Indic Causatives in -āpayati (-āpeti, -āvei)

Author(s): Franklin Edgerton

Source: Language, Vol. 22, No. 2, (Apr. - Jun., 1946), pp. 94-101
Published by: Linguistic Society of America
Stable URL: http://www.jstor.org/stable/410342
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 INDIC CAUSATIVESIN -apayati (-apeti, -avei)
FRANKLIN
EDGERTON
YALE UNIVERSITY

[It is well known that Middle Indic has an indefinitely productive causative suffix
derived from Skt. -apaya-. But it is commonly assumed that the 'causative' mean-
ing of such forms is often evanescent; that they are often used as synonyms of the
underlying primary verbs (as is, undoubtedly, true of not a few Sanskrit 'causatives'
in -aya-). This paper undertakes to refute that opinion, particularly for Buddhist
Hybrid Sanskrit, which however is believed to he typical of all Middle Indic.*]

1. In Sanskrit the regular causative stem ends in -aya-, which is added usually
to a strengthened form of the roots chedayati 'causes to cut' or 'to be cut', to root
chid (pres. chinatti 'cuts'). The object of the causative may be either the agent
or the object of the action instigated or 'caused'; or with two accusatives, both.l
* Abbreviations: AMg = Ardhamagadhi (Prakrit); BHS = Buddhist Hybrid Sanskrit;
BR = Boehtlingk and Roth, Sanskrit-Worterbuch (the 'St. Petersburg Lexicon'); Childers
= R. C. Childers, A Dictionary of the Pali Language (4th impression; London, 1909); Divy
= Divyavadana (ed. Cowell and Neil; Cambridge, Eng., 1886); Geiger = Wilhelm Geiger,
Pali Literatur und Sprache (Strassburg, 1916); Hultzsch = E. Hultzsch, Inscriptions of
Asoka (Oxford, 1925); IF = Indogermanische Forschungen; JAOS = Journal of the Ameri-
can Oriental Society; JM = Jaina MaharaStri; A/I = MaharastrI (Prakrit); MIndic = Middle
Indic; Mmk = Arya-Manijusri-mula-kalpa (ed. T. Ganapati SBstri, 3 vols., Trivandrum
Sanskrit Series 70, 76, 84; Trivandrum, 1920-5); MIv = Mahavastu (ed. E. Senart, 3 vols.;
Paris, 1882-97); Pischel = Richard Pischel, Grammatik der Prakrit Sprachen (Strassburg,
1900); Pkt. = Prakrit; Prat = Le Pratimoksasutra des Sarvastivadins (ed. Finot; Journal
Asiatique (Paris) lie S6rie 2, Juil.-D6c. 1913, 473-543); PTSD = The Pali Text Society's
Pali-English Dictionary (ed. Rhys Davids and Stede; Chipstead, Surrey, 1925); Siks =
Sikgasamuccaya (ed. C. Bendall; St. Petersburg, 1897); Skt. = Sanskrit; SP = Saddharma-
pundarika (ed. Kern and Nanjio; St. Petersburg, 1912).-Pali forms cited without references
can be found, with references, in PTSD. A few other abbreviations will be explained in
footnotes at their first occurrence.
1 Speyer, Vedische und Sanskrit-Syntax ?21. The very complicated and difficult ques-
tion of the Skt. causatives has been extensively discussed in recent years, notably by Paul
Thieme, Das Plusquamperfektum im Veda 17 ff. (Gottingen, 1929), dealing primarily with
the Veda but also largely with Skt.; Renou, Grammaire Sanscrite 471 ff. (Paris, 1930);
Batakrishna Ghosh, Les formations nominales et verbales en p du Sanskrit 67 ff. (Paris,
1933). Without disparagement of any of these scholars, it must be said that much is still
far from clear. This is partly due to the fact that the -aya- suffixwas also used in more than
one non-causative type of formation in different periods of Old Indic. But it is also partly
inherent in the very nature and common uses of the causative itself. Let me stress one
point which seems to me to have been somewhat neglected. In Classical Sanskrit, at any
rate, the causative may mean 'cause (the primary action) to be performed'. In some cases
where the primary verb is transitive, this may result in a meaning not easily, if at all, dis-
tinguishable from that of the primary verb. 'He causes (say, a piece of wood) to be cut'
(chedayati) may, of course, mean 'he has it cut (by someone else)'; these cases are usually
clear from the context and in them the causative clearly has a meaning which the simplex
could not have. But chedayati may also mean 'he causes it to become cut, gets it cut' when
the cutting is done by himself (the subject of chedayati). This means virtually the same
as 'he cuts it'. I feel sure that this accounts for some of the cases of 'causative used in the
sense of the simplex', particularly of such forms as more commonly have distinctively
94
 INDIC CAUSATIVES IN -apayati 95

Even when the simplex has a thematic present, the causative is often distin-
guished from it by a stronger grade of the root, as well as by the -aya- affix:
bhavayati, caus. to bhavati 'becomes' (root bhiu).2
2. But, even when thus set off from the simplex by more than one formal dis-
tinction, the Sanskrit 'causative' quite often has, or may have, the same meaning
as the simplex. Thus kadrayatimeans not only 'causes to make or do' or 'causes
to be made or done' (so, it appears, most commonly), but often simply 'makes,
does'; e.g. rajyam akarayat (BR s.v. 7) 'he ruled', lit. 'made kingship' or the like.3
3. Most Skt. roots ending in a form causative stems in -paya-; e.g. ddpayati
'causes to give', to root da 'give'. The inserted p4 is also found in causatives
of a few other roots, either added to the (regularly strengthened) root (arpayati
to root r), or substituted for a final consonantal semivowel or other consonant
(ropayati, replacing earlier rohayati but already known in the Brahmanas, to
root ruh). These -paya- forms, unlike those in -aya- lacking the p, are regularly,
I think practically invariably, causative in meaning, as compared with the
meaning of the simplex.5
4. In Buddhist Hybrid Sanskrit and in Middle Indic generally, the -aya-

causative meaning. So kcdrayati(?2) usually means 'makes (some one else) do (something)'
or 'gets (something) done (by someone else)', but occasionally also 'gets (something) done,
sees that it is done (by oneself)', which virtually = 'does it'. And the same holds for Skt.
chedayati; but in several of the passages in which BR attribute to it the meaning 'cut off'
(notably ?S 17.1.8; GGS 4.2.12, so read for BR 4.2.9) it has its usual (distinctively causa-
tive) meaning; the definition should be 'abschneiden lassen', not 'abschneiden'.
2 A summary statement of details as to form of the root in Whitney, Grammar ?1042.
3 Some such formations may not have been causative originally. What is important here
is that in Classical Skt. it is often impossible, or at least very difficult, to distinguish them,
formally or historically, from genuine causatives in -aya-. Whether by the semantic process
suggested in fn. 1 above, or by some other, it seems to me that we must speak of karayati
'makes, performs, does' as 'the same word' as karayati 'causes to do or to be done'. And
if so, any -aya- form which seems to be used in the sense of the simplex may likewise be a
causative with altered or specialized meaning.
4 Its origin is still obscure, despite numerous attempts at explanation, mostly sum-
marized by Ghosh 69 ff (see fn. 1).
6 Renou 469 (see fn. 1) says: 'il arrive que le type en -&paya- paraisse lui aussi depourvu de
valeur causative.' But he cites no examples. If they exist, they must surely be very rare.
Ghosh, to be sure, argues for complete parallelism in use between -aya- and -paya- forma-
tions; he even goes so far (87) as to call pradapayati in KS 13.7 (189.1, 2) and TB 1.7.1.1 a
'simple intensive', whereas it is a most obvious causative; Ghosh misunderstands the pas-
sages; unmistakable is KS 189.2so 'smdime praddpayati 'he (Vayu) causes these two (Heav-
en and Earth) to give to him'. For the rest, such speciousness as Ghosh's argument boasts
is dependent on his arbitrarily limited definition of what he calls 'true causative' meaning,
so as to exclude e.g. TS 2.2.8.4 sd eva 'smai prd ddpayati 'verily he makes (men) bestow upon
him' (Keith). This, for Ghosh (86), has no 'force de causal effectif', because, forsooth,
neither the subject nor the object of the primary verb is expressed. (Yet he apparently
approves Keith's translation.) Can Ghosh seriously mean that prd dad&ti could be sub-
stituted for prd ddpayati in that TS passage without changing the meaning? That is the
only question which interests us here. Whether we call its meaning 'true causative', or
'transitive', or something else, pradApayatidoes not mean what the simplex means. Forms
in -aya- without -p- certainly do at times have a meaning scarcely distinguishable from the
simplex. The fact that the -dpaya- forms were more unmistakably causative in force is
certainly involved in the enormous spread of that affix in Middle Indic.
96 FRANKLIN EDGERTON

formation (either in that form or in its MlIndic equivalent -e-) is still used as a
causative. Not only are Sanskrit causatives containing it often retained (bhd-
vayati, bhaveti;chedayati, chedeti;etc.), but new causative creations in it are still
made; the affix is still productive. But in such new creations it is no longer
added to the Sanskrit 'root'. Instead, as is customary in the whole of the MIndic
verb inflection,6 a thematic present stem functions as 'root', and -aya- (-e-) is
added to it (minus the thematic vowel -a): BHS and Pali chindayati 'causes to
be cut off', to BHS and Pali chindati ( = Skt. chinatti) 'cuts off'.7
6. But in general, MIndic and BHS use an indefinitely productive causative
formation containing a suffix -dpaya- or -ape- (Pkt. -dve-).8 This is added to
thematic presents in -a-, or to presents in -e- (corresponding to Skt. -aya-),
both of which are themselves often new creations in MIndic.
6. These MIndic forms in -dpaya- are, almost invariably, definitely causative
in meaning, in relation to the meaning of the simplex on which they are based.
This is equally true whether the simplex is a present stem in -a- (transitive or
intransitive), or in -e-. Examples from -a- stems: BHS krvdipayati 'causes to
play' Mmk 458.20, krl4apetha 'you cause to play' Mv i.227.12, Pali kclapeti,
to Skt. BHS krzdati, Pali klati 'plays'; BHS ksipdpayet 'should cause to be
thrown' Mimk 528.27, Pali khipapeti, to Skt. BHS ksipati, Pali khipati, 'throws';
BHS chinddpayisydmah Mv iii.403.9 (mss.) 'we shall cause to be cut off', Pali
chindapeti, to BHS Pali chindati (Skt. chinatti) 'cuts off'.
6Edgerton, LANG. 13.111 f.
7Ghosh 67 is therefore wrong in saying that 'in the Middle Indic dialects ALL[my em-
phasis] causatives contain the element -p-.' To be sure, Pali chindayati is very rare. I
know only the gerund chindayitvJna Mahavarnsa 9.17; and in this passage the meaning
seems to be substantially identical with the simplex, 'having cut' (cf. fn. 1 above). A cer-
tain Pali case of a new stem in -e- with causative meaning based on a MIndic present is
tireti 'finishes, executes, accomplishes', based on *tlrati (unrecorded, but the type is stand-
ard, Geiger ?175.2; Skt. tlryate) 'is got over, is penetrated', originally passive to tarati
'gets over, penetrates'. Note that tireti cannot possibly be derived formally from tarati. -
Another case is Pali laggeti 'makes stick, fastens', to Pali laggati (by the side of lagati)
'sticks'.
8 No explanation of the spread of the -apaya- causative is offered in the standard text-
books. What I believe is the correct explanation was suggested by Manu Leumann, IF
57.224 (for a similar theory, published much earlier, see Tedesco, JAOS 43.389). It started
with pairs of participles ending in -ita-, non-causative, and -apita-, causative, from certain
old roots in root-final Skt. -a (heavy bases): particularly sthMand its compounds, also cer-
tain compounds of dhM,da, and ma 'measure'. For example, Skt. utthita- (to ud-sthM,pres.
uttithati, 'arise') means 'arisen'; while utthapita- (to utthapayati 'makes arise, raises')
means 'raised' or the like. By analogy with such pairs, other participles in -ita-, of what-
ever origin, came to form causative participles in -apita-. Such participles in -ita- were
regular with presents in -ayati (MIndic -eti), especially causatives and denominatives.
But also, from early times, we find participles in -ita- associated with thematic presents in
-ati, e.g. RV rak^itd-to rak?ati, AV patitd- to patati, likhitd- to likhati. So, on the model
of utthapita- to utthita-, there were created such forms as BHS pradlpapita- 'caused to he
lighted, ordered lighted' to pradipita- 'lighted' (ppp. of pradlpayati 'lights', caus. to pradi-
pyate 'is alight'); da2y^lpita-'caused to be punished' to dayita- 'punished' (from denom-
inative daw4ayati 'punishes'); and likhapita- 'caused to be written' to ltikhita- 'written'.
From such participles it was a short and inevitable step to new causative presents like pradz-
papayati, daty/apayati, likhapayati, and a host of similar MIndic forms, with full inflections.
 INDIC CAUSATIVES IN -apayati 97

7. Examples from presents stems in -aya- (-e-): BHS dnapayati, anapeti

'causes to be fetched' (fut. andpesyam Mv ii.103.5, anapayi?yam Mv iii.125.17
'I shall have fetched'), Pali dndpeti, to Skt. BHS dnayati, Pali and BHS aneti
'fetches'; BHS dacddpayanti Siks 63.13 'they cause to be fined, punished', Pkt.
ppp. dardiavia-, to Skt. da4dayati (denom.) 'punishes'.
8. Many of these underlying stems in -aya- (-e-) are historically Skt. causa-
tives. The -apaya- (-ape-, -dve-) formation may then be described, from the
historical standpoint, as a causative to a causative. What is important, and
has not been made clear in any previous treatment of this subject to my knowl-
edge, is that whatever the meaning of the underlying -aya- stem may be, the
meaning of the -dpaya- stem is causative to that. This, I believe, is an almost
invariable rule in BHS and in MIndic generally. It is commonly alleged, e.g.
by Wilhelm Geiger,9 that -apaya- (etc.) formations, when based on historic
causatives in -aya- (-e-), often have the same meaning as the latter. For BHS
I can say positively that this is not true; and I believe that the same holds good
of MIndic generally. Instances of -apaya- formations based on -aya- stems
and used in the same meaning are extremely rare. They require special explana-
tions, and will be dealt with later. In the following section the regular type will
be illustrated from BHS.
9. nisk&sapayitum Divy 339.6 'to have (cause to be) expelled': Skt. ni?kasayati
'expels', originally caus. to an unrecorded *niskasati 'bursts out, goes forth',
cf. vikasati 'opens up' (intrans.).
karapayati, karapeti, 'causes to be performed' etc., very common (karapayanti
SP 15.3, etc.): karayati, kareti, Pali kareti 'makes'. This, rather than 'causes
to make', is often the meaning of Skt. kdrayati (above ?2); it is the regular, prob-
ably the ONLY meaning of Pali kareti, as is clear from PTSD s.v. karoti IV, where
kareti is inconsistently described both as a caus., and as a denom. to the noun
kara, but is assigned only meanings like the simplex: 'build, construct, perform'
etc.
kalpapayitva Mv ii.489.8 'having had (the hair and beard) trimmed': kalpayati,
Pali kappeti 'trims (hair)', caus. to kalpate 'is in proper shape, is fitting'.
ghosapita- Mv iii.390.19 'caused to be proclaimed': Skt. ghosati and ghoaayati,
Pali only ghoseti 'proclaims'. (In Skt. gho^ayati also sometimes apparently
caus., 'has proclaimed'.)
otarapita- Mv i.273.16 'ordered (caused to be) brought down': otdreti (otdrehi
Mv i.272.11, in same story, 'bring down!') = Pali id., Skt. avatarayati 'brings
down', caus. to avatarati 'comes down'.
pradipapita- Mv iii.177.8 'ordered lighted, caused to be lighted': pradlpayati,
Pali padzpeti 'lights', caus. to pradlpyate 'is alight'.
bhzsapayetPrat 518.10 'shall cause to be frightened' (Pkt. bhis&vei):bhz^ayati,
Pkt. bhlsei 'frightens', functioning as caus. to root bhz 'fear'. The phrase is
yah punar bhik.ur bhikaum bhzaayed bhz^apayedva ... 'but whatever monk shall
frighten a monk or cause him to be frightened'.
9 ?182: 'Die doppelkausative Bedeutung ... ist VIELFACH ABGESCHWACHT [my emphasis],
tritt aber doch mitunter deutlich hervor.'
98 FRANKLIN EDGERTON

mardpemi Mv ii.247.3 'I have (= I cause to be) killed' (Pali mardpeti): mdra-
yati, Pali mareti 'kills', caus. to mriyate 'dies'.
yojcpayanti Mv iii.101.20 'they cause to be yoked' (Pali yojdpeti): to yojayati,
Pali yojeti 'yokes'. Skt. yunakti also means 'yokes', so that it may be equivalent
to the formally causative yojayati; but the corresponding Pali yunijati never has
this meaning (only yojeti), according to PTSD.
crocapita- Mv. i.307.13 'caused to be stated' (Pali arocapeti): BHS arocayati,
adroceti,Pali droceti 'states' (not in Skt. but formally caus. to i-ruc).
ropapayasi Mv ii.486.6 'you have (= you cause to be) planted' (Pali ropdpeti):
ropayati, Pali ropeti 'plants', lit. 'causes to grow', caus. to root ruh 'grow'.
vadapiya (ger.) SP 52.4 'having had (caused to be) played' (Pali vddapeti):
vddayati, Pali vadeti 'plays (musical instruments)', lit. 'makes talk', caus. to
vadati 'talks'.
prativethdpehi(impv.) Mv ii.171.12 'have enclosed, surrounded (with curtains)':
BHS vetheti, MIndic for Skt. vetayati 'wraps, surrounds, encloses', caus. to
ve,tate 'winds' (intrans.), 'assumes a covering' (of a snake forming a new skin).
godhdpayetSP 107.6 'would cause to clean up' (Pali sodhapeti): sodhayati,
Pali sodheti 'cleans', caus. to Sudhyati 'is clean'.
gobhapayatiMmk 644.17 'has (causes to be) adorned' (Pkt. sohavei): Aobhayati,
Pali sobheti 'adorns', caus. to 4obhate, Pali sobhati 'has a fine appearance'.
ghdtapayitum Mv i.132.8 'to have (= to cause to be) killed' (Pali ghatdpeti):
ghatayati, Pali ghdteti, functioning as caus. to hanti 'kills' and meaning some-
times 'causes to kill', 'has killed', but also, even in Skt., 'kills' (originally no
doubt denom.). 'Kills' is the usual meaning of Pali ghateti and, it appears, even
of Skt. ghdtayati.
10. I cannot claim to have made an exhaustive study of the -apaya- (-ape-)
forms of Pali or the -ave- forms of Pkt., but there is little doubt in my mind that
such a study would show similar results. Most of the forms cited e.g. in Geiger
?182 are similar to those I have cited from BHS. Thus thapdpeti 'orders or
causes to be erected, set up' is a caus. to thapeti 'erects, sets up', which was itself
originally a caus. to the root sthd 'stand, be erect'. Some of the few seeming
exceptions prove illusory on closer examination. Thus laggapeti 'makes stick;
obstructs' is based directly on laggati 'sticks', which (rather than lagati) is the
usual Pali simplex; it is not based on laggeti, which is another causative of the
sort mentioned in ?4 (with fn. 7) above. Again, cetapeti has been misunder-
stood by all Pali interpreters known to me. It means not 'lasst sammeln' or
'sammelt' (Geiger l.c.) nor 'barters' (PTSD, etc.), but 'causes to be bought';
the simplex is cetayati, found not in Pali but in BHS: cetayitvaPrat 492.13 'having
bought'. The subject of the latter is a layman, who 'buys' a robe for a monk;
the subject of the Pali cetapetiis always a monk or nun, who 'instigates (a layman)
to buy (something for himself or herself)'.
11. There are, however, a few cases of BHS and MIndic causatives in -dpaya-
(etc.) which seem to be based on MIndic stems in -aya- (-e-) of identical mean-
ing. Only two or three such occur in BHS.
12. One is chedapayati 'causes to be cut off', which can only be based, for-
mally, on Skt. BHS chedayati (Pali chedeti), also 'causes to be cut off'. Both
 INDIC CAUSATIVES IN -apayati 99

are causativesto BHS and MIndic chindati(Skt. chinatti)'cuts off'. There is

no *chedati. How are we to interpretthis chedapayati? I cannot be satisfied
with the usual easy-goingassumptionthat in it the causative meaning of the
affix -apaya- has 'faded out', since in nearly every other case that meaningis
fully alive in similar formations. Some special explanationshould be sought
for the very rare exceptions.
13. The only BHS occurrence of chedapayati known to me is in Mv iii.403.13
ched&payigyati(fut.). It paraphrases,in free quotation, an immediatelypre-
cedingphrasewherethe verb is chinddpayigydmah (so mss., Senart em. ?yami),
line 9, which is a normal MIndic causative to chindati 'cuts' (?6). I think
chedapayati is a blend of this chindapayati with the old Skt. causative chedayati,
which was still alive in Pali (Mahavamsa21.18 chedayiand 35.43 achedayi,both
aor., 'ordered cut off').10
14. Similarlyd&h&payati'causesto be burned'Mimk634.9 is a blend of BHS
(MIndic) dahdipayati(Mv iii. 20.8 and 9) with Skt. ddhayati, both causatives to
dahati 'burns'. And if bhojapehiMv i.305.10 means 'cause to eat', i.e. 'feed',
it is a blend of BHS (MIndic) bhuinjdpeti(paribhuinjapetvaMv iii.148.15) with
Skt. bhojayati,both 'feeds', and both caus. to MIndic bhunjatior Skt. bhunakti
'eats'.11
16. I have found no other such blend forms in BHS; all other -apaya-forms
seem clearly to have definitely causative meaning in relation to the meaning
of the underlyingverb in -ati or -eti (-ayati). In Pali, besides chedapeti(fn.
10), I note gahapeti,which (at least in most recordedoccurrences,perhaps
always) means 'causesto get, grasp,seize' and so is a synonym, and a blend, of
ganhapeti(whichvaries with it in the mss., e.g. at Jataka ii.37.12) and gaheti
gahayati (= Skt. grahayati), both caus. of Pali ganhati, Skt. grhrati (cf. Maha-
vamsa 36.111bhikkhugahayitva'havingcausedthe prieststo be arrested',Chil-
ders). No doubt a carefulsearchmight reveal others. But they are certainly
not numerous. I believe that the same is true of Prakrit causatives in -avei
(or -ivai which may replace it).
16. In such a matter as this BHS may safely be assumedto representgeneral
Middle Indic conditions. The Asokan inscriptions,on the whole, are quite
consistentwith it. Most of their formsin -apayati(-apeti)are definitelycausa-
tive in meaning,as comparedwith the meaningof the underlyingverb. Note
101 am here following, at least in essence, a suggestion made by Manu Leumann, IF
57.223, top; one of his illustrations is Asokan lekhMpeti,blend of likhapeti (fn. 8 above) and
lekheti (lekhayati, regular Skt. caus. to likhati). - The occurrence together of chinddpayati
first, and then chedapayati (resuming it), in the above Mv passage may be significant. But
such juxtapositions need not invariably have been involved even in the creation of such
blend forms, and certainly not in their literary use, once they were created. Pali has
chedapeti, not usually in such contexts, and sometimes clearly as a causative to chindati,
e.g. Sutta Nipata comm. 3.3 (ed. Smith, vol. 1, PTS. 81; London, 1916) (bhikkhu...) rukkham
chindanti pi chedapentipi, 'the monks were cutting trees and having them cut'.
11Actually the form is Senart's emendation; I think it probably right. But the precise
meaning is not wholly certain; perhaps it means rather 'cause (the brahmans) to be fed',
'have them fed', i.e. causative to bhojeti (bhojayati), not to bhunjati. It is part of a king's
instructions to his wife; in line 12 below she carries them out, and it is said that she 'feeds'
(bhojeti) the brahmans.
100 FRANKLIN EDGERTON

especially Delhi-Topra VII.20 (and similarly 22) dhammasavan7ni savapaydmi,

which in BHS would be dharmasr&vananisravapayami, 'I (will) order religious
proclamations to be proclaimed'; srdvdpayati (Asokan sav?) is caus. to sr&vayati
'proclaims' (itself originally 'causes to be heard', caus. to sru 'hear'). Hultzsch
renders inaccurately 'I shall issue proclamations on morality', which suggests
that he may have thought sravapayati a synonym of sravayati. He quotes in a
note Biihler's better rendering 'Sermons on the sacred law I will order to be
preached'. That Buihlerwas right is proved mathematically, as it were, by the
following phrase: dhamminusathini anusdsami, which Hultzsch himself renders
'(and) shall order instruction in morality (to be given)'. This is an equivalent
paraphrase of the phrase quoted above, and the verb anusasami 'I order' para-
phrases the causative affix -apaya- in savapayami; one of the commonest uses
of the causative, particularly in language dealing with royalty like Asoka's
edicts, is 'order, command' the performance of the action of the main
verb.
17. The Asokan language contains at least two blend forms of the type dealt
with above (?13 ff.): lekhapeti (fn. 10), and khanapeti 'orders dug', blend of
khanripeti (BHS khanipayati, Mv i.352.21; ii.437.13, 16; 439.6; iii.363.11) and
khinayati, the regular Skt. caus. to khanati 'digs'. Possibly harapeti or hd1?
is a similar blend of harapeti and harayati, but I suspect a different situation
here, as I hope to explain elsewhere.
18. Interesting are the Asokan forms likhdp&pita-,khanapapita-, participles,
in which the affix -ap- appears to be doubled. It is (so far as I know) always
assumed'2 that they are synonyms of lckh&pita-,khandpita-, 'caused to be en-
graved (dug)'. But it seems to me obvious that they are rather CAUSATIVES
to those forms. Asoka was a'universal emperor'. His orders were not given
directly to the people who actually did the work of 'engraving' and 'digging'.
It is very natural that in some versions of his edicts he should be represented as
saying that he ordered that inscriptions (wells) should be CAUSED to be en-
graved (dug); that is, he ordered his ministers (not to do the work, but) to see to
it that the work was done (likhapapita-, khanapapita-); while in other versions
of the same edicts he is represented as saying simply, and equally naturally, that
he ordered inscriptions (wells) to be engraved (dug): likhapita-, khdnapita-.
The affixation of -ap- to a form already containing -ap- means exactly what it
means in virtually all other cases (except the handful of blend forms). It is
quite parallel to Palithapapeti 'orders set up' (?10), based onthapeti 'sets up',
which itself was a 'causative' in -p-.
19. So far as I have been able to discover, then, all Middle Indic forms in
-&paya- (or its phonetic resultants) seem to have been definitely causative in
relation to the primary verbs on which they are formally based, except the very
few blend forms referred to above. There is just one remaining case which might
be described as a possible exception.
12
Most recently by Manu Leumann, IF 57.223, who is so mystified by the forms that he
comments: 'Man hat durchaus den Eindruck, dass zur Zeit dieser Inschriften (um 250 v.
Chr.) der Typus der II. Kausative [i.e. the MIndic causatives in -dpaya-] noch nicht stabi-
lisiert war.'
 INDIC CAUSATIVES IN -apayati 101

20. Skt. dapayati, caus. to root da, is preserved in Prakrit (AMg) as ddvei'3
'causes to give' (Sheth dilana, dan karuana). By the side of it JM has an iso-
lated davaveuim:Jacobi 78.3 davaveumpayanayam sibiram. This gerund implies
a present davdavei,which could be artificially Sanskritized as *d&pdpayati. Meyer
renders 'having ... bidden the host begin their march', literally 'made them give
setting out,-march'. But the rest of the sentence says that the subject, a
prince, did not go with his army, but remained behind in the city where he was
staying. It is certainly not unreasonable, therefore, to assume that he did not
personally deliver the orders to the army. What the gerund means is 'having
given orders that the host should be made to begin their march', as in the Asokan
forms cited ?18.-No other form of ddvdvei is reported.
21. But commoner are forms implying a present davavei, artificial 'Sanskrit'
*dapapayati. On the shortening of the radical a cf. Pali sama-dapeti, and for the
like with other a-roots, Pischel ?551, Geiger ?180. Jacobi has the gerund dava-
veiuna66.21 and the participle davaviya-56.26; 64.6; 66.19; 78.19. Several other
forms are cited in the Pkt. dictionaries (fn. 13); Sheth even records a noun of
action davavana-,interpreted by Skt. dapana-, Hindi dildnd, 'a causing to give'.
According to both the dictionaries (with Jacobi and Meyer), the meaning is
always 'cause to give', the same as davei, Skt. dapayati; and this seems to me
true of the passages in Jacobi. They do not seem to be causatives to davei;
their apparent meaning is unlike that of davaveumabove.
22. It is perhaps significant that davavei implies an underlying *davei (or
*davat),not davei. No such form is recorded, unless we count davimi(once),
perhaps a misprint for davimi." Pali, as we saw, has the theoretical Skt. *dapa-
yati in the compound samadapeti. My present information makes it seem doubt-
ful whether this *dapayati(*davei)existed in AMg and JM. Instead these
dialects had davavei(*dapapayati),which apparently had somehow come to be
used in the same sense as the old Skt. causative dapayati. That old form was
also preserved, as davei;and from it a true MIndic causative davaveiwas formed,
?20. This davavei'orders to have made (caused) to give' was not a synonym of
davavei'causes to give'. How davaveigot this meaning, which it seems to have
in JM and according to the dictionaries in AMg, is not clear to me. Probably
some obscure analogy played a part in it. It is possible that a study of all its
known occurrences would throw light on the subject. But the occurrences in
Jacobi's text do not encourage such a hope.
13
Ratnachandra, Ardha-MagadhiDictionary, 3.147 (1930);Sheth, Paia-sadda-mahannavo
566 (Prakrit-Hindi Dictionary). In the following I am obliged to confess that I have had
to rely largely on these two secondary sources. The only text I have used is Jacobi's Aus-
gewahlte Erzahlungen in Maharash4ri (Leipzig, 1886). I shall refer by 'Meyer' to John
Jacob Meyer's translation of this work, Hindu Tales, London, 1909. Except this, the dic-
tionaries cite for these forms partly manuscripts, partly printed works not known to exist
in this country, and only in a case or two books reported to be in American libraries other
than Yale. I have limited my textual study to Jacobi; the very little more which I could
have done by interlibrary loan would still have left the work far from complete.
14Ratnachandra 3.147, cited from the Pindanijjutti (Pindaniryukti) 495; according to
Emeneau's Union List of Printed Indic Texts and Translations in American Libraries
(New Haven, 1935), it seems that this work is not available in this country. The form is
cited between ddvei and ddvae, hence I suspect may possibly be a misprint for ddvimi
(- ddvemi).