An Introduction to Grammar of the Pali Language 1000101458

8/14/2019 An Introduction to Grammar of the Pali Language 1000101458

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PALI

GRAMMAR.


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INTRODUCTION

KACHCHAYANA'S GRAMMAR

PALI LANGUAGE;

AN INTRODUCTION, APTF-NDIX, NOTES, fee.

.TAMKS D'ALWIS,

:-o i.o i ISO.

I86;i.H-

WiLiuHa A^D NonuirEjJ, Heisbiett* SmeET, TovfNT Cihoen, LondcAND SO, SOIIH IrEOLKILK STHECT, t^OINBL RUU.


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THE

TRODUCTION.


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INTRODUCTION.

here is hardly a country on. the face of the Globepresents greater facilities for acquiring a knowledge of

Paliy than Ceylon; and, perhaps, no nation possesseser advantages for its study than the Sinhalese. Pali,

the Sanskrit and the Sinhalese, forms a necessary part ofcourse of education pursued by the natives.* Our Al-habe

is common to these several languages, and the affinitythe Pali bears to the Sinhalese, both verbally and

atically, renders its study far more easy to the peoplehis country than even to the Burmese.lthough the Sinhalese, as a language, has been latterlycted; the Pali, from its being the dialect in whichBuddhist scriptures are recorded, has always been the

ipal study of the largest portion of the Ceylonese, whofollowers of Buddha. From the period when it became thed language of the land, kings and princes have encou-raged

its study; nobles and statesmen have vied with eachto excel in its composition ; and in it laymen and priestsproduced some of our most elegant works. The

of Batuvantudkve, Hikkaduve, Lankagoda, Dodan-

a, Valkna, Bentota, Kahave, and Sumangala, amongstost of others, are familiar to Pali scholars, as thosee learned who are even now able to produce compositionsjno means inferior to those of a Buddhagosa or a Parak-a, though, like the modern Sanskrit, certainly moreicial than some of the more ancient writings.

* See my Sidatsangark, p. 222*t lb. p. xi., et seq.J For a specimen, See Appendix.

a


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The number of books, too, in the Pali language, id greaten in the Sinhalese ; and, though those on Religion

eed those upon other subjects, it is, nevertheless,t, that the Pali literature of the Sinhalese is not deficie

works upon otherbranches

ofOriental Science.

sents indeed a proud array of extensive volumes on Prosody,toric, Medicine, and History. On Grammar alone the

no less than forty Pali works;* whilst in the Sinhalesre is but one, the solitary Sidat-SangarS. From the cost

study ofPali in the Buddhist monasteries of this

islanbooks in that language are found to be comparatively

e from errors: and it is a well known fact, that the Buddhist

ests, unlike the Brahmans, are willing to give Pali scholarsther Buddhist or Christian, free access to their librarieAdvantages like these, combined with others, enable

Hon'ble George Tumour, late Colonial Secretary of Ceoto attract the attention of Orientalists to the high clai

the Pali language as existing in Ceylon. In the prosutiof his labours with such a praiseworthy object, he dre

ention, in his elaborate Introduction to the Mah vansa,

of the Pali works formerly extant in Ceylon, and, amongstm, to Kachchdyana's Grammar, which he then regardedinct. This, in the very outset of my Pali studies, after manyrs' devotion to Sinhalese literature, I ascertained

a mistake;having added it to my library, in a purchase

* The high state of cultivation to which the Pali language was carrithe great attention that has been paid to it in Ceylon, may be inferr

m the fact that a list of works in the possession ot the Singhalese,found during my residence in that Island, includes thirty-five worksi Grammar, some of them being of considerable extent. Rev.dy's Eastern Monachism, pp. 191-2,f I find that this is also extant in Burmah. The Rev. F. Mason oftist Union says : ' ' The ^ammar reputed to have been writtenhch^yana, stiU exists. I nad a copy made from the palm-lea^ on smrto paper, and the Pali text occupies between two and three hundred


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ali books which I had then (1855) recently made fromcollection of the late lamented F. D' Levera^ Esq.^

ict Judge of Colombo. Shortly afterwards I commu-nicatedthe fact to some of my friends in Europe; and the

ted communications which I have received from themially from Dr. Bost of Canterbury, urging upon menecessity for the publication of a Pali Grammar, and

ssing a curiosity to examine Kachchayana, have inducedto publish a Chapter from it, as an Introduction tor translation.

laying this before the public, I propose to give a brief

t of some of the Pali Grammars known in this country,ding a notice of the age and anthor of the work here

nted; and also an Essay on the relations of the Palihe Sanskrit.

e terms Pali and Magadhi are at the present dayferently employed in Ceylon, Ava, Siam, and even China,

xpress the sacred language of the Buddhists; and, being

ned to those countries, the term Pali is not met withny of the Indian writings.gadhi is the correct and original name for the Pall. It

not so called in coiisequence, as some suppose, of the

on of Asoka,the king of Magadha,to introduce BuddhismCeylon.* It had received that name before the age of that

and was so called after the ancient name of Behar.s the appellation for the ancient vernacular language ofha. It was the designation for the dialect of the Ma-

Magadhanan bhash Magadhi.X

a compendium of the whole Pali and English, a few years ago, on theof European Grammars,' which might be printed in one or two hun-red

pages, and convey all the information contained in the two or threed in manuscript.* i4m. Or, Journal^ iv. p. 107.Profeswr SpiegeVs Kammavachdy p. vii.See Sanyut Sangiya,


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Pali is comparatively a modern name for the Magadhi. Ithas not originated from *the region called Pallistan the (sup-osed)

land of the Paliy^ovLT Palestine' It does not come(vom Palitur in Tyre the so-called *Pali tower or Fort.'It has no historical connection with * the Palatine hills ofRome.'* It was not called after the Pehlve, the dialect ofthe Sesdanian dynasty, nor is it derived from Palli a village,as we should now-a-days distinguish gunavctri * village,' * boor-sh,'

from Urduy the language of the Court, Nor does itindeed mean root or original. t

Like a/i the word /? * originally signified a *line,' ^row,'* range,' and was gradually extended to mean ^suttan,' fromits being like a Une;|| and to signify edicts,f or the strings ofrules in Buddha's discourses or doctrines, which are taken fromthe Suttans.** From thence it became an appellation for thetext of the Buddhist Scriptures, as in the following passages:

' * See the Friend, vi. p. 236.t Priasep, Bengal As. J., vii. p. 282.\ Tvirnour's Mah^vansa, p. xxii., where he merely gives the opinion of

the Buddhists ; and this is no more correct than the Bi*ahmanical opinion,that Prakrita means ' the derived.' Vide post, p. xxxix.

See Abhidh^napadipikS, p. 71. It is mdeed not a little curious thatMohammedans, between whom and the Buddhists there was no intercourse atthe period when their sacred books were written, call the lareer portions ofthe Koran Sowar, ('Sura,'Sing.) sign^ing precisely as the word Palidoes, * a row, order, or regular series.' The Arabic Siira, whether immedi-telyderived from the Sanskrit 'Sreni' or not, is the same in use andimport as the Sura or Tora of the Jews, who also call the fifty-three Sec-ions

of the Pentateuch, Siddrim^ a word of the same signification.IIItaran pana; Atth^nan stichanato; suvattato savana totha si ldanatoSutt^nato sutta sabh^ gatocha suttan suttanti akkh^ktan.

*The other (which is) the Suttan^ is called ^Suttan'' from its illustratingthe properties (of duties); from its exquisite tenor; from its being pro-uctive(ofmucn sense); and from its overflowing (tendency) the protection(which it

affords); andfrom its being like a string.^ Buddhagosn's

Atthakathd,^ Hevancha hevan cha me pkliyo vadetha: *Thus, thus shall ye cause

to be read my pdliyo or edicts.' JPrinsep^s Asoka Inscrip.** Yatticha suttena sangahitani pupphani navi kirfyanti naviddliaix

siyanti eva me thena sangahita attUk. 'As flowers strung together with astring ai*e not scattered, so likewise the doctrines which are taken fromthis (Suttan) are not lost,' Sumangala VildsinL


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yachariyjl sabbe P lin yiya Tamaggahun: ^ All thepreceptors held this compilation in the same estimation

he text (of the Pitakattkya).'* Thera v dehi palehi padehijanehicha. 'In the Thera discourses as in the text (Fitakattaya); and in an expression as in a letter.'

thence again Pali has become the name of the Md^gadhiage in which Buddha delivered his doctrines.e Pali has also received the designation of Tanti^ 'the

g of a lute/J its Sanskrit cognate being tantri. From

signification it seems to havebeen

originally appliedb

Brabmans to tantruy * a religious treatise teaching peculiarmystical formula and rites for the worship of their deities^

he attainment of super-human power,' or, 'that whichized of five subjects, the creation and destruction of th, the worship of the gods, the attainment of all objectsal rites for the acquirement of six super-human faculties,

four modes of union with the spirit by meditation.'Magadhas, before their secession from the Brahman

ion, probably used the Md^gadhi term, toTZ^/ in this sense;

when they embraced theBuddhist faith, they used

it

fy the doctrines of Gotama, as in the following passages: Samm^ Sambuddho pi te pitakan Buddha vachanan Tan-

aropento Mdgadhi bksayeva aropesi 'Buddha who ren-derhis tepitaka words into Tanti (or tantra or doctrines

so by m^ns of theMkgadhi language' Vihhanga Atuva.

Tivagga sangahan chatuttinsa suttanta patimanditanchatui bh^navd^ra parimd,nan tantin sangdyetv^ ayan digha

o nam 'ti ' Having rehearsed the Tanti (the doctrinescontain 64 banavctra embracing 34 Suitans composed

classes, (this was) named Dighanikdya' Bodhivansa,

* Mahavansa, p. 253.f lb. p. 252.I Abhidhknapadipikk, p. 16.


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From itfi application to the Buddhist doctrines, Tantiome a name for the sacred language itself of the Buddhists

. 9 the Magadhi or PaK. Thus in Buddhagosa's Attha-h^ : ^ Why was the first convocation held ? In order th

nidanan of the Vinaya pitaha^xhe merits of which are convein the Tanti (P^li) language, might be illustrated/*

s also, in the Balavataray in a part of the passage whichrs to 58 in the Bev. B. Clough's version, whereleft uutranslated :

Eva mafifl^ pi viSHeyyaSanhita tanti y^ hita;Sanhita cbita vannananSannidha'byava dhanato.

t is to say, ' In this wise know the rest of the combinationsch are susceptible in the Tanti (language.) Sanliita

combination of letters without a hiatus.'For the elucidation of the grammar of this language ther

three schools; or, in other words, all Pali Grammarsnt in Ceylon may be divided into three classes, viz., (daniti; (2) Moggall^yana; and (3) Kachch yana.1. There are but few treatises which come under the firs2. Under the second head there are several, all which have

written upon the principles laid down by Moggallayana,

writer of Abhidhknapadipikk. Owing to the omissionIntroduction and Conclusion of that work in the edition

ished by the Bev. B. Clough, oriental scholars have express-dvarious conjectures as to its date As a help, however,tho^e who may be engaged in antiquarian researches, an

a view to fix the date of Moggallftyana, the omissionshere supplied.B. A. J., vol. yi. p. 511. ^Pa^hama mahk sanglti nkma esk kinchk-pi

a pitake Tanffn knilhk. ^This first great rehearsal was moreoverred into tanti^ (the original discourses or the text) on the Yinaya


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Abhidhanapadipika.

1. Tathagato yo karuiia karo karo

'Paydtamos ajja sukhap padan padanAkd paratthan kalisam bhave bhaveNam^xni tan kevala duk-karan karan

2. Apiijayun yam muni kunjar^ jari'Rujddimutta yahimuttare tare2'hita tiva^^ambu nidhin nara'naraTarinsu tan dhamama' magha pahan' pahan

3. Gatan munindo' rasasiinutan nutan 'Supu^tHakhettan bhuvane'sutan sutanGanampi pslni kata san varan varanSad guno' ghcna nirantaran taran

4.* Nama lingesu kossallam*Attha nichchhaya kdranamYato mahabbalan BuddhaVachane pi^a vatthinam.

5. N malingsln' yato BuddhaBhd.sitass ' rahk n'ahamDassayanto pakksissamAbbidhd.na' padipikan.

6. Bhiyo rupan tarS, saha'Chariyena cha katthachiKvacha' hachcha vidhancnaiVeyyan thipun napunsakan.

7. Abhinna liDginan yevaDvando cha linga vdchakG^thd. pddanta majjha/^/td


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8. Pumlttliiyan padan dvisuSabba linge cha tisvitiAbhidhunan tara raiiibhe^6yyan tvanta mathtldi cha.

9. Bhiyo payoga mb,gammaSogate agame kvachiNighandu yuttin chaniyaN^ma lingan kathiyati.

*I adore Tatkagata^ who is a mine of compassion, and whoing renounced the beatific nihhan within bis reach, con-fe

happiness on others, performing all the difficult-to-be-

omplished acts in metempsychosis, the fountain of sin.'I (adore) the sin-scaring DAawTwet, to which holy sa^esoidof decrepitude and disease, have paid reverence; aconformance to which the high and the mean, both (amongst)

and other beings,* have crossed the tri-annularf oceanmetempsychosis.)

'And ever (do I adore) the supreme priesthood^ (like untmerit- (producing) field, who have become the legitimate

J of Buddha; and who receive reverence are illustrious(three) worlds preserve the sanvara like life itself a

practise an abundance of virtues.* Since an intimate acquaintance with nouns^ and (theers,

is essential to the (ascertainment of) the 5orrectifications (of,words), and is a powerful help to those d

of mastering the word of Buddha;

''''Nara and dnara * human and non-human.*The ^^tivattambunidi. *The ocean, encompassed with three circleere used for metempsychosis; and the three barriers are Kamma^

n which begets merit and demerit ; Klesa evil, trouble, pain or sorrow Vipdka'' the rewards of merit and demerit.*Sons a term applied to disciples.That is, 'Preserve the Sila or


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* I shall publish the Abhidhanapadipika,* illustratingiins and (their) genders^ according to their application ine language of (the discourses of) Buddha.

' The masculine, feminine, and neuter are to be distin-uished,

chiefly, from their different forms; sometimes from

association of words (context) ; and sometimes by speci-icrule.

' [In this work] dvanda, compounds will consist (of nouns)the same genders. When words which denote the genders

ur at the end or the middle of a line in a verse, (suchrds) refer to the (names at the) beginning (of that line) ;ut where they are placed at) the commencement, (theyfer to) the remaining words (of the same line.)

' Know that the term dvisu denotes both masculine andminine ; that tisw signifies all the genders ; and that wordsding in tu or (preceded by) aiha c., are given to expresse commencement of a series of names.

* Nouns and (their) genders are (here) illustrated, accord-ngto their appUcation, chiefly in the Buddhist works, and

metimes after the usage adopted in Lexicons.'The above is the Introduction to the AbkiîdnapadlpikA ;

d I cannot conceive why it was omitted in the translationthat work by Mr. Tolfrey, and was left out by his publish-r,the Revd. B. Clough. At the conclusion of the same bookalso nine stanzas, which are likewise left out in the pub-icatio

above mentioned ; and which, since they enable usfix the date of the work, are here subjoined ;

1 Sagga kan( o cha bhii kanc?oTathk sânna kan^âkanKaiKâttdyanvitk esaAbhidhkna padipika.

2 Tidive mahiyan bhujaga vasatheSakalattha samavhaya dipani'yamIlxa yo kuBsdo matiaia sanaroPaAi hoti mahdmunino vachane.


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3 Porakkama bliujo nkmaBhiipalo gima bhuaanoLaiikaya' masi tejassiJayi kesari vikkamo.

4 Yibhinnan chiran bhikkhu sanghan nikkyaTayasmin cha kareî samma sammaggeSadehanva nichchk 'daro digha kalanMahagghehi rakkhesi yo pacbcbayebi.

5 Yena Lanka viharehiGama'rama purihicb^Kittiyaviya sambodhiKata khettehi vapihi.

6 Yassk' sadhkranan patvit'Nuggaham sabba kkmndamAbampi gandha kkrattamPatto vibudha gocbaram.

7 Kkrite tena pkssadaGropurkdi vibhusiteSaâ kan(^va tattoyaSayasmin pa^bimbite

8 Maha Jetavana khyamhi

Vih^bre sadhu sammateSarogama samuhamhiYasata santa vuttina.

9 Saddbamma/Âiti kametiaMoâllanena dbimataTberena racbita yesaAbbidbanapadipik^.

' The Abludhanapadlpika consists of three sections oavenly, Earthly, and General subjects.

' It interprets the names of all objects in Heaven, Earth,d the N6ga regions. A sensible person who excels in thisll master the words of the great sage.

* There was in Lanka a Monarch named ParaJckamabdhw

celebrated, successful, endowed with virtues, and valorous


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' He in the right manner (in the legitimate mode) recon-ciled*the bhikkkua and Sanghaa of the three Nikdyas ;-|

d, with unceasing love, long extended his protection tothem) as to his own body, with valuable objects gf mainte-nce.:|:

' He established to profusion in Lank^ in the same man-erthat it was filled with his renown, monasteries,^ villa-es,||parks,** cities,- ^fieldsJJ and tanks.

* Being the special object of his wish-conferring patronage,too, have acquired the privilege of authorship pecuUar to

e learned.' Desirous of perpetuating the SaddJoamma, the Abhidha-

padipikd was composed by the erudite Moggalldna theray' Of mild deportment, dwelling amongst the Saroga/m/in^

aternity (who were) received by the virtuous with approba-ion; and (residing) in the Vohara called the MahA Jeta-

na ; ' [A monastic. Establishment] adorned with the temples,

namented porches, c., which were built by him (the afore-aidking) as it were a portion of Heaven reflected in his

nk/Here we have su Scient data to fix the date of the Abhi-

d/napadipikd. It was composed by a thera named Moggal-ina, who had been patronized by king Parakkcmia. His

He reformed the religion. Upham VoL 1. p* 299,f ** Association or Congregation performing the same duties.'*X PaehekayoF^*' Objects of maintenance which are foar, viz., chivara * gar-ents'

; jnndaj ata * food' ; Senuana ' sleeping objects' ; gilana pachciuiya ' thatich is necessary for the sick ^medicines.

See deylon Almanac for 1834.% He built the Viharas in the City of Anuradhapura i . at p. 190.II The King also made several hundreds of houses and many streets arranged

th shops. Mahawansa,** He formed many pleasant and delightful gardens. ilfa%. C. B, A. S.J*.148.f t He built three more Cities. Upham't Makawansuy p. 277.tt ** He formed Paddy fields.*' MaA. C. B. A. S. J., Vol. VII., p. 141. The King also repaired man ancient Tanks. ^AfaAau an a ib, . 119.


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ts, which are here related, can only be identified with those the heroic and invincible royal warrior, gloriously en-dow

with might, majesty, and wisdom ; and radient withnignant virtues/'* the most martial, enterprising andorious of the Sinhalese Sovereigns, -f who, according to hi -ry, was Parakkamab^hu of Polonnoruva. He ascended therone in 1153 a. d. ; and when we notice that ..that sove-reign,

who reigned for thirty-three years, turned his attentiono the internal improvements which are here mentioned, ie latter part of his reign, and after he had brought his localnd foreign wars to a termination ; we may assign to thebhidh napadipika a date at the latter end of the secondalf of the twelfth century. This, therefore, is posterior the Amarako a, which is much after the fashion of the Abhi-hlinapadipikk. To show their correspondence we need onlyresent the three following introductory stanzas from theirst named work.

' The masculine, feminine, and neuter (genders) are to benown chiefly by their different forms ; sometimes by thessociation of words ; and sometimes by specific rule.

' Here, with a view todistinct

elucidation (nouns of) diferunspecified genders are not rendered into dvmida com-pound

Neither are they, without order, jumbled togetheror indeed expressed by eka sesAa.J

' The term trlah'w (denotes) the three genders ; and dvayokhe male and female. (Where a certain) gender is express-y

negatived, the remaining ones (are meant) ; and, whereords ending in tw (occur or) atha, Sec, they do not refer the preceding (words).'

ItiscriptioTi in Ceylon Almanac for 1831.+ Mahawansa, p. Ixvi.

X Eka seshah : ** one left out . ., the omission of one to designate the sameanother, which has been mentioned ; or, conversely, the expression of one namedesignate another omitted name of the same genus or family ; as A^vlnau the twoAsvin, in the dual, designate ' the Physicians of heaven, and twin sons of thsun or the Aavini,' who are Nasatya


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Moggallayana's Qrammar, to which we may assign the samethat was given to the Abhidhanapadfpika, is written in

ation of Kachchana's style ; and contains rules, supplemen-arynotes or Vviti ; and examples. The same writer has left

ind a large commentary on this work.It has been fur-her

illustrated by Totagamuva* in his PanchikA-praxTipa^Sinhalese work, held in high esteem among the learned.adassi, a pupil of Moggaldyana has, moreover, written anidgment of his master's work, called the PadorSddana,m which the following is extracted :

Satthanam karunSt vatk gatavat^Fkram param dhimatStThere nk 'tuma pkdapanjara gatoTo sadda sattha disu.MoggaUkyana vissute niha suvach

'Chkpo vinito yathiiSo' kitsip Piyadassi nikma yati 'damByattan Sukhappattiyk.

' With a view to facilitate (study) this specific (work) hasn composed by the ascetic named Piyadassi, who, Hke aoquet which was taken into the cage of his (feet) tuition,

trained in the science of grammar c., by the wise, gener-us,and eruditef Moggall^yana thera of (world-wide) renown.'

There is also a Commentary on the above by Ananda, apil of Medankara ; from which we select the following in-ro

remarks : 1. YagsSt tulan samadhi gamya parappasitdan

Samp^tam parahitan vipulan mayedamSo sangha rakkhita itlrita nkma dheyyoBhkniiva bhktu suchirkya mahkdiskmi.

2, Saddhk dhanassa pa^patti parkyanassaSallekhiyena likhitSt khila kibbisassaOdumbai^ bhi hita pabbata vksi kassaMedankaravhaya mahk yati pungavassa.

See m Sidatsangara p. li.


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3, Siladi setihtk pa^patti parknugenaSisso-rasena saparattha ratena tenaAnanda n^ma pathi tena tapo dhanenaSankhepato nigadito Padasl^hanattho.

1. ' May the Supreme Lord named Sangfaarakkbita, bythe aoquirement of whose unparalleled patriotism* this greatbenevolent (deed) has been achieved by me, long exist likethe sun *

2 and 3. ' The Padasadana has been concisely comment-dupon by the ascetic known by the name of Ananda, (who

is) bent upon doing good to himself and others ; (who has)adhered to the principal (religious) usages of SUaSx, ; (andwho is) a pupilf of the preeminent chief-priest named Merdankara, that dwelt on the Mountain called Odumbara, (was) rich in faith, (was ) attached to (religious) duties, and(had) scratched off all sin by SdUekhiya'l

Payogaaiddhi by Vanaratana, in the reign of one of theBuvanekab^u's, is also a Pali Grammar upon the basisof Moggal yana, from the Commentary to which Tumourhas quoted in his introduction to the{Mahayansa.

3. The next, and, by far the most numerous, class of PaliGrammars are founded on the principles enunciated inthe SandhiJcappa, usually called after the name of its authorKachchAycma, This, as I have already stated, is extant iCeylon ; and, from a list of Burman Pali wori^s in my posses-ion,

I find that it is abo found in that empire. The severalother editions or revisions of Kachch^yana's Grammar, which,as remarked by Mr. Tumour, profess, according as itdate is more modem, to be more cond ensed, and methodizedthan the preceding one , are the Riipasiddhi and BiJavat^ra

Buddhappiyo commences the BiLpasiddhi in these words'' Kachch^yananchachariyan namitwjb; niss^ya Kachchd^

yanawannanadin, b^appabodhatthamujun karissan wyattausukandan padarupasiddhin.

lAL * love for then*.*4- lit. ' Son-pupil.*


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Reverentially bowing down to the Achirayo-KachchJmo,guided by the rules laid down by the said KachchJkyano,

compose the Biipasiddhi, in a perspicuous form; judiciouslydivided into sections, for the use of degenerated in-ell

(of the present age which could not grasp theiginal) Mahdvansa, p. xxvi.The following is in the conclusion of the same work :

Wikkhyîitdjiandatherawhaya waragurunan Tambapan-

ddhaj^nan sisso Dfpankarakkhyo Damilawasumati dlpalad-ppakiso B^lAdichch^ wdsaddwitayamadhiwasan, sîsanantayf yo, soyam Buddhappi-yawho yatf ; imamujukanipasiddhin akî.

*' A certain disciple of Anando, a preceptor who was (a ral-yingpoint) unto eminent preceptors like unto a standard, in

bapanni, named Dipankaro, renowned in the Damila

gdom (of Chola) and the resident-superior of two frateries, there, theB^^dichchd (and the Chudd.manikyo), caused

religon (of Buddho) to shine forth. He was the priestobtained the appellation of Buddhappiyo (the delight o

ddho,) and compiled thi periect Biipasiddhi. Mahdixin-'

p. xxvLBefore I notice the principal and the oldest work with

we are concerned, viz., KachchJtyana's Grammar, I

all mention the names of some of the principal Commentsereon to which I shall have occasian to refer in the coursethese notes ; viz.

Nyltsa or Mukhamatta DipanaKachch^yana bhedaKachch^kyana bhede TikaKachchayana bhede Vannana.Kacheh^yana Yannan^Kachchayana SaraKachchayana S^ T\kkSandhikappa AtaviiSandhikappa Viggaha.*


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All these have been written expressl^^J for Ihe purpose oflucidating the text of Kachch^yana^ which, I need scarcelyay, is held in the same high estimation by Buddhists thatanini is by the Brahmans.

Kachch yana's Gi^mmar is divided into eightbooks. Theirst treats on * Combination', the second on * Declension', thethird on * Syntax', the fourth on * Compounds', the fifth on(Tadhita) ' nominal Derivatives,' the sixth on * Verbs', theeventh on (Kitaka) ' verbal derivatives,' and the eighth onUnnddi Affixes.'

These are found subdivided into Chapters or Sections.But, all the aphorisms do not exceed six hundred and eightyseven.* The following extract embraces the writers intro-uctory

remarks, together with the first Section of hisGrammar:

SeHhsai tiloka m ahitan abhivandi yagganBuddhan cha dhamma' Tnams^lftTi gana* mutta manchaSatthossa tassa vachanattha varan subuddhimYakkhkmi sutta hita' mettha su Sandhikappan.Seyyan Jinerita nayena buddhii labhantiTanchii'pi tassa vachanattha subhodhanenaAttan cha akkhara padesu amoha bhik.v^Seyyatthi ko pada'mato vividhan simeyya.

* Having reverentially bowed down to the supreme chiefBuddha adored by the three worlds, and also to the puredkamma, and the illustrious priesthood ; I now celebrate^the (pure) Sandhikappa

in accordance with the Sutta, tothe end that the deep import of that teacher's words may be

easily comprehended.* The wise attain to supreme (bliss) by conforming

(themselves) to the teachings of Buddha. That (is the re-* Satta utattana Sotto

cha sata aon painanato=687 SattaoR.f Vakkhami I ntter*' The tnie import of this word taken in connection with

the allegation that ' Kachchayana publiahed (pakosMi) his Grammar in the midstthe priesthood' may lead to the inference that it had at first only a memorial existence.But, since the same words are fonnd osed in works which were donbtless from


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it) of a correct acquaintance with the import of his word.e sense, too, (is learnt) by a [non-ignorance] knowledge oharacters and words. Wherefore, let him who aims at thatghest felicity hear the various verbal forms/

Lib. I, Section 1.1. Attho akkhara sannato.

The sense is known by letters.^

2. Akkhark p dayo eka chattklisan.The letters, a c., are forty one*

3. Tattho dant^ sar^ a^^haOf these the eight ending with o are vowels.

4. Lahumatt^ tayo rassk.The three light-measured (are) short.

5. Anne digh^.The others, (are) long.

6. Ses^ byanjana.The rest are consonants.

7* ^^^ pancha panchkso mant^. Each (set of) five to the end of m (constitutes^ a class.

8. An iti niggahitan.The An\ is a dependent,*

9. Para samann^ P^yoge.j;Other's names in composition.

10. Pubba' madho'-^hitam' assaran sarena viyojaye.Let the first be separated from its (inherent) vowel, by

ndering) the preceding a consonant.Such is the sententions brevity with which the Rules

Kachchayana's Grammar are expressed. The authorpts three modes of explaining them. First, Vuttiyd or

Moggallayaua disputes the correctness of this Sutton, and says that the Pali,abet contains forty-tliree characters, including the short e (epsilon; and ocrou.) The Sinhalese Alphabet, which is nearly as old as the Sinhalese natios

omits these. This is evidence of that language beimg derived from the Pali.f The anusvBra.

Names or technical terms.AHiO'tfUtam that which stands below [after such separation.] The wordmost however be unArstood to mean preceding ; for in composition, whio^

rn writers regard as a tree from IxUtom to top, the first* written character is oon-


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isms. This is put down by Pr. Max Muller at 600 B. C, embracing the period at which he founder o

flourished, and which upon the best proof on whiche may be fixed in Asiatic History, was not only poste-iorto the Mcmtas (which are identified with the V^dasVedangaa and Veyydkarana, but subsequent to the

Bhdrata,f Md/mdyana; Asvaldyanal and Pardaaraupon other data, 477 B. C.

o the indefatigable labours of the learned translatorMah^vansa, whom I have so frequently mentionedin the

of these notes, were Europeans first indebted for thmation as to the probable date of Eachchjbyana's Gram*

In order to render my observations clear, Mr. Tur-

authorities on the subject are here extrated.In the commentary on the R6phasiddhi we find the foo

distinct and important particulars regarding Kachchjir

purporting to be conveyed in his own words : Eachch yano sigrifies the son of Kachcho. The- sai

dio was the first individual (who assumed that name aatronymic) in that family. All who are descended from

stock are, by birth Kachch^yana. (If I am asked) who is this Kachchayano ? Whence hi

Kachch4yano ? (I answer), It is he who was selected fimportant office (of compiling the first Pali Qrammar, b

ho himself; who said on that occasion) :' Bhikkhus from

st my sanctified disciples, who are capable of elucidat-ngin detail, that which is expressed in the abstract, the most

ent is this Mah^kachchkyano.''* Bhagaw^ (Buddho) seated in the midst of the four classesdevotees, of which his congregation was composed (v

These ate saiJ, in the Buddhistical annals, to have heen compiled by A/ aka,iita, Yomataggi, Angtrasa, Bharadvaja, Vase^fha, Kassapa, and Bbagu.

Mafaabharata is frequently mentioned under the designati 'H of Itiliasa.


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ests and priestesses, male and female asceties :) - openingsacred mouth, like unto a flower expanding under th

ial influence of Surio's rays, and pouring forth a streameloquence like unto that of Brahmo said : * My disciples

profoundly wise SJtriputto is competent to spread abroadtidings of the wisdom (contained in my TeUgion) by hi

ving proclaimed of me that, * To define the bounds of h

iscience by a standard of measure, let the grains of sandthe Ganges be counted ; let the water in the great ocean

measured ;let the particles of matter

in the great earthnumbered' ; as well as by his various other discourses.

It has also been admitted that, excepting the savioure world, there are- no others in existence whose wisdomual to one sixteenth part of the profundity of Suriputto.

the Achkrayos also the wisdom of Sariputto has been celraMoreover, while the other great disciples also, wh

d overcome the dominion of sin and attained the four gifsanctification were yet living ; he (Buddho) allotted, fro

ongst those who were capable of illustrating the wordthagato, this important task to me, in the same mannerat a Chakkawatti rkja confers on an eldest son, who is capale

of sustaining the weight of empire, the oflSce of Parinkya-. I must therefore render unto Tathagato a service equal

to the honor conferred. Bhagaw^ has assigned tomost worthy commission. Let me place impUoit faith

hatever Bhagawk has vouchsafed to propound. This being achieved, men of various nations and tongues,

ejecting the dialets which had become confused by its disermixture with the Sanscrit and other languages, will, wi

acility acquire, by conformity to the rules of grammar pby Tathkgato, the knowledge of the word of Buddho

Thus the There Mahd Kachchkyano, who is here (in tork) called simply Kachchkyano, setting forth his qualificaion


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esented by letter *' composed the grammatical worked NirtiUipitako.'* Makdvaiwa p. xxvii.Before I notice some of the objections urged against thee ta*adition, it may perhaps; be coQYenfent to refer to the

ous otherPali writers who

haveîven

it the sanction ofr high aut}iority.Kadlichiiyana commences his work, as we have already seen,h AWid akhka/ra aanndbto ; and it has already been shewnm the passage quoted by Tumour, that that Suttan waslared by Budiîa himsel This is mwe dearly stated aslows in the

SUTTA NiDDESA,AWio aJckhara sanndto-ti 6di m ha; idan suttan kenatan ? Kiagavata vuttan. Kadib vuttanti Yama Uppalamakii dve Brahman^ Khayorvaya kammaMi nan gahetvit

hchhantilNadi-tire KhayorVayanti

jâmmat^h ne kari*ilne eko udake machdian ganhitun charantan bakanv^ udaka bakoti vicharati. Eko ghato patan disv^ ghaô ti vicharati, Tad4 Bhagava obhd49an munchiivK attho ok-ra aaflj^ô-ti vkkyan thapesi. Tesan cha Kamma^thi

pati^hahi. Tasm Bhagavati vuttanti vuchchati. Tantv mahlk Eachchano Bhagavantan y ehitv Himavantantv Mano-silik tale dakkhina disd-H^gan slsan katvatthima dis^bhimukho hutv aitho akkhara saHfiUo-tian Kachchdyana paJcaranan rachi.

* It is said that * sense is represented by letters* c. By whoms^this suttan declared ? It was laid down by Bhagavk. (Tplain) when it was declared: Two Brahman (Priestsma and Uppala, having learnt (from G otama) the hhaya-ya branches of Kammaiihd/riarvf we^t away ; and, whilstgaged in abstract meditation repeating * Khay a-Vaya* on *' Another name for the Rupasiddhi.*' In the ahove note Tumour identifiesasiddhi with Nlruttipitaka. But, it would seem that th latter is an orifînak of Maha Kachchayana, different from his Grammar, and different also from

theological work entitled the Nettipakarana. See Kachchiiyana Vannanti,f Studies such as abstract meditation g., preparatory to th attainment of t


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banks of the Nadi, one of them saw a crane proceedingcatch a fish in the water, and began muttering* UdaJco

o * water-crane.' The other, seeing a ghcUe-patan *

th in a pot' began muttering ghata-pato. At this timegavaby means of a light, which he issued, declared the sence, Attko akkhara sannhto *The sense is represented bters.' Their Kamma^h^nan was also efiectual. Wherefore

said that this Suttan was declared by BhagavJL When Mahihchkna learnt this, he proceeded with Bhagavk^s permis-ion

to Himavanta. Beclining in the Ma/ruhsila regionh his head towaids the south, and facing the east hposed the Kachchdyana-prtkarana consisting of (tttans) attho akkhara saimaio c.'In the oMhakathd to the Anguttara. NikAya Malia Kach-yanais spoken of ;*( and the Tlka to the same work con-tai

further particulars which are.quoted in the following extrfrom

The Kachchayana Vannana.Achariy pana lakkhana vutti Udaharana sankh tan imanhchkyana gandha pakaranan Eachchayanattherena evaanti vadanti. Tena fih eka nipkta Anguttara tikayanhk Kachchdyanatthero pubba patthana vasena Kach-

yna pakaranan, Mahli Nirutti pakaranan, Netti pakara-an,chUi pakaranattayan sangha majjhe pakitsesL'

' Teachers say that this Eachchkyana gandha pakaranaext or composition) which numbers lakkhani (Rules), wttiupplementary notes), and Uddharana (Examples), wasposed by Eachchayana thera himself. Wherefore ta to the Anguttara of the Ekanipdta says ; * the ther^ Eachchkyana, according to his previous aspirations,lished in the midst of the priesthood the three composi-ions,

viz. Kachch yana Pakarana, Mahd Nirutti Pakarana,d Netti Pakarana'^ Or r tber pondering on what he had observed.i Vide extract therefrom infra.


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Of the three books here mentioned the Netti' PaJcarana isso extant in this Island; and it has been suggested by

Pandit that the style of this work, of which I give aecimen,* would seem to diflFer from that of the Grammar.ere can be no question of this. The language of a workch as the Pali grammar, in which (to adopt the words ofofessor Max Muller in respect ofPanini) theauthor does notite and compose, but squeezes and distils his thoughts, andts them before jas in a form which hardly deserves the

me of style,''* cannot bear any comparison Xa the style ofwork on religion, where the object was to convince and fasci-ate

the reader, and not to cramp the writer's ideas in smallntences with a view to render a facility to those who com-itted them to memory. Even in other languages works onience and religion written by the same person presente same diversity of style which the subject may

demand.e one may be terse, sententious, and dry ; and the otherll, flowing, and elegant as is the case here. The difference

style, therefore, in these two works, does by no means fur-ishany ground for overthrowing the authorship ascribed to

is PdU Ghrammar. And, I am again reminded by myarned Pandit that the metre of some of the g th^ in Kac-yana are different from those in the text-books of Buddhismch as Dhammapada ; and that that difference would favore belief that this grammar was written long after theddhist era.I freely

admit theforce

of thelearned Pandit's

observat-on, that the difference of metre (if,such were the fact) be-wee

confessedly Got ima's gathks, and all other PUi writingsncluding Kachchlina's grammur) would establish a line of de-arc

between two periods of literature. And I alsonfess that I h^ve been disappointed in my search after arse in the Vasantatilaka metre, such as Setthan tilokahitan c,,J in any of the original writings in the Buddhist

* See Appendix. }Saiiskrit Literature 312.


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rks. But, leaving this question for the determin tionure researches, and ot mate competent sdiol^rs thnn mf^ I may be permitted to remark that the absence of a paular metre in Buddha's lectures does not necessarily provt it Was unknown in his time. Different metres suit d

compositions. There are some which are peculiarlypted to the genius of the oldest form of the I^, beforreceived the daborations of poets. Such*are the Anu^^bfa,

Tiistvibh, the Anua^bh-triatobh, the Jagati, the Tri^^bh*atly and the Yaitaliya metres which we frequently meeth in old writings. The Vas mtatilaka is generally unsuit

to the Pali, as it is to the Sinhalese, and other soAsallekrita dialecta Although compomtions in that metre aasionally found in works of bo(h those languages ; yy have all the evidence of

being fc^roed,and abound wit

pounds^ of w^cb the reaQy dd Buddhist writings are com-âtively free. This is (kubtless the reason why this pai

metre (Vasantatilaka) is not to be foûnd in the leof Gotamay which were expressed, as occa ons present-d

themselves^ with a view to impart religious instruction,

hout study, and without any attempts at ornament. Th

with the grammarian was, however, different. Exceptthe Suttans which were designed for instruction, he seemshave studied ornament. Perhaps too, he was fcmd of di

y. He, as we learn from himself, did not despise Sanskrit

mmatioa]. terms. He had no reason, therefore, to rejelly Sanskrit metres in whidi he could wiUi elânce depict

virtues erf his Teacher. Hence the adoption in this gram-arof metres whidi axe not met with in original Buddhist

tiixgs.There is not, therefore, I apprehend, sufficient evidenceaside the popular tradition as to the author of this Gram-ar,

which I perceive is supported by various considerations


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t language ; since at the time Eaehchayana wrote bmmar the Magadhl, like other ''dialects/' had a tenden-yto become ' confused by its disorderly mixture with t

skrit and other languages/ This is a fact. As a verna-culardialect, the Magadhl scarcely maintained its character

Asia till the age of As6ka. Two hundred years had hard-y

elapsed before its development was ' intermediate betweenPali and Sanskrit/ There must therefore, have been

dual declension in Pali literature during those two cen-tuIndeed this could not have been otherwise when

ertain that the very pupils of Gotama had resorteder languages for the elucidation of Buddhism. Hence

necessity for a compilation like Eachchkyana's a workGrammar 'for the easy comprehension of the word

dheJ ^SvMhia BuddJia VachoTian ugganhiasanti-tias Kachchdyana himself says in the opening of his work

tten, not according to the vernacular dialect of the Ma

has, but ' in accordance with the (language) of the Sus' vakkhdmi auftu, hita metta 8U Sandhikappan.These are not all the circumstances om which it mnyinferred that Kachchkyan I's Grammar was written

first dawn of Buddhism. As was the case withient nations, a sacred literature gave rise in Magadhalological sciences. Religious doctrines when disseminatedough a written medium, naturally led the Buddhistsmmatical inquiries. The necessity for rescuing the dham-

from corruption, and for preserving their correct interetas already seen, was a powerful inducement

ama's disciples to fix the rules of their Preceptors* wordsJina vachana, as the Mikgadhi is called in most ancient

ks.It may, however, be asserted that neither was writinwn six centuries before Christ, nor, consequently, weredhist doctrines recorded at that date. I have discussed


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se investigations, that at the time when Buddhism firstted into existence, writing was known in Magadha as

as painling.* It was practised in the time ofGota-f Buddhist doctrines were conveyed to different coun-tries

by its means. j Laws and usages were recorded.le children were taught to write. Hf Even women wered able to read and writfe.|| The character used wasNdgari,** Vermilion was the ' ink', and metal plates^

h, hydes, and leaves constituted the 'paper' of thee.-f-f- That Buddhist annals therefore, were reduced toing from the very commencement, is not only reasonable^

is indeed capable of easy and satisfactory proof.To return to the subject. The literary qualifications of thea Kachchayana, seem to have been indeed such as toant the belief that he devoted his time to the elucidationthe language of Buddhism. He was, as is abundantlyed in the Pali works, a distinguished, member of

Buddhist Church. He is also mentioned in the Tibe-anBuddhistical Annals, as one of the disciples of Gotamait is expressly stated of him, that ' he recited the S^tra

emancipation in the vulgar dialect.' By*

the vulgar dia-ectMons. De Kor^si doubtless meant the language to which

ebrooke had previously given that appellation the Md-i, Gotama himself states, that of all his pupils Mahkhchayana was the most competent to elucidate his doc-rine

In the very language of the sage, which is hereted from the Ekanipdta of the Angutta Nikdya : Etanag-

Bhikkhavfe mama s vakknan bhikkhunan sankhittenasitassa vitthlurena atthan vibhajantknan, yadidan Mah^

Fapanchasadaniya. lib. iii. in my possession.Id. also Maha Vagga. See C.hamakkhandaka and a host of other aathorities.Jd. Sanynt Nikaja fec. e.Sumani^ala Vilasini.Maba Vag^a.

I Sanyat Nikaya ; Mrtha Vngga, and atthakatba to Dhammapada Papancha Sudan lya.


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Kasi KBinmkdina vykparena knchclinti dippatlti Kachcho,hera pitit tassa apachchan putto Kachchkyano Neruttukknanabhava bhiito p^bhinna pafi sambhido etadftgga thine ^ha-ito khin savdtthero, tan pana natvana.

' By reason of the occupation of ploughing c. [comes]Chchati ' he shines/ Thence Kachcho, (the name of) theera's father. His son is Kachch^yana a thera, who was

arahanta, who was placed in the highest position,ho had attained the patiaaTobhidd,* and who was the firstuse (source) of all NeruttikJb, [Grammarians or] philologers/

Although it is stated-f that Kachchdyana was residing atanti, the pachchanta or ' the foreign regions' J, it is how-ver

expressly stated that this Grammar was written in theTnavanta ; and from the mention of the principal townslebrated by the presence and abode of Gotama, and espe-ially

that which had risen from a small village to the im-ortaof a populous city in the time of the sage, I mean

atdbliputtay% it may be inferred that the writer took for hisamples such of the names as were then of recent celebrity.* See Sivpilisimbia. in Clough's Dictionary. Tarnoar has defined this to be ' the

tainment of the four gifts of sanctification.'f Id the Ckammakkhandaka Section of the MahB, Vagga,X Dr. Mair in his Sanakrit Texts, says that ' the people whom Yaska designates

eLchyaSt or men of the Eastt mast have been the Kikatas or ihe Mag.idhas, or thegas, orthe Vangas/ ^p. 871. lathe Buddhist annals however, the word Pach-hanta

is used to designate all the countries beyond the Majjhima dem, which iss defined in the MahA Vagga : ' Here the Pachchanta are these Coantries. One East [of Mrijjhima] is tLe market town called Kajangala, and on the West Mahala. Beyond them is the great conntry of pachchanta, and this side of

it is thejjha. On the South-east is the river called Salalavatt. Beyond it is the Pach-hanta

country, and this side of it the Majjha. On the South is the town calledtakanni. Beyond it is the Pachchanta conntry, and this side of it the Majjha*

the West is the Brahman village called Thuna. Beyond it is the Pachchanta

ntry, and this side of it the Majjha. And on the North is the mountain calleduraddhaja. Beyond it is the Pachchanta country, and this side of it is thejjha/ Jt is stated in the Buddhist annals (see the first Banavara of the Parinibbanttan) that this city, which in modem times has received the name of Patna, waslt during the lifetime of Gotama, for the purpose of checking the Vajjians; andis also stated that at the time it was built by Sunidhaand Vassakara, two ministers

Gotama its future


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As we hare already seen, the Magadlii scarcely main-aineits original purity in the Magadha deaa until th

cond ecumenial convocation ; and the code of the Vajjiaretics, which was made at this time, and which mayearly identified as the Nepal collection,* was in pointnguage ''intermediate'' between the Pali of Kachchkyanad the Dhammapada; and the Prkkrit of the Pillar-dialect.These are important facts, which prove that'the Grammar

estion was composed in the golden age of the Pali litat ^before it became interlarded with the Sanskrit, an

fore the language was so much neglected, (as at the timthe second convocation), that, excfept those who maintained

e orthodox version of the Scriptures, literary men wereal)]e to pay correct attention to 'the nature of nouns, theinders, and other accidents of Grammar, as well as the varus

requirements of style/-|-Nkma lingan parikkhkran kkappakarankni chaPakatibhkvan vijahitvk, tancha annan akansute.

Thus, when the imiform and popular tradition statede above extracts, which there is no reasonable ground

aside, is coupled with the many inferences to whichve directed attention ; it is, I apprehend, very clear thachchkyana, the author of Sandhi-kappa, was one of tghty eminent disciples of Qotama^ As such, he must haveourished in the latter-half of the sixth century beforerist.Against this popular belief I have been referred by several

iends to another name of Kachch^yana, the author of thhidharTTia Jndna prasthdiia, Tnentioned in the following

ount of Hiouen-thsagn, the Chinese traveller of 629 645D.

Apres avoir fait environ cinq cent li, au sud-est de la caple (de Chlnapati), il arriva au convent appel^ Ta-mo-sou--na-seng-kia-lan (T4masvana-sangh4 lAma), ou le convent


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la Foret Sombre. On y comptait environ trois cent reli-eux qui suivaient les principes de Tdcole'^des Sarv^tivJuias.

avaient un ext^rieur grave et imposant, et se distingua-t par la puret^ de leur vertu et U^dvation de leur carac-e. Us approfondissaient surtout Fetude du petit V^ieule.

mille Buddhas du kalpa des sages (Bhadrakalpa) doivents ce lieu, rassambler la multitude des Devas et leur ex-

la subEme' loi. Dans la trois centifeme annee aprfesNirvana de S kya Tathagata, il y eut un maitre des S^s-

s, nomm^ KUty yana, qui composa, dans ce convent, le-tcbi-lun (Abhidharma-jnina-prasthJtna.) M^moirea sicrs Contr^ occidentales par HioueTv-thsang, liv, i/v,p. 200.

' Having travelled about five hundred li southwest of theital (of Chinapati) he arrived at the monastery called Ta-sou-fa-na-seng-kia-lan (Tamasvana Sangharkma) or theastery of the dark-forest. About three hundred Reli-ux are reckoned in this place, who follow the principles ofe Saivdativddas school They maintain a grave and im-osi

exterior, and are remarkable for purity of virtue, andevation of character. They are engaged in the profounddy of the little vehicle. The thousand Buddhas of thelpa of the wise men (Bhaddrakalpa) were bound to assemble,

this place, the whole multitude of the Devas, and ex-pounto them the sublime law. In the three hundredth

r after the nirvdna of Skkya Tathkgata, there was aof the Sslstras, named Kdtydyana, who composed in

monastery, the Fa-tchi-luii (Abhi-dharma-jnSna-pras-ana,)'Here there is nothing to establish the identity of persons.

e age too, given by the Chinese pilgrim, does not throw anyht on the subject. IfK^ty^yana, the author of Abhi-arma-jndna Prasthdna lived 300 A. B., he flourished afterka, and, according to the same authority quoted by Co well,

a ' Monastfere fondfe par Asoka' ; and at a time whenwas sure to have figured very conspicuously in the Bud-


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The absence, however, of any notice regarding him, proves,I apprehend, what- the Chinese traveller himself indicates,

at K tykyana of Tamaavana Sanghdrdma was one who fthe principles of the Sabbatti vdda*'8choo\, and, there

re, one of the seventeen sects mentioned in the Dlp -sa * who distorted the sense and phraseology (of triptures) ; omitted a portion of the original (compilationd of the gdthda; substituted others (in lieu of them) ; disrearde

the nature of nouns, their genders, and other accas well as the various requisites of style ; and corru

the same by different substitutions.'Now, it is quite clear, from the evidence contained in t

ove passage, as well as from that furnished by the stylthe Nepal scriptures, and also from the statements in t

inese accounts, that the language used by these sectariansas stated by Professor Bumouf, *one intermediate between

e Pali and the Sanskrit' ; that it was called the Fan, or tahman language, as that word is unmistakeably used

following passage Le dieu Fan (Brahman) etdu ciel (Indra) ^tablirent des regies et se conformerent

ps;'and that

it was a language with the dual number,therefore the Sanskrit, as moreover the name A bhidharma

dna prasthdm^, the work itself attributed to Kii.tyayi,naarly indicates.It is also stated that the Buddhists had an object in ascribing

is Grammar to Kachchayana. Professor Max Muller tracesanimus fa Icendi, to a ' tendency of later Buddhist writers

refer the authorship of their works to names famousient Brahmanic history.' ^p. 303. There is, I believendation for this assertion. ' One swallow does not makemer.' Much less does a single instance prove a practice.

solitary exception is here made the i-ule, especiallyard to a question of custom * the tendency of a peoplecertain acts.' If, therefore, no other names but Kachchd-^


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can be pointed out in support of this allegation, th

ation itself, I apprehend, is disproved.ut, to take a brief excursus into the subject, nothingbe cle arer from the history of Buddhism, as we find it

annals of Ceylon, than that the Buddhists,in imitation

heir teacher, have always attempted to draw a distinctionen themselves and other sects, especially the Brahmans.

will be found to be the case, even where there is no subtadiffe rence between them. Although Buddhism, I am

aded , arose out of Brahmanism, and although the veryines of the former are bmlt upon those of the latter

there is scarcely a single subject upon which the docriof both are identical. Gotama, it would also seem,los t an opportunity to draw some distinction between

own doctrines, and those of the Brahmans. Take, f

ânce, the doctrines of 'the Creation*; oi{aiman or atthsoul* ; of [Nirvdna or nibban] ' eternal bliss' c. c.none can fail to perceive the attempt that is made

Buddhists to vary the Brahman doctrines. In thi

avour they have got into confusion, as in the case

ban, which evenNdgasena pronounces to be 'a mystery.*I may also allude to the institution of Castes. Gotama

ed the Brahmanical doctrine on the subject. He differedthem as to its origin. He abolished that distinction

g the priesthood. Although he never preached against

in a social point of view, and never aflSrmed it tp be sinuland pernicious to society ; yet to set aside the pretensions

the 'twice bom* he declared the v/niversal equaUtyo{maiLîn a religious point of view.

Khattiyo se^^ho jane tasmin ye-gotta patis^rinoVijjk charana sampanno so se^ho deva mûs.

' A m ongst mankind, who are scrupulous in regard to theiage, the Khattiya is supreme ; but he who is endowed

Vijjd and Charana is supreme, both amongst devas


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The Vijjd and Charana are also thus defined by thBuddhists :

YipassaniUnkaa manomayiddhlIddhippabhedo picha dibha sotanParassa cheto parijkya nananFubb^nivk sknu gatancha^nân.Dibbancha chakkh^ sava sankha yochaEtkni nankn idhattha vij}Âlankaron yk muni dhamma dehamYisesa sobhk guna majjhu peta.

* Here the eight Vijjd are the (following heads of) know-edge; abstract devout meditation ; power to assume any

orporeal figure whatever at one's will ; the various other atrof iddhi ;* divine hearing ; knowledge of that which

s produced in another's mind ; knowledge of the staterevious existences ; a divine perception ; and the extinctionf (distressful) desire. These, which are peculiar attributesr qualities, embellish the {dhimmx] religious-body of Bud-ha.'

Sllan varan indriya san varocha'Mattd. sitd. j^gariy^'nu-ycôSaddhk hirottappa bahussutat-tanParakkamo cheva satl maticha.Chattikri jhlinaDicha tkni' m^niTipancha dhamm^ charan^jii jannÊtehi vijjiihicha sampayogoSampanna vijjd charano munindo.

' Know that these fifteen constitute the Charana ; (vizbservance of the supreme precepts, subjugation of the pas-ioneating ordinately,f wakefulness, ^^^^y shame (for sin)

ear (of sin), much hearing (study), prowess, retentiveemory {aati),understanding (mati), and the four jAnas.

* For an explanatiun of this, see Hsrdy on Baddhism, p. 00.f Which is explained to be ' to eat only to live for reliôn bat not to live t

t only. '

X Refraining from mnch sleep which the reclnse is restricted to the middletch of the night, or four English hours at midnight. Abstract leads to the destruction


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Take, for instance, the Evpf aiddhi or BdlavatAra, andther Pali Grammars which have already been noticed.here is no correspondence between the names of their rep

authors, and the names famous in ancient Brah-anic history/' Take also such names as Mihindu, Bud-hagosa, Ananda, Buddhipiya, Yanaratana, Mogga ll yana,nd Anomadassi, and we look ii: vain for their celebratedrototypes ' famous in Brahmanic history/ True, somehe Buddhist names are Brahmanical, and for the simplestf all reasons, that Buddhism arose out of Brahmanism, ann Brahmanical soil ; and that some of ' the most famousn Brahmanic history*, such as Amara, PuruahottaToa, He-achcmdra, c., have embraced the new religion. Moreover,n the East, Brahman appellations were anciently, as theyre at present, common names. Amongst the coolies in thoflFee

andCocoanut

plantations ofCeylon do we meet with

any a Paraai Rdmd, Chandra, c., c. ; yet, with the excep-ionof the Patronjrmic Kachchdyana, it is difficult to fin

single name of a Buddhist writer, which can be ' referredo similar names amongst the Brahmans famous in history.'

The reason too, for the anxiety evinced by Buddhists noto identify themselves with Biahmans, may be easily ex-pl

It was to remove the reproaches of the Brahmans,

uch as the following, which Kumdrild casts upon the^kya fraternity. These Sakyas, Vai eshikas, and othereretics, who have been frightened out of their wits by theaithful Mimansakas, prattle away with our own words asrying to lay hold of a shadow.*

Having thus noticed the arguments for and against thlleged date and authorship of this Pali Grammar, it is indeedmatter of curious inquiry, especially in view of the simi-arit

between itand

Pinini ; ' what relationshipdoes th

ali Kachchdyana bear to its Sanskrit prototype ? And herehall first dwell upon the alleged identity between the authorf the Prakrit Prakdsa, and Kachchdyana. Professor Cowell,


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erudite translator of the Pritkrit Prakksa, thus noticessubject : Katyliyana has always been the reputed author of the

rtikks, or supplemental remarks on the ancient GrammarP nini ; and

both names are found in the accounts of thenese Buddhist Hiuan-thsang, who travelled in India ifirst half of the seventh century of our- era. P^ini

Pho-ni-ni, and described as the founder of music, whichars to be the nearest Chinese expression for a Grammyn ; the passage relating to K^tyayana is as follows * * Tchipoit ti {erigipar lea Chmoia), limite de Plnde du Nord.

Au sud-est de la grande ville, k 500 li, mo*^re de Tha mw sou fa na (forfitobscure) ; ] a v^u le doc-

Kia to yan na, 300 ans apres le Nirvfina-f- Monast^re^ par Asoka/ The Buddhist traditions in Ceylon all agreecalling the author of the earliest Pali Grammar Kachchfi-

;J and although this is said to have perished, yet whenremember how very closely allied PUi is to PrJtkrit, andKac chJtyano is simply the Pritkrit form of Katyiyana,

e can be little doubt that the Prakrit grammar of theand the Pali grammar of the other, are only the Brah-

cal and Buddhist versions of the same tradition/' ^p. viiiThe learned Professor's argument amounts to the

lowing : ' K^ty yana alias Vararuchi was the writerthe V ximjBrVd/rUikaa. Kachch^yana, between whose

and that of Kkty^yana there is only the differencedialects, was the author of a Pali (PrJJcrit) Grammar.

ruchi was, moreover, the writer of the Prdkrit Prakdida.gs which are equal to the same thing, are equal to each

Quoted in the Appendix {p. 383) to Remasat'a translation of the Fm Kouon Btflation des royaunies Bonddhiqaes. See also M. Jolien's Hist : de lde Hionen Thsang, p.p. 102, JS6.The common date of the Nirvana of Baddha is B. C. 543 ; hut Hiaan Thsang)aotcd in a note to p. 237; gives several different dates aa current in India itime, the latest of which is ahoat B. G. 360.


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her. Therefore, Vararuchi was KMyayana; Katykyana,chchkyana ; and Kachchkyana, Vararuchi. Therefore,e Pali Qrammarian and the Pritkrit writer were identicalThis reasoning is certainly inadmissible. Identity

es does not prove identity of persons.* It is possibleint out from History several Kjirtyilyanas, and as manyraruchi's. They axe, like Kdliddsa and Kdsyapa in I

or, as Smith in England, common names. We have no bee

authority than the idle tale of a Vrihat Kath , whichunds with the marvellou8, f to prove that K^ty yana

called Vararuchi ; and; even admitting for the sakeument, and upon the authority of the Kathd Sarit SAgara,

Hema-chandra, that such was the fact ; it is remark-blethat, when people speak of the author of the Varttikas,

y generally name himKiityAyana not Vararuchi; and tha

n they allude to the writer of the Prakrit Prakaaa the

l him Vararuchi, not Katyayana shewing that they weredifferent men. There is indeed no tenable evidence

identity between Panini's Commentator, and the authorthe Prdkrit Prakasa; none, indeed, to shew that the latte

the same individual that wrote the Pali Grammar.The internal evidence, however, contained in the Pali ankrit Grammars, satisfactorily proves that they were writen

by two different men, and at comparatively two remotees from each other.Kachchkyana was a Buddhist, not only upon the authoritythe Bupasiddhi, but the testimony which confirms it, vi

internal evidence of the fact in the Pali Grammar.hchayana opens his work with a salutation to Buddhainfinite knowledge, whereas Vararuchi, I believe it will bitted, was of the Brahman faith. This is not all. There

Professor Goldelucker says in his work on the Age of Paoini : In ^jfeueralss of names, like that of Katyayana, can never prove the identity of persons,o bore them] ; there is nothing proved by it, except that both belonged to t

family, or ('r */ .') were followers of the same School, the Katas. 187-8


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no correspondence whatever in either arrajigement, senti-ents,or words, between the two works. According to Pro-esso

Lassen (Inst : 6.) Each (of the six dialects, of whichPrkkrit Grammarians treat) descends by one degree o

ty below the preceding one, so that the last is more remoteany of the former, from the common source. In thisof the case, the Mdgadhl takes a third place in the list of

enic dialects. Yet it is a well established fact, even inopinion of M.M. Burnouf and Lassen, (Essai sur le Pali138 ff.)that when the Pali (Magadhi) as a derivativethe Sanskrit, is compared with other dialects, uhich have

same origin, it is found to approach far more closely thanof those others to that common source. It stands, so

speak, on the first step of the ladder of departure from

and is the first of the series of dialects which break'that rich and fertile language.*' This discrepancy, there-orefully proves that Vararuchi treats of Prdkrit dialects,

ecially the M gadhi, of an age much later, as the languagews,* than the text-books of Buddhism. His grammaticales of the principal Prkkrit, which Lessen denominates thelectus Praecipua*, are designed for a modified form o

Pali after it found a retreat in Ceylon, and degene-ated

from the form in which we find it in Kachchkyana,Dhammapada, and before it assumed the shape of the

sent Mahkr^htri. This I shall endeavour to shew here-fter.SuflSce it however to state here that the Prkkrit-

gadhi of Vararuchi is different from the Pali, and from

ry dialect which is supposed to have risen from it.It would thus appear, that the author of the Prkkritk^a, and Kachchkyana, were different persons ; and;n the evidence of religion, it may be inferred, that the

ter was also different from the Brahman sage of theinya- Far^ifcas.In view, however, of the correspondence between P4-


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inl's SaDskrit Grammar, and Kachchiyana's Pali work orrespondence which is not limited to one or two stray int

but found in different chains of SUtras, and whichay be detected not merely from the similarity of thoughts,ut from the sameness of language it may be inquiredhich of these works was prior in point of time ?

This question may be considered in two different pointsiew ; 1st, whether Kachchkyana availed himself of the samerammarians to whom P4nini himself was indebted? ondly, whether the Sanskrit author, whose grammatical teri

the Pali writer chiefly adopted, was Fanini ?So far as my researches have extended, and they are

ndeed very limited, the only circumstance which favors thirst hypothesis is, that some of the technical terms in Each-hkyana, e. g., Pancha/mi and SoMami, for the ' Benedic-ive' and * Potential' moods, which are not found as a Jifnd a aeveifUh division of the verb, are different from the namesiven to the same by PJknini. The Baldvatara explains

sattami tyayan pubb'i^hariya sann^) that *Panrhami and SaMaml are the appellations of former teachers*

ndthe Mahd Sadda Niti states, that these appellations arn accordance with Sanskrit Orammars, such as the Kdtan-

a,* a comparatively modem Grammar, as stated by Colerooke. These statements however are of no value. Thexpressions former teachers and the Grammars siichhe Kdtantra are too vague and indefinite. Upon their basio conclusions can be drawn. By '* former teachers we mayairly infer those who lived before Kachchkyana, or before Pini; and who can say thatthey didnot likewise adopt the sameppellations which such Grammars as the Kktantra useegard to the BenedAcUve and Potential moods ? It is indeedrobable that Plbnini, like Kachchkyana^ adopted certain, aejected certain other, technical terms, c., of former Gramma-ians.

My acquaintance with the Sanskrit literature is


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limited to draw any further inferences. But all circum-tancesconsidered (to some of which I shall hereafter refer)

cannot refrain from the conviction that KachchJi^yana hadnini before him when he composed the Sandhikappa. Ich were the fact, should not the Sanskrit Grammarian be

aced before the Buddhist era ?This question, as indeed every matter relating to Asiatic

story and Chronology, is one of considerable diflScultyd I must most distinctly disclaim the slightest pretention

give any definite proof on the particular question, especiallyn I find such eminent Sanskrit scholars, as Wilson, Bohth-g, Weber, and Max Muller, have sdled to do so. All I desireever, in view of the evidence which the Pali Grammarveals, and the historical incidents which the Pali Buddhist

nals disclose, is to attract public attention to a few infer-nces

and deductions which may be drawn from them, andich do not precisely accord with the views expressed bye learned scholars abovenamed.Experience has proved, that whatever weight might be at*

ched to facts stated in Brahmanical works, no relianceld be placed upon their chronological calculations. Allat may be depended upon to a certain extent are theirpular traditions, when supported by the testimony ofher, especially the Bvddhist, nations. The popular tra-itio

then, as to the age of Pd/niniy which is current notly among the Brahmans of India, but among the Bud-ists of Ceylon, is exactly what is stated by Colebrooke ine following passage.

P^nini, the Father of Sanahrit Grammar, lived in so re-motan age, that he ranks amongst those undent sages,

ose fabulous history occupies a conspicuous place in therd/naa or Indian Theogonies. The name is a patronymicdicating his descent from Panin, but according to theurAnica legends, he was grandson of Devala, an inspiredgidator. *


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Againgt this popular belief, several writers hare quotede passage wherein P^nini mentions Yavandni as a namelipi, or writing, ** the alphabet of the Yavancta*' The ine

sought to be deduced, viz., that the Yavanas, whoe a head-shaving race * were lonians, or Bactrian

who could only have been known in Asia after thevasion of Alexander the Great,i is indeed unfounded.Few subjects in the history of the East, are capable

re satisfactory proof than that the Yavanas or Yonas haden known before Qotama Buddha.The identification of Yavanas with Mohammedans, is als

en, in the opinion of Professor Wilson, to the objectioat the former are mentioned in works prior to thhammedan era.|In one of Asoka*s inscriptions, the Qimar, Antiochus

lled the Ybna rAja, ' the king of the Yonas.' Thespeaks of Milinda as a Yona king. Whe-her

he be identical with Meneander, and the Yonaka coun-trywith Evihydemia% remains to be proved. From th

llowing extracts, however, we glean the facts ; that Milinda

s bom at Kalasi in Alasadda, 200 Yojanas from Sigal;d that Sigal was only twelve Yojanas from Cashmir.Brkj^ ^ha bhante N^gasena yo idha kUa kato Brahma

ke uppajjeyya yocha idha kala kato Kasmhre uppajjeyyachira taran ko slga taran'-ti. Samakan MahJt rkj^'ti.pam-n karohi'ti ^kuhinpana Mah

rkjatava jkta nagaranti A

igimo bhante Kalasi gitmo nitma yatthahan j^to'ti Kivaiiro Mahk rAja ito Kalasi gJuno hotiti ^Dumattkni bhanteojana satkniti kiva duran mah^ rkji ito Kasmiran hotitivedasa bhante yojanJtniti Ingha tvan mahJb rikj^Kalasig^n chintehiti Chintito bhanteti ^Ingha tvan Mahit ra

Sagara made the Yavaiias shave their heads. FM^nu Parana, vr,^ 3.

f Bee Pr. Benfey's Article on India.

X Wilson's Hindu Theatre, ii, p. 179.


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miran chintehiti Chintitan bhanteti i^Kataman nukhoraj chirena chintitan k ataman sigataranti samakan

teti. Eva mevako mahik rkja yo idha k^la kato Brahoke nppajjeyya yocha idha kala kato Kasmire uppajjeyyakan yeva uppajjantiti. The king said, Lord lâgasena (suppose) one who diese (Sagal) is born in the Brahma world ; and another who

here is bom in Kashmir : which of them is born soonei*,which of them later ? Priest Monarch, at the same? King Give an illustration. Priest Monarch, which

the City of thy birth ? King ltOTd, I was bom in a placeh is called Kalasi gdma. Priest Monaxch, how far isi gdma from hence ? King Lord, about 200 yojanas.st Monarch, how far is Kasmir from hence? King Lord,ve yojanas. Prie ^ Monarch, think quickly of KalaJî. King Lord, I have thought. Priest Monarch, thinkkly o{ Kasmir. -ffingr Lord, Ihave. i^ms^ Which o, Monarch, hast thou taken shorter time to think, andh of them longer ? King Lord, equal time. Priest Sowise. Monarch, he who dies here, and is bom in thdma Vbha ; and he who dies here, and is bom in Kasmir,

both bom at the same (period of) time.Again : Thero ^hakuhin pana maha r^ja tava jsita bh6-' ' Atthi bhante îasaTirfo nkma dipo tatthlkhan jatot*kiva d6ro mah^ ritja ito Alasando hotiti'-- * dumatt^nit^ yojana sat^ niti.'The Priest asked, Monarch, where is the land of thy birth

Lord, there is an island named Afasanda. I was bom there.rch, how far is Alasanda from hence (S%ala) ? Lord,t two hundred yojanas In the following * passage Isiodorus mentions Sdgal andandria in the same sentence et Sigal urbs, ubi regiaarv/m, propeque Alexandria urbs et non procul Alexan-

polis urbs. From the Mahawansa, moreover, we learn


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iv INTRODUCTION

tion of cR,po in reference to Alasanda, in one of the aboveracts, presents no valid objection against its identificationh Alexandria ; for Pali writers, and Buddhists in general,e the ancient Greeks, had a very vague notion of the Geogra-

position of countries.Perhaps the Milindappanna, as well as the Inscriptions do,

furnish conclusive proofs on the subject ; since they wereearly after the date of Asoka, who is expressly mentionederein. Nor indeed are the NAtikas of much value, fore same reason. But the same objectior does not apply tonu, or the Mahd Bhdrata, in both which ancient works ,e Yavanaa are mentioned.Manu states* that the following tribes were originallyhatriyas, but have gradually sunk to the state ofishalas (fifudras),rom the extinction of sacred ritesd from having no communication with Brahmans ; viz.un(2rakas, Odras, Dravitias, Kambojas, Ydvanas, S akasradas, Pahlavas, Chinas, Kiratas, Daradas, and Kha^as.

*' These tribes of Kshatriyas, viz., Sakas, Yavanaa, Kambo-jas,Dravi(2a8, Kalindas, Pulindas, Usinaras, Kolisarpis, and

hishakas, have become Sudras from seeing no Brahmans.''-}-The facts contained in the above extracts are supported in

e Buddhistical annals ; and in quoting therefrom it becomesprivilege to adduce the authority to which Mr. Turnour

ferred, but which he failed to adduce, to prove that * Yava-(y6na) is mentioned anterior to Alexander's invasions in

e ancient Pali works 'J Whether the Buddhist Pitakattayas written after the death of the Sage, or before (and that

was at the period of the Buddhist era is also capable ofatisfactory proof), Qotama, whose age is firmly established,as spoken of the Yavanas ; and in special reference to thestinction of Aryaa and ddayaa, which was recognized in

_ _. . . ,

* Chapter z. 48. 44.f Anusaiiana Parva, Tenes 2103 et aeq.I See Tornoar's Introd. to Mahavansa, il., vL


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iie pachchanta (foreign) countries such as Yona andamboja.

In the MajjhvnuL NikAya, from which I shall again quote,otama is said to have asked :

Tankin maniiasi Assaliyana ? suttante ' Yona Kambojesunesu cha pachchante mesu janapadesu vevanna ayyochevaitso cha hoti ayyo hutvk dasohoti, dteohutvi, ayyohotVti.

.

* Assalkyana, what thinkest thou of this ? Hast thouard, that in Yona and kamboja, and in other foreignountries, there are various ayyas* (superiors) and ddaaa

; that superiors become inferiors, and inferiors supe-iors' ?

It is said in the commentary that the above was said tollustrate (such a case as) this :

Brihmano sabhariyo vanijjan payo jento Yonaka rat-han vk Eamboja rattan vk gantv^ kUankaroti, tassa geheayappatto d^so hoti; Brkhmani dênav^ kammakêva saddhin vdsankappeti ; etasmin darake jate so puriso^sova hoti ; tassa j^ta dkrako para d^yajja s^miko hoti-atito suddho pitito asuddho so vanijjan payojento majjhi-

padesan gantv br hmana dikrikan gahetvk ; tass^ puch-hchismin puttan paiâbhati, sopi m^titova suddho hoti pititosuddho. Evan Brihmana samayasmin yeva jatisambhedooti ti dassanattan etan vuttan.

' A Brahaman, provided with merchandize, having goneith his wife either to the country of Kamboja, or theuntry of Yona, dies. There is a grown up dAsa oraborer in his house. The Brahmani lives either withhe ddsa or the laborer, and begets a child for him ;hat person is still a ddsa. The child that is bom for him,ho is pure as regards the mother, and impure as regardshe father, becomes the lord of the inheritance. He (too),rovided with merchandize, goes to the Majjhima region, andakes to him a Brahaman lass. She too gets a son, who isure only on the mother's side, but impure on that of the

For Brahmanical definition


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ather. Thus according to the very observances of theahamans there is a distinction of tribes.*Whilst the authority above quoted satisfactorily explains

he reason why, as in the Hero amd the Nymph, K^lidAsaas

appliedthe term Yavana to Tnenial femalea ; it also es-ta

the fact that the Yavancu were ante Buddhistical.It has also been stated by Professor Max Muller that since

dnini refers to the Unnddi-s^tras, which mention cUnA-ah 'the Iloman denariu8\ Jinah 'synonimous withrhat a Buddhist saint', tiritam * a golden diadem', stUpahthe Buddhist topes' ; the Sanskrit Grammarian was afteuddha.* The learned Professor himself has rendered iery probable that all these words were introduced into thennddisiitras 'after the general spreading of Buddhism,nd the erection of Topes in India.' This was, however,pon the supposition that the Unnddi s^traa, which are nowxtant, were identical with the Sutras of the same nameuoted by Pknini. But, the proof is indeed wanting to showhat such was the fact ; and the non-existence of the manyrammatical works to which Pdnini refers, and the anxietyvinced by the Brahmans to place that sage as Pdnvn/yad-

ah, may fairly lead to the inference that all those works, inlthe particular Unnddi s4tras referred to by Panini,

ad been long ago lost. f-Since these sheets have gone to the press, and the two firs

heets have been printed, I have received from England theinvaluable work of Professor Goldstucker on the age of Pani-i

; and I here avail myself of that consummate scholar's re-maon the Unnddi Sjltras, which directly bear upon the

subject.* It is true (says he) that this grammarian (Pknini) speaks

twice of UnnddiSy but he never speaks of VrmMi-Siitras^

Sankrit Literature p. 215.* None of the more aucieni works seem to be now ' Colebrooke'sEisaja


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former term merely implies a list of Unnadi aflSxes, andimply, according to analogous expressions in Fanini^

of words formed with these affixes ; but it can never im-lya work which treats of these affixes and these formations,

the Unnadi Sutras which we are speaking of. Betweenlist of Unnkdis affixes or words and Unnadi-Stitras,e is all the diflference which exists between a lexicogra-hical

and a grammatical work. All the conclusions, there-ore,which are based on the identity of both, vanish at once159.

Again, says the same writer ; * Had PJtnini not writtenfive Sutras (1, 2, 53-57) in \ihich he explains the method

his grammar, or had he explained all the technical termsby him, the absence of a definition of such terms in the

di-Stitraswould not justify us in arriving at any con-clus

as regards the mutual relation of the two works.since we know that Panini does not define all his termson the other hand, that a treatise like the XJnnadi-Su-

uses those terms which are defi ned by him, and exactlythe same sense in ijchich they occur in his work, the only

conclusion is that this treatise was written laterthe Qrammar of Panini.* p. 170.

have examined the XJnnadi-Sturas with the assistance oPandit ; but have not been able to find any correspon-ence

between them and the Unnadi in Kachch^yana's

ar a circumstance which favors my belief that ther work was also later than, the Pali grammar. Thisfore accounts for the mention of * the Roman denarius'*'the Buddhist sthApa and *Jina, the founder of a Bud-ha

sect' c. ; although the two last, I may remark, had an

n before the age of Qotama, as may be shewn from theof that sage himself.

Indeed this word like the others, has claims to a higher antiquity than the


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M. Reinaud in his * Memoire Geographique, Historique eScientifique Sur Y Inde c. (Paris 1849) says.

* Hiouen Thaang attributes to Pinini, as he does to manyother notable personages of Buddhism, two existences ; thefirst he refers to an epoch

inwhich the

life of man was long-rthan at present, and the second about the year 500 after

the death of Buddha ; that is, in the time of Vickramaditya,a century after the reign of Kaniska. In his first existence,Fknini professed Brahmanism ; but in in his second, he, to

with his father, was converted to Buddhism/ p. 88.Founded upon this Ghost-story , it has also been sup-

ppsed by Professor Weber that PJknini shoidd be placed sicenturies after Gotama Buddha, or at 140 A.D.* But thegendary tale which Hiouenikaang relates, and whichquoted below, far from countenancing this conjecture, merelyplaces him, at the epoch when the life of man was reducedto a hundred years. This need not necessarily have been,as we again ascertain from the Buddhistical annals, after Go-a

Buddha. It is stated in the BudcUtavansa that.' At the particidar period (of the manifestation of th

great elect) the term of human existence was one himdredyears; and that it therefore appeared to be the proper agewhich his advent should take place.'

This subject may therefore be dismissed by simply subjothe following translation^ of the passages referred

in Hiouen thaang : ' Having travelled about twenty li north-east of the town,

Ou-tO'kia han fcha (Udakhanda ?) he arrived at the city Polo-tou-lo (SS,14tura),the birth place of Biahi Po-ni-ni (Pdnini) author of the treatise Ching-ming lun (Vyakaranam.)

' During the times of a remote antiquity, the words of thlanguage were extremely nimierous ; but after the world ha

* See Professor Max Muller's remarks hereon in his Sanskrit Literature p. 8et seq.

f For which as weU as Tarious other passases from French and German writer


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is still held in g reat estimation. Hence it is that the Brah-an?of t|}iscity possess substantial knowledge, and talents

of a high order, and are always distinguished by the extentof their knowledge, and the rich stores of their memory.

' In the city of Po-lo-tovr-lo (read So-lo-tonrlo^ Salatura)there is a Stilpa. It was in this place that a Lo-han (aArhat) converted a disciple of Ponini. Five hundred yearsafter is Jou-lai (the Tath^gata) had left the world, there wasa great 'Olohan (Arhat) who, coming from the kingdom oKia-chi-milo (Cashmire) travelled for the purpose of con-vert

people. When he had arrived in this country, hesaw a Fan-tchi (a Brahmacharin) occupied in whipping alittle boy, whom he was teaching. Why do you ill-treat thatchild ?' said the A rhat to the Fan-tchi.

*I am making him study,* replied he, 'the treatise othe doctrine of sounds, (ching-ming Vyakaranam) but hemakes no progress.'

* The Arhat seemed amused, and suffered a smile to escapehim. The old Fan-tchi said to him, *' The Chcirmen(sramanas) possess a tender and compassionate heart, andhey pity the creatures that are enduring pain. A manfull of humanity smiles upon occasion. I should wish toearn the cause.

' It is not difficult to make you acquaint ed with it, repliedhe Arhat, but I fear I shall produce in you a hesitancyf belief. You have, doubtless, heard of a certain Risyamed Ponini, who composed the treatise ching-ming'lwn,nd that he has left it behind for the instr uction of theworld. The Po-Uy-men said to him The children of thiscity who are all his disciples, revere his virtue, and the

erected to his memony, exists at this day.* Well said the

Arhat, this child,to

whom you gavelife,

actually that Rishi. In his former existence, he used his

memory in studying profane writings : he did notbut of heretical treatises, and did not seek at all the


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ough, without stopping, the circle of life, and of death.anks to a remnant of virtue, he has been permitted tocome your dear son. But profane writings, and the elo-'nce of the age only impose a useless labour. Can they

comparedto the sacred

instructions

Documents

An Introduction to Grammar of the Pali Language 1000101458