[INDOLOGY] sha and kha

Sat Sep 15 00:44:20 UTC 2018

Dear Dominik and colleagues,

(1) Concerning kh / ṣ:

Ulrich  Schneider wrote that the alternation of *kh / *ṣ is due to their
phonetical resemblance in the following article (see attachment; 1954: 580,
n. 22 = 2002: 23, n. 22).

Ulrich Schneider,

1954    “Acht Etymologien aus dem Aggañña-Sutta”, in: *Asiatica:
Festschrift Friedrich Weller*, Leipzig, pp. 575~583  =  2002: 18~26.

2002    *Opera minora*, hrsg. Marion Meisig, Wiesbaden: Harrassowitz
(Beiträge zur Indologie 39).

I asked my teacher, Mr. K. R. Norman, for his opinion on this matter more
than thirty years ago in Cambridge. According to my memo, he said that the
two *akṣara*s, *kh(a)* and *ṣ(a)*, resemble in some Brāhmī scripts.

However, I do not think this confusion is due to writing –– I cannot find
such a script –––, but purely due to phonetical resemblance. *Puruṣa* is
pronounced like *purukha*, while *sukha* is pronounced like *suṣa*. I
assume that both *kh* and *ṣ* were (are?) pronounced as voiceless velar
fricative (x) at least in North (West) India at certain times.

(2) Concerning *jñ /j*

Writing and pronunciation often differ. I wrote about lots of instances of
confusion of *jñāna* / *yāna* in the Lotus Sutra and other early Mahāyāna
scriptures, and assumed that *mahāyāna* originally meant *mahājñāna* (this
word occurs in the older manuscripts of the Lotus Sutra), i.e.
*buddha-jñāna*. Both *jñāna* and *yāna *become as *jāna *or* jāṇa* in
certain Middle Indic as well as modern languages. I wrote elsewhere as
follows (“Vehicle (*yāna*) and Wisdom (*jñāna*) in the Lotus Sutra ––– the
Origin of the Notion of *yāna* in Mahāyāna Buddhism”, in: *Annual Report of
The International Research Institute for Advanced Buddhology at Soka
University*, vol. 18 (2015): 170f.)

OIA. *yāna* (= Pā; Gāndhārī *yaṇa*) becomes *jāṇa* in Prakrit (Pkt.), while
OIA. *jñāna* (> Pā. *ñāṇa*, Gāndhārī *ñaṇa*) develops into *ṇāṇa*, *nāṇa *or
*jāṇa*.(Cf. Pischel: § 276.) Though Turner (CDIAL 5281 *jñāna-*) assumes
that the development *jñāna* > Pkt. *jāṇa* took place under the influence
of the verb *jānāti*, I assume the development *jñ-* > Pkt. *j(j)* might
have occurred by itself (note 1). There are traces of OIA. *jñāna* > Pkt.
**jāna*/*jāṇa*, found in medieval and modern dialects, such as: Old Marathi
*jāṇa* (see DOM, s.v.), Sindhī *jāṇu*, Panjābī *jāṇ*, Gujarātī *jāṇ*,
Kashmiri *zān*, Newāli, Bengali, Hindī *jān* etc. (Turner, loc. cit.). To
sum up, both *yāna* and *jñāna* became **jāna/jāṇa* in Prakrit (note 2).

     1 Cf. *ājñā* > Pkt. *ajja*, *prajñā* > Pkt. *pajjā abhijñā* > *ahijja*;
*vijña* > *vijja* ; *sarvajña* > *savvajja*; *sujñāna* > *sujjāṇa *(cf.
Pischel § 276); *jñānin* > *jāṇi*; *saṃjñā* > *saṃjā*. Cf. also
*Siddhahemacandram
Adhyāna *VIII*, *II 83. *|| jño ñaḥ || 83 || jñaḥ saṃbandhino ñasya lug vā
bhavati | jāṇaṃ | ṇāṇaṃ | savvajjo | savvaṇṇū | appajjo | appaṇṇū |
daivajjo | daivaṇṇū | iṃgiajjo | iṃgiaṇṇū | maṇojjaṃ | maṇoṇṇaṃ | ahijjo |
ahiṇṇū | pajjā | paṇṇā | ajjā | āṇā | saṃjā | saṇṇā || kvacin na bhavati |
viṇṇāṇaṃ |* (Pischel 1877: 53); BHSD, *a-jānaka*, *jānaka.* In the Jain
text *Mahānisīha*, whose language is essentially Jaina Māhārāṣṭrī though
blended with Ardhamāgadhī, we find a part, where *nāṇa* and *jāṇa*, both
Pkt forms of Skt. *jñāna*, occur repeatedly side by side (Deleu / Schubring
1963: 51; translation 120f.).

       2 In the Jaina text *Sūyagaḍa*, § 1.1.1.18, there is a word *jāṇayā*,
which is said to mean “Buddhists” (cf. MW, s.v. 2 *jānaka* “pl. the
Buddhists”). Some relate this form to *yāna*, while others to *jñānaka*.
Cf. Bollée 1977: 75.

Also, some Chinese transliterations indicate that* jñāna* was pronounced
*jāna*, T. 28, no. 1546, 33a. 何者闍那(EH. dźja na > QYS. źja nâ-; <
*jñāna*)秦言智(wisdom)。毘闍那(EH.
bi dźja na > QYS. bi- źja nâ-; < *vijñāna*)秦言識(consciousness). Cf. also a
famous translator’s name, 闍那崛多 Jnānagupta. The Chinese character 闍(EH. dźja
> QYS. źja) was used otherwise to render Indic *jā, jhā*, e.g. 闍毘(*jhāpita*),
闍提 (*jāti*).

Sorry for this long e-mail.

Seishi Karashima

2018-09-15 5:15 GMT+09:00 Dominik Wujastyk <wujastyk at gmail.com>:

> I'm sorry to be lazy, but is it possible to summarize the scholarship on
> ṣ/kh alternation as stating that it is
>
>    - due in some cases to orthographic practice,
>    - in other cases to spoken dialectical variation, and
>    - in yet other cases to the orthographic recording of a spoken form?
>
> In other words, when we see ṣ/kh in manuscripts, it's not automatically
> possible to tell whether we are seeing a valid recording of phonetic /ṣ/ or
> /kh/, or just a scribe writing kh when he sees ṣ in his exemplar or hears
> /ṣ/ in the dictation he's following?  So a critical editor should not
> automatically transcribe vikhaya or dokha as viṣaya and doṣa?
>
> --
> Professor Dominik Wujastyk <http://ualberta.academia.edu/DominikWujastyk>
> ,
>
> Singhmar Chair in Classical Indian Society and Polity
> ,
>
> Department of History and Classics
> <http://historyandclassics.ualberta.ca/>
> ,
> University of Alberta, Canada
> .
>
> South Asia at the U of A:
>
> sas.ualberta.ca
>
>
>
> On Thu, 13 Sep 2018 at 02:36, Jonathan Silk via INDOLOGY <
> indology at list.indology.info> wrote:
>
>> My sincere thanks to all who helped me understand this phenomenon!
>> Jonathan
>>
>> On Thu, Sep 13, 2018 at 4:18 AM, Seishi Karashima via INDOLOGY <
>> indology at list.indology.info> wrote:
>>
>>> Dear Jonathan and colleagues,
>>>
>>>
>>> Concerning* kh* / *ṣ*, cf. Weber, *Über ein zum Weissen Yajus gehöriges
>>> phonetisches Compendium, das Pratijnâsûtra* 1872: 84~85; Pischel § 265;
>>> Oertel, *The Syntax of Cases in the Narrative and Descriptive Prose of
>>> the Brāhmaṇas*, I. *The Disjunct Use of Cases *1926: 56, § 29, ex. 6;
>>> AiGr I, p. 136-137, Nachträge p. 75; *Vedic Variants* II § 295; Renou,
>>> Gr, p. 4; Allen, *Phonetics in Ancient India *1953: 56; Bloch/Master p.
>>> 73; Handurukande 1967: xiii; Kuiper, *Gopālakelicandrikā* 1987: 152~154
>>> ( “the old North indian tradition” “a common interchange arising from
>>> Rājasthānī speech”); BHSD, p. 532, *śeṣita* (für *śekhita*); Masato
>>> Kobayashi, *Historical Phonology of Old Indo-Aryan Consonants*, 2004:
>>> 60 (“/s./ and /kh/ are often confused in some manuscripts and in later
>>> Indo-Aryan languages”); cf. also *A Dictinaray of Old Marathi* (abbr.
>>> DOM) dokha  < Skt. doṣa; viṣaya: DOM:/cf. vikhaya; a-namīkha  : DOM:
>>> “without blinking, vigilantly" < animiṣa; agha-markhaṇa /Skt. aghamarṣṇa
>>> etc. etc.
>>>
>>>
>>> Seishi Karashima
>>>
>>>
>>> 2018-09-12 23:35 GMT+09:00 Madhav Deshpande via INDOLOGY <
>>> indology at list.indology.info>:
>>>
>>>> Dear Jonathan,
>>>>
>>>>      As Professor Girish Jha described, the change of ṣa to kha, except
>>>> in conjuncts with ṭa-varga [ष: खष्टुमृते], is prescribed by the Prātiśākhya
>>>> of the Śukla-Yajurveda and seen in the recitation of this Veda till today.
>>>> This also results in variation like pāṣaṇḍa/pākhaṇḍa.  Certainly, a
>>>> wide-spread dialectal feature.
>>>>
>>>> Madhav M. Deshpande
>>>> Professor Emeritus
>>>> Sanskrit and Linguistics
>>>> University of Michigan
>>>> [Residence: Campbell, California]
>>>>
>>>>
>>>> On Wed, Sep 12, 2018 at 6:41 AM Arlo Griffiths via INDOLOGY <
>>>> indology at list.indology.info> wrote:
>>>>
>>>>>
>>>>> There is frequent reference to the same phenomenon in some of Michael
>>>>> Witzel's "Materials on Vedic Śākhās", his series of articles published in
>>>>> various journals in the 1970s-1990s.
>>>>>
>>>>>
>>>>> Arlo Griffiths
>>>>>
>>>>> ------------------------------
>>>>> *From:* INDOLOGY <indology-bounces at list.indology.info> on behalf of
>>>>> Jonathan Silk via INDOLOGY <indology at list.indology.info>
>>>>> *Sent:* Wednesday, September 12, 2018 12:14 PM
>>>>> *To:* jhakgirish
>>>>> *Cc:* bvparishat at googlegroups.com; Indology
>>>>> *Subject:* Re: [INDOLOGY] {भारतीयविद्वत्परिषत्} sha and kha
>>>>>
>>>>> Dear Colleagues,
>>>>>
>>>>> I am very interested in this equivalence, because what I remember
>>>>> having learned (I am not sure now whether this is the right word) that
>>>>> kha/ṣa "confusion" was a characteristic of Nepalese manuscripts, and that
>>>>> they were to be considered the same (I perhaps learned this from John
>>>>> Brough's lengthy review of Edgerton's Buddhist Hybrid Sanskrit Grammar and
>>>>> Dictionary, if memory serves...). But now it appears that this is not a
>>>>> "quirk" of Nepalese scribes but an instance of a wider phonologically
>>>>> motivated fusion?
>>>>>
>>>>> Curious, Jonathan Silk
>>>>>
>>>>> On Wed, Sep 12, 2018 at 6:51 AM, jhakgirish via INDOLOGY <
>>>>> indology at list.indology.info> wrote:
>>>>>
>>>>> Dear colleagues
>>>>> Sorry for the mistake due to haste.Both snushaa and snokhaa have the
>>>>> meaning
>>>>> daughter-in-law and not grand daughter.
>>>>> Girish K.Jha
>>>>>
>>>>>
>>>>>
>>>>> Sent from my Samsung Galaxy smartphone.
>>>>>
>>>>> -------- Original message --------
>>>>> From: jhakgirish <jhakgirish at gmail.com>
>>>>> Date: 9/12/18 10:16 AM (GMT+05:30)
>>>>> To: Indology <indology at list.indology.info>,
>>>>> bvparishat at googlegroups.com
>>>>> Subject: {भारतीयविद्वत्परिषत्} sha and kha
>>>>>
>>>>> Dear colleaguesThere is a sutra in Shukla yajuh praatishaakhya i.e."
>>>>> shah khah tumrite" It means retroflex sha is pronounced as kha except
>>>>> combined with the group t(tavarga).Hence in Shuklayajurveda it is
>>>>> pronouncedas kha. But in kashta,vishnu,etc. It is pronounced as sha.Almost
>>>>> all over India it is pronounced as kha in Shuklayajusha. I would like to
>>>>> mention that in our Mithila(North Bihar) retroflex sha is not only
>>>>> pronounced in Shuklayajusha but in ClassicalSanskrit too pronounced as kha
>>>>> and also inMaithili Language( a modern Indo-Aryan).It would not be out of
>>>>> the context what I would say.It has been coming from the Indo-European
>>>>> period.There is a Russian parallel "snokhaa" which resembles Sanskrit
>>>>> "snushaa" but both have the same meaning i.e.grand daughter.RegardsGirish
>>>>> K.JhaRetd. Univ.ProfessorDept of SanskritPatna UniversityPatna:India
>>>>> 800005(Residence-Kolkata:India)Sent from my Samsung Galaxy
>>>>> smartphone.-------- Original message --------From: V Subrahmanian <
>>>>> v.subrahmanian at gmail.com> Date: 9/12/18 7:06 AM  (GMT+05:30) To:
>>>>> BHARATIYA VIDVAT <bvparishat at googlegroups.com> Subject: Re:
>>>>> {भारतीयविद्वत्परिषत्} Re: पुरुषसूक्तम् -- शुक्ल यजुर्वेद On Wed, Sep 12,
>>>>> 2018 at 6:23 AM Shashi Joshi <shashikgp at gmail.com>
>>>>> wrote:Interestingly this same ष ---> ख pronunciation transition is seen in
>>>>> Rajasthan. My grandfather would say words likeखडयन्त्र (षड्यन्त्र )पुख्य
>>>>> (पुष्य नक्षत्र)सुखेण (सुषेण in Hanuman Chalisa)लक्ष्मी becoming लकुमी is
>>>>> common in Kannada poetry.  ಏನು ಧನ್ಯಳೋ ಲಕುಮಿSubmitted by
>>>>> shreekant.mishrikoti on Tue, 06/01/2009 - 03:19(ರಾಗ ತೋಡಿ ಅಟತಾಳ)ಏನು ಧನ್ಯಳೋ
>>>>> ಲಕುಮಿಎಂಥ ಮಾನ್ಯಳೋಸಾನುರಾಗದಿಂದ ಹರಿಯತಾನೆ ಸೇವೆ ಮಾಡುತಿಹಳೋ ||ಪ|-- You received
>>>>> this message because you are subscribed to the Google Groups "भारतीयवि��
>>>>>
>>>>>
>>>>>
>>>>>
>>>>> Sent from my Samsung Galaxy smartphone.
>>>>>
>>>>> _______________________________________________
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>>>>>
>>>>> --
>>>>> J. Silk
>>>>> Leiden University
>>>>> Leiden University Institute for Area Studies, LIAS
>>>>> Matthias de Vrieshof 3
>>>>> <https://maps.google.com/?q=Matthias+de+Vrieshof+3&entry=gmail&source=g>,
>>>>> Room 0.05b
>>>>> 2311 BZ Leiden
>>>>> The Netherlands
>>>>>
>>>>> copies of my publications may be found at
>>>>> https://leidenuniv.academia.edu/JASilk
>>>>> _______________________________________________
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>>
>>
>> --
>> J. Silk
>> Leiden University
>> Leiden University Institute for Area Studies, LIAS
>> Matthias de Vrieshof 3
>> <https://maps.google.com/?q=Matthias+de+Vrieshof+3&entry=gmail&source=g>,
>> Room 0.05b
>> 2311 BZ Leiden
>> The Netherlands
>>
>> copies of my publications may be found at
>> https://leidenuniv.academia.edu/JASilk
>> _______________________________________________
>> INDOLOGY mailing list
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