On the Eighteen Desi Languages

Summary

B.K. Khadabadi’s paper ‘On the Eighteen Deśi Languages’ investigates references to eighteen regional languages enumerated in Jain canonical literature, primarily the Nandīdhammakahāo and related Ārḍhamāgadhī texts. Khadabadi notes that these texts mention that a prince or a courtesan was proficient in ‘eighteen Deśī languages’file:///home/oai/share/520754-212-427.pdf#:~:text=as%20taittMWvWama%2A%20samyag,tattvam%20%284. He argues that the number eighteen may have been symbolic, signifying a comprehensive mastery of regional dialects rather than a precise count. Drawing upon passages from the Nandīdhammakahāo, Vivāgasutta, Ovavāiya‑sutta and Riyapaseṇiyā, he compiles the names and characteristics of the languages listed. Khadabadi then attempts to identify these languages with known Prakrit dialects and regional languages of ancient India. He proposes that the list likely includes Māgadhī, Śaurasenī, Māhārāṣṭrī, Avantī, Gaudī, Prācyā, Dakṣiṇī and Drāviḍī. He discusses the linguistic features of each, such as characteristic phonetic changes and morphological patterns, and explores how they relate to one another. The article also places the list in a socio‑historical context. Jain monks travelled widely across the Indian subcontinent to preach and interacted with diverse communities. Mastery of regional languages enabled them to communicate doctrine effectively and compile local narratives. The existence of such a list indicates a recognition of linguistic diversity and suggests that Jain institutions valued multilingual education. Khadabadi compares the Jain enumeration with lists found in Buddhist Vinaya texts and Brahmanical literature, noting both overlaps and differences. Through philological analysis, he also notes the challenges of equating ancient language names with modern regions; for example, ‘Paccantī’ might refer to border dialects rather than a specific language, and ‘Dakkhiṇī’ could denote a family of southern languages. Khadabadi cautions against assuming a one‑to‑one correspondence but argues that the list remains valuable evidence of linguistic consciousness in early medieval India. He concludes that further research, including comparative study of inscriptions and literary works, is necessary to refine identifications and understand the evolution of these vernaculars.