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History of Bengali Language and Literature c6.s8: Supplementary Notes to Chapter II

History of Bengali Language and Literature c6.s8

Language
English

Supplementary Notes to Chapter II

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CHAPTER II.

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Bengali— a form of Prākrita.

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The Bengali language was known to our early writers as a form of Prākrita. The name Vanga-Bhāṣā is of recent origin. They called it Prākrita,[*] or merely Bhāṣā.

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∗ The old Bengali writers usually designated our language as Prākrita. There are numerous instances of it in our old literature. A few are quoted below:—

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“ভারতের পুণ্যকথা শ্রদ্ধা দূর নহে।
পরাকৃত পদবন্ধে রাজেন্দ্র দাস কহে॥”
Ādi-Parva by Rājendra Dās.

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“তাহা অনুসারে লিখি প্রাকৃত কথনে।”
Kriṣṇa Karnāmrita.

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“প্রাকৃত লিখিয়া বুঝি এই মোর সাধ।”
Govinda Līlāmrita, translated
by Jadunandan Dās.

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“ইহা বলি গীতার পড়িল এক শ্লোক।
প্রাকৃত প্রবন্ধে কহি শুন সর্ব লোক॥”
Chaitanya Mangala,
by Lochan Dās.

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“সপ্তদশ পর্ব কথা সংস্কৃত ছন্দ।
মূর্খ বুঝিবারে কৈল পরাকৃত ছন্দ॥”
Açvamedha Parva
by Rām Chandra Khān

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In an old Bengali translation of the Gita Govinda, we come across the following lines in Sanskrit by way of conclusion of a chapter.

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“ইতি শ্রীশ্রীগীতগোবিন্দে মহাকাব্যে প্রাকৃতভাষায়াং স্বাধীন-
ভর্তৃবর্ণনে সুপ্রীতপীতাম্বরনামদ্বাদশসর্গঃ।”

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It has already been said in a foregoing chapter that our language, under Buddhistic influence, had lapsed into a very lax form of Prākṛita, and was on that account treated with contempt by the Brāhmanic school. I have already referred to some of its chief sources of development after the downfall of Buddhism. Within the last one thousand years there has been a movement for the enrichment of our language by importing Sanskrit words, and by correcting the current forms of words according to the rules laid down in Sanskrit-grammar. Curiously enough, in this process of the resuscitation of words, our language offers a striking resemblance to the Romance languages, which also passed through a similar process, almost at the same period of history. If we look into the works noticed in the foregoing pages, this fact will be apparent. In spite of many portions of these works having been recast in subsequent times, there are numerous instances in them of words belonging to a very lax form of Prākṛita, which are no longer in written use. I quote some such words below:—

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কাৰ্ত্তিক—the month of Kārtika (Last half of October and first half of November), পাখা—wings, নখতা—stars, পুনি—again, বগা—crane, দে—body, বিনি—without, আন্মি—I, তুমি—you, মুৰ্খ—a dunce, বিভা—marriage, পুষ্প—a flower, বজ্জ—thunder, দ্পন—a mirror.

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The influence of the written forms of words in a literary language, is often reflected in its spoken forms, and if we study the Prākṛita writings of the 5th and 6th centuries, we shall find numerous instances of লাম, দলিদ, চালুদত্ত, চলন and similar words being used for রাম, দরিদ্র, চাৰুদত্ত, চৰণ &c. These loose forms are no longer in use in any spoken dialect of India within the knowledge of the writer of the present treatise. In the translation of the Rāmāyaṇa by Krittivāsa (born, 1432 A. D.) there is one curious passage, which he certainly did not find in the original poem of Vālmīki, referring to this process of the recovery of words from their lax Prākrita forms. Vālmīki, when he was a robber could not say রাম but pronounced the word as লাম. The sage Nārada attributed this inability to the vices that he had practised in life, and declared with much force that no vicious man would ever be able to pronounce র. This story may be understood as an instance of the way in which the later Brahmanical school attacked and overcame the loose forms of Prākrita current in the Buddhistic period. No Bengali peasant, however illiterate, would now be excused if he could not pronounce the র in রাম.

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The correction of words in the written forms of our language has continued even up to the present day. Every year the correctness of a number of current words is called in question, being measured by the severe test of Sanskrit grammar. If any flaw is found in the writings of modern Bengali authors, judging by this standard of the Sanskrit grammar, he is unsparingly abused by the purists, and the Bengali language is gradually growing ornate and classical. In this respect it approaches Sanskrit as does no other language of modern India. Bengali was formerly, however, extremely colloquial,* and the reactionary spirit has, perhaps for this very reason, taken an extreme form. Within the last ten years ইত্যিমধ্যে, সক্ষম, অজানিত, নিমগ্ন, নিরপরাধী, কলঙ্কিনী, গোপিনী, পথমধ্যে, পথভ্রষ্ট, সুজন, and similar words which were in every day use, have lost their status in the written language, because they have not been found to conform to the rules of Sanskrit.

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∗ That formerly the language of Bengal was the furthest removed amongst Indian languages from the standards of Sanskrit will be proved inspite of its present very highly Sanskritised form, by the fact that even now ণ, ষ & স are not rightly pronounced by us, and for this defect the Sanskrit schools of Benares, Bombay and other important centres of Sanskrit learning, treat us with contempt.

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Now Bengali is a highly artificial language. I quote here a Bengali hymn by Bhārata Chandra,—the great Bengali poet of the 18th century. One may take this as a piece of pure Sanskrit, and if written in Devnāgri characters it will be read by Sanskrit scholars all over the world as a Sanskrit poem. They will certainly be surprised to hear, that it is a Bengali poem, quoted from the Bengali work Annadā Maṅgala. This goes to shew to what an extent written Bengali has approached Sanskrit.

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জয় শিবেশ শঙ্কর, বৃষধ্বজেশ্বর, মৃগাঙ্কশেখর, দিগম্বর।
জয় শ্মশাননাটক, বিষাণবাদক, হুতাশভালক মহত্তর॥
জয় সুরারিনাশন, বৃষবাহন, ভুজঙ্গভূষণ জটাধর।
জয়ত্রিলোককারক, ত্রিলোকপালক, ত্রিলোকনাশক মহেশ্বর॥

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One word more ought to be said here regarding this process of the resuscitation of words. Several European scholars have found fault with Bengali authors for writing in a high-flown artificial style, and for their tendency to use Sanskritic words in Bengali, in place of the corresponding current forms which are intelligible to the masses.

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We must, however, proceed to enquire why such a style is daily growing in favour with Bengali writers, if it is so artificial. No one has power to dictate arbitrary rules for the growth of a language. This will always develop naturally inspite of opposing influences. Only so long as our efforts help the natural course, will the rules laid down by grammarians and purists be accepted by the people. Arbitrary forms may be excused, if used by a genius; they can never, however, claim a place in common language. Language steadily changes according to its inherent requirements. It will not follow any capricious course which may be dictated by individuals. This principle applies to the written and spoken forms of a language equally.

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If this view of the matter is correct, we ought to see what influences tended to develop our language after the model of Sanskrit, and how long those influences are likely to work in the future.

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The propaganda of the Paurāṇik religion familiarised Sanskrit texts.

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Though Buddhism, as we have said, gave Bengali its first impetus towards the attainment of a literary status, the Sanskritic School afterwards took it up in right earnest and set themselves to the task of embellishing it. Let us take a survey of Hindu society in its entirety, after the downfall of Buddhism. The attempts of the revivalists to introduce the spirit of Paurāṇik religion amongst the masses were directed in various channels. There were the Yatrās, or popular theatres; Kathakatās or narratives and recitations to which we shall have to refer hereafter; the Pāthas, or readings from Sanskrit texts; the Kīrtanas, singing by the Vaiṣṇavas; and other similar organised efforts to popularise the creed of the Paurāṇik religion all over Bengal. The influence of these institutions upon the popular mind was immense. No village in Bengal, however humble it might be, was without them. Not only did they form a perennial source of amusement to the people, but they formed the mission and the propaganda of Paurāṇik religion. The whole atmosphere of Bengal was permeated by these influences; and as Sanskrit texts formed their main basis, a greater number of Sanskrit words was every day imported into Bengali and a closer contact with Sanskritic forms made the ear constantly keener in the perception of faultly expression. Thus the process of self-correction held an uninterrupted course.

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The view generally taken by foreign scholars, that this process of Sanskritising made the litarary language incomprehensible to the masses, is not tenable. When a village yātrā, or popular theatrical performance, is going on, ploughmen, shopkeepers and other illiterate people will stand patiently for hours, witnessing the scenes. And what do they hear? নীরদবরণ, নবঘনশ্যাম, নিকুঞ্জকানন, মরাল-গামিনী, গজপতি-গতি, অকলঙ্ক-বিধু, পীতবাস, কমল-নয়ন, বিধুবদন, নীলোৎপল, মত্ত করিবর, মৃগ-পতি, হরিনাঙ্ক, মনসিজ, যুগ্মনেত্র, and hundreds of such words which are never used in their current dialect, come pouring in upon their ears, and these they enjoy immensely. The Rāmāyaṇa of Krittivāsa, and the Mahābhārata of Kaçidās are read by peasants, and artizans, and in these works learned expressions like “নিষ্কলঙ্ক বিধুমুখী পীনঘনস্তনী” are so numerous that one would wonder how the illiterate men and women who hear them recited, could appreciate them. Yet there is not the least shadow of doubt that they do so. For in Bengal 100,000 copies of the Rāmāyaṇa published from Bartalā are sold every

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The views of foreign Scholars open to objection.

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The people not in awe of the Sanskrit vocabulary.

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year, and it is doubtful if a hundredth part of these copies is sold to the *Bhadralokas* or gentlefolk. Our masses are not at all in awe of the Sanskrit vocabulary. On the other hand they seem to be in love with it. They are fond of pedantic words and when they commit mistakes in using such words in their conversation, our scholarly people smile in derision. Our Calcutta theatres have many farcical scenes in which the rural folk, attempting a high flown style, are held up to ridicule, for the inappropriate use of words. Thus the artificial style of the present day originates in a variety of causes attending the revival of Hinduism, and so long as the rich vocabulary of Sanskrit is not fully exhausted, this process of the recovery of words and the importation of choice expressions from it for literary and technical purposes, is not likely to cease. No one would leave a precious store until it has given him all that he needs. The genius of our language moves towards the Sanskrit ideal, being attracted to it by its unparallelled wealth of expression, and until it has taken full advantage of this treasure, it is not likely to change its present course. Our learned men desire this and our rural folk desire it no less. Broad-based as is the movement of our language towards the classical model, on the natural requirements of the Paurāṇik renaissance, we cannot forcibly retard this stream.

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Anglicised Bengali troubles them.

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Our masses, as I have said, are not afraid of encountering Sanskrit words. The very nature of their environment has accustomed them to this. If the modern literature of Bengal affords them any difficulty, it is found in those modes of expression and of constructing sentences in which Bengali follows the model of English that appears strange and unintelligible to them.

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The Bengali works, to which I have referred in this chapter, mainly form what may be called a rustic literature. They were in many cases recast and revised in subsequent times, but as I have already said there are many evidences indicative of the early period to which their composition is to be referred. There are quaint terms and expressions which have not only grown obsolete but are in many cases unintelligible to us. The literature of the period shews that our language was as remote from classical Sanskrit in those days, as it is akin to it now. I quote several passages here from the works mentioned in this chapter which will illustrate these facts.

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“ শুখান কাঠে বটে কাউ ।
ভান্তি দাপুনি দেখে লাউ ॥
যোগী আদ্য ছু ছু কলসী ।
তা দেখিলে ঘর না আসি ॥
যে লাগে শেষি লাগে ।
যে না লাগে শেষি লাগে ॥
সাতে হাতে তিন বিগথে ।
তাহার কান্দি ধরে মাথে ॥
আউটা হাত আউটা মুঠি ।
তাহার ধান্য না লড়ে ঢেঁকী ॥”

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Dāk

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সুনার কান্তাখানি গঠিআ জুগাল । সাত নারিকেল জলে দাখানি পানিতলে ॥ মরা মিন পুনরাত্র পরাণ দান পাইল ।

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নামসপ্ত মারিল মিগর গাত্র ॥ বনর মিগ তখন বনেত পালএ । সবগর ভীম খেত্রীক জে হুঙ্কার পড়িল । আসিআত ভীম খেত্রী প্রণাম করিল ॥ Çūnya Purāna

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“চিয়াও চিয়াও বুড়িমা কল যাত্রা নিনি । কত নিদ্রা কর মা আবালের গোপিনী ॥ Songs of Manik Chandra.

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বাওনি মোনী কেঁথা নিল কোমরে বান্ধিয়া । আশী মোনী সোভা নিল কপালে ডাবিয়া ॥ নয় মণিযা খড়ম নিল চরণে নাগাএআ । মন পঞ্চাশে ভাঙ্গের গুড়া মুখের মধ্যে দিয়া ॥ কলসী দশেত জল দিয়া ফেলাইল গিলিয়া । আর গৈরা মার গৈরা তিনটা গৈরা দিয়া ॥ পুটী চৌদ ধুলা নিলে হিরদে মাখিয়া । ওঠেএলা হাড়িসিন্ধা গাও মোড়া দিয়া ॥ সগগেতে ঠেকিল মাথা হুটুস্ করিয়া । চান সুজ্জ্য খুইলে সিন্ধা দুই কাণে ভরিয়া । Songs of Manik Chandra.

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A list of obsolete words with meaning.

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Here follows a list of words, found in the books mentioned in this chapter, which have become obsolete, with their meaning. A still more complete list of such words will be found in my Bengali work—“Vanga Bhāṣā O Sāhitya.”

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অক ... To him. অগর ... Aloe wood (Aquilaria agallocha). অচম্বিতের ... Of wonder, on a sudden.

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| অচ্ছরের | ... | Of a scholar. |
| অফিন্ | ... | Not rooted out. |
| অস্স | ... | Horse. |
| অইন্যেক | ... | Many. |
| আইদ | ... | Beginning. |
| আউড়ে | ... | In a crooked way. |
| আও | ... | Sound. |
| আধার | ... | Food. |
| আনাম | ... | Air. |
| আপহর | ... | Guard, watch. |
| আপ্ত | ... | One's own. |
| আরিব্বল | ... | The span of one's life. |
| আসানড়ি | ... | A stick. |
| আসিন্য | ... | Bath. |
| ইথু | ... | A sugar cane. |
| ঈসর | ... | God. |
| একেতন যেকতন | ... | Some how or other. |
| এলায় | ... | Now. |
| উকূল | ... | Without bank, sea. |
| উলী | ... | Good fortune. |
| কন্নি | ... | A writer. |
| কাঞ্জী | ... | Small. |
| কুশলানী | ... | A well-wisher. |
| কেওদা | ... | Fat. |
| খচরা | ... | Those that move in the air. |
| গতি | ... | Followers. |
| গাভুর | ... | Strong, youthful. |
| গাবুরাণী | ... | Youthfulness. |
| গিরি | ... | House. |
| গাএন | ... | The chief singer in a chorus. |
| গোঁধলা | ... | Cow-dung. |
| ছামুর | ... | Of the front. |
| ছুছু | ... | Empty. |
| জীউট | ... | Long live. |

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জ্ঞাতা ... Agnates. ঝোলান্‌গা ... A wallet. ডকব্‌স ... A big cudgell. ডহর ... Low marshy lands. ডারুকা ... A sort of chain. দারিয়া ... By binding. ডান্‌ডোল ... A great tumult and uproar. ডেবাডোরি ... To proclaim by beat of drum. তাঁউল ... Rice. তেতকে ... So much. দায় ... Character, name. দামরা ... Drum. দোন ... Two. দিবব ... A thing. দুআরপাল } ... Gate-keeper. দুআরী দুহি ... Two. ধওল ... White. ধিরকালি ... A musical instrument. ধেয়ানে ... In contemplation. নঅদিব ... Navadwip. নঠ ... Spoiled. নিন্দ ... Sleep. নিতে ... Without. নিত ... Dance. নিন্নঅ ... To ascertain. নেয়াই ... Right. পটা ... Plank. পইতায় ... To Believe. পোখরি ... Pond. পাহাড় ... Bank. পয়দল ... Foot Soldiers. বারুণ ... A broom. বুন্দা ... A Drizzle.

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বস্ত ... Bramha. বাততি ... One who plays on a musical instrument. বাজ্জ ... A musical instrument. বেআলি ... Difference. ভুসঙ্গ ... Ashes. মাও ... Mother. মধুকর ... A big boat. মাল্লি ... Food. মাড়াল ... Path. মিঠ ... Sweet. মূর্চ্ছন ... A musical instrument. ঘেটে ... To the place. লহড় ... A run. সয়ল ... All. সমাধে ... To understand. সানে ... To Sign. সাঁও ... A snake. সেঁওয়ালী ... Pertaining to evening. হীন ... Without.

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Bengali verbs are easily traced to those of Prākrita. From হোই, পড়ই, কিনই, করই, বোলই, পচ্ছই, ফুট, গাম, খাত, বুঝ, চিন, জান, লগগ, পুচ্ছ &c., the transformation is easily made to হয়, পড়ে, কেনা, করে, বলে, নাচে, ফোটা, গাওয়া, থাকা, বুঝা, চেনা, জানা, লাগা, পৌঁছা &c.

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The participle forms in Prākrita শুনিত, লভিত, লই, করিত pass through slight changes in Bengali. Prākrita অচ্ছি changed to আছি and আছে, joins itself to other verbs, and forms the origin of the present participle in Bengali. Such forms as করিয়া + আছে, করিয়াছে, করেছে and কচ্ছে are thus accounted for. The Sanskrit form আসীৎ, changed to the Bengali আছিল forms in the same manner the suffix of Bengali verbs in the past tense, such as করিয়া + আছিল, করিয়াছিল, and দেখিয়া + আছিল, দেখিয়াছিল etc. In the backward villages of Bengal the two words are still often used separately in the present participle forms, such as করিতে—আছে, খাইতে—আছে। There are numerous instances of Prākrita and Sanskrit forms of verbs being used in the works which we have dealt with in this chapter. Such for instance as করোসি, যায়ন্তি, বলন্তি &c., We quote some examples below :—

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1. ইষ্ট দেবতা যেহ পূজসি। Dâk.
2. পরণাম করিয়া হংস বলন্তি সেইকালে। Çūnya Purāna

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These forms are now quite obsolete in Bengali.*

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The Sanskrit forms করোমি and কুর্ব্বঃ have both been adopted in Bengali, subject to certain changes. In Eastern Bengal করুম (a form of করোমি) is in colloquial use. Western Bengal favoured the form করিব=কুর্ব্ব (from কুর্ব্বঃ); and many instances of both are found in old literature. We quote a few lines below to shew the use of করিব

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[^ *]: In later works written in the 15th, 16th & 17th centuries instances of such use were numerons,—as in

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1. “ভিক্সুকের কন্যা তুমি কহিস আমারে।” Mahābhārata by Sañjaya.
2. “নির্ভয়ে বোলেস্ত তবে সংগ্রাম ভিতর।” Viṣma Parva by Kavindra.
3. বড় বড় বৈষ্ণব তার দর্শনেতে যান্তি। Caitanya Charitāmrita.
4. হিরণ্যকশিপু মারি পিবন্তি রুধি। Çri Kriṣṇa Vijaya.

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(a form of কুর্বঃ). The various forms derived from করোমি are very frequently met with in old Bengali Literature.

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1. “নিতি নিতি অপরাধ করে। বলে ডাক কি করিবু তারে॥” Dâk.

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2. “পৈরাগ মাধব নহি কি করিবু বিচার।” Çūnya Pūrāṇa.

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করিবু is changed to করিব and this form has been adopted in written Bengali both in Eastern and Western Bengal. The appearance of ক in হউক, যাউক, খাউক etc. is difficult to account for. Dr. Grierson traces it to Sanskrit কিম্. In old Bengali, there are frequent uses of verbs without this familiar suffix, as in,—

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1. “জীউ, জীউ রায়ত ধৰ্ম্ম দিউক বর।” Mānik Chandra Rājār Gān.

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2. “জয় হউ তোর যত ভকত সমাজ,” Chaitanya Bhāgabat.

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The verbal termination হ in the old imperative forms করিহ, যাইহ (changed to করিও, যাইও) is traced to Sanskrit হি; and examples of হি changed to হ are numerous in Prākṛta. The হি often changes to হুঁ in Prākṛta, as in মইন্দ করেহুঁ in Pingal. This হুঁ forms a suffix of verbs in Hindi.

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In Bengali and in Prākṛta, words are generally softened,

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(1) by changing the double letter to a single one. The long vowel আ in such cases is introduced to coalesce with the preceding letter, as হস্তি=হাতি, হস্ত=হাত, সপ্ত=সাত, কক্ষ=কাখ, মল=মাল, বজ্জ = বাজ, হট্ট = হাট, অট্ট = আট, কর্ণ = কাণ, কজ্জল = কাজল, অক্ষি = আখি, ভল্লুক = ভালুক,—sometimes the long vowel আ also joins with the last letter, as ছত্র = ছাতা, চক্র = চাকা, চন্দ্র = চাঁদা, পক্ক = পাকা, পত্র = পাতা। There are also instances of the vowel আ of the termination being dropped as লজ্জা = লাজ, সজ্জনা = সাজ, চক্কা = চাক।

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(২) By elision of a letter, as

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(ক elided,) সুবর্ণকার = সোনার, চর্মকার = চামার, কর্মকার = কামার, কুম্ভকার = কুমার, নৌকা = নাও or না।

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(খ elided,) মুখ = মু।

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(গ) দ্বিগুণ = দুনো, ভগিনী = বহিন = বোন।

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(ত) ভ্রাতা = ভাই, মাতা = মা, শত = শ।

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(দ) হৃদয় = হিয়া, কদলী = কলা।

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(ভ) নাভি = নাই, গাভী = গাই।

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(ম) গ্রাম = গাঁ।

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ট and ড of Sanskrit words often change to ড় in their corresponding Bengali forms, and ধ to জ or ঝ; as ঘোটক = ঘোড়া, ঘট = ঘড়া, চণ্ডাল = চাড়াল, ষণ্ড = ষাঁড়, ভাণ্ড = ভাড়, উপাধ্যায় = ওঝা, সন্ধ্যা = সাঁঝ, মধ্য = মাঝ।

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Bengali case-affixes.

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The case-affix in Bengali of the nominative (first person, singular) is generally formed by omitting the aspirate or the nasal ং of Sanskrit. The affix এ of the Sanskrit instrumental nominative, is reduced to এ in Prākrita and used in active forms; as “শুঅণেহ ভিচ্চাণম্পকে শামীএ নিদ্ধণকেবি শোছেদি” (Mricchakatika, Canto III). Instances of this এ forming the affix of nominatives in active forms are numerous in old Bengali Mss., as :—

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The nominative case.

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1. “শুনিয়া রাজাএ বোলে হইয়া কৌতুক।” Sañjoy.

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2. “কোনমতে বিধাতাএ করিছে নির্মাণ।” Rameçwar’s Mahābhārata.

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In the current dialect of Bengal this এ is often used as রাজাএ ডাকিয়াছে, বাঘে ধরিয়াছে, &c. It is to be noted that the Bengali sentences, in active forms owe their construction rather to Sanskrit passive forms. The difference in the dual and plural numbers is not preserved in Prākrita. The usual affix in the plural forms being 'আ'. কুশলবা for কুশলবৌ, পুত্ৰা for পুত্ৰাঃ and like forms are frequently found in Prākrita. In old Bengali also আ forms the affix of the nominative plural; as in:—

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নরা গজা বিশে শয়।
তার আধেক বাচে হয়॥
বাইশ বলদা তের ছাগলা।”

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Khanā.

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Trump traces the কে of the Bengali accusative to the Sanskrit কৃতে, used in the locative. But Maxmuller’s view, tracing কে to the Sanskrit pleonastic ক, is evidently correct. In the Gāthā and Prākrita languages the instances of the affix ক used pleonastically are so numerous, that sometimes we find it occurring in many words in a sentence—as in the Lalita Vistāra:—

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সুবসন্তকে ঋতুবরে অগতকে।
রতিমে প্রিয়া ফুল্লিত পাদপকে॥
বশবর্তী সুলক্ষণকো বিচিত্রিতকো।
তবরূপ সুরূপ সুশোভনকো॥
বয়ং জাত সুজাত সুসংস্থিকাঃ।
সুখ কারণ দেবনারাণ বসন্তিকাঃ॥
উখি লঘু পরিভুজ্য সুযৌবনকং।
দুর্লভ বোধি নিবর্তয় মানসকং॥

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Where the affix ক forms the termination of words in both nominative and accusative forms, it often becomes difficult to distinguish between the two. In sentences,—like,

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“ সৌরীন্দ্র ক কীচক বলএ ততক্ষণ।”

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Kavīndra.

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a doubt may naturally occur as to who the person addressed is. It is, therefore, probable that for avoiding this difficulty, the form কে was adopted to denote the accusative and dative cases. In the Gāthā and Prākrita languages instances of the affix কে in the accusative and dative cases are not wanting, as in—

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“ পালিও আছ দাসীএপত্তে দলিন্দ চালুদতাকে তুমং।”

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Mricchakatika, 8th Canto.

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The pleonastic ক formerly served as the mere termination of a word and was not reckoned as a case-affix. Hence in old Bengali this কে is often affixed to words in various cases; as in “ মথুরাকে পাঠাইল রূপ সনাতন।” (Chaitanya Charitāmrita) and “ কাঁধকে রুমাল করি হাসয়ে মুরারি” (Çrikriṣṇa Vijaya), where it forms the termination of the words in the locative case.

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The plural number.

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In old Bengali writings, সব, সকল, গুটি and similar words were generally used to denote the plural number. The word “ আদি” (beginning with) was also often used with a noun to imply plurality. The following extract from Narottama Vilāsa will shew numerous instances of the use of আদি in the above manner.

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“ শ্রীচৈতন্যদাস আদি যথা উত্তরিল। শ্রীনৃসিংহ কবিরাজে তথা নিয়োজিল॥

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শ্রীপতি শ্রীনিধি পণ্ডিতাদি বাসা স্বরে। করিলেন নিযুক্ত, শ্রীবাস আচার্য্যে ॥ আকাই হাটের কৃষ্ণসাদি বাসায়। হইলা নিযুক্ত শ্রীবল্লভী কান্ত রায় ॥

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The genitive sign র being affixed to পণ্ডিতাদি, কবিরাজাদি forms পণ্ডিতাদির, কবিরাজাদির, and the current genitive forms পণ্ডিতদের, কবিরাজদের are thus easily explained. The pleonastic affix ক is often found to be joined with পণ্ডিতাদি, কবিরাজাদি &c. In the Narottama Vilāsa we find

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রাম চন্দ্রাদিক যৈছ গেলা বৃন্দাবনে।
কবিরাজ খ্যাতি তার হইল যেমনে ॥

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This দিক is changed to দিগ and we may thus account for দিগর and দিগের—formed by joining the genitive affix র to the above words. Some Bengali scholars are, however, of opinion that the genitive plural “দিগের” comes directly from the Persian ‘দিগর’.

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The current Bengali form in Eastern Bengal in the genitive plural is, however, formed not by affixing ‘দিগের’ but by ‘গো’ or ‘গোর’ to the words. The forms আমগোর, তোমাগোর, তানগোর, রামগোর, are no doubt derived by the genitive post-position র being affixed to the pleonastic ‘ক’ changed to গ.

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There can scarcely be said to be any particular affix in Bengali to denote the instrumental case. The Sanskrit রামেণ changes to রামএ. I have said that the Bengali active forms were akin to the Sanskrit passive voice. The sentences ‘কুড়ালে পা কাটিয়াছে’ ‘রাজায় বলিয়াছে,’ still in current use in different parts of Bengal, shew how the construction of the Sanskrit passive changes into Bengali active forms.

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The dative case. There is no difference in Bengali between the dative and the accusative cases, the affix কে being used for both.

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Ablative case. The Prākrita sign for the ablative case is হিংতো। The Bengali হইতে is derived from হিংতো। In old Bengali we find this word to be হস্তে, as in,—“হাড় হস্তে নির্মিয়া করয় পুনি হাড়” (Padmāvatī by Āloāl), and often as হনে, as in,—“সেই হনে প্রাণ মোর আছে বা না জানি।” (Sañjaya).

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The genitive case. The genitive post-position ণ of Prākrita changes to র in Bengali. In the place of Prākrita অগ্নীণ we have Bengali অগ্নির; ণ often changes to ‘ড়’ or ‘র’ and and examples of this are numerous in the Uriyā dialect. Bopp, however, considers the genitive affix র to have been derived from the Sanskrit affix ক in the genitive plural froms as অস্মাকম্, যুগ্মাকম্ &c. Dr. Hœrnle traces this র to Sanskrit কৃত, changed into কেরক, কের, কর and other forms in the Prākrita and Hindi dialects. Rājā Rājendra Lāl is of opinion that the Bengali র comes from the Sanskrit genitive affix স্য.

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The locative case. The locative তে in Bengali is probably to be traced to the Sanskrit স্তিমল,—The locative in Bengali is often the same as in Sanskrit, as গহনে, কাননে, গৃহে &c. Sanskrit শালায়াং, বেলায়াং, ভূম্যাৎ &c. changes to শালাত্র, বেলায়, ভূমিত্র &c. and in old Bengali such forms were in general use. In modern Bengali the এ changes to য়।

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Asāmese, Uriyā and Bengali. Let us say a word regarding Āsāmese and Uriyā in relation to Bengali, the three now forming distinct languages. Before the first Bengali grammar was written by Mr. Halhead, Bengali—which was called “Gauḍīya Sādhū Bhāsā” by the people—presented different provincial dialects even in literary compositions. The same author's works were read all over a vast tract of country, which geographically transcended the limits of Modern Bengal and the Eastern Provinces. But words were changed by those who copied the manuscripts, conformably to the dialectical peculiarities of each district, so that one reads 'লাফ' in the old manuscripts of Krittivāsa found in Western Bengal where লাফ would be the usual form in a manuscript of the same work, recovered from the Eastern Provinces. The Vaiṣṇava works in Bengali found readers in Orissā and Āssām. The people of those countries occasionally changed words in those works to suit the peculiar forms of their dialects. Many Bengali works have lately been found in manuscript forms in Orissā. Bengali, therefore, in the various forms charecteristic of provincial dialects presented a literature which used to be read and written by the people of a vast area bounded by the sea on the South,—extending to the Himalayan forests on the North of Old Gauḍa,—stretching so far as Magadha and Mithila in the West and reaching to the backwoods of Āssām and the out-skirts of Burmā on the East. The differences of dialect described, could have been easily synthetised by a common grammar, including Āssāmese, Uriyā and Bengali in one group. Bengali, recognised as the most advanced language in Eastern India, and fast assimilating the forms of different provincial dialects, for the purpose of propagating the Vaiṣṇava creed, might have been taken as the common vehicle for the expression of the thought of these three provinces; and in fact on the principle of natural selection, it had already, before the beginning of the nineteenth century, advanced its claim towards that end. But Āsāmese and Uriyā have now alienated themselves from Bengali. The people of those provinces declare that they possess a distinct literature of their own which is as old as Bengali literature; and indeed they do. The people of Chittagong, Tippera and Sylhet also possess old literatures stamped with provincialism of dialect, which now form a valuable part of our literature; but which are by no means any way nearer, in style and form, to the old literature of the Burdwan and Bānkurā districts, than are Āsāmese and Uriyā. The vanity of preserving the peculiarities of a small province may be natural amongst its own people, but it does not indicate a healthy state of feeling. The literary language of England has now reached a wonderful development because the American, the Irish, the Scotch and the Australian have all adopted it. There is no want of peculiarities and dialectical differences in the forms of this language as spoken in those countries; but these differences of the spoken language are not recognised in writing, and all these countries have submitted to a single grammar. The language has thus gathered strength from the co-operation of its votaries who recognise this unity in their literature, though politically many of them are not under the same yoke. Here is a passage which I quote as a specimen of the spoken dialect of Chittagong. No Bengali of the Western districts would understand a line of it and in the peculiar from which it exhibits, it would appear more remote from current Bengali than is Uriyā or Āsāmese.

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From an advertisement on a patent medicine.

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বলী খেলার কথা।

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র হিম ও ক রিম।

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র হিম। [করিমকে দেখিয়া] ছালাম মাউঁ, কঁড়ে যাওর? ক রিম। একানা বলীখেল। চাইতাম যাইর। তুঁয়ি কঁড়ে যাওর?

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র হিম। আঁয়ি বক্সীর হাডত হৃদয়ডাক্তারের দোয়ানৎ পোয়ার লাই কিরমাইর দাবাই আইনতাম যাইর।

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ক রিম। ইবা কেঁয়ন দাবাই? বড় নাম লুনির; পরখ করি ন চাই।

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র হিম। ওম্-মারে-মা! ইবা দাবাই না! ইবা বড় গম দাবাই। আর খালত ভাইর পোয়ার লাই এক আনা দি এক পুর্ণ্যা নিঃ খাবাইলাম যে, আজ্জের আন্দাজ চীর বাইর হইল। বাজার্গা বৌৎ দাবাই নি খাবাই চাই কোন ফল ন হয়। ইবা খাবাই বড় বেশী ফল পাই। আর এক কথা জাননি? ইবার লেগে দোছরা জোলাপ ন লাগে। আর গুরা পোয়ারে খাবাইতে কন ডর নাই।

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ক রিম। দাবাইর কি নাম কইলা যে?

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র হিম। ইবার নাম ‘‘ক্রিমি-বিজয়।” দাম এক পুর্ণ্যা এক আনা।

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ক রিম। দাবাই খানার কি নাম কইলা যে?

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র হিম। কোহিনুর মেডিকেলস্ হল,—বক্সীর হাডত হৃদয়ডাক্তারের দোয়ান আরি মিঞা! যিয়ত ওগগা মড়া মাইনষ্যর ঠাড় লটকাই দিয়ীল, হেই দোয়ানৎ।

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ক রিম। ও—হিঁয়ত না? আঁয়িও বলিখেলাতুন ফিরিবার ওক্তত মাইয়ার লাই এক পুর্ণ্যা ফাঁকি লই যাইয়ম্।

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র হিম। ছালাম মাউঁ।

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[উভয়ের প্রস্থান।]

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Yet the people of Chittagong are proud of Bengali which they acknowledge as their mother-tongue; and some of our greatest modern poets, writers, and speakers, come from that district. Unity in language, as in all other matters, contributes to the glory of our national life, and this point should not be ignored by our brethren who speak only different forms of the same language.

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