History and Doctrines of the Ajivikas: A Vanished Indian Religion c5.19

c5.19

The more important passages from the sources have been translated or paraphrased in the course of the work. I have here and there allowed myself considerable liberty in translation, mainly with a view to rendering the passages in readable English, rather than in the Sanskritized style of a close translation. For the reader who wishes to refer to them I have included in footnotes the romanized originals of the most important phrases of these passages, whether Sanskrit, Pāli, Prākrit, or Tamil. I have usually broken up the longer compounds with hyphens, and as far as possible have simplified the junction of words by the use of the apostrophe to mark a dropped vowel or one which has coalesced with that following, and of the circumflex accent to mark vowels long by *sandhi*. Except in this particular the system employed for the Sanskrit passages is orthodox. In those Pāli texts wherein *ŋ* is used for *anusvāra* this sign has been regularly replaced by *ṃ*; otherwise the transliteration of Pāli passages is that of the Pāli Text Society. In all transliterations, *anusvāra*, when occurring within the word before any of the twenty-five *sparśa* consonants, has usually been expressed by the appropriate nasal letter; this, though it may offend some linguistic purists, is a common practice with modern Indian vernaculars, and avoids such ugly combinations as *Maṃkhali*, *aṃta*, etc. In Tamil transliterations I have used the rule-of-thumb system of the Madras University Tamil Lexicon. This has normally been adhered to even in the case of Sanskrit words occurring in Tamil, and in the Sanskrit titles of Tamil works, wherever *grantha* characters are not used in the texts to express them—thus *Civañāṉa-cittiyār* appears in the place of the more usual hybrid form *Śivajñāna-siddhiyār*. Occasional inconsistencies in these systems of transliteration, if found, are unintentional.