buddhist hybrid sanskrit words in aśvaghoṣa's kāvyas

Buddhist Hybrid Sanskrit Words in Aśvaghoṣa's KāvyasAuthor(s): Yoshito S. HakedaSource: Journal of the American Oriental Society, Vol. 82, No. 2 (Apr. - Jun., 1962), pp. 150-163Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/597918 .

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150 MALAMAT: Mari and the Bible

heritance portion (nahala(h)) of the people of Israel shall not be transferred from one tribe to another; for every one of the people of Israel shall cleave to the inheritance portion of the tribe of his fathers" (Nu. xxxvi, 7).

The same principle is also attested by the rulings governing land redemption which form part of the Mosaic laws concerning the jubilee year (Lev. xxv, 13, 25-28). According to these, a plot of land cannot be sold in perpetuity, but reverts to its original owner in the jubilee year; in other words, only a kind of lease is legally permissible.36 The same is true of the hereditary share of the future ruler of Israel, in the vision of Ezekiel. Whereas the land which he gives as an inheritance to his sons remains in their permanent possession, "if he makes a gift out of his hereditary portion (nahalatd) to one of his servants, it shall be his to

the year of liberty; then it shall revert to the ruler (nuss )" (Ezek. xlvi, 16-17). Yet the legal ideal of the institution of patrimony was not merely a matter of purely theoretical reasoning. The te- nacity with which individual Israelites clung to their ancestral plots of land, even in later times, is amply demonstrated by the story of Naboth's vineyard (1 Ki. xxi, 1-15).

In the last analysis, the whole concept of the patrimony was a product of the structure of the patriarchal-tribal society. This explains why such an institution is not attested in Mesopotamian society which was organized on an entirely different, non-gentilic pattern.37 Here great impor- tance was attached to the freedom of the individual and to a liberal policy with respect to sale and purchase of land, principles which were diametrically opposed to the ideals implicit in the institution of the patrimony.33

36 Note the revealing exemption from the jubilee laws concerning a dwelling house bought in a walled city, which does not revert to its original owner, in contrast to " the houses of the villages (4,aferim; see above, p. 147) that have no wall around them," which "shall be reckoned with the fields of the country " (Lev. xxv, 29-31). We have here a step in the direction of the urban social order and this necessarily involves a liberalization of the land laws.

31 For other instances of the Israelite-Mesopotamian dichotomy see especially E. A. Speiser, JBL 79 (1960), p. 157.

88 To express the concept of land transfer by inheritance the Akkadian language went no further than the phrase zittam ztzum, " to take a share, to distribute a share "; cf. now CAD, Vol. 21, s. v. z4zu and zittu.

BUDDHIST HYBRID SANSKRIT WORDS IN ASVAGHOSA'S KAVYAS *

YOSHITO S. HAKEDA COLUMBIA UNIVERSITY

AMVAGHOSA OCCUPIES A UNIQUE POSITION in the history of Sanskrit literature as the most im- portant Sanskrit Buddhist poet and the oldest poet of the classical poetry in kdvya style whose poems have been preserved. The works which entitle him to this honorable position are two kdvyas which

have been agreed upon as being his by those who have studied Asvaghosa's works: i. e., the Buddha- carita and the Saundarananda.

Since the publication of the Buddhacarita in 1893 (edited by E. B. Cowell) and the Saunda- rananda in 1910 (edited by M. H. Shastri), both works have been investigated by many indologists, such as 0. B6thlingk, C. Cappeller, H. Jacobi, M. S. Levi, H. LUders, J. S. Speyer, L. de la Vallee Poussin, F. Weller, etc. Utilizing these results of the study of Asvaghosa by his predecessors, E. H. Johnston edited and published the Saundarananda in 1928 and the Buddhacarita in 1935, thereby laying the foundation for the study of Asvaghosa's works of poetry.

* This paper is a portion of the dissertation entitled, "Characteristics of the Language of the Epics of Asva- ghosa Especially as Compared with That of the Epics of Kalidasa," presented to the Faculty of the Graduate School of Yale University in candidacy for the Ph. D. degree in 1960. I wish to express my deepest gratitude to Professor Paul Thieme who so painstakingly guided me throughout the preparation of this dissertation and to Professors Johannes Rahder and Paul Tedesco for giving me helpful advice and constant encouragement.



HAKEDA: Buddhist Hybrid Sanskrit Words 151

The object of this article is to present in a clear and easily checkable way, using Johnston's texts, a collection of Buddhist Hybrid Sanskrit (hence- forth abbreviated BlSkt) words found in Asva- ghosa's two kdvyas and to discuss each word as necessary. In the past it had been noted that the kdvyas contain BHSkt words but there has not been made any specific investigation of these words. As Buddhist subjects are dealt with in his poems- i. e., the life of the Buddha and the conversion of Saundarananda-the use of certain technical terms pertaining to Buddhism is unavoidable. His BHSkt, however, is not limited to religious terms, but some are simply accepted usages by the Bud- dhists: e. g., yena . . . tena, 'where . . . there,' pratgeva, 'how much more or less,' etc. With genius such as that of Asvaghosa, these nonre- ligious BlSkt words could have been substituted by regular Sanskrit expressions if he chose to do so in order to conform to the traditional Sanskrit grammar. Therefore, the rather free use of non- Sanskrit words is one of the characteristics of Asvaghosa's Sanskrit.'

The selection of the words discussed is mainly based on Edgerton's BHSD (Buddhist Hybrid Sansicrit Dictionary); that is, those words in Asvaghosa that are given in the Dictionary are considered to be BHSkt words. Nevertheless, words which are not given in our Sanskrit dictionaries or in Edgerton's Dictionary but which seem proper to be classified under this heading are also included. Edgerton's Dictionary gives reference to the Buddhacarita and to the Saundara- nanda only in rare instances.2

When a BHSkt word found in Asvaghosa has a Pdli correspondent, the PAli form will be given. Those words occurring only in BHSkt and having no Pdli correspondents will be indicated by an asterisk and some discussed as to their significance at the end. A word used by Asvaghosa that has a

Pali correspondent but is neither found in BHSkt nor in Sanskrit likewise will be discussed.

1. Alcanistha m., a class of Buddhist deities, B. (Buddhacarita) 5. 47. Pali, Alcanittha.

2. aksaracintalca m., a grammarian, S. (Saunn- darananda) 12. 9. Pali, alcharacintaka.

This is most likely its only occurrence in San- skrit literature since it is not given in PW (Biiht- lingk und Roth, Sanskcrit Wirterbuch), NSW (Schmidt, Nachtrdge zum Sansicrit Wdrterbuch), BHSD, Mvy (Mahivyutpati). The Patli correspondent, akkharacintalca, occurs a few times. Cf. CPD (Anderson et al, A Critical Pdli Dic- tionary), PTSD (The Pali Text Society's Pali- English Dictionary) s. v.; both dictionaries define it as 'a grammarian.' S. 12. 9:

babhfiva sa hi samvegah sreyasas tasya vrddhaye/ dhatur edhir ivai~chyate pathito'1csaracintakaih// Johnston translates: 'For that agitation enured

to increasing his tendency towards the highest good, just as the root edh is said by grammarians to take vrddhi in its verbal form.'

In the notes of the text (p. 155) Johnston points out: "The reference is to Pan. 6. 1. 89 which lays down that the roots edh and i take vrddhi in exception to the general rule."

Pan. 6. 1. 89 etyedhatyiithsu (at 87, vrddhis 88): 'when a or a precedes and eti, edhati or izh- fol- lows, (not gu.iia but) vrddhi is substituted for the preceding and following sound.' It is doubtful whether Johnston's explanation is correct. Asva- ghosa seems to refer to Panini's use of the form edhati, instead of simple edhi, and to suggest that this dkhydta form is used 'for luck (vrddhaye).'3 If so, the following translation would be proposed:

'For that agitation became (conducive) to the increase of his weal as the root edh is (conducive) to luck (prosperity) when recited in the finite form by the grammarians.'

Akcsaracintaka can be understood as originally meaning 'worrying over (the saving of) syllables.' Cf. the famous later saw: ardhamatraldghavena putrotsavam manyante vaiydkaranath.

3. atindmayati to cause (time) to pass, to spend (time) S. 14.20d (nis'm apy atinamayeh, 'You should spend the night also'); S. 14. 32ab (piirvam yamam . .. atindmya . . ., 'After having spent the first watch . . . '). Pali, atinameti.

1 The fact that he was an Easterner who lived two or three centuries earlier than Kalidasa might be a clue as to why this divergence from the western Pdninian system of grammar exists in his Skt. In the colophon of the Saundarananda, it is stated: saketakasya . . . mahakaver . . . krtir iyam, 'This is the poetical work of the great poet of Saketa (AyodhyA).'

2 In his list of texts from which BHSkt forms were cited (Buddhist Hybrid Sanskrit Grammar and Dic- tionary, Vol. I, p. xxvi). Edgerton gives the Buddha- carita with the remark: " The language is standard Sanskrit; a few words, chiefly religious, are cited by chapter and verses." aught by Prof. P. Thieme.



152 HAKEDA: Buddhist Hybrid Sanskrit Words

4. adhvan 4 time, S. 15. 32 (atite'dhvani, 'in past time'). Pali, addhan, addhana.

5. anurodha-virodha compliance and aversion (one of the pairs of opposites from which the perfected ones are freed), S. 13. 48. Pali, id. Cf. S. 17. 6Tb (na me'nurodho'sti kuto virodhah, 'I have no more compliance, still less aversion').

6. anusamsa a benefit, B. 6. 12. Pali, &nisamsa (PTSD comments, 'B. Skt. distorted to anu- sarnsa').

From Pali inisamsa, &nrsamsa (S. 2. 40) can be expected but not anusaamsa. B. 6. 12:

ity uktva sa mahabahur anusaamsacikirsaya/ bhiisandny avamucya asmai samtaptamanase

dadau// Johnston translates: 'With these words the

mighty prince unloosed his ornaments and gave to Chandaka, whose mind smarted with sorrow, in order to do him a benefit.'

The original reading, &nVsamsa, was emended by Johnston to anusaamsa. The Tibetan translation indicates anusaamsa (rjes-su-bshgs-pa: rjes-su, anu; bshgs-pa, samsa). Edgerton also supports this emendation (see BHSD s. v.).

7. anusaya m., propensity, S. 9. 51, 15. 5, 17. 58. Pali, anusaya.

8. abhijiAi f., higher or supernatural knowledge, intuition, S. 15.69, 16. 1. Pali, abhififii.

9. akimcanya (1) one who is in a stage called akimcanyayatana (taken from BHSD), B. 12.63. (2) nothingness, B. 12. 85. The word occurs in this sense in MIbh.; see MW (Monier-Williams, A Sanskrit-English Dictionary) s. v.

10. *ajavam.njavatat f., a state of coming and going, B. 12. 41. B. 12. 41cd:

ajavamjavatam hitva prapnoti padam aksaram 'After having abandoned the state of coming

and going (in samsara), one obtains the permanent position.'

This word is omitted in Tibetan translation. Chinese renders it as sheng-lao-ssu, 'birth, old age, and death.' Cf. BHSD s. v.

11. ajiia f., perfect, esoteric knowledge, S.17. 65. Pali, anna. S. 17.65ab:

tasya ajnaya karunikasya sastur hrdistham utpatya hi rdgasalyam

'For, after having extracted the arrow of pas-

sion (staying) in my heart by the esoteric knowledge of that compassionate Teacher.'

12. dtmabhdva m., being, personality, B. 5.42. Pdli, attabhdva.

The usual meaning of dtmabhdva in BHSkt according to Edgerton is 'body.' B. 5. 42cd:

sravandAgavilocanatmabhdvdn vacanasparsava- purgunair jahdra

'He attracted their ears, limbs, eyes, and beings with his speech, touch, beauty and excellent quali- ties.'

In this context, tmabhtva as 'body' does not seem to be acceptable. Cf. E. Conze, Vajracche- dikae (Serie Oriental Roma XIII), p. 100 s. v.

13. Jbhoga m., effort, earnest application, S. 17.52. Pdli, id.

14. *dmukhibhfUa adj., became present, S. 12. 18 (... jnAtva ... sreyas ... amuklhbhitam .... 'recognizing the highest good became present . . . '). There is no Pali correspondent. Cf. BHSD armukhibhavati.

15. Jlambana n., object (of consciousness), B. 12. 86 (tlambane . .. samjiAsamjie, dual); object (of mind), S. 15.2 (cittam alambanaparcyanam). Pali, rammana.

Edgerton gives 'object of sense' (see BHSD s. v. definition 2), but in Asvaghosa it designates the object of consciousness or mind.

16. ilaya attachment, S. 12. 22 (loke'sminn Jlayardme, 'in this world whose delight is in attachment'). Pali, id.

17. ds'aya intention, disposition. B. 3. 34; S. 12. 18, 13. 46. Pdli, dsaya.

The word is used in these senses in Skt, but it occurs in the later works, such as Prabodhacandro- daya, Kathds., Paica. (MW). PW gives no reference.

18. *asraya mi., body, B. 13. 18; S. 6.45, 16. 21, 18.43.

According to Edgerton dsraya as 'body' belongs to BllSkt. The corresponding Pali forms are assaya, 'resting place,' and dsaya, ' (1) abode, (2) inclination, (3) outflow' (see PTSD s.v.).

19. alsrava m., on-flow, evil influence, B. 5.10 (an-&srava), S. 16. 3, 16. 5, 16. 46, 16. 47, 18. 49. Pali, dsava.

20. i'hja (an-ihja) adj., mobile, S. 17.52 (for other spellings in Pali and in BHSkt, see BHSD, 4Gender will be left blank when it is not certain.




aniniya). PW gives aniinga and anihgya, but not anifija.

21. *ti'jakatva n., alteration, mobility, S. 17. 53: yatrefijilam spanditam asti tatra yatrasti ca

spanditam asti duhkham/ yasmdd atas tatsukham ifijakatvat pras'ntikama

yatayas tyajanti// 'Where there is unsteadiness there is motion

and where there is motion there is suffering; therefore, ascetics who long for tranquility give up that pleasure from there (atas = dhyandt, arising from the trance, see S. 17. 52) because of its alteration (constantly changing nature).'

Neither iiijaka nor i-jakatva is recorded elsewhere according to PW, MW, BHSD, PTSD. iiijakatva is derived from iiijati, 'to move, stir,' which is common in both Pali and BHSkt. Cf. Nos. 20, 22.

22. ifijita n., unsteadiness, movement, S. 11. 22, 17. 53, 18.17. Pdli, id. Example, cf. No. 21, S. 17. 53a.

23. ii-jayati to move, disturb (trans.), causative of ihjate or -ti, S. 17. 52 (see BHSD s. v.). PTSD gives iiijati but not the causative.

24. idamrpratyayata f., a state of having this as its cause, S. 16. 64. Pdli, idappaccayat&.

25. *uddhava m., excitement, S. 7. 48, 13. 38, 16. 54, 16. 57, 16. 59.

Edgerton defines in BHSD s. v.: 'Perhaps pride, arrogance; or excitement (in some passages the context seems more favourable to this).' There is no Pali correspondent. In Asvaghosa the context calls for the meaning 'excitement.' For example, S. 7. 48cd:

yasyoddhavo na dhrtir asti na santir asti cittrapradipa iva so'sti ca nasti caiva 'He exists (as a mendicant in appearance only)

-but does not exist (as a true mendicant) like a lamp in a picture-as an excited one whose firm- ness does not exist and whose peace does not exist (in excitement one is not firm and one is not in peace).'

Here, cittrapradipa, as a lamp in a picture, suggests the condition of unreality, and, as a varie- gated lamp or inflamed lamp, the condition of excitement.

26. *upakara adj., beneficent, useful, valuable, S. 18.64cd:

tad buddhvd M-mikarm yat tadavahitam ito grah yam na lalitam

pamsubhyo dhttujebhyo niyatam upakaram camikaram iti

Johnston translates: 'Let the reader understand this and study attentively in it that which leads to tranquility and not that which is merely plea- surable, as only the residue of gold is taken after it has been separated from the metal dust.'

In his notes Johnston states (S., p. 163): "upakara is not met with elsewhere nor is there any obvious amendment of it, so that its exact sense is uncertain." Edgerton gives upakara as 'beneficent,' referring to Bdh (Bodhisattvabhftmi), Sakraprasana-siitra from Turfan, and MSV (Miila-Sarvastivatda-Vinaya) from Gilgit as sources in which the word appears. The translation of this passage by Hultzsch as 'wie aus Metallstaub das (darin) enthaltene wertvolle Gold' (ZDMG 74, p. 293) seems to be correct. There is no Pali correspondent.

27. upadhi (1) substratum of continued existence; attachment, bond uniting one to existence; (2) material things (given by Edgerton); de- terminants of existence (translated by Johnston), S. 3. 14. Pdli, id.

upadhi appears once in Asvaghosa; therefore, the exact meaning is difficult to determine. S. 3.14:

sa hi dosasagaram agddham upadhijalam &dhi- jantukam/

. . . tatdra . . . // 'For, lie crossed over the ocean of evil, which

was not shallow, whose water was the substratum of continued existence and whose creatures were worries.'

28. upanisad f., cause, basis, S. 13. 22, 13. 23, 13. 24, 13. 25, 13. 26. Pali, upanisa. Example, S. 13. 22ab:

mokcsasyopanisat saumya vairdgyam iti grhyatam 'It is to be understood that the cause of de-

liverance is the freedom from passion, 0 dear one.' 29. upaniyate to be brought to an end (see

BHSD upanita), S. 9. 8. Pali, upaneti. S. 9. 8ab: himatapavyadhijaraksudadibhir yadapyanarthair

upaniyate jagat 'Since the world is brought to an end by calami-

ties such as cold, heat, disease, old age, hunger, etc.'

Johnston emended upanlyate to upamiyate in the text, but reverted to the original form in the footnote of his translation.




30. upapatti f., birth (rebirth), B. 9. 56, 14.4, 14.9; S. 2.48, 3.38, 16.24. Pdli, id.

31. *urnabhrg f., a tuft of hair between the eyebrows of the Buddha, B. 1. 60 (sornabhruvam, acc.).

The common expression for this tuft of hair, which is one of the thirty-two special marks of the Buddha, is iirna or firna~kosa (see PTSD unna and unnd, BHSD ftrndakosa).

The Tibetan translation, smin-ma mdzod-spur- bcas (sa-bhr&-kosa-loma), probably indicates sornabhruvam. In Chinese it is simply translated as pai-hao, 'a tuft of white hair between the eyebrows.' Since sornabhruvam is in the beginning of Upajati, it is metrically possible to read as sorndbhruvam. However, neither firnabhrii nor iirnabhr& seems to be known elsewhere of this passage.

32. rddhi f., supernatural power, S. 3. 26, 16. 2. Pdli, iddhi.

33. auddhatya n., frivolity, in the double sense of amusement, idle sport, and mental indolence, lack of seriousness of mind (in Skt only 'haughtiness') (definitions are taken from BISD), S. 11. 20. Pdli, uddhacca. S. 11. 20:

yadi ... idam satyam ... / auddhatyam atha valctrn-am abhidhdsyami tat-

tvatah// 'If it is true . . . or if it is the amusement of

talkers, I will tell you in accordance with the truth.'

auddhatya in this passage refers to the statement of the preceding verse: 'You are said that you are practicing Dharma in order to obtain an Apsaras.' Johnston translates auddhatya as 'the talk of gossip.'

34. *aupeksikca adj., leading to indifference, belonging to equanimity, S. 16. 57. S. 16. 57ab:

aupecsikaitm napi nimittam istam layam gate cetasi soddhave va

'The symbol (of meditation) leading to indifference is not desired when (your) mind is inactive or excited.'

PW, PWK, NSW, MW, and BHSD do not give this word. There seems to be no Pali correspondent. aupekcsika is one of the peculiarities of Asvaghosa's Skt not known elsewhere. Since upekcsin is not recorded, aupekcsika supposedly is derived from upekcsa.

35. kathamkcatha f., doubt, S. 18. 8 (kcathamkca-

thabhava, 'a state of having a doubt'); a-katham- katha (bahuvrihi comp.), S. 2.32, 3.39, 17.27. Pali, id.

36. kali mi., sin, evil, S. 8. 30, 9. 35. Pali, id. Cf. Ragh. 9. 33, kaliketmajit; Mall. gives 'kalaho dvesa ucyate Amarah.'

37. Idmaguna m., objects of five senses, B. 5.15 (pi.). Pali, id.

38. kamadhatu m., the sphere of desire, S. 17. 41. Pdli, id.

39. kayasaksin personal witness, S. 17. 34. Pali, kiyasakkhi.

40. *kijm bata ind., how much more (or less), B. 13. 12; S. 3. 30, 7. 25, 17. 65, 18. 51. kim bata, in the sense of kim u or kim punar in Skt, is not recorded in PW, NSW, BHSD, PTSD, etc. Ex- amples, B. 13.12ed and S. 3.30:

sa cabhavac chantanur asvatantrah ksine yuge kim bata durbalo'nyah

'And Santanu became without control; how much more so would the other powerless one in a decaying period.'

na jihimysa su ksmam api jantum api parava- dhopajivanah/

kim bata vipulagunah kulajah sadayah sada kim u muner upasaya// (Metre: Udgata)

'Even he, whose livelihood was killing others, did not kill even a small creature; how much more so a man of good family with great virtues, still more so he who was always merciful by serving a sage.'

Here it is clear that Asvaghosa uses kim bata in the sense of kim u, as kim bata can be replaced by kim u.

41. kuhana or kuhana hypocrisy, S. 13. 14 (kuhanadinam, gen. pl., 'of hypocrisy, etc.'). Pali, kuhana, kuhana. In Skt. it is only in Lex.

42. kausidya n., sloth, S. 16.96. The neuter abstract noun of kusida. Pali, kosajja.

43. klista adj., soiled, impure, pp. of klisyati, S. 2.21 (klistakarman, 'an impure deed'). Pali, kilittha.

44. klesa m., defilement, impurity, depravity, S. 5.15, 8.62, 13.50 (-agni), 14.37, 14.52, 15.24 (pari-), 15. 68, 16. 21, 16. 29 (-ksaya), 16. 32 (-pariksaya), 16. 34 (-ankura), 16. 35, 16. 49 (-parihana), 16.71 (-gana), 16.d86 (-prahana), 17.1 (prahana), 17.17 (-dru~ma), 17. 23 (-ari),




17.24 (-camii), 17.28, 17.35, 18.29 (-agni). Pali, 7kilesa.

In S. 2. 21 kes'a is used in the sense of 'tor- ment' as it is in Kdliddsa in Kum. 3. 5, 5. 86, and in Ragh. 12. 76, 13. 13, 14. 5, 16. 60, 18. 50.

45. Ichila n., hardness or harshness (of mind), S. 17. 26 (cetahlchilani). Pali, id.

In Kaliddsa Ichila is used only with respect to a road which is difficult to pass: in Kum. 2.45 (Ichilh- bhiite pathi, loc.); Ragh. 11. 14 (lchilikrte pathi, lobc.); Ragh. 11. 87 (Ichili crtd svargapaddhatis).

46. *jehriyate to be much ashamed, S. 7. 1 (jehriyamana), 10.41 (id.).

Whitney's Roots gives 'jehriyate, C.' Edgerton gives in BHSD: 'jehriyate (nowhere else recorded; intens. to hri-), is much ashamed: -yate Mvy 1829; -yante Divy [Divyavadana] 39. 7; -yamruna SP [Sadharmapundarzica] 108.6.'

47. tatha adj., true, S. 17. 26. Pdli, id. S. 17.26:

dryair balaih paccabhir eva panca cetahkchilany apratimair babhaiija/

mithydaiganagamsn ca tath&Aganagair vinirdu- dhvcvastabhir eva so'stau//

Johnston translates: 'With the five unequalled noble powers he burst asunder the five obstructions of the mind and he put to flight the eight elephants of the constituents of the false path with the eight elephants of the constituents of the true path.'

In the notes of the text (p. 161), Johnston states, "In c Asvaghosa is apparently using tatha as an adjective as in Pali" (see PTSD tatha, 'adj. true, real'). Here it is not clear whether Asva- ghosa used tatha or tatha. However, as tathata, 'truth,' is common in Buddhist Sanskrit literature, tatha, 'true,' can be expected especially in the context as tatha is used in contrast to mithy&.

48. dasabala mi., epithet of the Buddha, S. 4.46. Pali, dasabala.

49. durgati f., evil destiny, B. 14. 10; S. 17. 35. Pali, duggati.

50. dosa m., hatred, B. 2.39 (raga-), 5.18 (rdga-). Pali, dosa.

Because dosa is used in combination with raga, dosa must necessarily be dvesa in Skt. It is not certain whether Asvaghosa used dosa instead of dvesa or the change was made by the copyists. According to the reference given by Edgerton in BHSD s. v., dosa, for Skt dvesa, occurs in BHSkt.

51. *drpti? S. 14.14:

evam abhyavahartavyam bhojanaiy pratisafn- khyaya/

na bhitsartham na vapuse na maddya na drp- taye//

Johnston translates: 'So food should be eaten with circumspection, not to obtain splendour or beauty of form or out of intoxication or wanton- ness.'

In the footnote of his translation, Johnston states: "The second line corresponds to a very common cliche in the Pali canon (e.g. Majjhima 1. 10),5 which is explained at length at VM [Visud- dhimagga], 31. drpti does not occur elsewhere in Sanskrit and is equivalent of Pali dava."

Pradrpti f., 'haughtiness, arrogance,' is found in RV, but drpti is nowhere recorded, according to PW, PWK, NSW, MW, BHSD. Johnston's opinion that drpti is equivalent of Pali dava ('sporting, play,' see PTSD dava, NSW, and BHSD drava) is not etymologically convincing. If Johnston is correct, drpti in the sense of dava of Pali is an unusual word. Probably drpti is an incorrect form of trpti f., 'satisfaction.'

52. drsti f., (1) false view, heresy, S. 18. 7 (drsticalya, 'an arrow of false view'); (2) view or theory, S. 3. 39 (-paris'uddhadrsti, 'purified theory'); S. 17. 27 (&tmadrsti, 'view that dtman exists, or dtman theory'). Pali, ditthi.

53. *dauh'slya n., a state of having a bad character or ill-behavior, S. 15.14.

Though dauhsilya, derived from duhsila, is not recorded in PW, NSW, BHSD, it is common in Buddhist Sanskrit literature. Cf., as an example, Dasabhiimika-siitra, Glossary (J. iRahder), p. 82.

54. dharma m., (1) characteristic, quality; (2) state of existence, condition of being (given by Edgerton in BHSD s. v.). Pali, dhamma.

(1) characteristic, quality. Example, B. 3. 58cd: kimn kevalo'syaiva janasya dharmah sarvapra-

jancmim ayam idrso'ntah (After having seen a dead man, Siddhartha

asked the charioteer) : 'Is this the sole characteristic of that man, (or) is such the end of all people ?'

(2) state of existence, condition of being. Ex- ample, S. 16.26ed:

6 The idea may correspond but not the language, at least in Majjhima 1. 10. Cf. English translation by Rhys Davids, Dialogues of the Buddha, II, pp. 327 ff.



156 HAKEDA: Buddhist Hybrid Sanskcrit Words

...s ntarn sivarn saksikurusva dharmarn tr&snvirdgam

'Realize the condition of being (or make the condition of being to be present) which is peaceful, auspicious, free from the passion of desire . .

Dharma is one of the most frequently used words in Asvaghosa. It occurs in about eighty different instances where the meanings are not distinguishable from the classical Skt; e. g., moksadharma, rd-jadharma, dharmakdma, dharmabhrt, etc.

55. dharman n., nature, character, characteristic (at the end of bahuvrihi comp.). Dharman n. at the end of a compound occurs not only in Vedic but also occasionally in later Skt; e. g., Mbh. 3. 15974, Hariv. 4761, oSak. 40. 4, etc. (cf. PW s. v., Wackernagel, Altindische Grammatik II. 1 ? 40a, and Pan. 5. 4. 124). Since it is found rather frequently in Asvaghosa, all occurrences in his epics will be collected here.

A: B. 4. 57c: jagati vyddhidharmani, 'In the world whose characteristic is sickness.' B. 4. 89a: mrtyuvytdhijaratdharma (nom. sing.), 'One whose characteristics are death, sickness, and old age.' B. 5. 12b: vyddhijardvinasadharma (nom. sing.), 'One whose characteristics are sickness, old age, and death.' B. 12. 70cd: manye prasavadharmdnam bija- dharmdnam eva ca (acc. sing.), 'I regard (the soul) as one whose nature is to give birth and whose nature is like that of a seed.' S. 15. 8: anityt mosadharmdno riktd vyasana- hetavah/ . . . klmdis . . . /7 (nom. pl.), 'Passions are impermanent, are of the nature of a thief, empty (of real value), the causes of calamity S. 18. 1Od: . .. .okadharm& (nom. sin.) S. 18. 55d: visistadharma . . . (nom. sing.)

B: Dharman n. in comp., drstadharman, S. 17. 27. Edgerton gives in BHSD drsta-dharma mi., 'the visible world, the present life,' but not drstadharman n. PTSD gives a rather vague formulation: 'dittha 3, (adj.) visible, deter- mined by sight, in conn. with dhamma meaning the visible order of things, the world of sensation, this world. Usually in cpds. (- o): of this world, in this world-ditthadhamma Yin ii, 188, etc.' S. 17. 27:

athdtmadrstim sakaldm vidhiiya catursu satyesv akathamkathah san/

visuddhas'lavratadrstadharma dharmasya pfirvam phalabhImim dpa//

Johnston translates: 'Then by shaking off entirely the theory of the existence of the self, by becoming free from doubt in the four Truths and by taking the true view of the discipline to be followed, he reached the stage of the first fruit of the Law.' The free translation of the pdda c is difficult to understand.

Visuddhastilavratadrstadharmat is a bahu- vrlhi comp. whose first member is visuddha. Drstadharman must be understood also as a bahuvrihi comp., 'that whose features (quali- ties) are visible=visible world, present world, corporal life.' Thus, this compound should be analyzed as 'he whose morality, vow, and corporal life were purified.'

Although drstadharman n. is not given in BHSD, it is certain that the word belongs to BHSkt.

56. nandi f., joy, S. 16.44 (-csaya), 16.45 (-rajas). Pali, nandi, nandi, Skt, nandi.

57. ndma adv., pretendingly, B. 4.29; S. 4.15, 4.17.

The use of nama as such is noted by Johnston in the footnote of his translation, B. 4. 29. This peculiar use, according to Edgerton, also appears in Jm (JdtakamdUt) 20. 9, 143. 21 (see BHSD s. v.) . For example, B. 4. 29:

madendvarjit& nama tam kds'cit tatra yositah/ kathinaih pasprs'uh pinaih samhatair valgubhih

stanaih// Johnston translates: 'Then some of the young

women there, pretending to be under the influence of intoxication, touched him with their firm, rounded, close-set, charming breasts.'

58. nirmdtna transformation, supernatural creation, B. 10.19:

tam ripalaksmya ca samena caiva dharmasya nirmanam ivopavistam/ narendrah . . . upatasthe//

'The king ... approached him who was sitting with his beauty of shape and in peace like the transformation of Dharma.'

Tibetan gives chos kyi sprul-pa, 'the transformation of Dharma'; Chinese, fa-hua-shen, 'trans- formed body of Dharma.' Johnston translates it as 'some being magically projected by Dharma'; Edgerton, 'sitting like a magic-image of dharma, i.e. a picture of dharma' (see BHSD s. v.). In




Pali there is nimmrnna, but it is not clear whether this word is used in the same sense. PTSD defines nimmdna as 'measuring, production, creation, work.'

59. nisritya relying on, based on (postposition with acc.), S. 17. 56. Pali, nissdya (prasthita: [prasthdya>] patthaya = nisrita: [nisrdya>] nissdya,6 cf. Edgerton's Grammar ?35.20).

60. naiskramya n., departure from the world, renunciation of worldly things (taken from BHSD), S. 11. 2, 12. 21. Pali, ne7ckhamma.

61. *paraloka m., the previous existence or world, S. 15.40.

para adj. in the sense of 'previous' in contra- distinction to 'future or yonder' seems to be unknown according to PW, NSW, BHSD, PTSD. S. 15.40ab:

yo'bhavad bandhavajanah paraloke priyas tava 'Who was your dear kinsman in the previous

existence.' In Kalidasa paraloka is used exclusively with

respect to the future world (cf. Kum. 4. 10, 4. 22; Ragh. 8.49, 8. 68, 8. 85, 18. 16).

The peculiar use of para is not restricted to paraloka in Asvaghosa; it is also found in paratra and aparatra. Paratra in B. 9. 36 is used as meaning, 'in the previous existence'; a-paratra in B. 9. 36, 'in the future existence.' This use of paratra is also unknown, according to PW, etc. B. 9.36:

ihaiti hitva svajanamn paratra pralabhya cehapi punah prayati/

gatvapi tatrapy aparatra gacchaty . . // 'A man comes here abandoning his kinsman in

the previous existence (paratra) and after having obtained his kinsman here (in this existence), again departs; after reaching there (future existence), too, he (further) goes to a future existence (aparatra).'

However, Asvaghosa uses paratra as meaning, 'in the future existence,' in B. 1. 65, 11. 55, S. 3. 35, 9. 47, as does Kqlidqsa in Kum. 4. 37, 4. 38. Para, 'other, beyond,' when used in connection with loka or as adv. paratra, logically can be either 'previous' or 'future' but the use of para in the sense of 'previous' seems to be unknown.

62. parikalpa imagination, illusion, S. 17. 38. Pali, parikappa. S. 17. 38ab:

. . . lobacapamn parikalpabdnam ragam . . . (acc.)

'The passion whose bow is greed and whose arrows are imaginations.'

63. parinirvdna complete Nirvana, B. 5. 25. Pali, parinibbdna.

64. *paraiti to consider, understand, regard, B. 4.99 (paraimi), 7.31 (paraimi), 9.14 (paraimi), 11.4 (paraimi), 12.17 (parehi).

paraiti used as defined is particularly Asva- ghosa's. Neither Skt paraiti nor Pali pareti contains the meanings as defined above (cf. PW, MW, PTSD). Examples, B. 7.31 and B. 12.17d, re- spectively:

sprsar hi yad yad guynavadbhir ambhas tat tat prthivyaim yadi tirtham istam/

tasmad gunaneva paraimi tirtham dpas tu nihsamsayam apa eva//

Johnston translates: 'For if whatever water has been touched by the virtuous is claimed as a tirtha on earth, then it is only the virtues that I regard as the tirtha, but beyond all doubt the water is just water.'

sthirasttva parehi tat 'O you of firm nature, understand that.' 65. paryavasthana (a state of) possession, S.

17. 8. Pali, not certain (see BHSD s. v. and PTSD pariyutthana). S. 17. 8ab:

sa paryavasthdnam avetya sadyas ciksepa than dharmavighdtakartrim

'Having recognized the state of possession, he immediately threw off that maker of disturbance of his religious practice.'

66. pdris'uddhi f., purification, S. 17. 55. Pali, pdrisuddhi. Skt, paris'uddhi. (See BHSD s. v. and BHSkt Grammar ? 3. 10.) In S. 17. 55 the metre requires paris'uddhi instead of paris'uddhi (Upajdti: /tasmdtdupeksasmrtiparis'uddhis/).

67. pragrahaka adj., inducing energy, summoning energy, S. 16. 53, S. 16. 56.

BHSD gives pragraha ' (m. ?-Pali paggaha), exertion, energetic activity: Bodhisattvabhiimi 205. 16,' but neither pragraha nor pragrahalca. In Pali paggaha and paggaha are used in this sense. S. 16. 53ab:

pragrahakam yat tu nimittam uktam uddhanya- mane hrdi tan na sevyam

'But when the heart is excited one should not 6 Taught by Professor P. Tedesco.




resort to the symbol (of meditation) called as " summoning energy."'

68. *pratigarvita adj., showing hostile pride (taken from BHSD), S. 7. 5. BHSD gives as a single occurrence in BHSkt reference to Divy 431. 14 (pratigarvitJ4n arigandn). There is no Pali correspondent. S. 7.5ab:

sokasya harta sarandgatandm sookasya Icarta pratigarvitirndm

'The destroyer of grief of those who came for protection and the maker of grief of those who were showing hostile pride.'

69. pratigha m., aversion, S. 13. 47, 17. 37. Pali, patigha. In Skt pratigha does not mean the same. PW defines it as 'Behinderung, Widerstand -pratighata, Zorn, Aerger = mfirchd.'

70. pratibhWna presence of mind, self-confidence or brilliance, esp. as manifested in speech; quick- wittedness, inspiration (definitions given by Ed- gerton; see BHSD s. v.); imagination (translated by Johnston), S. 18. 11. Pali, patibhana. S. 18.11:

maitristanimi vyanjanac1russnrdtn saddharma- dugdham pratibhdnasrigagm/

tava asmi gadn saddhu nipya trptas . . . // 'O Excellent One, after having drunk your

speech (which is a cow) whose tits are benevolence, whose dewlap is beautiful with clear sound, whose milk is the excellent doctrine, and whose horns are brilliance in speech (?), I am satisfied.'

Since the word appears here once, it is difficult to determine in what sense Asvaghosa used it.

71. pratividhyati, -te to penetrate, S. 16. 5 (pratividhya, ger.). Pali, pativijjhati.

72. *pratisamnskrta adj., repaired, restored, S. 9.37 (1cugrhe . . . pratisarmskrte'bale, 'in a bad house, repaired, without strength [power to sus- tainI ').

pratisamskrta in the sense of 'repaired or restored' is not known elsewhere. PW gives prati- samskaram-kr, 'Etwas (acc.) wieder herstellen, Karandavyfiha 13, 11, 12,' and NSW, pratisarmsk&- rana f., 'Wiederherstellung, Nach. von der Won. Ges. d. Wiss. in Goittingen 1887, 47.' BHSD gives pratisamsk1ra m., 'repair, restoration,' pratisamns- kalrita and pratisamysklrana n. (see BHSD pra- tisamnskarayati), but not pratisar7skrta. In Pali patisamkharoti, 'restore, repair,' appears a few times (see PTSD s. v.).

73. pratisamnkhya, f., careful examination or consideration, S. 14.14. Pqli, patisamnha.

74. pratisamkhyatct n., careful examination, S. 8. 55, 15.4. Pa1i, patiscrnkhana.

75. pratitya dependent on, based on, ger., S. 17. 21, 17. 31. PAlHi, paticca.

76. pratyaya m., secondary or coordinating cause (AMvaghosa uses pratyaya in distinction from hetu, first cause), B. 9. 74 (para-pratyayatas), 12. 71, 12. 72; S. 5. 16, 5. 17, 5. 18, 17. 15. Pdli, paccaya.

In Kdliddsa pratyaya is used in three different senses: (a) reason, cause, Kum. 3. 18; Ragh. 10.3; (b) trust (vTSvdsa), Kum. 4.45, 6.20; (c) affix or suffix of a root, Ragh. 11. 56 (pratyaya- prakrti-yoga, 'the union of suffix and root').

77. *pratyaksin m., one who is characterized by direct perception, S. 1. 14.

MW gives 'im. an eye-witness, Jatakam.'; BHSD, 'pratyaksin-pratyaksa, in comp., tat- pratyak~singm Jm 128. 8'; PW, without reference; NSW, 'Jatakam. 22.' According to these dictionaries, outside of Asvaghosa this word occurs only in Jatakamala; therefore, it seems to appear for the first time in Asvaghosa. Johnston, in the footnote of S. 1. 14, suggests the possible relation between this word and logic stating: "The diffi- culty is that we do not know how far logical studies had advanced by Asvaghosa's time, though he appears to know the first adhyaya of the Nydyasfitras which is much older than the rest of that work." S. 1.14:

samndigdhe'py apuntrbhave viruddhesv agamesv apil

pratyaksina ivdkurvamys tapo yatra tapodhanah//

Johnston translates: 'Though their release from rebirth was open to doubt and their scriptures were contradictory, yet the ascetics there practised as- ceticism as if possessed of supernatural perception (of its result).'

78. *prapariksate to examine intently, B. 3. 39 (praparikksamcima). Edgerton gives prapariksate, occurring only in Gandavyiiha 473. 23; see BHSD S. V.

79. prasrabdhi f., calmness, serenity, S. 13. 24. Pali, passaddhi. S. 13. 24a: prasrabdhih kayama- nasas, 'Calmness of body and mind.'

80. prasdda m., faith S. 6. 17, 17.29, 18.4, 18. 21, 18. 53. Pdli, pasdda.




In Kaliddsa prasada is used in two senses: (a) purity, serenity, Kum. 6.80, 8. 64, 8. 74; Ragh. 7.68, 14.56, 16.23, 16.46, 17. 1, 17.46; (b) fa- vour, Kum. 2.16, 3.10, 6.62; Ragh. 1. 91 (prasdt- dayitum), 2. 68, 6.40, 14.64, 19. 21 (prasddayat, part.).

81. prigeva ind., how much more or less (in the sense of Skt kim uta or kim puncar), B. 4. 10, 4. 81, 11. 7; S. 2. 24. PAli, pageva. Cf. Ragh. 16.69 prdgeva (Mall.: pfirvam eva), and kim punar, B. 4. 12, 4. 21, 4. 59, etc.

82. prdmodya n., joy, S. 12. 2 (a-), 13. 25. Pali, pdmojja or pdmujja.

83. Brhatphala m., one of the classes of ru-pava- cara gods in the 4th dhyanabh-dmi (taken from BHSD), B. 12. 58. According to BHSD in Mahavastu ii. 349. 1 and Mvy 3100 it is written as vrh-. Pdli, Vehaphala (see BHSD s. v. for the linguistic relation between Skt and Pdli forms).

84. bhuimi f., stage, state, S. 17. 5, 17, 27, 17. 51. Pali, id.

85. *bhaiksaka (1) adj., relating to a mendicant, B. 12.46 (baiksakaram liigam, acc.); (2) n., mendicancy, B. 10.23, 13.10; S. 8.58.

Edgerton records in his BHSD all occurrences of this word in Asvaghosa with the exception of S. 8. 58. He explains that bhaiksaka is derived from 'Skt and BlSkt bhikcsdka plus -a' (see BHSD s. v.). Skt bhikcska mi., ' a beggar, mendicant,' is found only in Rdjat. of Kalhaina, and f. -, 'Ca female beggar,' in Pan. 3. 2. 155. According to Edgerton beiksaka, which has no Pdli correspondent, is frequent in AMg. in bhikkhda, -khdga (see BHSD, bhiksdka-vrtta). In BlSkt texts bhaiksdka is found only as the first member of a compound, e. g., bhaik&ska-kula, n., 'a family that gives almsfood ' (see BHSD s. v.).

86. maitra f., love., benevolence, S. 8. 1. Pali, mettd. Skt, maitra or maitri.

87. ydcitaka a borrowed thing, B. 11. 22. Pdli, id. BHSD gives ydcita, subst., a borrowed article, Rastrapala-Pariprcchd 38. 8, but not ydcitaka. B. 11. 22cd:

. . .ydcitakopamesu kdmesu . . . ko rameta 'Who would take pleasure in sensual desires

which are like borrowed things.' In Pali the expression ydcitak'fipamd kama is

commonly used (see PTSD s. v.). 88. yena . . . tena ind., where . . . there, B.

6. 65. Pdli, id. Cf. the instrumental of direction

in B. 9. 7 (tena), 10. 4 (anyena), 10. 35 (tena), noted by Johnston, Acts of the Buddha, p. lxxii.

89. 1'yate to be cast down, to be dispirited (taken from BHSD), S. 16. 55 (lUyamdna). Pdli, liyati. Edgerton gives liyati with the note, 'liyati (Skt ltyate, hardly in this mg.; cf. Utna).' S. 16. 55ab:

samrvaham yan niyatam nimittam sevyar naa tac cetasi liyamane

'When the mind is being cast down the symbol (of meditation) fixed for inducing tranquility should not be used.'

90. vastikosa a membranous sheath enveloping the sexual organ of a male (taken from PTSD), B. 1. 60. Pdli, vatthikosa. B. 1. 60:

cakratnkapadamn sa. ... / . . . varanavastikosamn . . . rajasutarn dadarsa . . //

'le (Asita) saw the prince with the marks of a wheel on his feet (soles) and with the pudendum like that of an elephant.'

Here the poet describes some of the thirty-two marks of the Buddha. Usually the tenth mark is said to be kosopagatavastiguhya, 'having the privi- ties of the public region sunk in a hole' (taken from Edgerton's translation, see BHSD s. v.). Though the expression vastikcosa seems to be unknown elsewhere, it certainly belongs to BlSkt.

91. Vinayai m., regulation which should be followed by the members of the Buddha's Order, S. 3. 11, 3. 26, 3. 40. Pali, id.

92. vimadhyama adj., mid between the lowest and the middle, S. 18. 55. Pali, vemajjha.

PW gives vimadhya, n. middle, RV 4. 51.3, 10. 179. 2, but not vimadhyama. MW gives vimadhyama, 'adj. middle, Jatakam.' BHSD gives vimadhyama, 'adj. middling, Jm, 115. 1.' In Pali there is vemajjha, the correspondent of vimadhya, and vimajjha in AMg. (see BHSD vimadhyama). S. 18.55:

ihartham evarabhate naro' adhamo vimadhyamas tibhayalaukikim kriyam/

kriyam amutraiva phalaya madhyamo . . ./ 'The lowest of men undertakes action for this

world only, but the middle between the lowest and the middle for both worlds, and the middle for the result in the other world only.'

Since vimadhyama in Jatakamlad which is its only occurrence elsewhere, simply means 'middling' according to Edgerton (see BHSD s.v.), vimadhyama as defined above seems to be found




only in Asvaghosa (cf. vidisa in Skt and vidisa in Pali).

93. vilekha (a-) perplexity, disturbance (mental), S. 13. 26. Pdli, id. S. 13. 26ab:

avilelchasya manasah S'lam tipanisacchuci 'But, the base (upanisad, BlSkt) of the non-

perplexity of mind is pure morality.' The original reading, avilekha, was emended to

ahrllekha by Johnston. Although ahrllekha appears in the preceding verse, no particular reason is apparent for this emendation. vilekha is found in both Pdli and BllSkt (see s. v. in PTSD and BHSD).

94. vivarnita adj., discolored, pp. of vivarnayati, S. 9.29 (-sma'ru). Pdli: cf. PTSD vivanna and vivanneti.

95. viveka m., solitude, seclusion, B. 5.31; S. 14.46. Pdli, id. viveka, 'discrimination, true knowledge,' Skt meaning, also appears in B. 5. 11 (-ja), 12.49 (-ja); S. 14.46, 17.42 (-ja).

96. visamyoga dissociation, abandonment, S. 18. 19. Pali, id.

97. viharati to live, to dwell, to stay, S. 3. 34, 3.37, 3.40, 3.42, 4. 1, 14. 51. Pali, id.

98. vihara m., (1) dwelling place, monastery, S. 5.20, 7. 2 (in a double sense, pleasure and monastery). Pali, id. (2) A state of being, a state of mind or feeling, B. 12. 1 (samaviharasya muner, gen., 'of the sage whose state of mind is in peace'); 113. 42 (maithivihdra, 'a state of mind in loving kindness' [Pali, mettavihdra]); S. 16.64 (idampratyayatdvihara, 'the state of mind pene- trated by the view of causality or interdepen- dence'). (3) Pleasure, sporting, B. 3.3 (vihdra- yatra, ' pleasure excursion'); 7. 13 (sa tapovi- harah, 'he whose pleasure is in ascetic practice') S. 10. 36. (4) Pleasure grove or garden, B. 3. 62 (vihara-bhiimi, 'the ground of pleasure garden').

In Kdlidasa vihara is used in the sense of (3) and (4); e.g., Ragh. 16.67 (Mall.: kridd), 6.75 (Mall.: kridasthana), etc.

99. vedaka m., one who experiences, feels, S. 17. 20. Pali, id. S. 17. 20b: na karakah kascana vedako va, 'There is neither actor nor experiencer.'

100. vyakta adj., clever, wise, S. 2. 38. Pali, vyatta. S. 2.38ab:

vyaktam apy arthakrcchresu na adharmistham atisthapat

'He did not appoint a wicked one even if he were clever in time of difficulties.'

101. vyaiijana sound, S. 18. 11. Pali, id. (For Skt passage and transl., v. s. No. 69). Edgerton renders it as 'sound' (see BHSD s. v.); Johnston, 'clear expression.' It seems clear, however, that Asvaghosa does not use it in the technical sense of consonant' common with grammarians.

102. vyavadhCtna purification, S. 5. 16. Pali, vodhdna.

103. * vyupas'nti f., calming, tranquilization, S. 18. 63. Edgerton gives reference to MSV II, 137. 4 as its single occurrence. There is no Pali correspondent. S. 18.63a:

esd vyupas&ntaye na rataye mokesrthagarbha krtih

'This work (poem), whose content is for the purpose of Deliverance, was composed for tranquilization and not for enjoyment.'

104. *samitka adj., derived from tranquility, leading to peace, belonging to peace, S. 18. 44, 18.64.

PW and MW give amitka m. patron. from ?amika, but not adj. as above defined. Since BHSD does not give this word and there is no correspondent in Pali, possibly it appears only in Asvaghosa. &mitka is derived from sama m., 'peace, tranquility'; cf. aupeksika from upekea (v.s. No. 34). S. 18. 44ab:

idam hi bhuktvdstuci ?samikam suskharn na me manah k7edyksati kamajarn sukham

'For after having enjoyed this pure pleasure derived from tranquility, my mind does not wish for the pleasure arising from love.'

105. ?uddhavasa m., a class of Buddhist gods, S. 2. 55. Pali, Suddhtvasa.

106. *Squddhddhivsa m., a class of Buddhist gods, equivalent to 66uddhavasa (according to Ed- gerton), B. 1.20, 3.26, 3.56, 13.31. Outside of Asvaghosa the word seems to be unrecorded. There is no Pali correspondent.

107. gubhakrtsna m., one of the classes of ruipavacara gods in the 3rd dhyanabhu6mi (taken from BLHSD), B. 12. 55. Pali, subhakcinna or -kinha.

108. samyojana n., fetter, S. 17. 57 (pl.). Pali, id. Edgerton also gives sanhiojana for Pali from Puggala Pa'ifiatti, 22. 11 ff. (see BHSD s. v.).

109. sarnvara m., restraint, S. 13. 54 (indriya-), 14. 1 (inddriya-). Pali, id.

110. sarnskara predisposition, the effect of past deeds and experience as conditioning a new state




(taken from BHSD), S. 17. 20 (-gata). Pali, samikhdra. Though in Ragh. 1. 20 samr~skra is used in this sense, it is essentially a BHSkt word.

111. samNklesa defilement, S. 5. 16. Pali, samnci- lesa.

112. samgrahaka m., charioteer, B. 3.27. Pali, samgjhaka.

113. samjiia f., (1) awareness, conception, idea, notion, B. 1.51, 5.21, 11.40 (bhoga-), 11.41 (bhoga-); (2) perception, consciousness, sense (not clearly distinguishable from [1]). Example, B. 12. 85ab:

samijiAdsamrjn-itvayor dosam jiAtva 'Knowing the fault of both consciousness and

unconsciousness . . . '

B. 12. 86 (samnjiAsamnjie, dual); 13.13 (la- bhasva samijfmam, 'obtain your sense or consciousness'); S. 14.21, 14.33, 16.41, 17.7. (3) Name, appellation, at the end of bahuvrihi comp., as in Skt, S. 1. 49. Pali, safifii.

In Kaliddsa the word is used in the following senses: (a) sign or indication, Kum. 3. 41 (Mall.: siDcanm), 7.45 (Mall.: samiketa); (b) name, appellation, at the end of bahuvrihi comp., Kum. 3. 58; (c) consciousness, Kum. 6. 44 (Mall.: cetand).

114. sam jiin m., conscious one, B. 12. 86 (a-); S. 14. 21. Pali, saiiiin. B. 12. 86c:

ndsamrjfi naiva sam'iti 'Thinking that there is neither unconscious one

nor conscious one.' 115. samipragraha summoning up or evoking

one's energy or spirit, S. 16. 67. Edgerton gives '(m. ? = Pali sampaggaha) exaltation.' S. 16. 67:

sampragrahasya prasamasya caiva tathaiva kale samupeksanasya/

samyahnimittam manasa tv avekcsyam naso hi yatno'py anupayapiurvah//

Johnston translates: 'But one should consider in the mind the proper subject for meditation, whether of effort, of tranquility, and similarly at the proper time of indifference. For even effort, if not regulated by the proper method, leads to destruction.'

Johnston's translation 'effort' for sarnpragraha does not properly fit in the context, for saimpra- graha cannot be replaced by yatna, 'effort,' which appears in pdda d. For sarnpaggaha, PTSD gives assumption, arrogance'; these definitions also are

not appropriate here.

This verse is a summary of the preceding six verses from 53 to 58 in which the following advice on meditation is given: When the heart is excited, one should not choose the symbol of meditation that summons up one's energy (pragrahaka) but should choose the symbol of meditation that induces tranquility (camtmvaha); when the mind is cast down (lUyamdna), one should not practice the symbol of meditation that induces tranquility but should practice the symbol of meditation that summons up energy (pragrdhaka), etc.

It is evident that Asvaghosa uses samipragraha as the synonym of pragrdhaka (v. s. No. 67); hence, the translation 'effort' is not correct. The word should be defined as 'summoning up or evoking one's energy or spirit.'

116. sacet ind., if, S. 4. 35, 10. 60, 13. 43, 15. 3, 16. 70. Pdli, sace.

117. samucchraya m., body, S. 9. 10, 9. 11, 16. 8. Pali, samussaya.

118. *samudetcara gesture of salutation (without speech), B. 4. 2. For samuddcara PW does not give this particular meaning. MW gives 'salutation Divy.' in addition to the usual meaning of 'proper conduct.' BISD gives (1) behavior, manner of conduct (= Skt); (2) address (= Skt); (3) intention, purpose. Samudacara, in the sense of 'a gesture of salutation without speech,' is not recorded elsewhere. B. 4. 2:

abhigamya ca tas tasmai vismayotphullalocanmh/ cakrire samudacdram padmakos'anibhaih

lcaraih// 'And as they approached, with their eyes wide

open with astonishment, they performed a gesture of salutation (without speech) with their hands shaped like lotus-buds.'

From this verse alone it is not certain whether or not samudacdra is used specifically as 'a gesture of salutation without speech,' but na vyej'ahrur, ' they did not speak,' in B. 4. 7 supports the definition given above. For caicrire samudacaram, Johnston translates, 'they welcomed him respect- fully.'

119. *sahiya adj., associated, or in company with, B. 10. 26. Edgerton states, 'Obscure, except for obvious connection with saha; suffix -iya, ?22.20? or hyper-Skt for Pkt sahijja, sahejja- sahaya ' (see ]BHSD s. v.). This word occurs elsewhere in Divy, Av (Avaddna-?ataka), and MSV. There is no Pdli correspondent. B. 10. 26d:




sadbhih sahiya hi satam samrddhih Edgerton translates (see BHSD s. v.): 'For the

success of the good is associated with the good.' 120. saksikurute to realize, S. 16. 26. Pali,

sacchikaroti. Edgerton gives sakslkaroti (appearing only in Mahavastu, see BHSD s. v.), but not saksikurute. S. 16. 26b:

santamn sivarm slksikurusva dharmam (Upajdti) 'Realize the state of being which is peaceful

and auspicious.' The metre does not allow the change s&1ksi- to

_ 7 - sarcsz-. 121. Sugata m., epithet of the Buddha, S. 3.21,

4.28, 16.68. Pali, id. 122. sudesiika m., good guide, B. 13. 62; S. 18. 8,

18.50. Pali, sudesika. This is not given in PW but given in MW as 'a good guide, Buddhacarita.'

123. sthima strength, S. 14. 22 (sthamavi- krarma). Pali, tharma.

124. *halahala a kind of poison, S. 8.35. BHSD gives 'hdlahala, m. or nt. (- Skt haldhala, hdalhala) Jm 219. 21.' S. 8. 35cd:

madhu tisthati vaci yositarm hrdaye halahalarm mahadvisamy (Upajdti)

'In the speech of women there is honey, in the heart, the great poison, halahala.'

Here the metre does not allow any change in the spelling of the word. Since Jm is a later work, the word makes its first appearance in this verse. Cf. ' madhu tisthati jihvagre hrdaye tu haldhalam,' Hit. Book I, Fable 3 (Lanman's A Sanskrit Reader, p. 26). For the occurrence of cd in later literature, see F. W. Thomas, JRAS 1911, p. 1125, and Sukumar Sen, " The Language of Asvaghosa's Saundarananda-Kavya," JASB 1930, p. 182.

The BHSkt words used by Asvaghosa can be classified into four groups: (1) words occurring in BlSkt, each of which has a Pali correspondent (srava, sacet, etc.) ; (2) words which are not recorded in our dictionaries but which should be considered as belonging to BHSkt (iirnabhrii, drstadharman, etc.); (3) words occurring only in BlSkt and which have no Pali correspondents (upakara, sahiya, etc.); (4) a word that has a Pali correspondent but is not found in BHSkt (aksaracintaka). No further discussion is re- quired of the first and the second groups; the third and the fourth will be discussed below as to their significance.

(3) Words occurring only in BllSkt and which have no Pali correspondents.

Examination of some of these words based upon their occurrences in other BlSkt texts may bring forth one of the factors in determining the particular school of Buddhism to which Asvaghosa was connected. The words of interest that belong to this group are:

1. upalcara (No. 26) 2. pratigarvita (No. 68) 3. bhaiksdkca (No. 85) 4. vyupasanti (No. 103) 5. sahiya (No. 119)

The occurrences of these five words in the HlinayAna texts are as follows (references from BH8SD) :

1. upakara MSV I. 287.13; ?akcrapras- nasuitra 113, 2, 4.7

2. pratigarvita Divy 431.14. 3. bhaiksaka Divy 263.2; 473.10-11.8 4. vyupasanti MSV II. 137.4. 5. sahiya Divy 312.5, 446.3,5; Av I.

365.15, 366, 2, 6; MSV II. 73.4.

The texts in which these five words-which are not found in our Sanskrit dictionaries and which do not have correspondents in Pali-appear are Av, Divy, MAST', and oakraprasnasfitra.

Av is thought to be the work of the Sarvastivada school 9-it contains passages from the suitras of that particular school.10 Divy, likewise, is known to belong to same "'-the presence of numerous common passages in Av and Divy indi-

7Ernst Waldschmidt, Kleinere Sanskrit-Texte 4 (Leip- zig, 1932), p. 113, with a comment in the footnote: " So deutlich zweimal, nicht upakdraka, upakart4 oder dergl."

8 Cf. bhaiksya Av, I. 315. 1. Speyer states in the footnote that " I think it would not be advisable to change here bhaiksyam, though Boethlingk in PW and PWK does not acknowledge this form, bhaiksam "; bhaik$ydka- kula MSV IV 226. 17.

9 Edward J. Thomas, History of Buddhist Thought (London, 1933), pp. 278-80.

10 Maurice Winternitz, A History of Indian Literature, Vol. II (Calcutta, 1933), p. 279.

11 Thomas, op. cit., p. 279; P. L. Vaidya in the intro- duction to his Divydvaddna, p. x, states that " it is now proved beyond doubt that the Divydvaddna is a work belonging to the SarvastivAda School (see Dr. A. C. Banarjee: Sarvdstivdda Literature) "; Bimala Churn Law, " Avaghosa," Royal Asiatic Society of Bengal Monograph Series, 1: 17, 1946.




cates their close relationship.12 It is still a matter of debate whether the compiler of Divy borrowed its stories from MSV 13 or vice versa, but the fact remains that more than half of the stories of Divy are common with those of MSV. Regardless of what historical relationship there might have been between the Sarvdstivada and Mulasarvistivada schools,14 it is apparent that some close relationship had existed between the two. Ernst Wald- schmidt has proved that Aakraprasnas-dtra belongs to Sarvastivdda school.15 The examination thus discloses that these five words appearing elsewhere of Asvaghosa in the Hinaydna texts are invariably in the texts of the Sarvastivada tradition.

The question as to the school of Asvaghosa has been much disputed in the past; 16 hence, the fact that the peculiar words-i. e., sahiya, vyupas'nti, pratigarvita-were found, outside of A~vaghosa, only in the Buddhist Sanskrit texts relating to

Sarvdstivdda tradition may give some evidence, within the limits of the available materials at present, to assert from the viewpoint of language Asvaghosa's affinity to the Sarvastivada school, or to a school or schools that were derived from or related to the Sarvdstivdda school. This conclu- sion, however, would be subject to change should further recovery of HInayana Buddhist Sanskrit manuscripts belonging to other traditions reveal the occurrences of these words.

(4) A word that has a Pali correspondent but is not found in BHSkt.

There is only one example: akesaracintaka m., grammarian, S. 12. 9.

This word is unique in that it has a Pali correspondent, akkharacintaka, but is not recorded as having occurred in either Sanskrit or BHSkt (according to PW, NSW, BHSD). That Asvaghosa used akesaracintaka does not mean that he derived it from Pali, for the word akkharacintaka in Pali is found only in the commentaries written a few centuries after Asvaghosa. PTSD gives reference to the Commentary of Khuddakapdtha 17 (written by Buddhaghosa, of the fifth century), the Com- mentary of Suttanipdta 16, 23, 446 (written by Buddhaghosa), and the Commentary of Peta- vatthu 120 (written by Buddhapala, who is later than Buddhaghosa).17 CPD gives reference to the Commentaries of Khuddakapdtha and Petavatthu and Visuddhimagga 310. 20.

Until this word is discovered elsewhere in BHSkt or in Sanskrit, it will remain as one used exclusively by Asvaghosa.

12 J. S. Speyer: Av, Vol. II, pp. xvi-xviii; Vaidya: Divy, p. xii; N. Dutt: Gilgit Manuscripts, Vol. III, Part 2, pp. iii-iv.

18 Winternitz, op. cit., pp. 234, 284-5. 14 Kenneth Chen states in Harvard Journal of Asiatic

Studies, Vol. IX, p. 311, that " the Mfilasarvastivadins stemmed from the Sarvastivadins . . . "; Erich Frau- wallner thinks that they were independent in their origin " but later grew into one school through their accepting the theories of the philosophical-dogmatic SarvastivAda school . .. .," cf. The Earliest Vinaya and the Beginnings of Buddhist Literature (Serie Orientale Roma VIII), p. 40.

16 Waldschmidt, op. cit., p. 58; Ryujo Yamada, Bongo Butt en no Shobunken (Kyoto, 1959), p. 43.

16 The most recent discussion on AAvaghosa's sect appears in Ensh6 Kanakura's " Memyo no Buha " (The Sect of AAvaghosa), Bunka, Vol. 21. 5 (Japan, 1957), pp. 519-532. 17 Winternitz, op. cit., p. 205.

RUMMINDEI PILLAR INSCRIPTION OF ASOKA

S. PARANAVITANA

UNIVERSITY DP CEYLON, PERADENIYA

THE INSCRIPTION on the pillar at RummindeiI is of unique interest among the edicts of Asoka, for it has revealed to the modern world the spot

hallowed by the birth of the Buddha. The inscription is very well preserved, not one of its letters being illegible. Though it has been known for more than sixty years and studied by many dis- tinguished epigraphists and philologists, the in- terpretation of its text has not been finally settled in full: the reading and the meaning of two or three words in line 3 are given as doubtful in all

1 For the location of Rummindei and the discovery of the Asoka pillar there by Dr. Fuihrer, see Epigraphia Indica, Vol. V, pp. 1 ff., and E. Hultzsch, Inscriptions of Asoka (Corpus Inscriptionum Indicarum, Vol. I), pp. xxii f.



buddhist hybrid sanskrit words in aśvaghoṣa's kāvyas

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