some minor differences, may be considered as one, are spoken in the Mâlvan, Vingorla, and Sâvantvâḍî districts. The Chitpâvnî is used only by the caste of Chitpâvan Brahmans in the district about Ratnâgiri; the Salsettî is spoken by the original inhabitants of that island and of Bombay; and the Khândeśî, which is a mixture of Marâṭhî and Gujarâtî, and contains to an appreciable degree a barbarous element, probably from a Bheel source, prevails in Khândeśa.

c9.4

The Hindî has a great many dialects. Two at least may be distinguished among the variety of speech prevalent in Rajputana, the Mewârî spoken in Mewar and the adjoining districts, and the Mârwârî which prevails in Marwar, Jesselmere, and the other provinces. These, as may be inferred from their geographical position, are midway between the Gujarâtî and the Hindî dialects of the North, displaying some of the peculiar characteristics of both. Further north, we have the Braj prevailing in the country about Mathurâ; and to the east the Kanojî. There is not much difference between these. The language of the history of 84 Vaishṇavas and other books of the Vallabhâchâryan sects, which is ordinarily supposed to be the Braj, has grammatical forms identical with those mentioned by a recent grammarian as peculiar to the Kanojî. There is a good deal of confusion as regards this matter, the characteristics of one being found in the printed books together with those belonging to another. Then further north, we have the Garhawâlî and the Kumaonî spoken in the provinces of Garhawal and Kumaon. To the east, we have the Avadhî or the dialect of the province of Avadha or Ayodhyâ, and to the south of this again is the Rewâî spoken in the State of Rewâ. Further to the east is the Bhojpurî, and kindred dialects prevailing in Bihâr and the adjacent districts on the confines of Bengal. The old literature of the Hindî is principally written in two dialects, the Braj, and what is called the Pûrbî. Sûradâsa's works, Behârilâl's Satasâî, and others are written in the former; and to these I may add the Vallabha works I have already mentioned. The Râmâyana and Tulasîdâsa's other works are written in the latter. The chief distinction between the idioms of Sûradâsa and Tulasîdâsa appears to me to be, that the latter uses a great many grammatical forms which are old, and from which those used by the former are derived. In this respect Pûrbî might be considered to be a very old form of the Braj. But there are a few other distinctions, though it is questionable whether they are enough to justify the Pûrbî being considered an independent dialect. The language of Kabîra's Ramainî and Sâkhîs presents a few peculiarities found in neither of the above. But the characteristics of Sûradâsa and Tulasîdâsa are also to be found in it; so that if we leave out of consideration the other works of Kabîra, in which there is probably another variety of speech, the dialect used by these Hindî poets may be considered to be the same. This has come to be regarded as the poetic dialect, and most of the other Hindî poets have written in it. Its modern representative is the Braj, in which the commentaries on Tulasîdâsa's, Kabîra's and Behârilâl's works, and on the tenth book of the Bhâgavata that I have seen, are written. This then is the Hindî literary dialect. The language, however, which is used as the medium of instruction in the Government schools in the North-Western Provinces, and in which the books published by the Educational Department are written, is now regarded as the Standard Hindî and its grammatical structure is identical with that of the Urdu spoken by the Mussalmans. This is rather the dialect in which the Hindus of the different provinces in Northern India communicate with each other, than that which they speak in their own provinces. The Panjâbî has also several dialects; but little is known about them. Oriyî resembles the Bangâlî in so many respects that one of them may be considered a dialect of the other. The similarity between the Hindî and the Panjâbî is also very great. I will now give short specimens of these dialects.

c9.5

I. Marâthî:—

c9.6

कित्येक लोक मुत्सद्दी यांनीं पदर पसरोन प्रार्थना आईसाहेबांची केली जे तुम्ही अग्निप्रवेश केलिया नंतर संपादिलेलें राज्य लयास आजच जातें प्राण महाराज कांहीं ठेवीत नाहींत हा प्रकार घडतो शाहाजी महाराजांचें व शिवाजी महाराजांचें नांव जगीं नाहींसें होतें सर्वांवर साहेबीं दृष्टि देवून राज्यांस वोसंगास घेऊन साहेबीं अग्नि न घेतां मानस कठिण करून राहावें । हें काम करून गेलिया वंशक्षय महाराजांचा वडलींच केला ऐसें जगीं प्रसिद्धता दिसतें तेव्हां आई साहेबांस राहविलें ।

c9.7

(From an old Bakhara or Chronicle of S'ivâjî.)

c9.8

Some counsellors supplicated the lady-mother in an humble attitude saying: ‘If you will burn yourself by fire, the kingdom which has been acquired goes to ruin this very day; and it will happen that the king will not bear life; the name of S'âhâjî Mahârâj and S'ivâjî Mahârâj will not remain in the world. Therefore, your ladyship, looking to all these things, should make the king sit in your lap (protect him), and, not resorting to fire, render your mind firm, and live. If you do this (burn yourself), it will plainly appear to all the world that you destroyed the race of the Mahârâj.’ Thus they prevailed on her to live.

c9.9

2. Gujarâtî:—

c9.10

दमयंतीने तो महा आश्चर्य लाग्युं अने भ्रान्ति पडी के आ ते स्वप्न के साचुं । एवा अनेक विचार करती चालेछे एवामां एक अशोक वृक्ष दीठो त्यां दीन दमयंती आवीने कहेछे के ओ प्रियदर्शन अशोक तारा नामनो महिमा राखी मारा शोकनो नाश करी सत्यनामी था । पण कोण उत्तर आपे ।

c9.11

(From Mr. Mansukharâma's Nala-Damayantî.)

c9.12

Damayantî felt greatly astonished and was in doubt whether it was a reality or a dream. While moving on, engaged in various such thoughts, she saw an Asoka tree. Going there she said; “O lovely Asoka, having regard to the greatness of thy name, destroy my S'oka (sorrow) and deserve that name.” But who would answer?

c9.13

3. Sindhî:—

c9.14

गिरनार कोटमे राइ डिआचु नाले हिकिडो पातिशाहू हो । तहिंजे भेणु फकीरखां बुर्यो साई मूखे पुटु डे । फकीर हुनखे चिओ पुटु तोखे थींदो पर राइ डिआचजो सिरु वढींदो । हुन चिओ उहो पुटु ई वनि पिओ जो मूजे भाउजो सिरु वढे । पर फकीरजो चवणु थियो सो टरे की न । थोरे घणे डिहाडे माइअ पुटु जन्यो ।

c9.15

(From the story of Râi Diâcha in Major Stack's Grammar.)

c9.16

There was a Pâtiśâha (king) of the name of Râi Diâcha. His sister begged of a Fakir: "Sire, give me a son." The Fakir said to her: "A son will be (born) to thee, but he will cut off the head of Râi Diâcha." She said, "Accursed be (lit. fall into a wilderness) the son who should cut off my brother's head." But the Fakir's word cannot prove vain. In a few days the woman gave birth to a son.

c9.17

4. Panjâbî:—

c9.18

तां फेर बाबे नानकजी कहिआ हे पंडतजी तूं सुण ब्राह्मणखतरीदा धरम जनेऊते रहिंदा है या भले करमांतें रहिंदा है। सुण पंडत जे जनेऊ पावे अर बुरे करम करे तां उह ब्राह्मणखतरी रहिंदा है या चंडाल हुंदा है। जां इह गल्ल सीगुरु बाबेजी कही तां जितने लोक बैठे से सभ हैरान हो गए। तां कहिण लग्गे ऐ सीपरमेसुरजी अजां इह बालक है अते कैसीआं बातां करदी है।

c9.19

(From the Janamasâkhî.)

c9.20

Then again Bâbe Nânakajî said: "O Pandit, hear. Is the religious holiness of Brahmans and Kshatriyas preserved by the sacred thread or by good deeds? Hear, O Pandit, if one who is invested with the sacred thread does wicked deeds, does he remain a Brahman or Kshatriya or become a Chaṇḍâla?" When Śrî Guru Bâbejî spoke thus, all the people that were sitting there were astonished. Then they began to exclaim: "O God, he is still but a child, and how wonderfully he speaks!"

c9.21

5. Hindî:—

c9.22

इतना कह उसने बहुतेरे उपाय हाथ निकालनेको किये पर एक भी काम न आया। निदान सांस रुककर पेट फट गया। तो पछाड खाय के गिरा तब उसके शरीरसे लोहु नदीकी भांति वह निकला। तिस समें ग्वालबाल आय आय देखने लगे और श्रीकृष्णचंद आगे जाय बनमें एक कदम की छांहतले खड हुए।

c9.23

(Premasâgara, chap. 38.)

c9.24

Having said so much, he made many attempts to throw out his (Kṛiṣhṇa's) hand, but none was of any use. At last, he was suffocated and his belly burst out. Then he fell down, and blood flowed from his body in torrents. At that time the cowherd boys came one after another and began to see; and Śrî Kṛiṣhṇa went forward and stood in the shade of a Kadamba tree in the forest.

c9.25

6. Braj:—

c9.26

जब सब ब्रजवासीनने सुनी जो श्रीदेवदमनको गाय बहोत प्रिय है तब सबनने मिलिके यह विचार कियौ जो जाके गाय होय सो सब एक एक तथा दोय दोय भेट करो। और श्रीगिरिराजके आसपास जो चौबीस गाम हैं तिनके पासों सब ब्रजवासी

c9.27

मिलिके एक एक दोइ दोइ गाइ भेट करवाई । और यह ठहरी जो बीस गाममें जाके प्रथम गाय ब्यावै सो बछिया तो देवदमनको भेट करै । ऐसें सहस्रावधि गाय श्रीजीके भेट भई । तब दूध दही माखन और मठा सब घरकी गायनका आरोगें ।

c9.28

(From the Story of the Manifestation of Govardhananâthji.)

c9.29

When all the inhabitants of Vraja heard that Devadamana was greatly fond of cows, they all joined and resolved that all who had cows should each present one or two. And the inhabitants of Vraja joined and caused each of the twenty-four villages about the mountain (Govardhana) to present one or two cows each. And it was resolved that in the twenty villages he whose cow should first calve should present the calf to Devadamana. In this way thousands of cows were presented to the Prosperous One. Then he used the milk, curds, butter and whey of the cows in his home.

c9.30

7. Bangâlî:—

c9.31

तबे शुन्बे ? आर बत्सर जखन आमि पाला ज्वर भुगते छिनु-दिबारात्रि बिछानाय पडे थाकितुम-उठिया दांडाइबार शक्ति छिल ना, से समय स्वामी आसिया उपस्थित हलेन । स्वामी केमन ज्ञान हओया अवधि देखि नाइ, मेये मानुषेर स्वामी न्याय धन नाइ । मने करिलाम दुइ दण्ड काछे बसे कथा कहिले रोगेर यन्त्रणा कम हबे । दिदि बल्ले प्रत्यय जाबे ना-तिनि आमार काछे दांडाइयाइ अमनि बल्लेन षोल वत्सर हइल तोमाके बिबाह करे गियाछि-तुमि आमार एक स्त्री-टाकार दरकारे तोमार निकटे आसितेछि-शीघ्र जाब-तोमार बापके बल्लाम तिनि तो फांकि दिलेन-तोमार हातेर गहना खुलिया दाओ ।

c9.32

(From Peary Chand's Âlâler gharer dulâla—a Kulîna Marriage.)

c9.33

Will you hear then? That year at the time when I was suffering from intermittent fever, remained lying in bed day and night, and had no strength to rise and stand, my lord (husband) came. I had not seen what sort of a man my husband was since I ceased to be an infant. Nothing is more valuable to a woman than her husband. I had thought that my suffering would become alleviated, if he sat by my side for a few minutes (lit. two daṇḍas) and spoke with me. Dear sister, you will not believe me when I say that, as soon as he stood by my side, he said, "It is sixteen years since I married you and went away. You are one of my wives. I come to you, being in need of money, and will go back soon. I spoke to your father; but he put me off. Do pull out the ornament in your arm (round the wrist), and give it to me."

c9.34

8. Oriyî;—

c9.35

गोटि ए मशा एक षण्डशृङ्ग उपरे बसि अहङ्कारे आपणाकु भारी बुझि षण्डकु कहिला आहे षण्ड आम्भ बासवाह जेबे तुम्भकु भारी लागे तेबे कह आम्मे अन्य

c9.36

स्थान कु उडि जाउँ । ए कथा शुणि वृष कहिला आरे मशा तु जे आम्भ उपरे बासि अच्छु ए कथार टेर सुद्धा पाइ नाहुं

c9.37

( *Fables published by the Calcutta School Book Society.* )

c9.38

A certain gnat sitting on a horn of an ox, and with pride thinking itself heavy, said, “O ox, if in consequence of my sitting, you feel heavily weighted, tell me, and I will fly away to anther spot.” Hearing these words the ox said, “O gnat I had not even the slightest idea that you were sitting on me.”

c9.39

In these extracts there are a great many words which on examination will be found to be derived from Sanskrit through the Prâkṛits ; in other words, the vernacular forms will be found to be the same as, or further developments of, the Prâkṛit forms. Thus we have in No. 1:—

c9.40

किति, Pr. केत्तिअ or कित्तिअ, Skr. कियत् with the termination इक changed to इअ.

c9.41

या of याणीं, Pr. अअ or अय in अअं nom. sing., Skr. अयम्.

c9.42

पसर, Pr. पसर, Skr. प्रसर in प्रसरति.

c9.43

के of केली, from Pr. कअ or कय, Skr. कृत, ल being a termination often used in the Prâkṛits.

c9.44

जे, Pr. जअ or जय, Skr. यत्, क being a suffix used in the Prâkṛits generally, and sometimes in Sanskrit also.

c9.45

तुह्मी, Apabhr. तुम्हेईं, Pr. तुम्हे or तुम्हए, Skr. such a form as तुष्मके, by analogy, for यूयम्,

c9.46

आज, Pr. अज्ज, Skr. अद्य.

c9.47

जा of जातें, Pr. जा, Skr. या.

c9.48

कांहीं, Pr. केहिं, Skr. केभिः.

c9.49

ठेव of ठेवीत, Pr. ठाव, Skr. स्थाप in स्थापयति.

c9.50

हा, Apabhr. एहो, Pr. एसओ, Skr. एषकः.

c9.51

घड of घडतो, Pr. घड, Skr. घट in घटते.

c9.52

नांव, Pr. नाम, Skr. नाम.

c9.53

जग, Pr. जग, Skr. जगत्.

c9.54

हो of होते, Pr. हो, Skr. भव in भवति.

c9.55

वर, Pr. उवरि, Skr. उपरि .

c9.56

दे of देवून, Pr. दि as in दिण्ण, Skr. दत्त.

c9.57

वोसंग or ओसंग, Pr. उच्छङ्ग, Skr. उत्सङ्ग. The छ of Sanskrit, Prâkṛit, Hindî &c., is in Marâṭhî changed to स.

c9.58

घे of घेऊन and घेतां, Pr. घे as in घेत्तूण, Skr. गृह as in गृहीत्वा.

c9.59

न, Pr. and Skr. same.

c9.60

कर of करून, Pr. कर as in करइ, Skr. करोति. काम, Pr. कम्म, Skr. कर्म. गे of गेलिया, Pr. गअ or गय, Skr. गत. वडिल, Pr. वड्ड, Skr. वृद्ध, इल being a Prâkṛit suffix. ऐसें, Apabhr. अइस, Pr. ईदिस, Skr. ईदृश. दिस of दिसतें, Pr. दिस in दीसइ, Skr. दृश्यते.

c9.61

In No. 2:—

c9.62

तो, Apabhr. तउ, Pr. ताव, Skr. तावत्. लागं, Pr. लग्ग, Skr. लग्न. अने, Pr. अने?, Skr. अन्य. पड, Pr. पड, Skr. पत् in पताति. ते from such Pr. and Skr. forms as ते, तं, तेण or तेन &c. के, Pr. कय or कअ, Skr. कक for the crude किमकद्. साचुं, Apabhr. सचउं, Pr. सचअं, Skr. सत्यकम्. एवो sing. of एवा, Apabhr. एहु or एहउ and अइसो, Pr. इदिसी, Skr. ईदृश. कर as in No. 1. चाल, Pr. चल, Skr. चल. दीठो, Apabhr. दिठ्ठउ, Pr. दिठ्ठओ, Skr. दृष्टकः. त्यां, Pr. तहिं, Skr. तस्मिन्. आव, from Pr. आअओ, or Skr. आगतः. कह, Pr. कह, Skr. कथ as in कथयति. छे, Pr. आच्छइ, Skr. आस्ते.

c9.63

तार of तारा, Apabhr. तुहार for तुहआर, तुह being the Skr. तुभ्यम् and आर, कार. नाम, Pr. नाम, Skr. नाम. राख, Pr. रक्ख, Skr. रक्ष. मार of मारा, Apabhr. महार for महआर, मह being the Pr. of Skr. मह्यम् and आर for कार. था, Pr. था, Skr. स्था. पण, Pr. पुणो, Skr. पुनः. कोण, Pr. कउण, Skr. कः पुनः. आप, Pr. अप्प, Skr. अर्प.

c9.64

In No. 3:—

c9.65

ना of नाले, Pr. and Skr. नाम, ळ being suffix. हों, Apabhr. हूअउ, Pr. हूअओ, Skr. भूत: ( भूतकः ) तहिं of तहिंजे, Pr. तेसिं, Skr. तेषाम्. भेणु, Pr. भइणी, Skr. भगिनी. साईं, Pr. सामी, Skr. स्वामी.

c9.66

मु of मूखे, Apabhr. मह, Pr. मह, Skr. मह्यम्. पुदु, Pr. पुत्तो, Skr. पुत्रः तो of तोखे, Apabhr. तउ, Pr. तुह, Skr. तुभ्यम्. ड़े, Pr. दा, Skr. दा. राइ, Pr. आअ-राय-राआ, Skr. राजा. सिर of सिरु, Pr. सिरं, Skr. शिरस्. वढ, Pr. वड्ढ, Skr. वर्ध. भाउ, Pr. भाउओ, Skr. भ्रातृकः चवण, from Pr. चव for Skr. वच. थिअ, Pr. थिअ, Skr. स्थित. सो, Pr. सो, Skr. सः. की, Pr. कहिं, Skr. कस्मिन्. माइ, Pr. माइआ, Skr. मातृका. थोरे, थो from Pr. थोअ, Skr. स्तोक, and र or ड, a suffix. डिहाड, Apabhr. दिअहड, ड being a termination often used, Pr. दिअह, Skr. दिवस.

c9.67

जण, Pr. जण, Skr. जन of जनयति.

c9.68

In No. 4:—

c9.69

तां, Pr. तहिं, Skr. तस्मिन्. कह, as in No. 2. तुं, Pr. तुं, Skr. त्वम्. सुण, Pr. सुण as in सुणइ, Skr. शृण as in शृणोति. जनेउ, Pr. जणोवीअ, Skr. यज्ञोपवीत. है, from अस, Pr. and Skr. भला, Apabhr. भल्लउ, Pr. भल्लओ, Skr. भद्रकः, i. e. भद्र with suffix क. जे, Pr. जे or जए, Skr. ये or यके. पाव in पावे, Pr. पाव, Skr. प्राप as in प्राप्नोति. अर, Pr. अवर, Skr. अपर. कर, as in Nos. 1 and 2. हु of हुंदा, as in No. 1. जां, Pr. जहिं, Skr. यस्मिन्. इह, Apabhr. एह, Pr एत, Skr. एष. जित of जितने, Pr जितिअ, Skr. यावत् with suffix इक. बैठा, Pr. उवइठओ, Skr. उपविष्टकः, i. e. उपविष्ट with suffix क. से, plural from Pr. सो, Skr. सः. सभ, Pr. सब्ब, Skr सर्वं. गआ, Pr गअओ, Skr. गतकः, i. e. गत with क. लग्ग, Pr. लग्ग, Skr. लग्न. अज of अजां, Pr. अज्ज, Skr. अद्य.

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कैस of कैसा, Apabhr. कइस, Pr. कीदिस, Skr. कीदृश. बात, Pr. वत्त, Skr. वृत्त.

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In No. 5:—

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इत of इतना, Pr. इतिअ, Skr. इयत् with इक. कह, as in Nos. 2 and 4. हाथ, Pr. हत्थ, Skr. हस्त. किय of किये, Pr. किअ, Skr. कृत. भी, Pr. वि, Skr. अपि. काम, as in No. 1. न, Pr. Skr. same. आय of आया, Pr. आअअ, Skr. आगत. गय of गया, Pr. गअ, Skr. गत. तो as in No. 2. खा of खाय, Pr. खाअ, Skr. खाद्. लोहु, Pr. लोहिअ, Skr. लोहित. वह, Pr. Skr. same. तिस, Pr. तस्स, Skr. तस्य. ग्वाल, Pr. गोआल or गोवाल, Skr. गोपाल. बाल, Pr. Skr. same. देख, Pr. देख्व, Skr. द्रक्ष or दृक्ष. लग of लगे, as लाग in No. 2 and लग्ग in No. 4. ओ, Pr. उअ, Skr. उत. आग of आगे, Pr. अग्ग, Skr. अग्र. जा as in No. 1. छांह, Pr. छाआ, Skr. छाया. हुअ of हुए, as हो in No. 3.

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In No. 6:—

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सब, Pr. सब्ब, Skr. सर्व. सुन of सुनी, Pr. सुण, Skr. शृण. गाय or गाइ, Pr. गावी, Skr. गाव as in गावम् &c. मिल of मिलिकै, Pr. Skr. same. किय as in No. 5. जो, Pr. जओ, Skr. यक: i. e. य with the suffix क or अक. हो of होय or होइ, as in No. 1. सो, Pr. सो or सओ, Skr. स: or सक: i. e. स with क or अक. दोय or दोइ, Pr. दुवे or दो, Skr. द्वे or द्वौ. कर as in Nos. 1, 2 and 4. और, Pr. अवर, Skr. अपर.

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चौबीस, Pr. चउबीसा, Skr. चतुर्विंशति. गाम, Pr. गाम, Skr. ग्राम. है as in No. 4. तिन of तिनके, Pr. ताण, Skr. तानाम्, by analogy, for तेषाम्. पास, Pr. पस्स, Skr. पार्श्व. यह, Apabhr. एह, Pr. एस, Skr. एष. ठहर of ठहरी, Pr. ठिर, Skr. स्थिर. बीस, Pr. बीसा, Skr. विंशति. ब्या of ब्यावै, Pr. and Skr. वी. बछ of बछिया, Pr. वच्छ, Skr. वत्स. तो as in Nos. 2 and 5. ऐसें as in No. 1. भूअ of भई, Pr. भूअ, Skr. भूत. दूध, Pr. दुद्ध, Skr. दुग्ध. दही, Pr. दहि, Skr. दधि. माखन, Pr. मक्खण, Skr. मक्षण. मठ of मठा, Pr. मत्थ, Skr. मध्य. घर, Pr. घर, Skr. गृह.

c9.76

In No. 7. शुन of शुन्बे or शुनिवे, as सुण and सुन in Nos. 4 and 6. आर, Pr. अवर, Skr. अपर. आमि, Apabhr. अम्हइ, Pr. अम्हे, Skr. such a form as अस्मके or अस्मे for वयम्.

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पाला, Pr. पल्लाअ, Skr. पर्याय. पड़ of पड़े or पड़िया, as in No. 2. उठ of उठिया, Pr. उठा, Skr. उत्था. आछे in छिल, छिह &c., Pr. आच्छइ, Skr. आस्ते. से, Pr. सो, Skr. सः आस of आसिया, Pr. आगच्छ or आअच्छ, Skr. आगच्छ. हो of हलेन or होलेन, as in No. 1, 4 and 6. देख of देखि as in No. 5. नाइ, Pr. नाइ, Skr. नहि. मन, Pr. मन, Skr. मनः. दुइ, Pr. दुवे, Skr. द्वे. काच्छ of काच्छे, Pr. कच्चा, Skr. कक्षा. बस of बसे, Pr. उवइस, Skr. उपविश. कह, as in Nos. 2, 4, and 5. बल or बोल, Pr. बोल्ल, Skr. ब्रू. तिनि, Pr. ताण, Skr. तानाम्, by analogy for तेषाम्. पोल, Pr. सोलह, Skr. षोडश.

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तोमा of तोमाके, Apabhr. तुम्हेहं, Pr. तुम्हाणं, Skr. युष्माणं, by analogy, for युष्माकम्. कर as in Nos. 1, 2, 4 and 6. गे or गय of गियाछि as in Nos. 1 and 5. जा of जाब, as in Nos. 1 and 5. हात, Pr. हत्थ, Skr. हस्त. तो as in Nos. 2, 5, and 6. दि as दे in No. 1.

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In No. 8. माशा, Pr. मसअ, Skr. मशक. बस of बसि, as in No. 7. आपणा, Pr. अप्पण, Skr. आत्मन as in आत्मना &c. बुझ of बुझि, Pr. बुज्झ, Skr. बुध्य as in बुध्यति. कह as in Nos. 2, 4, 5 and 6. आम्भे, Apabhr. अम्हइ, Pr. अम्हे, Skr. such a form as अस्मके or अम्मे, for वयम्, as in No.7. तुम्भ as तुम्ही in No. 1. लाग as in No. 2, and as लग्ग and लग in Nos. 4 and 5. उड of उडि, Pr. उड्ड, Skr. उड्ड as in उड्डयते. जा as in Nos. 1, 5, and 7. गुण as in Nos. 4, 6, and 7. तु, as तूं in No. 4. पाअ of पाइ, as पाव in No. 4. जे as in No. 1. ए, Apabhr. एह, Pr. एह, Skr. एष, as इह in No. 4, and यह in No 6.

c9.80.1

You will find that in the Marâthî passage there are about 58 different words of which 26 or a few less than a half are derived from the Sanskrit through the Prâkrits; in the Gujarâtî there are 42 out of which 23 or a few more than a half are of the latter description; in the Sindhî the proportion is 38 to 21 or somewhat greater than a half; in the Panjâbî 44 to 23 or a half; in the High Hindî 48 to 23 or a little less than a half; in the Braj 45 to 29, i. e., about two-thirds; in the Bangâlî 71 to 27, i. e., about two-fifths; and in the Oriyâ 32 to 15 or a little less than a half. I have not taken into consideration other words which do come to us undoubtedly through the Prâkrits, but the etymology of which is not so obvious. These would increase the proportion and bring it to more than one-half in most of the cases. In this list there are three or four words such as नाम and वह which may be called old Tatsama, since they exist unchanged in the Prâkrits, and the rest may be called old Tadbhavas. Now in these passages you will also have seen a large number of words such as प्रार्थना, अग्निप्रवेश, आश्चर्य, स्वप्न, बालक, शरीर, नदी, प्रिय, प्रथम, ज्वर, दिवारात्रि, शृङ्ग, स्थान &c., which are exactly the same as in Sanskrit. They could not have existed in those forms in the Prâkṛits, and hence it is clear that they were introduced long after the Prâkṛit period; and the tendency now-a-days in our languages is to introduce more of such words. These may be called modern Tatsamas.

c9.80.2

But some of these have undergone a corruption since they were adopted. Thus कर्म is pronounced as करम; धर्म, धरम; क्षत्रिय, खतरी; कार्य, कारज; and कृपा, कर्पा or कुर्पा; while the Prâkṛit corruptions of these are कम्म, धम्म खत्तिअ, कज्ज, and किवा. Such words therefore are modern Tadbhavas. At the end of my observations on the Prâkṛits in the last lecture I gave a list of vocables existing in those dialects which are called Deśyas by native grammarians, and showed that several of them existed in our vernaculars also. We observe from the above passages, which contain such words as मुत्सद्दी, साहेब, and पातिशाह, that there are in the modern dialects words of an Arabic or Persian origin also. Thus we may distinguish these elements in the vocabulary of the vernaculars of Northern India:—1. Old Tadbhava, 2. Old Tatsama, 3. Modern Tadbhava, 4. Modern Tatsama, 5. Deśya, 6. Arabic, and 7. Persian. In its nature the old Tatsama element is but a small quantity and the main skeleton of our languages is made up of the old Tadbhava. It forms the principal constituent of the speech of the middle classes. The higher classes, however, use the Modern Tatsama and Tadbhava element to a much larger extent; and the language spoken by learned men is heavily loaded with pure Sanskrit words. This element has succeeded in driving out a very appreciable portion of the first in some of the languages.

c9.80.3

The Bangâlî contains the largest number of pure Sanskrit words, and hence one who knows Sanskrit can master the language in but a few weeks. The old Tadbhava element is reduced to the smallest minimum in what is called the sâdhubhâshâ or the speech of the educated. According to the extent of the modern Tatsama or Tadbhava element, the other languages may be arranged in the following order:—Oriyâ, Marâṭhî, Hindî, Gujarâtî, Panjâbî, Sindhî. It must, however, be remarked that the modern Tatsamas appear in a pure or correct Sanskrit form only in the written language. The Bengalis in actually pronouncing these words corrupt them in a manner which renders them unrecognizable as Sanskrit words; and often in the same way as the old Prâkṛit speakers did. Thus आत्मा is pronounced अत्ता, ईश्वर इस्सर, मोक्ष मोक्ख, &c. The same is the case more or less with the speakers of the other languages, so that the pure Sanskrit words that we meet with in the written modern vernaculars may be considered modern Tadbhavas and in rare cases Prâkṛit Tadbhavas. The educated classes, however, in Mahârâṣṭra and Gujarât and to a certain extent in the Hindî provinces pronounce the Sanskrit words correctly. The Sindhî however contains but a few pure Sanskrit words; hence it is rich in the old Tadbhava element, while it draws largely upon the Persian and Arabic. This foreign element is used in our dialects, principally in political matters.

c9.80.4

Persian and Arabic words are also used in the concerns of ordinary life, but their number is limited. The higher classes and learned men very rarely use them; while that element enters largely into the speech of the Mahomedans in the different provinces and of the Parsis. And the Mahomedans in the Hindî area use such a large number of these words that their language is by some considered an independent dialect and called Urdu, but it differs from the High Hindî in nothing further than in the use of these foreign words.

c9.81

But though the vocabulary of our languages is thus composite the grammar is in every way the same that they have inherited from the Prâkṛits. Here there is no mixture of different elements. A good many of the forms now in use have been constructed since the Prâkṛit period; but, as I hope to show you, they are simply combinations or adaptations of existing Prâkṛit forms. Thus we will divide our examination of the vernaculars into three branches. In the first we will trace out the Sanskrit words which were transformed in the Pâli and the Prâkṛits in the various ways we have noticed, and discover the operation of the same or other laws in their further transformation, if they have undergone any, as also in the transformation of other words which remained unchanged in the Prâkṛits or were imported from Sanskrit at a later period. In the second we will trace out the Prâkṛit or Apabhraṃśa grammatical forms, and in the third, examine the new or reconstructed forms and find out the principles upon which they have been made up.

c9.82

The phonetic changes which the words of a living language undergo involve, as a general rule, economy of exertion in its widest sense; but there are some which do not, or which require increased effort. Economy may sometimes be effected in more ways than one. For instance, the assimilation of vowels to consonants may be effected by changing अ to ओ and thence to उ, or to ए and इ. Some people have a predilection for the former, others for the latter. Again, one mode of change may be economical to some, and another opposed to it to others.

c9.83

Thus the assimilation involved in the less open vowels ऋ and ऌ is of importance to some, but of little consequence to others; and they prefer the economy arising from the change of these vowels to अ, since this does not require any movement of the tongue or the lips. Here then we have two kinds of peculiarities. Again, if an ordinary change has a very comprehensive range or is almost universal in a language, and if other ordinary changes do not keep pace with it, and are to be found only in a limited number of instances, that ordinary change must be considered to be due to a peculiar vocal habit or incapacity. The assimilation of conjuncts and of the diphthongs in the Pâli and the Prâkṛits, and the elision of uninitial consonants in the latter, are changes of this nature. And finally, there is all the greater reason for attributing changes that involve no economy or necessitate greater exertion, such as the change of dentals to cerebrals or of sonants to surds, to vocal peculiarities. These several kinds of peculiarities give distinct individualities, so far as the external forms of words are concerned, to languages derived from one and the same primitive language. Thus then, some phonetic changes are special or peculiar, and others ordinary. We will now take up in order the instances observable in the Pâli and the Prâkṛits of these two kinds of changes and trace them in the vernaculars, and also endeavour to find out whether these dialects have preserved any of the Pâli and Prâkṛit peculiarities or developed new ones.

c9.84

And first as regards vowels. The following are some of the instances in which Sanskrit ऋ is changed to अ, इ, or उ in the Prâkṛits with the vernacular forms of the words:—

c9.85

अ.
1. Skr. कृति: skin, Pr. कत्ति, M. कात in कातडें. Skr. घृष्ट: rubbed away, slender, Pr. घट्टो, G. and H. घट as a verbal base in घटवुं and घटना. Skr. मृदु soft, Pr. मउ, M. and G. मऊ. Skr. वृषभ: bull, Pr. वसहो, H. बसह. Skr. कृष्ण: proper name, Pr. कण्हो, M. G. H. कान्ह or कान्हा. Skr. तृणम् straw, Pr. तणं, M. तण.

c9.86

इ.
2. Skr. कृपा pity, Pr. किवा, M. कींव. Skr. हृदयम् heart, Pr. हिअअं, H. B. O. हिय or हिया, old M. हियें, Mod. M. हिय्या, S. हिओ, हिआउं, G. हइया, P. हियाउं. Skr. मृष्टम् sweet, Pr. मिठं, P. मिठा, H. मीठा, B. O. मिठा, G. मीठुं, S. मिठो.

c9.87

Skr. {दृष्ट: seen, Pr. दिठ्ठो, G. दीठो, S. डीठो. दृष्टि: sight, Pr. दिट्ठी, M. H. दीठ or दीठी. दृश्य of दृश्यते is seen, Pr. दिस्सइ, M. दिस in दिसणें, P. दिस in दिसणा, S. दिस in दिसणु, O. दिश in दिशिवार.

c9.88

Skr. शृगाल: jackal, Pr. सिआलो, G. B. शियाल, H. सियार. Skr. घृणा pity, disgust, Pr. घिणा, H. घिन, P. घिण. Skr. शृङ्गम् horn, Pr. सिङ्ग, M. B. O. शिंग, G. H. सींग, P. सिंग, S. सिडु. Skr. कृषि: husbandry, Pr. किसी, H. P. किस in किसान and किसान. Skr. तृषा thirst, Pr. तिसा, P. तिहा, S. टिह. Skr. गृध्र: a vulture, Pr. गिद्धो, P. गिद्ध, M. G. H. गीध, M. गिधड or गिधाड; also, B. गिधर, ड and र being the same termination, S. गिझ. Skr. मृत्यु: death, Pr. मिच्चू, H. मीच. Skr. घृतम् ghee, Pr. घिअं, O. घिअ, G. H. P. B. घी, S. गिहु. Skr. बृहस्पति: name of a deity, Pr. बिहप्पई, H. बिफै. Skr. मातृगृहम् mother's house, Pr. माइघर, or माइहरं, M. माहेर, G. महीरुं or महियर. Skr. पितृगृहम् father's house, Pr. पिघर, or पिइहर, H. पीहर, G. पीयर.

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3. Skr. पृच्छ to ask, Pr. पुच्छ, P. पुच्छ in पुच्छणा, S. पुछ in पुछणु, H. G. पूछ in पूछना-वुं, M. पुस in पुसणें. Skr. वृष्ट: rained, Pr. बुट्ठो, P. बुट्ठा, S. बुठो, G. बुठ in बुठवुं. Skr. प्रावृष् rain, Pr. पाउसो, M. पाऊस, H. पावस. Skr. ऋजु straight, Pr. उज्जु, M. उज्जू. Skr. पितृक: father, Pr. पिउओ, S. P. पिउ.* Skr. मातृष्वसृका mother's sister, Pr. माउसिआ, H. मौसी, M. मावशी. The others have मासी, probably by dropping उ. Skr. भृङ्ग: a bee, Pr. भुङ्गो, M. भुंगा.

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The word घृतम् has घअं in the Prâkrits according to the grammarians, but घिअं also must have existed; so also भृङ्ग has भिङ्गो. Some of the above words have two forms in the Prâkrits, but since one of them does not occur in any of the vernaculars, it has been omitted. There are other words having two or even three Prâ- krit forms, one of which occurs in one of the vernaculars, and the other or others in another. Thus:—

c9.91

∗ Mr. Beames considers the उ of the S. पिउ, भाउ, &c., to be the nom. sing. termination and not a transformation of the Sanskrit ऋ. But he is evidently wrong, since this उ appears in the oblique cases also, as पिउजो, भाउजो, &c.; while the nom. sing. उ does not, as in देहजो, gen. sing. of देहु “a country.” The words have उ even in those languages, such as the P. and M., which have discarded the nom. sing. उ and it appears even in the feminine word माउ which cannot take the masculine termination उ.

c9.92

4. Skr. तृणम् straw. { Pâli तिणं, H. तिन in तिनका. Pr. तणं, M. तण, P. तुण in तुणका.

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Skr. कृतम् done, Pr. { किदो or किओ, G. कीदो, H. किया, P. कीता S. कियो or कितौ. कओ, S. कयो, M. के for कय or कअ in केला, B. के or कै in कैले*, O. कला.

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Skr. मृतः dead, Pr. { मुओ, G. S. मुओ, H. मुआ. मओ, M. मे for मय in मेला.

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Skr. वृद्धः old, Pr. { बुड्ढो, G. बुड्ढो, S. बुढो, H. P. बुड्ढा, O. बुढा B. बुंडा. वढो, S. वडो, H. P. बडा, B. O. बड, M. dial. वहड in the sense of "large," G. वडो, M. G. S. वड in वडिल and वडेरो, meaning "elder."

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Skr. पृष्ठम् back, Pr. { पढ, M. पाठ, G. पाठ, as in पाठं a carbuncle. पिठ, P. पिठ, G. H. पीठ, O. पिठ, B. पिठ or पिट. पुठ, G. पुठ, S. पुठि.

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Skr. मृत्तिका earth, Pr. { मत्तिआ or मट्टिआ, M. माती, H. मट्टी or माटी, G. B. O. माटी. मिट्टिआ, G. H. P. मिट्टी, S. मिटी.

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Skr. मातृका mother, Pr. ...... { माइआ, G. S. P. H. माइ or माई, G. H. माए, O. B. माई and माइया contracted to मेये, meaning 'a woman' generally. माउआ, S. P. H. माउ or माउ. M. माय and G. P. H. B. O. मा are from Pr. माआ, Skr. माता.

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Skr. भ्रातृकः brother, Pr. ...... { भाइओ, G. S. P. H. B. O. भाइ or भाई. भाउओ, M. S. P. भाउ or भाऊ.

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As the Pâli and the Prâkrit alphabet, on account of these changes, has no ऋ, so do the vernacular alphabets not possess it. Sanskrit words containing the vowel have, howover, been recently imported into the languages; but since even in those words, it is not correctly pronounced except by a few learned men, it cannot be said really to exist in vernacular speech, notwithstanding the use of those words. The usual modern pronunciation of the vowel is र, रि, रु, or अरु.

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∗ चारि भाग कैल वेदव्याससे कारण B. Mahâbhârata.

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Another characteristic change we noticed in the Prâkrits is the softening of इ and उ to ए and ओ before double consonants. A good many words so changed have descended to the vernaculars. Thus:—

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5. Skr. सिन्दूर: red lead, Pr. सिन्दरो or सेन्दरो, M. शेंदूर, H. सेंदूर, G. B. सिंदूर, S. सिंधुरु.

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Skr. शिग्रु: a kind of tree, Pr. शेग्गु or शिग्गू, M. शेगुल or शेगट.

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Skr. पिण्ड: a ball, a bundle, Pr. पिण्डो or पेण्डो, M. पेंडा-पेंडी, H. P. पिंडा, G. पिंडो, S. पिंडो or पिंडी.

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Skr. पुस्तकम् a volume, Pr. पोत्थओ, H. P. पोथा and पोथी, M. G. पोथी, S. पोथु and पोथी, O. पोथी, B. पुथी or पुती.

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Skr. मुद्गर: a mallet, Pr. मोग्गरो, M. H. मोगरा, G. मोगर, S. मुडिरो, B. O. मुगुर.

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Skr. मूल्यम् value, Pr. मोल्लं, H. M. मोल, O. मूल, G. मूल.

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Skr. मुस्ता a kind of grass, Pr. मोत्था, M. मोथा in नागरमोथा, H. P. मोथा, S. G. मोथ, O. मुथा.

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Skr. मुक्त: free, Pr. मोक्को, M. P. मोक in मोकळा, G. मोक in मोकळं, S. मोकल, O. मुकुळा.

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Skr. कुक्षि: a side of the belly or abdomen, Pr. कोक्खि, H. कोख, P. कुक्ख or कोख, G. कुख, S. कुखि, M. कूस, from Pr. कुच्छा.

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Skr. गुच्छ: a bunch, Pr. गोच्छो, B. गुच्छि, गुछि, or गोछा, O. गोछ, M. घोंस, H. P. गुच्छा, G. गुच्छो, S. ढुंगो (by transposition) or गोक्ष.

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Skr. कुष्ठम् white leprosy, Pr. कोठं, M. कोड, H. G. कोढ, S. कोढु, B. कोठ, कुठ or कुड, O. कोड or कुठें.

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Skr. कूर्पर: elbow, Pr. कोप्परो, M. कोंपर, G. कोपरियं.

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Skr. शुण्डा the trunk of an elephant, Pr. सोण्डा, M. सोंड, P. सुंह, H. सुंड or सुंड, G. सुंड, S. सुंदि. B. O. शंड, O. शोंड?

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Skr. तुण्ड mouth, Pr. तोण्डं, M. तोंड.

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Skr. कुण्डम् a puddle, Pr. कोण्डं, M. कोंड, G. कुंडी, कुंडुं.

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Skr. मुग्ध foolish, Pr. मोह or मोग्ग, H. P. मोहू, S. भोंद, मोंगो, M. भोंद?

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Skr. तुन्द a pot-belly, Pr. तोन्द, H. P. तोंद, M. दोंद, G. दुंद.

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The G. ओचरवुं ‘to pronounce’ from Skr. and Pr. उच्चार, ओळगवुं ‘to transgress’ from Skr. Pr. उल्लङ्घ, G. ओकवुं, M. ओकर्णे, H. ओकना ‘to vomit’ from Pr. उग्गिर, Skr. उद्गिर, are also later instances of the operation of the same law.

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The change of इ to ए is according to the grammarians optional in the Prâkrits and that of उ to ओ necessary. But in both cases we find two forms in the vernaculars. Still the prevailing forms in the latter are those in ओ, while those in उ are rare and mostly to be found in the Bangâlî and Oriyâ, which languages, and more especially the first, have a predilection for उ, in which case it is possible they may have changed the Prâkṛit ओ to उ. In the Pâli and Prâkṛits the ए and ओ in these cases are short; but the vernaculars having dropped one of the following double consonants have, according to a general rule to be noticed, hereafter, lengthened the vowels. When instead of a double consonant, there is a conjunct of a nasal and a mute as in सेन्दुर and तोण्ड, the nasal consonant is reduced to a simple anusvâra or nasal sound so as to give to the conjunct the character of a simple consonant, and the ए or ओ is pronounced long as in सेंदर and तोंड. In this manner, though the Prâkṛit short ए and ओ are, in the instances in which we possess an evidence of their existence, lengthened, I think in some of the vernaculars at least we have these vowels. For in a good many instances in Marâṭhî and Gujarâtî ए and ओ are pronounced short. There is a rule which in Marâṭhî is almost universal, and in Gujarâtî often observable, in virtue of which the accent or the whole weight of the sound of a word falls on the final आ or ई of nouns in the former and the final ओ or ऊ in the latter; and the preceding vowels are rendered short while in the original Sanskrit and in Hindî they are long. Thus:

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6. Skr. कीटक: a worm, Pr. कीडओ, H. कीडा, M. किडा. Skr. कीलक; a nail, Pr. कीलओ, H. कीला, M. खिळा. Skr. कूपक: a well, Pr. कूपओ, H. कूआ, G. कुवो. Skr. चित्रक: leopard, Pr. चित्तओ, H. चीता, M. चिता, G. चित्तो. Skr. चूडक: a bangle, Pr. चूडओ, H. चूडा, M. चुडा, G. चुडो. Skr. चूर्णक: lime, Pr. चुण्णओ, H. चूना, M. चुना, G. चुनो.

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And many more instance might be given. Similarly in Marâṭhî the preceding long vowels are shortened when the terminations of the oblique cases are applied, as in भिकेस, पिकास, किडीस, पिठास, उनास, भुकेस, गुळास, &c., dative singulars of भीक ‘beggary,’ पीक ‘crop,’ कीड ‘a worm,’ पीठ ‘flour,’ ऊन ‘sun,’ भूक ‘hunger,’ गूळ ‘molasses,’ &c. If so, then by a necessary law of Marâṭhî speech, the ए and ओ of गेला ‘gone,’ केला ‘done,’ मेळा ‘a gathering,’ जेवढा ‘as much,’ पेढा ‘sweetmeat,’ घोडा ‘a horse,’ कोळसा ‘charcoal,’ गोफा ‘the ankle,’ जोडा ‘a pair,’ &c., and of शेणास ‘to cowdung,’ शेतास ‘to a field,’ पेठेस ‘to a market,’ लेंकरास ‘to a child,’ गोतास ‘to a race,’ चोरास ‘to a thief,’ पोरास ‘to a boy,’ &c., must be short. And if the Marâṭhî speaker will compare his pronunciation of मेळ, शेत, शेण, गोत, पोर, &c., with that of मेळा, शेतास, शेणास, गोतास, पोरास, &c., he will find that the quantity of ए and ओ in these latter words is shorter than in the former. Similarly, in Gujarâtî the first ए and ओ of केवी ‘how large,’ घेलो ‘a mad man,’ छेड़ो ‘end,’ मेड़ो ‘an upper storey,’ मेळो ‘a gathering,’ कोळो ‘lap,’ घोड़ो ‘a horse,’ चोखा pl. ‘rice,’ पोळो ‘broad,’ पोणा pl. ‘three-quarters,’ मोगरो ‘jessamine,’ कोळसो ‘charcoal,’ &c., must be short. In Gujarâtî the penultimate vowel of a monosyllabic root is, as in Hindî, shrotened in the causal, as in लागवुं ‘to adhere,’ लगाडवुं ‘to cause to adhere,’ धाववुं ‘to run,’ धवाडवुं ‘to cause to run,’ सीखवुं ‘to learn,’ सिखाववुं ‘to teach,’ शीववुं ‘to sew,’ शिवाडवुं ‘to cause to sew,’ बीहवुं ‘to fear,’ बिहवाडवुं ‘to terrify,’ &c. But in Hindî the short vowels that take the place of ए and ओ are इ and उ, as in दिखाना ‘to show’ from देखना ‘to see,’ धुलाना ‘to cause to wash’ from धोना ‘to wash,’ &c. But in Gujarâtî the ए and ओ are not changed to इ and उ but remain, as in देखाडवुं ‘to show,’ लेवाडवुं ‘to cause to take’ from लेवुं ‘to take,’ घोवाडवुं ‘to cause to wash’ from धोववुं ‘to wash,’ जोवाडवुं ‘to show’ from जोववुं ‘to see,’ &c., which they cannot do by the general rule if they are long. They must therefore be pronounced short. And as a matter of fact it will be found that the Gujarâtî people in these and several other cases give a short sound to these vowels. In the Mâlvaṇî dialect of the Marâṭhî ओ is very often pronounced like the English o in pot, and ए like e in pet. In Bangâlî the ओ to which अ is converted in ordinary speech is also broad and short, and we have reason to believe that both ए and ओ when they really occur in words are often pronounced short in that and the Bhojpurî and other dialects of Bihâr and Mithilâ.

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It may be urged against one of the arguments I have used that if the ए and ओ in शेतास and गोतास are short, the first आ in हातास ‘to the hand,’ कानास ‘to the ear,’ &c., must also be short, and consequently these vowels must be changed to अ. But अ is not necessarily the short form of आ, or आ the long form of अ. For in pronouncing आ the lips and the upper and lower parts of the mouth are much more widely apart from each other than in pronouncing अ; so that the difference between the two is not simply of quantity but of quality also. The first आ of such words as हातास and मातला ‘maddened,’ is therefore short आ; that is, in pronouncing it the vocal organs are in the same condition as in pronouncing long आ, but the time occupied is shorter than in the case of the latter. The अ that we have got in Sanskrit is short, but in most of the vernaculars we have a long अ which takes longer time to pronounce than the Sanskrit अ, while the condition of the vocal organs is the same. The final अ of words is silent in the vernaculars, but at the same time the vowel of the preceding syllable is lengthened. Thus गुण ‘virtue’ is, as a Sanskrit word, pronounced gu-ṇa, but in Marâṭhî and Gujarâtî it is guṇ; and in Hindi guṇ; Sanskrit गुड gu-ḍa ‘molasses’ is in Marāṭhī gul; Sanskrit तिल ti-la ‘sesamum’ is in Marāṭhī and Gujarātī til and Hindī til. In the same way, the word रथ is in Sanskrit pronounced ra-tha, but when in vernacular pronunciation it becomes rath, the a is not the short अ, but अ pronounced long, as if the word were ra-ath without a pause between the two as. The long अ and the short are found side by side in such a word as मदन, which as pronounced in Sanskrit is madana with three consonants each followed by the Sanskrit or short अ. In the modern languages, however, the first syllable has its अ as in Sanskrit, but that of the second is lengthened, and in the last it is dropped, and the word thus becomes madaan.

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This peculiarity of softening इ and उ to ए and ओ has been preserved by the vernaculars. It is not necessary that a conjunct consonant should follow. Thus:

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7. H. बिराना or बेराना to mock, from Skr. विडम्बन; बिहान or बेहान morning, from Skr. विहानम्, Pr. विहाणं; नेवता invitation, from Pr. निमन्त, Skr. निमन्त्र; सोहर pleasing, from Skr. सुखकर, Pr. सुहअर; सुहावन or सोहावन agreeable, from Pr. सुहावन for such a Sanskrit form as सुखापन; मोहरा or मुहरा front or van-guard the first part of which is from Pr. मुह, Skr. मुख; उखल or ओखल a wooden mortar, from Skr. उलूखल.

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G. मोह in मोहडुं face, from Pr. मुह, Skr. मुख; भोय ground, the M. and H. form being भुई; ओर in ओरडा, Pr. उवरओ, Skr. उपरः or अपवरकः; गोर a family priest, from Skr. Pr. गुरु.

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M. मेहुण a couple, from Pr. मिहुण, Skr. मिथुन; वेडावणें to mock, Skr. विडम्बन; शेंडी the lock of hair on the head from Pr. शिहण्डिआ, Skr. शिखण्डिका; मोहरे or म्होरे in front, of which मोह is from मुह as above; ओवरी (dial.) from Pr. उवरओ as above; तिरडा or तेरडा a kind of flower.

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P. विह or वेह poison, from Pr. विस, Skr. विष; पिउ or पेड father for Pr. पिउओ, Skr. पितृकः; नेउंदा invitation, from Pr. निमन्त, Skr. निमन्त्र; मोहर van-guard, as above; ओडक end, from Pr. उदक्क, Skr. उदक.

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B. दोयार door, for Pr. दुआर; छोरा a razor, for Pr. छुअरओ, Skr. क्षुरकः; B. O. मोच mustache, for मुछ, Pr. मस्सू, Skr. इमश्रु; शोन or शुन to hear, for Pr. सुण; शियाल or शेयाल a jackal, for Pr. सिआलो, Skr. शृगालः.

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The ए and ओ to which इ and उ are thus reduced must be short, since there is no reason here why the quantity should be increased.

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Of the instances in which long ई and ऊ are softened to long ए and ओ in the Prākṛits, the vernaculars have retained the following :—

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8. Skr. विभीतक myrobalan, Pr. बहेडओ, M. बेहडा, G. बेहडुं, H. P. बहेडा, S. बहेडो.

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Skr. ताम्बूल betel leaf, Pr. तम्बोल, H. P. तम्बोल, M. तांबोळ in तांबोळी a seller of betel leaves, G. तंबोळ in तंबोळी.

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Skr. स्थूल, Pr. थोर, M. थोर.

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More modern instances of this change are:—

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9. H. लीसु or लेसु, B. लेबु, a lemon; H. मूछ or मोछ mustache, Pr. मस्तु or मसु; G. पेठे in that manner, from Skr. पीठिकया; वेरवं to scatter, from Pr. विइर, Skr. विकिर; खेचवं to pull, for H. खीचना; O. भोक hunger, for the भूक or भूख of the others.

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Of the few instances in which इ is softened to अ in the Prâkrits, the vernaculars have retained हलदा in the M. G. हळद, H. हलदी, O. हळदी and P. हळहदी or हळदी. Though पडंसुआ does not occur, still पड which stands for प्रति in this word is preserved in several words, as M. पडसाद ‘echo,’ for Skr. प्रतिशब्द, पडजीभ ‘the uvula’ for Skr. प्रतिजिह्वा, पडछाया or पडसावळी, H. परछाई for Skr. प्रतिच्छाया &c. No more instances of this change are given by the grammarians, but, as observed in the last lecture, the substitution of अ for इ or उ in one of the two or more places in which it occurs in some words indicates a tendency in the Prâkrits towards this change. The vernaculars have got more instances. Thus:—

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10. M. G. S पारख examination, test, H. P. B. O. परख, Skr. परीक्षा, Pr. परिक्खा; also the verb पारखणें.

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M. H. P. G. निरखणें-ना-णा-तुं to see closely, Skr. निरीक्षण, Pr. निरिक्खण.

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M. H. G. विखरणें-ना-तुं, P. विख्खना to scatter, Skr. विष्किर, Pr. विविक्खर, (S. विखेरणुं).

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H. बहलना to divert, amuse, Skr. विहर.

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H. भभूत holy ashes, Skr. विभूति.

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H. बहन, also बहिन, sister, Skr. भगिनी, Pr. भइणी; also बहरा or बहिरा, Skr. बधिर, Pr. बहिर.

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H. पहरना or पहिरना, S. परहणुं, B. परण, to wear, Pr. परिहाण, Skr. परिधान.

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M. G. पण but, also, Pr. पुणो, Skr. पुनः.

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M. H. जथा an herd, Skr. यूथक.

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P. पंडित a learned man, Skr. पण्डित.

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P. सगन an omen, Skr. शकुन.

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But in Gujarâtî the tendency has operated very widely, as will be seen from the following:—

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| G. | Skr. or Pr. | M. or H. |
| 11. लिखवुं to write | लिख | H. लिखना. |
| बगडवुं to be spoilt | विघट | M. बिघडणें, H. बिगडना. |
| मळवुं to be got | मिल | M. मिळणें, H. मिलना. |
| वक्रो sale | विक्रय | M. विक्रा, H. बिका. |
| कठण difficult | कठिन | M. कठिण, H. कठिन. |
| वकासवुं to yawn | विकास | H. विकसना. |
| तळसी a kind of plant | तुलसी | M. तुळशी, H. तुलसी. |
| माणस a man | मनुष्य | M. माणूस, H. मानूस. |
| नरो mere | {Pr. णवरि, Apabhr. निरु | H. निरा. |
| अजवाळो light | उज्जवाल | {M. उजेड or उजवड (dial.), H. उजियाला. |
| मडदुं a corpse | मृत with ट | M. मुडदा. |
| वसवं difficult | विषम | M. H. विषम. |
| गळवुं to swallow | गिल | M. गिळणें. |
| समणुं a dream | Pr. सिमण, Skr. स्वप्न | H. सपना, M. सपन or स्वप्न. |
| पंडे one's self, bodily | पिण्ड body | M. पिण्ड. |
| मस pretext | मिष | H. मिस, M. मिष. |
| चंता thought, anxiety | चिन्ता | M. चिन्ता. |
| गण virtue, quality | गुण | M. गुण, H. गुन. |
| मकुण name of Krishna, of a man | मुकुन्द | M. मुकुंद. |
| परशोत्तम | पुरुषोत्तम | M. पुरुषोत्तम. |

c9.152

And there are many other instances, such as फरवुं ‘to walk,’ टकवुं ‘to last,’ and मरडवुं ‘to twist,’ the Marâṭhî forms of which are फिरणें, टिकणें, and मुरडणें. Thus Sanskrit, Prâkṛit, and even foreign words such as मालूम ‘known,’ which becomes मालम, change their इ or उ to अ. The Gujarâtî people have thus got a habit of careless pronunciation. After forming the contact necessary for pronouncing a consonant, they emit the breath without compressing it at the palatal or labial position, and thus save the trouble of raising the middle of the tongue to the palate, or rounding the lips.

c9.153

Under the head of assimilation the first characteristic vowel change observable in the Pâli and the Prâkṛits which we have to notice is that of the Sanskrit ऐ and औ to ए and ओ. Most of the nouns having ऐ and औ are in Sanskrit attributives formed from other nouns, and as these are formed in other ways in our languages we cannot expect to find many instances of them. Still there are a good many, and enough to show that our vernaculars have inherited these Pâli and Prâkṛit transformations of the Sanskrit ऐ and औ. Thus:—

c9.154

12. Skr. गैरिक red chalk, Pr. गेरिअ, M. H. गेरू; Skr. कैवर्त pilot, Pr. केवट्, H. केवट; Skr. तैल oil, Pr. तेल, M. G. H. तेल; Skr. वैवाहिक parties to a marriage, Pr. वेवाहिअ, G. वेवइ, B. वेहाइ, M. (dial.) वेह; Sk. शैवल moss, Pr. सेवल, M. शेवूळ, G. शेवाळ, H. शेवाल, B. शेयाला; Skr. सैन्धव rock-salt, Pr. सैन्धव, H. P. सैंधा, M. सेंधे in सेंधेलोण, S. सेंधोल्ण; Skr. वैदिक: learned in the Vedas, Pr. वेदिओ, G. वेदिओ; Skr. सौभाग्य good fortune, husband's love, Pr. सोहग्ग, H. B. O. सोहाग,—S. P. shorten the ओ to उ and H. also optionally;—Skr. पौत्र son's son, Pr. पोत्त, P. पोत or पोत्ता, H. पोता, S. पोटो; Skr. मौक्तिकम् a pearl, Pr. मोत्तिअं, M. मोतीं, G. S. P. H. मोती; Skr. वैय:, Pr. वेज्जो, S. वेजु; Skr. गौर:, Pr. गोरो M. H. गोरा, S. गोरो.

c9.155

The Sanskrit syllables अय and अव are, you will remember, often changed to ए and ओ in the Pâli and the Prâkṛits. The following instances of this change have come down to the vernaculars:—

c9.156

13. M. ने to carry, H. ले, Pr. ने, Skr. नय; M. G. तेतीस thirty-three, H. तेंतीस, P. तेती, B. तेत्रिश, O. तेतांशि, Pr. तेत्तीसा, Skr. त्रयस्त्रिंशत्; M. केळें a plantain, G. केळं, H. केला &c., Pr. केलें for कयलें, Skr. कदळम्; M. लोण salt, Pr. लोण, Skr. लवण; H. ओस dew, Pr. ओस्साय, Skr. अवश्यय; M. ओणवा bent, Pr. ओणअ, Skr. अवनत; M. G. ओळंबा a plumb, Pr. ओलम्बअ, Skr. अवलम्बक:; M. बोर jujube fruit, Pr. बोर for बवर or बअर, Skr. बदर.

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