allow the তৎসম words to be mixed up with the অপভ্রংশ words. Even to-day the use of our highly expressive দেশী and অপভ্রংশ words in the company of popular তৎসম words, are not countenanced by some Pandits, for in their opinion a 'শব-পোড়া' or 'মড়াদাহ' speech may be created thereby. Mr. Beams has rightly shown in his work on the comparative grammar of our vernaculars; that though of the word রাত্রি, for example, রাত্তির, রাতি and রাত have been the real অপভ্রংশ forms with the peoples of all provinces, the unreal form রাই occurs in the Prākṛta works. No doubt the Prākṛta literature abounds with genuine অপভ্রংশ forms, but it is difficult to determine now, when and where those forms came into use: for instance, as derived from আত্মন, first অত্তন and then অপ্পন appear to have come into use, but exactly when and where we do not know.
I take the following words from the Gauḍa Baho Kābya, edited by the late renowned scholar Sankar Pandurang Pandit, which will show what an anomaly the Prākṛta authors created by reducing different words into one and the same form. The words are—'ওআর' from অবতার, অপচার and অপকার; গঅ from গজ, গদ, and গত, কঅ from কৃত and কচ, মঅ from মৃত, মৃগ, মদ, মত and ময়, বাঅ from বাত, বাদ, বাক and বাজ. We may also notice that though the word অতি (very much) has retained its pristine purity from the Vedic times to the present day, it has been reduced to অই (as in অইদীহ = অতিদীর্ঘ) in the কর্পূরমঞ্জরী.
I adduce here one example from the Setubandha, to show how by reducing different words artificially to one and the same form, a verse in যমক has been composed almost in the form of a riddle; the verse 47 of the 9th Canto stands as:
রম্মঅন্দরাঅচ্ছঅং রম্মঅন্দরাঅচ্ছঅম্৷
সগ্গ গ্গহণি সামগ্গঅং সগ্গগ্গহণি সামগ্গঅম্॥
