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Irano-Indica III

Published online by Cambridge University Press:  24 December 2009

H. W. Bailey
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Extract

1. śāra-

IN BSOAS 13. 130–1 I pointed out the Indian manaraǵa- ‘ boy ‘, attested only by the plural manare in Niya Kharoṣṭhī, as a bye-form of the Indian māṇava- (with -ka)‘ Brahman boy ’. I noted too that the Kharoṣṭhī word gave the explanation of the Agnean manark ‘ Brahman boy ’, of which the meaning made an Indian origin plausible. I pointed also to Niya kaṣara, corresponding to Central Indian kaṣāya- ‘ yellow robe ‘, whose connexion with Agnean kāṣār is now well-known.

That recognition of the Middle Indian influence in Central Asia is most important can, I think, be shown also in connexion with another word, familiar in just such Buddhist texts as were brought into Central Asia by Buddhist communities. It is decidedly necessary to search out all such intrusive Indian material before the vocabularies of Central Asian languages can be used for wider purposes, historīcal or linguistic in Indo-European comparative grammar. And such material is itself of great importance for the history of Indian culture in Central Asia. Naturally it is in cultural, specifically Buddhist, terms that the Indian element is most prominent.

The word I propose to consider here is attested in Sanskrit śāṭa-s, śāṭaka-s, -m, śāṭtī, śāṭīkā ‘ piece of cloth, garment’, snāna-śāṭaka- ‘ bathing robe ’,śiraḥśāṭaka- ‘ head-cloth ’, well known in Central Indian literature. Beside the Brahmanical literature we have in Jaina books, Ovavāiya-sutta 54 s¯ṭiya-; Antagaṭa-dasāo (translation L. D. Barnett, p. 67) sāṭaa-; and Ratnachandraji gives in his Ardḥamāgadhī Dictionary sāṭa- ‘ garment’, sāṭaga-, sāṭaa- ‘ upper garment’, sāṭī ‘ garment’, sāṭiyā ‘ upper garment worn by ladies ’, sāṭilla- ‘ silken garment’, sāṭollaya-‘ upper garment’.

Type
Research Article
Information
Bulletin of the School of Oriental and African Studies , Volume 13 , Issue 2 , June 1950 , pp. 389 - 409
Copyright
Copyright © School of Oriental and African Studies, University of London 1950

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References

page 389 note 1 For ‘ bathing-robe’ snāttra-, snātra- is used in a Sanskrit text from Kuci, Lüders, H., Weitere Beiträge zur Qeschichte und Geographie von Ottturkestan, 1930, 9.Google Scholar

page 392 note 1 This spelling gautośan is alone used in the Derge edition.

page 394 note 1 Sten Konow has discussed part of the evidence in Epigraphia Indica 22, p. 12.

page 396 note 1 A different Iranian word kāta- is found in Zoroastrian Pahlavī kātak k'tk in the Dēnkart (DkM 620.17) where we read apāk aprnāyakān kātak Kart ‘ he played with the children ’. This passage with its explanation was given me some six years ago by R. C. Zaehner. For Armenian katak ‘ jest’ see, E. Benveniste, Trans. Phil. Soe. 1945, p. 73, with the references to Sogdian kāt-, kātak ‘ play, jest’.

page 397 note 1 The ts so commonly found in transliterations of Kharoṣṭthī must be replaced by tś: the lower ś is clear. I have so transliterated it in the Khotan Dharmapada, as Sten Konow has in his Kharosḥṭḥī Inscriptions.

page 397 note 2 1 should add here that I would read Uvima before Kavphisasa, as Sten Konow has again urged in Acta Orient. 20. 118. F. W. Thomas proposed to read Uvicha, loc. cit. Against this, in addition to the shape of the sign on the stone, is that the Kharoṣṭhī palatal ch would not correspond to the kṣ and ṣk attested in the Sanskrit forms of the names of Huvekṣa (H. Lüders, JRAS 1912, 158) and Huviṣka. It is the Kharoṣṭhī retroflex (cerebral)ch, which I transliterate kṣ, which corresponds to kṣ, see BSOAS 11. 770–5.

page 398 note 1 1 should indicate here that for the sign read ṭh replacing older unaspirated ṣṭ I should like to read ṣṭ just as in the dental series we read st, as in hasta, in medial position. But for th' replacing an old aspirate I would understand ṣṭh, as in the dental series we have th as in vithav- (a word which, however, raises difficult problems in other Kharoṣṭhī sources). This can only be mentioned here en passant. [There is a misprint for ṣṭ in BSOAS 13. 124 last line.]

page 399 note 1 Konow, Sten, Ein neuer Saka-Dialekt (ABAW 1935), p. 50.Google Scholar For the Tumshuq folio, see Sten Konow, Journal Asiatique, 1941–2, 83 S. He published a new edition of both in Norsk Tidsskrift for Sprogvidenskap 14, 179 S. It contains, what has not been recognized, a form of Karmav¯canā, or ordination formula. A study of it will appsar in BSOAS 13, pt. 3.

page 399 note 2 The passage was quoted in BSOAS 10. 576. I am still uncertain about ḥāmye, and I have not yet been able to obtain a photograph of the manuscript.

page 400 note 1 Termez dan-s Us texles chinois et tibétains, Doklady Akademii Nauk, 1929, p. 297.

page 400 note 2 Derge gyis, Narthang gyi.

page 403 note 1 For a recent study of this poem, see V. Minorsky, BSOAS 11.1 ff., Vīs u Rāmīn, a Parthian Romance.

page 403 note 2 Translated into English by O. Wardrop, Visramiani, p. 42.

page 403 note 3 I put t for aspirated t, and K’ for ejective k.

page 405 note 1 For the absence of -y in *vāźā from upādḥyāya, noted in BSOAS 13. 133, I should have pointed to Khotan. kaṣā ” decoction ” (quoted in the same article, p. 130) from kaṣāya, and also to Chinese K 342, 846 kia-ṣa <*ka-ṣa for kaṣāya “ yellow robe ”, see J. Przyluski, Concile de Rājagrha, p. 49. (The Pali form BSOAS 13. 133 tenth line from the end should read upajjha with p. A Jaina Māhārāṣṭrī form is ujjhāo. A Bud. Skt. form upaddḥyāya- is found in Journal Asiat. 1938. 1. 41.)