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Digambar form: upapada
aupapadika
paravara
laukAntika
spardhaka
sasadana
Drṣṭivada
samstara
Lantava
A. N. Upadhye
Swetambar form:
upapata
aupapatika
parapara
lokantika
Jain Education International
phaddaks
Sasvadana
Dṛṣṭipata
samstara
Lantaka
Prakrit form
uvavaya
ovavaiya
paravara
loyantiya
phaddaya
sasan
Lamtaya
The difference in forms is seen from the first two columns. Explanation of this phenomenon is quite apparent, when we look into the third column, where the basic Prakrit forms have been given.
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Ditthivaya samthara
From the above table it is quite plain that one and the same Prakrit form has given rise to two different Sanskrit Sanskrit forms. In this respect the phonology of Prakrit dialects is very elastic. The word sai, for instance, can be equated be equated with Sada Svayam and Sakrat, in Sanskrit; Sai with Saci and Sati and Maya with Mrga, Mada, Mata and Maya. In this way the illustrations can be multiplied. The puzzle is due to the loss of intervocalic consonants giving place to mere to mere vowels, or ya-3ruti in some places, which might represent any value in Sanskrit, when. those words are transformed back into Sanskrit by. reverting the process. Thus the Prakrit forms given. in the third column have been differently Sanskri-. tised by different sets of authors.
From the dissimilarity in Sanskrit renderings as adopted by the two schisms in the Jaina church some historical infereces appear to be tenable. When Swetambaras and and Digambaras separated under those different denominations in the main stock, they must have possessed a stock of literature which .: 83 :.
Shatabdi Granth ]
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