An Unpublished Fragment of Paic Author(s): Alfred Master Source: Bulletin of the School of Oriental and African Studies, University

of London, Vol. 12, No. 3/4, Oriental and African Studies Presented to Lionel David Barnett by His Colleagues, Past and Present (1948), pp. 659-667 Published by: Cambridge University Press on behalf of School of Oriental and African Studies Stable URL: http://www.jstor.org/stable/608723 . Accessed: 13/08/2011 08:26
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An Unpublished Fragment of Paisaci

By
ALFRED MASTER (PLATE 3)

OST of the available specimens of Paisaci are recorded in Lacote's Essai

et la Brhatkathd, pp. 201 f., and in my article "The sur Gundcdhya Paisaci JRAS., 1943, 217 f. They comprise about a hundred ", Mysterious words. I am now able, by the courtesy of Muni Punyavijayaji of the Svetambara Jaina Dharmasala, Baroda, who has sent me photostats of an early MS., to publish the longest extract extant in Paisaci from an unpublished portion of the Kuvalayamala. Parts of this work were published by L. B. Gandhi in " Apabhramsakavyatrayi ", GOS., xxxvii, in 1927. It is described in the text as a samk7rna-kathd or composite narrative, that is, one not purely religious, and was written by Uddyotana, son of Vatesvara and pupil of ilafika,1and completed, presumably at Bhillamala (Bhinmal or grimal), on the last day of gaka 699 (A.D. 778). It is written mainly in Jain Maharastri. The script of the original MS. is named Maratthaya desi vannaya, in all probability that to which the name Ndgari was afterwards given. The oldest MS. was written on palm-leaves in St. 1139 (A.D. 1083) six years before the birth of Hemacandra, and is the property of the Jesalmer Jain Bhandara (J.). Another MS. written about the fifteenth century is in the Bhandarkar Institute, Poona (P 1), a copy of which, dated St. 1968 (A.D. 1912), has been lent me also by Muni Punyavijayaji (P 2). J. contains fewer mislections and omissions than P 2, but can often be corrected from it. The palaeographyof the former MS. is of interest, but considerations of space forbid more than a limited reference to it. The aksaras of J. are usually distinct, but there are a number of them which are differentiated only by a small stroke or by the position of the stroke. Thus t and n, d and v, bh and h, p and y, m and s, tth and cch, ddh and tth, th and vv, pp, yy, and gh are all liable to confusion, which has resulted in many inaccurate transcriptions in P 2. It is, therefore, often difficult to determine the intention of the author as regards orthography, a matter of such vital importance for the exposition of a dialect. The scribe's misreadings of the Maharastri words are generally easy to emend, as there is a standard for comparison, and in the mixed Skt.-Pkt. dialects of J., fol. 130-1, the readings differ very little from those of P 2. But in the PaiSaci passage the readings differ more widely. Even so, some firm conclusions can be drawn. P 2 has viyyathara, viyyddharo, and vijjddhara, J. viyydthara, -o consistently, establishing the latter form for Skt. vidyddhara-, and so on. Namisadhu's vidyddharais clearly incorrect.
1 The guru's name is usually given as Haribhadra on the authority of Jacobi and Muni Jinavijayaji, but the text does not bear them out.

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The question of the source of Uddyotana's Paisaci at once arises. From the manner of its introduction the passage seems not to be an extract from the Brhatkatha, although this work is mentioned, J., fol. 3. Recto 2 b. sayala-kaldgama-nilaydsikkhdviya-kaiyanassa muhayamdd Sarassa7jassa Vaddakahd. kamal'dsanoGu.naddho It is not even possible to say whether Uddyotana used the BK as a model. In any event the passage is literary in character, as is shown by the stilted conversation, the long compounds, and conventional images, very different from the lively exchanges of the monks and novices in the monastery scene of fol. 130-1. And in the introduction to the Paisaci passage (see below) the author distinguishes Paisaci from the other three literary languages by the process of exclusion chiefly on literary grounds, with the observation that it most resembles Sanskrit. The passage, therefore, seems to have been specially composed to serve as an example of the author's conception of Paisaci. It is impossible to say, however, to what extent the original text has been altered by the scribe, either through misreading the characters or by substitution of a more familiar form. The meaning of a sentence often remains obscure and it serves no good purpose to attempt emendations, unless they help to render the remainder of the sentence so intelligible as to make the readings certain. They cannot, in any case, be used as evidence. The language resembles Hemacandra's Paisaci more closely than that of any other grammarian or writer on poetics, but out of twenty-two of Hemacandra's sutras twelve cannot be applied for want of opportunity. If of two variant spellings we choose that which is nearer to Pali, the following similarities and differences are the most striking. Hem., Su. 306, n > n: J. keeps Skt. n when not due to remote cerebralization according to the Pali rule, so cunna, ramaniyya. The Maharastri narrative portions are written carefully with cerebral n, e.g. annena bhaniam. Su. 307, t, d > t: four of Hem.'s examples are found in J., bhagavati,pavvata (Hem. -1), satam, pateso. It is possible that Hemacandra took these examples from this very MS. Su. 310, hrdaya- > hitapakam: this is found both in Namisadhu and J. It is a misreading for hitayakam, cf. Prakrta-prakasa, x, 14, hitaakam. Lapitam of J. is also found in Hem., Su. 304, and the passive lappiyyate corresponds with ramiyyate of Su. 315. Pali has two spellings puthavzand puthuvi. The former appears in J. and the latter in Namisadhu's Paisaci (JRAS., 1943, p. 224). Ramaniyya is spelt in J. as in Pali both with the dental and with the cerebraln. Phonology J. occasionally unvoices consonants other than d, thus approaching the Culika Paisaci of Hemacandra and the Paisaci of the pseudo-Vararuci. It also sometimes geminates intervocalic consonants following a short vowel, cf. Pischel, GPS., ? 194, Pkt. pdikka (pdddtika-), JM. jitta (jita-), Mg. hagge (ahakah),and often in Apabhramsa. For the most part the phonology resembles that of Pali.

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661

Vowels.-- > i Suranati, ramaniyya, nigiyyamdna, bhagavati, Bhdgirathi; but remains in nat;, puthav;, vdhinrn; r > a in katanimy,> i in hitayaka, pithula, mika, and > u in puthav ; e > i (e) lapiyyam; at > e mettakenam. Consonants.-ks > kkh nirikkhitto, > cch dupiccha, paticchita; g > k nakara, mika, lavamka; g remains vigalamana, dbhogo, yugalako, tibhdga, bhagavati,Bhdgirathi and initially; j remains jdnasi, rajo, Pavvatarajo,pajjaramta; n > n sunesu; t > tt nirikkhitto, ramaniyyattaro (5c), satta; d > t pateso, hitayaka, -6tita (udita-), but remains initially daita, dolaka; dh > th mathukara, mathura,vatha,viyyatharo,vivitha, but remains in a group anuddhilta, nibaddha; ty > cc sacce; tr > t tinayana, tibhaga; dy > yy uyydna, viyyd(but Pali uyydna, vijja); dhy > jjh bujjhamta; ny > nn ?kann ; p > pp lappiyyate; b(v) remains bujjhamta, bahund, tubbhe; bh remains bho, dbhogo, bharo; y remains yati, yatha, yugalako, ramaniyd, yeva, yyeva; (ey > (i)yy lapiyyarm,ramaniyya, nigiyyamdna; y > iyy lappiyyate, kiriyyamdna (with shortening of z of kgrya-, cf. Pali vikiriyyati, vikiriyati). Loss of intervocalic consonants with or without ya-sruti is rare and due to scribal lapses: eyarn, jai, pavvaya (also occurring with the occlusive); so, too, ratuppala for rattuppala (P 2). Pdyal(a), seya (4b) seem to be corrupt. The graphy tt for t may have been induced by such near-doublets as Pa. kakkhalatta devati divinity (pers.), devattadivinity (abs.), kakkhalatd, roughness, the former being feminine and the latter neuter. The use of pp for p shows, however, that this cannot have been the only cause. The divergent spellings need not be ascribed solely to the copyists. They may have existed in the original MS. We do not know whether any particular author dictated his composition or wrote it. Some undoubted holographs, which have reached this era, contain many inconsistencies. Thus the dramatic Prakrit portions of the Turfan MSS., which may be contemporary documents, are not phonologically uniform. In the " Alt-Sauraseni " portions dy is found as jj and y, rv as rvv and vv, ry as yy and riy, and intervocalic t is retained, except in one instance surada. The chief difference between this dialect and the Paisaci (or Pesaya) of J. is the partial unvoicing of the voiced consonants, but in some respects the Alt-Sauraseni is closer to Pali than Pesaya, as in the use of in, -ma (suffix of 1 pl. pres. ind.), I and occasionally 1 for r. It is clear that Pali Alt-Sauraseni and Pesaya were all based upon what Liiders calls Alt-Prakrit or the common elements of the Early Middle Indian stage. Pesaya has, however, been perceptibly influenced by Maharastri. There are no conspicuous morphological, semasiological, syntactical, or lexical differences. Morphology There are some very long compounds, but it is difficult to distinguish flexional endings in -a from the -a- of stems. The alternation a/a is common in the Maharastri portions of the work and may well have found its way in here. The scribe of J. has even made corrections in ramaniyyotaro, -otamo, evidently regarding the suffixes of comparison as separate words. And although

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Pischel (GPS., ? 414) states, " Das Pkt. gebraucht die Suffixe des Comparativs und Superlativs -tara, -tama ... ganz wie das Skt.", it is probable that such forms were archaisms or had become stereotyped like mahattaraor *piyayara 1, which passed into Marathi as mahzdtr(d),piydr(d), now obsolete spellings of mhdtdrd, pydrd. The phrase used in this text as an alternative for the superlative, ramaniyyamramaniyyanam,is closer to the Neo-Indian use of the positive with the locative plural. There are no conspicuous formative suffixes except the -ka and enlargement, which appears in mettakenam,imakehim, bhamamdnakehim, Pali. also in found with ramanmyakehim yugalako, Flexions.-These tend towards the Pali types. The relative pronounjammi (Pa. yamhi) is a middle Prakritism and, in view of the confusion elsewhere between -a and -o, vaccdmomay stand for vaccdma. The inflexions -esu of the 2nd sg. impv. sunesu, -iyya- of the passive and -ehim of the instr. pl. masc. neut. occur in Pali as late variants and are found in one or other of the Prakrits. Ujjhiiunais a Prakritism for the ujjhituna of Pali and Hemacandra's Paisaci. It is followed by another Prakritism, jammi, both due, no doubt, to a momentary distraction of the copyist. Lapiyyarn is a Pali, not a Prakrit, form (AMg. -ija, -ejja, -ejjami). Morphemesof the Noun-adjectiveCategory. Stems.-Masc. -a, -u; fem. -a, -a, -i, -i; neut. -a, -em. Nom. sg. masc. -o; acc. sg. -am; pl. nil; dir. neut. sg. -amn; pl. -dni(rm); nom. fem. sg. pl. -a, -I; acc. sg. -am, -.m. Instr. masc. neut. sg. -enam; pl. -ehim. Dat. abl. nil. Gen. pl. masc. -anamr; fem. -dnam, -ina. Loc. nil. Examples: Masc. neut. stems. pavvaya-, tira-, ramma-, taru- (rajo in rajo-cunnais a Sanskritism). Nom. sg. masc. pateso, 'abhogo, -rajo, yugalako, ramaniyyo; acc. Pamcananam; pl. nil. Dir. neut. sg. samkulam, mandalam; pl. sakkarani, katanim, patakani. Instr. sg. mettakenam; pl. bhamamanakehim, ramanlyakehim. Dat. abl. nil. Gen. sg. nil; pl. ramaniyyanam. Fem. stems. ela-, natI-, puthavl-. Nom. sg. ramaniya (58 V. 3a), samtati, Bhagirathi; pl. kamini, manini, pasutta; acc. sg. vahinim; pl. nil. Instr. dat. abl., nil. Gen. sg., nil; pl. dolaman<an>am,taralina. Loc. nil. Personal pronouns. 2nd pers. nom. pl. tubbhe. Instr. sg. tae; pl. tubbhehim. Demonstratives. Dir. sg. neut. tarm, etam. Instr pl. masc. imakehim. Loc. pl. fem. ?tas<u> (conjectural). Relatives. Dir. sg. neut. yam (jammi out of character). Interrogatives. Dir. sg. neut. kim. Nom. sg. masc. kataro. Verbs.-The verbal morphemes (both infixed and suffixed) are not sufficient to justify a separate list and can be easily gathered from the examples.
1 ND. suggests *priyakdra-.

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Act. pres. ind. sg. 2 janasi, pl. 1 vaccamo, 2 ullapatha, 3 patassa<n>ti. Impv. 2 sg. sunesu, pl. payatthatha (cf. Pali). Opt. 1 sg. lapiyyam. Pass. pres. ind. 3 sg. lappiyyate. Pres. part. act. ullasamta, bujjhamta, ramgamta; mid. vicaramana, dolamana; pass. vikiriyyamana. Past part. pass. katanirm,lapitam, vittasita, cunna, bhinna, samaruidha. Absol. (ujjhiu.naout of character). Other words of interest are the adverbs, etc.: upanta (with the varga n), visesam, mamdamamdam, evam, yati, yatha, yyeva, cceya, ceya, bahuna. Sandhi is mostly of the Middle Indian type. Skt. type: saggavatara, viyyatharopavan', -talotita. The words ettham and kattham are not used in the Pkt. senses "here" and " where ", but "thus " and " how ", Skt. ittham, katham. Pali has ettha " now ", as well as "here ". It is possible that there was a Skt. form *kattham and the Pkt. words tena so, tahim there, etc. (Skt. tatas, etc.), show how easily inflected demonstratives acquire adverbial force (time, place, and manner) and are liable to confusion, when there is any similarity of morphemes. The passage is introduced in JM. as follows (J., fol. 57 Verso 5a). A prince, who is on his wanderings, lies down at the base of a banian tree " and after a moment's interval was roused by the faint sound of both harsh and soft words 1 spoken with a trace of dialect. And he paid particular attention to them. After listening he thought, 'In whatever kind of language is this being spoken ? I wonder. Hm, it cannot be Sanskrit, because that is a combination of compounds of many words, particles, prefixes, cases, genders, ingenuities, and ambiguities, difficult to understand and as hard as the heart of a wicked man. Yet it is similar. Then can it be Prakrit ? Hm, it is not, because that is a garland of all the arts, a medley of billowy water, an ocean of folklore, a cream-pan of liquid drops of nectar proceeding from the mouths of the mighty, full of pleasantness like the speech of persons of position, which, when they meet, contains words of formal compliments in compositions of various kinds. That, then, is not right. Then can it be Apabhramsa ? Hm, it is not, because that sports and leaps with waves of wordsboth correct and corrupt of Sanskritand Prakrit, like mountain-rivers flooded by new rain, cloud-bursts, and torrents, and charming as the bickering of lover and beloved in a lovers' quarrel. This, too, is not right. So what can it be ? ' Thinking it over again he came to the conclusion,' Why, there is a fourth language, Paisaca. Then this may be it ' ". The following text begins with the words of which the last twelve words above are a translation. The recto (R) side of the folio is that which is unnumbered in the plate, the verso (V) being numbered. 3a refers to the first section of the third line of the first unnumbered folio of the plate. There is no separate symbol for b in J., and v is therefore rendered as b where b is normally found in Prakrit. Similarly, as the aksaras for u and o
1

khara-mahura. Perhaps khara-muhara, an unpolished speaker.

664

664 ~~~~ALFRED MASTER-

are the same, the final aksara u is rendered o to correspond with the final consonant-vowel aksaras -to, etc., which are distinguishable from -tu, etc. <Folio 58 R, line 2c> " Are, atthi cautthai bhdsd Pesiiyd. Td sii imii <3a> hohi tti. Ettha vada-piyavavare 1 Pisdydna ullivo akkhai"12 tti. Tii pun~a
4 tae Pisei~iean~iyaya-bh jSj3K7a>e "Bho, eyaM~ lappiyyate yathd tubbhehimi -kdnan' pa<7b>vvaya-niati-tira-ramma-vana uyyana-pura-nakara-pattanasatta-samnkulamn puthavi-mandalamn bhamamiinakehimnkataro patesoK7c> kimg ramaniyyo nirikkhitto tti. Etthamn lapiyyam~? Tam, abhinav'ubbhinna~ taralinia K3b-cont.>kusumo, mam~damamdam~ c-i~ta-mamitari doIamdn<dn>dm 10 tnaraup,inta' piitapamn,tarala-sdkhii-samnghatta 9<3c>vittiisit'acch'acchara nara ndyamdna tanutara pakkhat samptati, vighatft.anuddhfita vicaramiina sayamr-gdharaocnabin-iaaalvgl<amiavmnt-dii gahita-viyydthard12-.ramano, viyydtharopavan'dbhogo ramaniyyo " tti. " Na hi, na hi, kiimacdra-vicaramiina-surakiimini, Ann~enabhaniamn,K4b> ea4-salila tpajjarampta nigiyyamiina-daita,gotta-kittan '13 laaparm~a piiy5lamtarakat 15 rattuppala'L6-citta-pithula-kanaka-silamp-tal'tita-sagirivaro Pavvata-riijo ramaniyyataro "17 tti. "Kattham etamplapitampsulapitam4, bho ? tti. K5a>Ai.giena bhan~iamn Vivitha kappataru-tara<Ia>-la K5b> td-nibaddha-dolaka-samar-udha sura18 sukkhasiddha-viyy,ithara-kamnta-kiiminI janamp-dolam-ana-gita-ravd-kanni nyibbhara pasutta; K5c> kanaka-mika-yugalako Namdana-van'dbhogo rama"19 tti. niyyattaro Avaren~abhaniiamn"Yati na jiinasi ramaniyyo ramaniyyd K6a>nam~~, visesam~ td sunesu.20 Uddiima-samcaranta-tinayana-vasabhaK6b> dhem~kkernVdsava-savitinuia-vikkama-nitaravuppittha 2-bujjhampta-Gori-Pampcdnanamj, pdta-pdtita tumga-tuhina-sita-sisi<6c>ra-sikharo llemaipto22 ramanlxyatamo " tti. " Na hi, na hi, Annuenia bhan~iamn velhi-taram~ga-ramngamnta-salila-tlevutth23 <folio 58 V, line la> vikiriyyamdn'elhi-lavaipkaiUiat-sis1ra-mdru<ta> 24-mathukara-kala-kaliikakkolaka-kusuma-bahala <lb> makaramndamutita imo yyeva Veldvan'Iliva25-rdv'uggiyyamiin'ekekka 26-pita<pa>-kusuma-bharo, Tbhogo rama <lb> niyyatamo "127 tti.
1
J.

p& aoae

P2pta

J. ?kkhai; P 2 akckhai - samufllvo are wanting.

4P 2 etamn. to this point Maharastri cerebral for dental n has been used. 6 P 2 lappijjate. 81 P 2 dolamulnannava. J. ubbhinava. 9 J. upiinta pcltarusasMgqhafa; P 2 peltapafl tarala-s&khed-sarnthavva. 10 P 2 citt&tsittabaccara; J. a second nara is inserted by another hand, agreeing with P 2. 11 J. hitapaka; P 2 hatapamklc. 12 J. viyyTitharo; P 2 viyyathara. 13 P 2 niccam&nauditagotta-gotta-keittan'. 14 P 2 -c& seya. 16 J. ratu-. 15 P 2 pat&lanii. 17 J. -yyotaro; P 2 -jjataro. 18 J. kann4n& 19 J. -iyyotaro; P 2 -ijjataro. ; P 2 kannana. 20 P 2 tCl 21 vuppittha P 2 om. 22 P 2 Himavamnto. autesu vi8esaiM. 23 P 2 melruta. 24 P 2 -ramndamatita. 251 J. talakalelveva 2. ; P 2 kalel 27 J. -niyyotamo; P 2 -nijjatamo. 261 J. ekekke; P 2 ekkekkcama.
5Up
7

3This portion at first omitted in J., is in place in P 2.

(a)

57 V

BSOAS. XII]

KUVALAYAMAL,A

MS. J,

(A.D. 1083)

(b)

PLATE

3.

(c)

[tofacep. 664

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Avarena bhaniam, "Are, kim imakehim yyeva ramaniyakehim; yam <2a> Saggavataraparamaramaniyakam, tam na ullapatha tubbhe. samanamtara paticchita naval-tibhaga nayana bhatta-kataghata2-nivasa sa<2b>si-kala niddhutamata3-nivaha-mathura-dhavala-taramga-ramgavalivahinlm pi bhagavati Bhagirathi 4 ujjhiuna, jammi papa <2c>ka-sata dutthap6 pamo pi.5 Kim bahuna mitta-vatha katanim pi patakani sijjana mettakenam yeva sata sakkarani patassamti.7 Tasu (3a) cceya 8 ramaniya Suranati " tti.9 Tao savvehi vi bhaniyam, "Yadi 10 evam, ta payattatha.11 Tahim ceya vaccamo " tti, bhanamana uppaiya seya-khagga-nimmalam gayanayala<m> Pisaya tti. It may be considered premature to offer a translation of a text in a rare dialect which has not been fully elucidated. But even an imperfect translation gives the reader some idea of the subject-matter and aids the checking of words by their contexts. The style is Gaudi and may be compared with the less elaborate portions of works such as the Vasavadatta of Subandhu. I should like here to express my thanks to my student Mr. Prabodh B. Pandit for some very useful suggestions. [Fol. 58 R 3a] " Here at the great banian tree the Pisacas are conversing.a Then again he stood thinking, "What is their conversation ? " Another Pisaca said in his own language, " Sir, you are saying which region you regarded as (the most) attractive during your wanderings through the world full of hundreds of mountains, rivers, shores, pleasant groves, woods, gardens, cities, towns, and ports. So, what can I say ? This ... (where there is) the blossom of the clusters of newly-sprouted mango-shoots, a tree near fair ladies slowly swinging, a succession of ....b Apsaras with eyes troubled by the collision of moving branches, proud beauties disdained sobbing out their hearts bruised and torn by passion, wandering unharmed by their distresses; it is the extensive garden of the Vidyadharas,c the delight of Vidyadharas chosen by their own choice is the most attractive." Another said, " No, no! (It is where are) divine damsels wandering at their sweet will, beloved ones singing, those who thrill with joy in praises of their lineage, white waters . . . the King of Mountains d with his noble heights chequered with red lotuses and broad slabs of gold is more attractive." [5a] Another said, "How, sir, is this which you have said, well said ? (Where) lovely maidens of the Gods, the Siddhas, and the Vidyadharas are mounted on swings tied by swaying creepers to various Trees of Plenty, virgins chanting songs which make men disquieted are lying replete with happiness, the broad Nandana grove e with its pair of golden deer is more attractive." Yet another said, " If you know not what is the most attractive of attractive
2 P 2 P 2 adds nabha before nava. 3 J. -tdmana. jatdka.tdpotara. 5 P 2 -sataruddhapasopi. a p 2 vahinirmpi bhagavati Bhdgirathz. 6 The ak*aras in J. for ? si and ?jjd are irregular and uncertain; P 2 sijdna. 9 P 2 nammayd Suratattz ti. 8 J., P 2 tasavveya. 7P 2 panassamti; J. omits m. 10 J. 11 P 2 payaddatha. jai. 1

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things, then hearken closely. (Where) Gauri and Siva awaken roused by the bellowing of the bull of the Three-eyed One roving f unrestrained, Hemanto g with its tall, chill, white, icy peak humbled by the descent of Indra's might vouchsafed is the most attractive." Another said, " No, no! (Where there is) a weight of bloom on every tree which sings with the hummings and buzzings of bees fragrant with the abundant pollen of cardamom, clove, and kakkola flower scattered by the cool breezes blowing h from the waters which toss with tidal billows, this, the tract of Coastal Forest is the most delightful." Another said, " Oh, enough of such attractions ! You speak not of what is the supreme attraction. After her descent from heaven ... Lady Bhagirathi leaving her stream with its stages of white waves sweet with their store of nectar cast off by the moon-beams, in which we destroy a hundred sins. Why say more ? Sins of the slaughter of friends have been committed. ... J Among them Suranadi is (the most) attractive." Then all said, " If it is thus, then proceed. Let us go there." So saying the Pisacas flew up to the skies clear as a white sword.
NOTES

a Akkhai (text, footnote 2) is a pure guess, but clearly represents " is " or

" continues ". b In this difficult passage pakkha might be for yakkha, but P 2 also reads pakkha. c Six regions are discussed: The Vidyadharas' Paradise, the Parvata-raja, the Nandana-vana, Hemanto, the Coastal Forest, and the River Ganges. The Vidyadharas are described by H. v. Glasenapp (Der Hinduismus, 109) as a kind of spirit, who resemble men in shape and appearance and often associate with them, living in separate cities in the mountains of the north. They possess great magic powers, which enable them to change their forms and to fly through the air at will. He might have added that they did not exercise these powers until they were taught the Vidyas or Sciences, which then became personalities like Ariel or the familiars of witches. The name is translated by E. Washburn Hopkins (Epic Mythology, 175) as Wizard, a near but not exact equivalent, as Vidyadharas had no power to bewitch others. They could lose their powers in certain circumstances, and were usually warned beforehand by their Vidyas. They then became in all respects like human beings. Sometimes they merely suffered a minor penalty, as in the Vasudevahindi, where a Vidyadhari uses her powers of flying to chase a pea-chick and so is parted from her lover. The belief in Vidyadharas was no doubt derived from dreams, in which flying and change of form play a large part, especially as the dream-life was one of the three planes of existence in Hindu ontology. Vidyadharas are mentioned in the Epics, but their powers are not clearly defined. They are, however, said to be able to diminish their size and to be vihaga or spirits of air.

AN UNPUBLISHED FRAGMENT OF PAIgACi

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Sanskrit literature, as a rule, is content to leave the characteristics of such superhuman beings confused and in the text itself Pisacas are said to fly like Vidyadharas. It was left to the Paumacariya of Vimalasuri, the Brhatkatha of Gunadhya, the Vasudevahindi of Safghadasa, and the Brhatkatha recensionists to develop the idea of the Vidyadhara. Haribhadra in the Samaraiccakaha uses it sparingly, but gives the Vidyadhara the additional powers of invisibility ahd of uprooting trees. Somadeva develops the idea very fully in the Kathasaritsagara, no doubt because the Vidyadhara was the main theme of the Brhatkatha. d The King of Mountains is ordinarily the Himalayas, but in Jain literature is sometimes used for Meru. Hemanto later seems to refer to the Himalayas as the resort of giva, so Meru is more probable here. e The Nandana is the garden of Indra and the Kalpadruma was one of the trees in his paradise. The kanaka-mrgadecoyed Rama away from Sita in the Ramayana, but the pair of golden deer is unknown. f " Roving": J. samcaramttaor samcaramnta,P 2 samcararmta. J. uses both mt and nt, so the second m in the second word has been taken to be an error. Dhemkkemtdrav': cf. Mar. dhemkbellowing of bull, Pkt. dhemki crane, Guj. Hin. dhemk-crane, water-machine (creaking noise). g Hemanto might be a misreading for Hemafigo. Apte gives Hemafiga, Hemadri, Hemagiri as synonyms for Sumeru. But Hemanto seems better (n. 4). h " Blowing": some such word as ubbhiutaor utthita is involved. P 2 has viruta, which apart from suggesting virudha gives no help. i For this theme, cf. fol. 51 (L. B. Gandhi, op. cit., p. 109), " Gleaming white is that holy Ganges of ascetics. Do thou enter it. Then thy name is cleared from the charge of betrayal of friends ", and J. 57 V 4b, piya-mitta-vahakalusiyam attdnayam- vdavemi, " I will destroy myself defiled by the murder of my dear friend ". j The consonantal portions of the first two aksaras are illegible in sijjdna, which appears to be a gen. pl. Patassanti, Pkt. padassanti, is to be preferred as the difficilior lectio to panassamti. Yadi should probably be yati, but the text is never consistent.