________________
JUNE, 1894.]
THE ROOTS OF THE DHATUPATHA.
149
far, when Professor Whitney wrote, states under that no examples of the simple verb are found and refers to 39 , adduced by Professor Westergaard from the Bhattikavya, and to
fest. It also gives the derivatives ferat, fett, fagmand fact, as well as others, with ha instead of gha.
According to the phonetic laws of PAli, the representative of firça ought to be and the Jataka verses offer inflected forms and participles of its Parasmaipada and Atmanepada. In the Jatakas, Vol. III. p. 308, 1. 10 ff., we read the following story:
बोधिसत्तो----एक पतुमसरं निस्साय उपवसन्तो एकदिवसं सरं ओतरित्वा सुपुष्फितपनुमं उपसिंघमानो अवासि । अथ नं एका देवधीता रुक्खक्खन्धविवरे ठत्वा संवेजयमाना प्रथम गाथमाह । यं एकं वारिजं पुष्फ अदिन्नं उपसिंघसि । एकङ्गमेतं थेय्यानं गन्धत्येनोसि मारिसा ॥ ति ।। ११७ ॥ ततो बोधिसत्तो दुतियं गाथमाह ।। न हरामि न भजामि आरा सिंघामि वारिजं । अथ केन नु वण्णेन गन्धत्येनोति वृश्चती ॥ ति ॥ ११८॥ तस्मिं पन खणे एको पुरिसी तस्मिं सरे भिसानि चेव खणति पुण्डरीकानि च भञ्जति । बोधिसत्तो तं विस्वा । आरा ठत्वा उपसिंघन्तं चोरोति वदसि एतं पुरिसं कस्मा न भणसीति ।। 27
"The future Buddha ...... who resided near a lotus-lake, one day went down to the bank and stood there inhaling the fragrance of a well flowered water-lily. Thereupon a daughter of the gods, who lived in the hollow of a tree, intending to frighten him, recited the first verse of this story):. When thou inhalest the fragrance of a lotus-flower that has not been given to thee, that is an attempt at theft; friend, thon art a thief of perfume.'
“Then the future Buddha answered her with the second verse: I neither take away, nor do I pluck the lotus. I smell it from afar. On what grounds then doest thoa call me thief of perfume ?'
“But at that moment a man dug in that lake for lotus-sprouts and plucked off the flowers. When the future Buddha saw him, he said to the Dryad): Thou callest a thief me, who smell (the flowers) from afar, why doest thou not apply (the same name) to this man?'”
Here we have the active present indicative of fay and of s q and the present participles of the Parasmaipada and the Atmanepada, which latter is an arsha form, as the Hindus would say. Childer's Pali Dictionary does not give the verb, but notes its derivative Format 'mucus from the nose,' which in Sanskrit appears occasionally in the same form, but is usually and more correctly spelt forforat. In B. W. it has been identified already with the synonym. ous
, found in Apastamba's Dharmasútra I, 16, 14, with the variants Fe at ft and goal. The identification is anobjectionable, as the changes in the second form may be explained by the phonetic laws of the Prakrits, where și frequently becomes i and kha is softened to gha. It suggests the probability that the Sanskrit verb fora is likewise a Prakritic or secondary form of an older aa, which had fallen into disuse when the Dhâtapatha was composed. In support of this view it is possible to adduce (1) the noun of action fax “throwing out mucus, blowing the nose," which likewise has been preserved in Apastamba's Dharmasůtra ii, 5, 9, (2) the lingual na in the derivatives like rent, which points to the former existence of a námin in the radical syllable, and (3) the Gujarati 'to smell.' The radical vowel of the latter verb can only be derived from an older ?i, not from i. For in the Prakrits a, i, u, e are the regular representatives of Sanskrit ri. Accented Sanskrit i can become u only by assimilation, i. e., if the following syllable has the same vowel as in for fort and so forth. These facts teach two valuable lessons. First, they prove that among the Sanskpit roots there are such as have been shaped according to
27 Dr. Morris has pointed out that the same story and the same verses occur in the Samyutta Nikkya IX. 14.
