A PRACTICAL KONKANI - ENGLISH | ENCYCLOPAEDIC - DICTIONARY P.B.JANARDHAN Pandarinath Bhuvanendra Janardhan (B-1921) had a brilliant scholastic and collegiate career in the S.R.V.H. School, and Maharajaha’s College (Ernakulam). In the SSLC public examination he was awarded the Sealy memorial gold medal, for standing first in Science, and Rama pisharody prize for being first in Sanskrit in the state of Kochi. He took a First Class Honours degree in Chemistry, in the Presidency College (Madras). He was awarded the Ph.D. degree by research in 1953. After serving in the Presidency College for a couple of years, he joined the staff of the Technology College of the Madras University in 1944. In 1959 he was made the Head of the department of Analytical and Inorganic Chemistry. He did his post doctoral research in the National Research Council of CANADA. He has authored S text books at the M.Sc. level and published more than a 100 research papers in Indian and foreign journals. He has varied hobbies like aquaria, horticulture, apiculture and photography. After retirement, his latest interest is his mother tongue, Konkani. He has published articles in Konkan Janatha, Divty, Panchakadayi, Kullagar and Konkan Times and Sunapranth. He has instituted with the Kerala Konkani Academy, three annual awards, Draupadi prize, K. Srinivas shenoi prize and Pandarinath Bhuvanendra Puraskar for the best prose essay in Konkani. Earlier in 1987, he has translated with commentary into Konkani Leela Sukas immortal Sri Krishnakarnamritha (Kavi Sarat- Co-author). In 1992 he brought out a unique Higher Konkani Grammar (for research workers) and A Konkani Dhatukosh. In 1966 he published Kathasarovara, a collection of about SO stories in Konkani. a ‘alae Pee ec oc sa So a ey By te? sw arf i aed * Oe A PRACTICAL KONKANI - ENGLISH ENCYCLOPAEDIC, DICTIONARY XY Q Pandarinath Bhuvanendra Janardhan Retd. Prof. and Head of the Dept. of Analytical Chemistry, Madras University UR. T. M.A. PAI FOUNDATIis ® SYNDICATE HOUSE " MANIPAL - 576 119. 2. Ae 73 pnw In Love of Konkani The Printing Charges of this book were borne from a munificent gift from a Nayak family of Daksin Karnataka . (ii) ieOok is the outcome of six years of rigorous and incessant research and it contains K HINGS not hitherto published. Printed in 1999 B,paM 6 W493 © Dr. P. B. JANARDHAN, M.A.: PH.D. 3, II Canal Cross Road, \g G. Nagar, Chennai-600 020. ae | AN Price Rs. 2) QQ fa Printed at: Kay Jay Or Enterprises 37, Periyapalli Street Mandavelipakkam Chennai 600 028. Ph: 4943268, 4956341 (iii) DEDICATION (i) Prof. S. M. Katre, I consecrate this book to the beloved memory of my manasik Guru, Prof. Katre, who passed away in Oct. 1998, before he could fulfil his promise of writing a preface to this lexicon. This dedication is also shared by two of my friends who were very much helpful to me in this endeavour: (ii) Late A. T. Bhat of Kochi, a golden piece of a man whose motto was “Sarvé Janah Sukhino Bhavantu’’. and (iii) Late R. P. Gurupur of Bangalore whose loss was irretrievable and who was a living example of “Paropakarartham idam Sariram’’. (v) PREFACE GENESIS In 1994 when I presented the first copy of my “A Higher Konkani Grammar”’ to my manasika Guru Prof. S.M. Katre*, the latter was pleased to suggest ‘““Why don’t you, Janardhan, now write a higher Konkani dictionary also? “What is the use’’ countered I. ““‘When members of the same family have fallen to converse among themselves in local vernaculars like Malayalam and Kannada. When I listen to that, it sounds like the death knell of Konkani. I wonder whether our mother tongue will survive another generation. Dr Katre cut me in the middle ‘‘That is exactly why I want you to bring forth a Konkani lexicon. If and when Konkani becomes a thing of the past (God Forbid) there will be your lexicon in the archives of the libraries to show how beautiful, rich and verdant this vedic times language was. Not only that! If there is going to be an attempt (Governmental or socialogical) to standardize the Konkani, your lexicon can undoubtedly represent its legitimate regional worth’’ I had no further argument with the professor. ISAGOGIC:- In 1970 I constructed a house (of 6 rooms) neither too big nor too small, and it cost me a little over a lakh of rupees. Now in 1998, I was appalled to hear that the printing of a reasonably big book would cost one and a half times the cost of a house. This sum of money is too large for the pocket of a middle class pensioner and so I decided to pass the hat around. A book-writing scheme was hurriedly drawn up for 3 years, costing about Rs 3 Lakhs. The scheme was supported by Dr. V.I. Subramonian, Hon: Director of the Dravidian Institute, Tiruvananthapuram (Dr. V.I.S) and recommended by Prof. Katre, and forwarded to the CM of the Goa Govt who had recently then proclaimed Konkani to be their state language. For two days I strutted as if I had conquered an empire. Next day the “‘bubble”’ ‘burst’; Peremptorily a curt negative reply came from Goa. I even wondered whether Goan CM did not have a shock’’ What ! Konkani outside the bounds of Goa? “Impossible, No, it can never be!’’. I had earlier sent a similar request to the Karnataka C.M. who had recently then given Rs 5 lakhs to the Dept of Konkani in the St Aloysius College Mangalore. My request had been commended by Sri V.R. Krishna Ayyar, a retired Judge and an eminent Janata Party member. After a month, Hon CM, Mr Hegde’s reply came to state that he had forwarded my request to the concerned Secretary. Some one had taught me even when I was a young boy that in a Government’s jargon as that sent “With condolence: saw the report in Udayavani Prof. S. M. Katre passed away (93 yrs) on 21st Oct. 1998 (vi) by Hon CM Mr Hegde, it meant that my matter had been confined to the waste paper basket! After these two Governmental rejections, I thought why not I approach a non Govermental agency. I sent the usual appeal to a Bhasodharaka Samiti which had been making some noise. Their reply came “‘No grants! Already a lexicon is coming up in Mangalore. So yours is ‘one-too-many’. Logical elaboration on this point leads one to think “Did the Bhasodharakas think it might lead to an out-break of an epidemic of diarrhoea. If so, they were mistaken. Larger number and types of lexicons are proof of developments in the language, which konkani is sadly lacking. My spirit sank to the nadir. I had no plans to collect money from friends. But I expected them to activate the so called ‘“Bhasa premis’’ to donate liberally. Ordinary donors of Rs 5 and 10 are not suitable to build in a single life, the big quantum of money required for a sizable book. One has to select rich industrialists and old time Zamindars. But God in His autocratic function creates rich people without Bhasa prema and conversely Bhasa premis without money. (I have come across rare exceptions, and they were usually Christians who had gone to Dubai). Now my friends, including Dr. V.LS. disfavoured the idea. They said the proper time for passing round the hat was after the completion of the manuscript as otherwise every would-be-donor would say ‘“‘Money after seeing the quality’. My friends quoted the example of Basti Pundalika Shenoi, a fore-runner lexicographer who started for donations only after the manuscript _ was ready. If anybody talked about quality he used to leave a small section (about 10 or 20 pages)with the would-be-donor and thus silence them. In the end Ms. pages would not return, Mr Shenoi abused everyone who went to him enquiring about the lexicon. He could not collect a single paisa by donation, and he died a sad man, disappointed by the misguidance. Basti shenoi’s sad death, and the wastage of his manuscript apparently, could not achieve anything, but me-thinks they have warned every one who wants to be an author and publish Konkani books, to be dependent strictly on one-self. Under such mental depression I could see only two ways (1) Forget the whole thing, lexicon, and Konkani and seek the peace of bed. This method has a second name, defeatism or escapism, but a human being worth any name, shuns defeatism like poison. (2) The alternate route was to lie low, wait and watch. One will then discover some faculty or parts thereof still alive in him and are capable by themselves to offer at the altar of the Mother Tongue. Everyone has something special in him, which is not there in others. J am dead against defeatism and lethargy. Why not I oblate my knowledge of Sanskrit at the altar of Konkani. Sanskrit has reformed even Dravidian languages; modern Malayalam is one of the most refined languages in the whole of India and a great author remarked, ‘“‘refined Malayalam is 90% Skt and 10% Tamil’’. . Tamil news readers have an abundant bag of sanskritised words. Similar imbibition of Sanskrit has reformed telugu and karnatakam too, It will be easier than all other languages to improve Konkani via the Sanskrit ways. After all Konk. (may be not by the same WORLD KONKANI LIBRARY HI (vii) Accn No : 002886 name) and Skt co-existed in Brahma Varta during the Vedic times. The improvements which one can effect, may be positive type hypothesizing new knowledge not known before, or it may be of a negative type, ie offering correction. The following is an example. Fr. Maffie was a noble Italian missionary who worked as Konk. Prof. in the Aloysius College in Mangalore (about 1890). My hats off to the father whose energy, bravery, and perspicacity in studying konkani have extended far beyond normal adventure, all the while our konk. speaking Indians went about as if unconcerned. Konk is an Indo Aryan Language and should be treated for declensions as in Sanskrit, but the foreign missionary was obsessed by the thought that Latin and Greek are the models for all languages of the world. In Skt, popositions (pratyayas) are to be attached to the Pratipadika (stem) but Fr Maffie attached them to ahvana vibhakti (vocative case) which he mistook for the stem. (ii) A second mistake was, sometimes he did not give the importance that is due to Anuswara. He mistook that phude has two opp. meanings, Long ago and By the front (near future) In fact these are two words. Phude = Long ago (VII case); Phudem = by the front, in future. (II case). In Skt, yf and aur. (iii) There were intervocalic accents which the foreign grammarians said, served the purpose of differentiating the long from the short vowels. Take the word Geller. The first e is short followed by an accent. When the dialect became a written language, people began to express the accent by gemination of the consonant. The gemination is orthographically objected. So a suggestion was made to introduce intervocalic visarga in places of gemination. Simply said, it is like a short vowel has to be pronounced with a visarga. Thus ge:léli, (71:effet) was adopted during my translation of Krsna karnamrta. ’ One can only make suggestion, they were made in 1994. but the utilizers were not so enthusiastic. The reforms suggested have not yet reached the class room board or table. The mistakes were perpetrated blindly for more than a century. Why? Are there no Hindus or Hindu brahmins with knowledge of Skt to rectify the mistakes? There are many, some of them more qualified-than I, why did they not discuss and then accept or reject. The answer for this is not difficult to arrive at, but it will be unpalatable. Let us now revert to the lexicon. The story of Basti P. Shenoi made it all the more essential that unless there is surety to publish, the manuscript, in 99 out of 100 cases may go to waste. I sought Dr V.ILS and he was good enough to guarantee that he would publish my lexicon on condition that I would be satisfied with just 10 free copies. So I clutched at the offer as a dying man would grab at a straw. (viii) PROLOGUE. Building the Manuscript. A first floor front room in my house was furnished with an old table with a neat cloth. Contingent purchases contained 2 reames of foolscap paper, clips, pencils (6B), staplers and staples and gloy. Old diaries in which Konk. words and their meanings had been entered for long years, were now taken to the front, correspondense increased, some books and journals were purchased, subject to the paucity of funds. The completed Manuscript had the following characteristics. « (i) Konk. words are first entered in Devanagari script; (ii) which is followed by the entry of the same in English, embellished by diacritical marks. This eliminated mis-spelling, and also overcomes any short-comings of people who cannot read Devanagari. (iii) Part of speech of the word is mentioned next. (iv) Next item is the meaning(s) of the word, (v) An important feature is a number of proverbs based on the word, and series of meanings—based syntax, by which it becomes truly a practical dictionary. Last but not the least, finding out the alphabetical slot to place them—all this was a monotonous dreary job. In this boredom, any interruption became welcome to everyone. The office was now working literally as a ‘‘one-man Railway Station’. One man, the station master—Besides holding the exalted position, he was the cleaner, postal bag transmitter, the boy who signals red and green flags, and next minute he is the bell boy to announce the departure or arrivals of trains. He was everything by turns as the work proceeded. That was exactly the type of work. which I carried on due to the paucity of funds. The first of our interruption happened on the 3rd day of opening our lexicon office. The man from the neighbourhood gate-crashed enquiring ‘““What lexicon did you say? Konkani! How can you make a lexicon when there are no alphabets. It is a dialect without Jipi Half an hour we discussed with him was a good relief from morbid loneliness. He was told that there are 1200 languages, but the scripts for all put together are only ten or twelve. Naturally one script serves for several dialects. English, French, and German do not have independent script. They use the Latin, because they have originated from Latin & Greek. Hindi, Gujarati, Maharashtri all manage with dévanagari script. Konkani belonging to the Indo Aryan group, also uses Devanagari. The Gentleman looked convinced and left after thanking. Our second interruption happened a couple of months later. The local Skt: pundit, more popularly known as Guruji because of his prolific beard, through which silver hairs were peeping out. He put a relevant question. ‘‘Did you search for earlier literature?’’. We were surprised to note that Konkani is next to bankruptcy in the matter of literature. We spotted two dictionaries. One is authored by Dr. Sunita bai, a Hindi Prof: of Koci. (ix) Her’s is a pioneer attempt to familiarize southern konk. to the people of Hindi belt, to Malayalis and English knowing people, and she has fairly well succeeded. However it is a rudimentary dictionary for beginners, where-in all sages or saints have the same description - ‘‘a great sage of ancient days’’, and all kings also have the same description - “‘a great or a famous king’’. Konkanies who are able to count in konkani from zero to hundred or 150 are still few. That shows they read neither grammar nor lexicons. The second of the lexicons we saw was authored by Raghunath Desai Baba, from Goa. Printed in 4 parts this is named A Konkani Sabdakos, but in fact it is fit to be named Marati dictionary. Open any page, and have a treat of Marati meanings. Often bunches of English words are written in Devnagari and shown as konkani words. Take P 235. 2aeq, eae, cay, een, aafin , eafae, cay, cum. Do these words become Konkani by transcribing them in Devnagari? Or does it mean we can learn English by going through Konkani Lexicon? The author has wasted most of his energy in trying to prove Konkani a biproduct of the Apabhramsa of Brahmavarta. It might or might not have been true but konkani’s status cannot be pulled down to that of an apaBhramsa (Grammarless prakrt). The Grammar of Konkani is next only to that of Sanskrit. Visiting of oriental and classical libraries of the locality was regretfully useless in the case of Konkani, the main reason being the development of Konkani and its maintenance without dying, were done only within the families and not on public platforms or institutions. A few forgotten old words could be tapped from very old men and women. The trend of many families in allowing local vernaculars into family circle is a dangerous sign. During our search for old literature we were disappointed to see that Konkani is next to bankruptcy in literature, old and new; yet it is a paradoxical wonder that the modern Saraswat children are born straight with a poetical pen even before they can write a piece of prose with correct grammar, and spelling and apropriate diction. Ask a Konkani in the street, he will tell you that there are 27 grammars, and 15 lexicons. Any search for them in the market, in the libraries and oriental archives will end up with wasteful trips, un-delivered letters and regrets on varied reasons. Labour involved will tire you so much as to give up the ‘chase of this wild goose’. When you get the material after sincere effort, you will see them as essays, notes or pamphlets which deal with perepheral matter, or not aptly relevant, or too narrow to be useful to your purpose. For example there is no book better written and more informative than V.N. Kudva’s Dakshinatya Sarawths, Yet it is very perepheral, social, cultural and endless peregrinations. It cannot develop the grammar or the lexicon, and can be called a literature in limited sense only. Of many such books and pamphlets, Prof. Katre’s ‘Formation of Konkani’ stands out in relief. It is an imitation of Formation of Marathi by Jules Bloch. It is very useful for teaching, and development of grammar and lexicon, all the more so because it is written by a Saraswat who was the father of Linguistics in India. (x) Bakibab Borkar was a Marathi writer who switched on to Konkani on account of his love for the latter. His Konkani Uttaraval, is a critical study of groups of words for their diction and meanings. It is good material for scholars. When I saw it for the first time, I took immediate interest, and got a copy of “Marathi in the Dialect of Kochi’’. That was the time when our Marathi brethren would not hesitate to say that Chinese was a dialect of Marathi; hence my immediate inquisitiveness. This book gives eight stories in konkani exactly as spoken in Kochi. I should congratulate prof Ghatage, the author for not adopting any tricks such as adulteration of parts of the narrations to prove his point that Koci Konkani is a dialect of Marathi.. This pamphlet would be useful to know the exact characteristics of pre-portuguese Konkani. The analytical study of the Kochin Konkani given in the pamphlet would surely be appreciated by Konkani students. Jose Pereira, was once a professor in the dept. of Theology in the Fordham Univ of New York. At a time when the Konkanies were oppressed by the conquistador the Portuguese, and by their neighbours, the Marattas; and some others disowning their mother tongue, Jose Pereira took up the teaching and propagation of Konkani. He was a rare and sincere and substantial speaker in theology and his Konkani Prema was unchallengeable. He calls Konkani, the older sister of Marathi. I cannot but quote a worthy statement of this Konkani lover ““The personal misfortune (Portuguese inquisition) of thousands was in some way beneficial to Konkani. It extended the language domain southwards—and helped to KEEP ITS STANDARD FORM ALIVE TO THIS DAY’’. But the harm done by the inquisition far out-weighed the good (that is the cleavage of today between the two main Konkani speaking communities who were but a single community before the arrival of the Portuguese. “Literary Konkani, A Brief history’’ by Pereira is a must for every Konkani. His books, though not big in size, will be useful, will often give chinks of comparative study of languages. Apart from such valuable pamphlets of sensible writers and thinkers, we could not avail of many pamphlets due to the paucity of funds. A third serious interruption was from a group of friends. They remarked that books like dictionaries are authored more often than not, by more than one author or editor. This statement might be right or wrong, but it was felt that it would be better to take into our fold some friendly souls willing to give selfless help in this compilation. It was not difficult to befriend people from various walks of life, vide the names of people in the “Helping Group’’ below. Names & addresses of Friends Society, Helping Group:- (1) P. G. Nayak, Nayak Ayurvedasram, Katapadi 574 105. By profession, an agriculturist and industrialist. By hobby he is a self-made pundit of konkani. He had been extremely helpful to me during the writing of my “‘A Higher Konk-English Grammar. Now in the present project of the Encyclopaedic Konk-English Lexicon he has (xi) liberally lent me well-known Monier William Volume. Besides making a self-made konk: pandit, he is a genuine ‘Premi’ of the mother tongue as evinced by his wide reading of grammars and lexicons, and his being much more than a skin-deep, unlike many a self-proclaimed bhasa premi. His multi-tentacled mind grabs many things right and wrong, and an author can choose the most probable root of a word easily from the collection. According to me he is probably the only “‘Non-Ranjit Singh’’ among Konkanis. (See app: 146) (2) Sri Acharya Dwaraknath:- 5/224 Vibudha Priya Nagar, Udupi 576 102. Sri Acharya’s interest in this lexicon project reaching its completion, is next only to mine. He would go to any extent to see it was not dropped. Twice there had been occasions for me to think of giving up the project. Others may not believe when I say, he had even gone to the extent of playing a practical Joke that made me give up my pessimism. He was very anxious’ to shine as a writer. Articles which he sent me on Gurpalem, bread fruit, Lipi, Agama, Aswamedha etc. were very valuable, supported by documents not available to me. But I had to regretfully trim many because they appeared like theses for a doctorate. He is an authority on plants. I cannot repay my gratitude. (3) A. T. Bhat, 1051, Dr. J. A. Bhat Rd, Kochi 682 002. He was very useful in describing rituals, and manthras, and puranas. He was a golden piece of a man, a man who was not jealous of others. He moved chanting silently ‘‘Sarve Janah Sukhino Bhavantu”’. He was an asset to the helping Friends’ Society. Held a position in the Insurance, India. He passed away in May end, 1998 after a long illness. We honour him by our dedication. (4) P.G. Kamat, Dayanandam, Cherumukku, Trichur 680 020. An exciptionally erudite man in Konkani. (5) Dr. Kunjunni Raja, Retd Prof of Skt, Library - Adyar, Madras-20. Helped me always in clarifying doubts in skt. (6) Dr. Sankara Narayanan, Retd. S. V. University, Hon. Prof. Adyar Library, Madras-20. An authority on Nigama and Agama. (7) Dr. Naresh V. Padiyar, Spl. Skin Clinic, R. J. Pai Road, Kochi 682 002. Encyclopaedia of Treasury of Botany Ed. John Lindley & Thomas Moore, supplied to me for reference 2 volumes of invaluable books. Prafulla Athul, Asta Laksmi apartments, Tiruvalmyur. Madras. Briefly called on phone, narrated stories of ancient days of karnataka. (9) Late Sri R. P. Gurupur,” 32/111th Main Road, 17th Cross, Malleswaram, Bangalore 560 05S. Mr. R. P. Gurupur’s loss was irretrievable to the “‘Helping Group’’. He was always bent on helping fellow-men, with a motto of “‘parépkarartham idam Sariram”’. He got me a Kittel’s Kannada-English Dictionary which was very useful., He was a good photographer, During his last days he was touring with his wife seriously intent on the culture and traditions of saraswaths. He was yet another golden piece in Saraswath Community. He left us in Apr. 1996. (8 -— *We deeply condole the death of two good samaritans Sri A. T. Bhat and Sri R. P. Gurupur. Let God bless them. They are honoured by dedication of this book. (xii) (10) Mr. sadananda Shenoi, Equipment installation Eng., (Fact). Karikkamuri Rd, EKM, (Kochi) Erection Engineer, (Fact.) sent me two folk stories, got from his old mother. These stories tell the relation between Nagas & Sarswath & fifth caste (untouchables). (11) Prof G. S. Laddha, Retd. Director of A. C. College, 2nd Main Rd, K. B. Nagar, Madras 20. Supplied information on Dayananda Saraswati. The habits and culture of the Pattan Community in India (Marwar) (12) Mrs Sita Sri Hari, Asst Librarian MDI, Madras 20 Supplied several informations of general interest, biographies, festivals in India, on Lipi. ete. (13) Mrs Radha Gopal Rao, 1- Sri Ram Nagar, N.St. Madras - 18. A House wife of precocious memory supplied information on marital customs such as phat-partan. (14) Prof. K. G. Bhat, Poorna Prajna College, Karnataka. He is a specialist in Botany. He helped with the botanical names of some vegetable species. With everyone’s cooperation and blessings, the manuscript of the Konk. lexicon was completed in July 1997. My grateful thanks to each one of the above who helped me through correspondence, discussion, xerox of articles, and text books. and made the manuscript an accomplished treasure with nearly 35000 entries over 3000 foolscap papers. The manuscript was completed by Aug 1977. Matters moved quickly for sometime. About 6 laser printers met me, submitted their quotations and I fixed on one of them. The young printer Mr. Rajan of Savitri Printers (Madras-28) was accommodative in agreeing to receive the money in instalments as and when each of the sections got completed. The work proceeded fast and with that my anxiety also grew big. EPILOGUE As mentioned already, it was not in my plan to collect money from my friends. My first thoughts galloped on to the magnanimous offer earlier made by Dr V. J. Subramoniam. He was the same goodself as at the beginning and asked me to prepare one xerox copy of the complete manuscript to be sent to him for processing. I did take a complete xerox copy at a cost of about 3000 Rs, but before proceeding I wished to know what his intentions were. Though he still continued to be reserved, his last letter opened some chinks as to the nature of his further procedure. (1) the xerox copy of the completed manuscript would be placed before a committee, the purpose of which was one of pruning of non-essentials. (2) A hint which I did care was that of passing round the hat which would. have to once more start and the sweet will of the would-be-donors awaited. That frightened me to withdraw quietly for which I am asking the pardon, of Prof. V.I.S. generous hearted as he was, (xiii) The first attempt to close down the project arose in 1994. But that year it was saved by the offer of Dr. V.I.S. A similar circumstance came a second time in 1996. A good friend who was much interested in the scheme to reach its completion played a practical joke. One day at night 22 hours, that friend from Karnataka called me on the trunk phone to say “I say be happy and jovial. I captured an NRI and he promised to bear all expenses of printing. He wants you to keep this news a secret!” I did not show the expected enthusiasm because many an NRI surreptitiously wriggle out and when they escape, they do not want any talk from the public. It was the same in this case also. When my friend approached him in 1997, he was not to be found. By God’s grace printing work was started in Oct. 1997. A year passed and the laser typing was about to be completed. 33 thousand Rupees were paid. It was 5 O’clock one evening. I was walking like a somnabulist, sometimes fast as if I had a purpose, and at other time stood scanning all around as if I forgot the purpose. A small crowd had gathered and I was surprised to know their object of attention was myself. I was extremely worried, I shrank into a scared being. I looked up skyward. Basti Pundalika beckoned to me. I asked him to wait and went in to the house, to fetch my lump of pot cyanide. The poisonous salt was missing in place. ‘“‘God wants me to live for some time more’’. So thought I in the fashion of Robert Clive in 1750. I told Basti I was not going with him. I observed my dead mother approaching and telling me to sell her Kamadhenu. That relieved my mental tension. I did not sell but only pawned. Money from the pawn was enough to carry the process to the completion of laser typing, ‘‘On whose door to knock tomorrow morning’’ became my great worry. In this dire moment, I sat down sending fervent prayers. Presto! who is that approaching me? the same friend who advised me to shake away all pessimism, and entertain optimism. This time he gave me the greatest surprise presenting me with a D.D. mentioning a munificent gift which would bear almost the whole cost of printing. The donor and the author have never met each other. It was totally unasked for, a voluntary gift done in such a way that the left hand did not know what the right did. My immediate reaction was, alana yt agyerT It was a providential gift, the way it reached me at the dire moment. The old type of royal and Zamindari Patrons were pushed out by the government who have done nothing to fill the gap. But lurking here and there, there are a type of upper middle class people who are neither too poor to be unable to do a thing, nor extravagently rich to live scandalously. Let God bless them and increae their tribe. They are the modern patrons. The Printing charges of the dictionary are being totally borne from this munificent gift of a Nayak family of Daksin Karnataka. (xiv) The author ends the preface saying: Klesah phalena hi punarnavatam Vidhatte. = Efforts sincerely put in, are sure to fetch the end in aim. I will be failing in my duty if I do not profusely thank Mr. Jayaraman and Mr. Rajan (a father-son team). They strove their best to give me the least trouble in printing, negotiation for paper, and providing a suitable bind. The delivery and pick up of proofs were very punctual which was the greatest help when my mobility was much curtailed due to old age. I wish them well in their profession. P. B. Janardhan 10-2-1999 9[9A9 & Aq poyjedoid Jo/ueut Aq UMPIP IJDIYDA ‘eSyNy AyeAoy - Lyesy 21qe]]As puncdwios (Bpoa) p yA a1qeasueryo 19,UI 4d JO WO] [eIqos99 (aye11dse yueuos) joy “14 jures ‘ploMs (ys) snd -(ys) snq auns Area ‘eSureA YSIAR] ‘2}e] Jeol ‘yors (xv) [194 ‘1e9K 9]ppnwi ‘ssnow ‘dew Joyqe qiu “}e0qg “1e9q iydn ayod “nd ‘Tequsp Aqny 2q 0} sI PURARIEN UIQ ‘[eJUDp WOpyas ing [ejeyed uso Jsow st ystsugq ul u noneunuo.ig yy adueyeAInd| Psy oe bE wt oRPerebreL ee he & ee [8 hr o19ype ’P [BUSp kB sey qeog Joary ‘p [eyuop YIM 10}90p “uold a]doad ourog ([e}USp 9101) yooy-jnu (O€) 20 (H) punos-} [e]UOp B oAey JOU soop ‘|3ugq Ajouru ‘ouru Itypes Il4p ‘pep Ityiue JojeM ‘99J} ‘onj (34s) tueul ‘euf soyspoy ayol ‘Aol ‘oonsnf (Ore JO suds UI) dd1eYO Ssoyo “reyo ‘eipues sury ‘Suis 20ys eys Ysoys jo8 ‘uns ‘o3 ueyy sury “IY uoneiunuo.g 2 sdueyeAInby 4p wy up yi SLNVNOSNOO by Sy hy DE oa>b PPh www hh fe & te LHOa@VHd TV INVINOM [eseu Aue 10} joquics Jo JeMsnue ony Joy oissny jod ‘joys 90] ‘08 [eur “rel oosalj “ysoy puas ‘Aad euLieul preuiow ‘Ajuu0ur epnio ‘apnj- ysnd “][ny o1soses] ‘aorjod ssPy ‘TY JOyIey “LJ [B90] ‘euryo ul se uonenunuoig 29 juayeamnby “ROIESIA ny re STAMOA ° We FP qm Ee uv = Ge o- F 6 ae fo 6b RR pra B® & FE repay eNtuy et cs (xvii) Konkani Alphabet A Legend In the 1960’s, after the independence of Goa was declared, Konkani became an independent language of the Indo Aryan group. Devanagari was desclared to be its rightful script. At this juncture, to say a few words about the script and formation of vocables will not be out of place. Konk. alph. contains 16 vowels including anuswara and visarga and 35 consonants. (1) It is a soft-spoken language with a tinge of nasalism (not of the American type) so that when the foreigners landed in the 16th century, they called it a musical language. That musicality was the product of eons of efforts to carefully choose soft syllables and construct short vocables. If a census were to be taken, short words with dvi-syllables would number more than 80%, trisyllables would be about 15% and longer words might range between | and 5%. (2) Its origin on the now non-existing Saraswati banks was prehistoric and the traditions and ahistoric folk-lore were convinced that this language was contemporaneous with the vedic cult as a prakrt of Brahma Varta (modern Punjab). No prakrt was nearer to vedic dialect than konkani, in similarity and meanings of words eg. Konk ater ae fires Tei atte aad ate Ved- ager ae afte aca ae area ale -dialect Engl. oar haircut crest calf see palm cooked leaves rice for oblations Konkani developed with its soft surface and gentle communication totally within the household environment. Unshakable orthodoxy of the Saraswats was its cocoon to protect the same. Any condition shaking that orthodoxy threatened the culture and the Konk. language. (3) This vedic time dialect was very scrupulous in its building of the words, as otherwise, its pleasants-to the ear structure should have disappeared long ago. However the present young generation which has become polyglots have ceased to care for ancient values; Local dravidian languages have been given free entry into saraswath kitchen where erstwhile the reigning queen was Konkani. It sounds like a death knell of Konkani, and unless the elders and the Community Pontiff put a ban to talking in any language other than Konkani in saraswath homes, this beautiful language is likely to be a thing of past. (4) Konkani has several its own oddities. It scrupulously avoided the cerebrals. For examples words like Rsi and Rna are not directly absorbed but via Rusi and Rina; but when it is @, it is totally banned for two reasons (a) cerebral and (2) a compound letter. (xviii) (5) Compound letters are not allowed to initiate a word. So at becomes =e, aftccht becomes Git (sweet milk pudding) (6) There are two consonants 4 and 8 which are usually absorbed indirectly. The genuine sound of these is something called fricate which some people like to produce, while others do not. So fés-af (skt. = cuts) is absorbed via f§. UF in konk; “eat (skt.) Achat (konk.) enfi > wit — Katre (surname) (14) Letters z, 3, © etc do not generally initiate words in Konkani. When they do so exceptionally, the word looks odd and ludicrous. Maratti, on the other hand uses cerebral syllables. They really stand apart unkonkani like (Read p 138 - 142). (xix) Konkani present tense pratyaya is d, but some young or neo Konkanies have adopted z. Fst becomes Sel - probably he wants to onomatopoetically teach what a fall means. Such people have wiped out the earlier musicality and instituted sonorosity. The enigmatic story of Madhu and Kaitabha which has been so sacredly sung in the Rg veda, is closely connected with the uccharana of syllables by the Aryans of the day. The foreigners were supposed to be two Assyrians who came to Bharata Varsa to impose their script (hebrew group running from right to left) on Aryans. Aryan’s uccharana involved different mantras @a¢ii gq and Arohanam and avarohanam. By discussions and debates the assyrians could not be defeated. Ultimately they were made to believe some untruth and leave the country. That untruth was the fruits of vedic chant can be expected if only the Rgs were chanted properly and the hebrew group script was not useful or helpful for chanting, characteristic uccharana of the vedas. This was very seriously believed for getting fruitful results, vide Patanjali’s statement ‘‘wetsft eq Spears Ga: Say ary vata. Belief in the exactitude of pronunciation was seen in Devayani’s, Sukra’s daughter. Brahaspati’s son joined Sukrasrama, to cheat the acharya and get possession of the Mrta Sanjivani mantra. He made apparent love towards her and she beleived him. He created several situations during which the Acharya might reveal the mantra to Devayani, and atlast succeeded. He could easily get it from his fiance whom he jilted at once. But a spirited no-nonsense girl, Devayani dealt such a blow that Kacha’s front teeth fell down. She gloated “‘Now your mantras would have no proper intonations and no proper fruits. Multiple phonetic values of ‘‘a’’ were enigmatic to the foreigners, and shrewd observers like fr. Maffie guaranteed atleast 5 values (p.5 of his konk. grammar) which have gone to baffle the foreigners. (i) 3 (@aa closed) represented as 4, sounds like O in bOy - pronunciation on a single mhatra. (ii) Open (faga - 31, long congener of 2 mhatras. (iii) Short ‘a’ to sound like p in but. viz. Venkat. (iv) Long ‘a’ marked as 4, to sound as in fan, man, ran (v) Yet another characteristic of genuine konk. words is that they end in a desinent vowel marked a. Konk. words never end in consonants. A desinential vowel is only '/2sounded-eg.-Baila, Mankada (monkey). Tsa (71¢4:) ass. Such desinental !/2 sounded vowels are also called silent or dead vowels, by some people (mainly christians). A desinent vowel plays import role as for eg. gender marking. However in northern side (Goa) the importance of desinence has been thrown aside and seldom - used, (xx) classic konk. Neo konk. meaning ae ale Finger ate ae Boat oT ot Guava afk Ot Guava tree In neo konk. of modern generation, gender has to be fixed from other surrounding details. ; (16) Tense differentiated thro’ phonetic variation. Present indefinite and continuous indefinite:- cases can be distinguished using ablaut change brought about by phonetic variations in the alphabet. Many people do not know that konk. has a separate pr. indefinite, and so they used the present continuous indefinite Paradigm for more than one purpose, such as pr.tense, pr. cont. tense, fut. tense and called it a universal tense. ifs dt ad is the real Pr. indefinite tense. aifst dt a:aT is pres. cont. indefinite. aa is got by Fd + AR = a:al = He is going. In Marathi this ablaut desinent difference is clearly maintained ff ad = I go. (17) Anuswara (nasal) and visarga are very important in konk. Anuswara can bring out total change in meanings. Véga = speed, Véng 47 half wit - to give but one example. Astute fr. Maffie happened to overlook an anuswara. He felt the konk. word RS gives opposite meanings. (a) long long ago and (b) by the front, in near future. So he thought it to be a Janus word. The fact was the former meaning is given by the word && while the latter by %S . The two konk. words are the parallels of skt. Ja (vii case), and gar (iii case); so RS is not a janus word. (18) Similarly visarga is also at times very useful and important. When konk. was a dialect, the difference between a short and long vowel was shown using an intervocalic accent on the consonent immediately following the short vowel. When it became a written language the need was felt to give the accent a figurative shape as all other alphabets. Without much thought, people indicated the accentuation by the gemination of the consonant following the short vowel. This was objected to by the orthographists. I suggested in the 1980’s that the purpose can be served by pronouncing the short vowels with a visarga. Our language fathers have not yet got time to discuss the matter and accept or reject. (19) It was 1993 that fr. Nazareth of Mangalore put me a question: why and how do you keralites say @xfert (will not do) wafeat (will not run) and such forms of verb for negative future, for which the correct form ought to be Hla, Mae, - | could not name the process immediately. After some time I came across the word Samprasarana. (xxi) Konkani vowels, as vowels anywhere, undergo the process of aT. ¥ + UU - J (semi vowel). x ae cae 2 a a = Under some circumstances of speed consciousness (which is a power, self compelling all prakrits, to do the reverse process. #teI(H) AT the desinential letter is the soft vowel.4 (ya) aa) > AA — att — aArfa(aT) Konkani has a novel feature which is absent in all other prakrits ie., it has two infinitive forms (ved. dialect alone has as many as there are vibhaktis.) The two infinitives are eh to do, and teas = to do eA — HeAT = will not do ates A> a= 7” (20) Absorption of 4 into konk. is by a special process called spirantization where WK becomes van-kar. Ref. to the author's AHK Gr. pp.352, 373, 444. The above 20 points would be enough to show that Konkani is an interesting language of a strongly developed grammar and needs deeper and wider research. At present it is almost .at the brink of its grave by neglect by her own children by employing (unconsciously may be) local languages to replace her from her own homes. Unless Konkanis take a sincere oath, until there emanates a “‘Rayasa’’ from the community pontiff to stop talking in any language other than one’s mother tongue, in the home-front the danger to konk. is mounting drastically. from a silently creeping danger. (a) AHKG (Ar.) (Art. Sas) (Abst. n) (Bh. Git.) (Comp) (caus) (can:) (chin) (conj) (chr. konk) D.D. (D) or (d) Engl. ft (u) (Indi (Ind) (karnat) (kera) (KDK) Lit Lat (Mahr) (Ms) (xxiii) Abbreviations used in this lexicon adjective A Higher Konkani Grammar P.B. Janardhan Arabic Artha Sastra Abstract noun Bhagavat Gita Compounds and derivations Causal Canarese Chinese. Conjunction Christian Konkani (Raghunath), Desai’s Dictionary Desi. Local Vernacular English future tense Feminine French Grammatical Greek Gerund (ial) Hindi Urudu Indigenous Indeclinables Karnatak Kerala konk. Dhatu kosh Engl. P.B. Janardhan Literally Latin Maharastri Manuscript (Mal:) Malabar, Malayalam (Met) Metaphorically (Num adj) Numerical adje. (N) Proper name - Noun (n) neutral noun (Onomato) Onomatopoeic Parsi Iranian Pron Pronoun (Prond) Pronounced (Prov) Proverb (Pr.t) Present tense (p.t.) Past tense (pp) Past perfect participle (pl.) Plural (Port) Portuguese Reit Reiterative Skt. Sanskrit St." Semi tatsama tat. tatsama Tel: Telugu Tam: Tamil T.N. Tamil Nadu v.tr/intr. verb transitive/intransitive V3 Sign of root. X opposite (word or meaning) * Semi tatsama is a temporary name piven to tatbhavas. Tatbhavas are supposed to have formed by borrowing words or parts there of by a junior language from a senior or widely popular sister. Konkani was born on the banks of the saraswati during rre-historic days, whereas Vedic dialect was born much later after the saraswats had migrated to the Brahma Varta. So it is possible that vedic dialect and subsequently Sanskrit too might have borrowed words from Konkani (or any other name under which it flourished). Hence it is difficult to say which language has borrowed from which other. Hence the temporary name. Until the doubt about seniority is cleared without doubt. Ref. to p.33 in the A.H.K.G. (PBJ) NE Vee Le 1S; . Mahabharat as (xxiv) Religious and Other Books referred to or Read in the course of this work A concise History of the Indian People H.C. Rawlinson, Oxford Univ. . Vijaya Nagar Empire 1950, Vasundhara Filliozat 1977 National Book Trust of India . Krsnavilas Kavyam by Sukumar Kavi (abr. kr vil) . Sri Krsna Karnamrtam Lilasuka (Sri Krs. karn) . Mrccha Katika (sidraka abr. Mr. kat) . Maha Bharat in 7 vols. Kodangalloor Kunji Kuttan Thampuran. Sloka for sloka transl. into Malayalam. History and Drama, Promotnath Mullik 1937. . History and Culture of Indian people (Vedic age) Ed. R.C. Majumdar, Pub. Bharatiya Vidya Bhavan 1965S. . Indian Heritage, Prof. V. Raghavan. Ex. Prof. Madras University. . Maha Bharatha - A critical study Rai Promothnath Mullick Bahadur, Pioneer Press Allahabad, 1934 . A History of Indian Literature, Herbert H. Gowen, Univ. of Washington 1931. India in Ramayana period S.N. Vyas. Res Papers. Bombay Univ. Mahabharata - Critical study, Vaidya. Fellow of the Univ. of Bombay 1905 . Legends of Mahabharata. S.A. Dange, Reader Bombay Univ. Geography of the Puranas. S.M. Ali, Prof. Univers of Saugar, Peoples publication House. LG, PH Ze yi 24. yesh 26. Viet Ancient Geography of Asia. Nobin Candra das. Buddhist text book society. . Kumar Sambhavam - Kalidas 1896 (abr. Kum - Sam) . Raghuvamsam. Kalidas (Rag-Vamsa) . Uttar Ramayan. Bhav Bhuti. . Adhyatma Ramayan Ezhuttacchan (Kerala Sahitya academy) Reddiyar Press. Maha Bharat Ezhuttacchan Reddiyar Press. (Kerala Sahitya academy) Mahabhagavatam Ezhuttacchan (Kerala Sahitya academy) Reddiyar Press. Sri Maha Devi Bhagavatam 2 vol. Rediyar Sons, V.V.S. Press Quilon. Sada Siva Brahma’s Kirtans, Kama Koti Publication Subhasita Ratna Bhandagar Ed. Kasinath Panduranga Parab Publ. Panduranga Jawaji Bombay - 1920 Daksinatya Saraswaths V. N. Kudva, I.C.S. Dictionaries Constantly consulted Apte. Sanskrit Engl. Practical Dictionary, Motilal Banarasidas Co. Delhi. . Rev. fr. Kittel, Canarese - English Dictionary Asian Educational Services, Madras 1991 . Monier Williams. Sanskrit-English Dictionary M/s. Motilal Banaresidas 1981. A PRACTICAL - ENGLISH KONKANI cr Sa AAW akesa @ a (i) The first alphabet; the first vowel of the Konkani script (ii) The first of the three vowels which go to form the Pranava symbol ‘‘OM” (a, representing Visnu or the wakeful spirit, u, representing Mahéswara or the dreaming spirit and am, the Brhma or the sound sleep state (iii) It is a krt pratyaya suffix to produce the feminine sense in some akaranta tatsamas, viz Nanditu — Nandita, Kalapirnu — Kalapirna. (iv) When prefixed to a noun or adjective, it produces the negative sense, viz abrahmanu (non-brahmin), akanya (non virgin). Such applications are almost limitless. (v) a is used sometimes to indicate indifference, viz: a, Maka kalna (2, I do not know). (vi) Multiphonetic a of Konkani is intriguing. Patanjali (S00 BC) said that a could be pronounced as Samvrta (closed) and as Vivrta (open). Due to the peregrinations of Saraswats during successive generations in places like Gowda des (modern Bihar, Bengal and Orissa) mingling with the local prakrts took place, and the pronunciation of a underwent further modifications. The Samvrta a has now three modifications indicated in this dictionary as a, 4 and a, while the Vivrta a has two, 4 and a. Their modes of pronunciation with examples have been given in the introductory part of the lexicon. HHP akathita (a. tat) not told, not mentioned. Sitadévi Ravanali dhiiva manu Ramayanantu akathita asa = That Sitadevi was the daughter of Ravana has not been mentioned in Ramayana. (skt. p.p. of Katha, to say) HAT akanya (f. tat) Not a virgin. us: Durvasan Kuntika vivaha phudéci akanya kelli = Even before marriage, Durvasa broke the modesty of Kunti. Celiyé coviinu sammat sanglem, magiri kallem celli éki akanya manu = After seeing the girl, we approved; afterwards we knew the girl was not a virgin. orator akarni (f. tat) actionlessness, non-action; it is an action-gerund of the skt. root akr, not to do. aT akarmi (m. tat) idler, inefficient; agent-gerund of the skt. root akr. akarma, improper deed. ARCATA akasmat (ind. tat) accidental, suddenly unexpectedly; us: akasmat éka kara adalin ka cerdum mellem = accidentally a child died, hit by a car. ateatead akalpita (a. tat) not pre-planned; not artificial; not concocted; natural, genuine. us: Tane sarigldlo sambhavu kayim akalpitu asa = The incident narrated by him has something natural (spontaneous) (un premeditated). STRUT akarana (a. tat) causeless, groundless, motiveless, spontaneous. us: 7argeli ti éki akarana ladayi = Theirs is a causeless (unreasonable) quarrel. Sejar gharvantank akarana prayan kellyari sassar jatlo. If you visit the neighbours purposelessly, you will become cheap. Ae akala (a. tat) untimely, unseasonal; —mardn, untimely death, — janana, premature birth. During the ‘‘Ram rajya”’ (Sri Rama’s rule), these abnormal happenings were attributed to some injustice, or unethical goings on in the state. It was the King’s duty to immediately nip it in the bud. There is an instance in the Ramayana. A Sidra by name Sambuka, by his inimitable severity of penance roused the envy and fear of the brahmifis and the Rsis. The latter plotted to eliminate the Sidra who excelled them. One fine morning they presented before Rama the carcase of a child and wailed over the adharmik penance of the sidra. An enraged Rama rushed to the forest and severed the head of the defenceless siidra. Indeed the concept of dharma was intriguing. Valmiki was a hunter’s (tribal’s) son, but was extolled by the same sages for his penance! After killing the Sidra the sedated child should have returned to life to complete the full cycle of the miracle. —puspa or phala, un-seasonal flower or fruit; —pra/ayu, untimely flood, which generally happens when the gods are angry, and wish to kill the unwanted and spare only whom they love, viz. Noah of the old Testament. In the Hindu Puranas, there was an akala pralaya during the reign of Swayambhuva Manu. Manu and his subjects, the Saraswats on the mythical river Sarasvathi, were all Siva worshippers. Manu’s son-in-law, the husband of Devahiti, was Kardama, and the latter was the originator of a new cult, Visnu’s worship. His only son (the 1Cth child) was Kapila (supposed to be an avatar of Visnu) and he became the author of Samkhya yoga and also an_ aggressive Visnu-worshipper. He begged of his grandpa for a small plot of land to establish an asrama for visnu worship. On being refused, an angry Kapila wreaked his vengeance by breaking the banks of some lakes which fed the Saraspathi river. The sacred river was in spate. This is referred to as akalapralaya. akincanu (a. tat) Impecunious, destitute, penniless worthless. Kuce/u eku akincanu aslo. Kucéla was a penniless man, AS akirti (f. tat) Infamy, disgrace. (This is distinct from avamanu, insult). While akirti is the consequence of one’s own act, avamdnu is the result of a third party’s action. us: Ruka maksi nippin rabinu Balik marlélem Ramiale akirtik karana jalem, Rama’s slaying Bali from a hide-out behind a tree became the cause for his infamy. Durgunavantu paitu bavsik akirti hadta. A son indulging in bad deeds, brings disrepute to his father. SgPeT akula (a. tat) Mean, low class. = kula hina STH akeSa (a. tat) Hairless, bald, shaven pate. us: Sagara Maharajan parajita Satrunk jivarisi marik naslem; kintu, akésa karin dhadap aslem, Emperor Sagara never used to kill his prisoners, but send them away with a shaven pate, Thodyo Behe akkala o=< 1D Set aksara balantyo késa padin akeSyo jatati, some women in child-birth lose their hair, and become bald. seenet akkala (f. st) Self respect, prestige, balanced mind, sense of proportion (skt. equivalent is probably aka/kata (f), honesty, integrity) 3T¢hAT Akkama Mahadevi (f. tat) N of a religious and social reformer cum poet of Karnataka. She was a contemporary of Bhakti-Bhandari Basava Deva, the founder of the Vira Saivite sect in the 12th century. [app. 1] STAT akka (ki) (f. D) Elder sister. The same word in skt. mean$ Mother. mal. can. and tam. use this word. Konkani, and probably skt. too inbibed it from local dialects. On the principle jestha bhagini matussama, the word can have both the meanings, mother and elder sister aeehleq akkantu (m. st) Shock, terror. In Goa the word used is khant, terror, sorrow. The verbs used with it are —pavap, getting a shock, and —uftavap, terror springing up. (The probable skt. equivalent is akandaka, accidental, untoward, unexpected happening). Konkani uses it in the sense of unexpected catastrophe, a terrible fright or shock. viz. Vatter! vaga dekiinu akhantu paviom, | got terrified on seeing a tiger on the way. — Vad/, terrorist. The coinage of this word occurred in 1950’s when the Palastenian liberation organization (P.L.O) started terrorist activities. Now the word is very much prevalent in India, thanks to the terrorists of Punjab, Kashmir, Assam, Naxalites of AndhraPradesh and the Libeation Tigers of Tamil Elam (L.T.T.E) of Ceylon. akkado (m. st) A hurdle gate (seen in poor houses and villages. The modern counterparts are the revolving gates, but they lack the hurdles. In villages the fence arround a compound used to have one which has an effective hurdle against cattle-incursion. (skt. utkataka, uneven difficult hurdle). us: akkado dantavap, crossing the hurdle gate (which indeed required some knack) Ashby akramu (m. tat) Injustice; Breach of propriety or decorum; indecency; immodesty; aggression. us: Hanumantaana Asoka vanantu kellolo parakramu nipat akramu aslo. The exhibition of enormous valour displayed by Hanuman in ASoka Vana was out-and-out indecent aggression. SisHe akriru (a. tat) Not cruel. (m) N.of a Yadava pronounced as akaritiru. He belonged to the vrsni tribe (same as Krsna’s) and was an employee of Karnsa, the maternal uncle of Krsna. When Karhsa wanted to bring Krsna and Balarama to Mathura on the eve of the Dhanuryagnha with the intention of eliminating them, he could not have taken a more foolish decision than to choose Akrira as the envoy to go to Brndavan. Akrira was an ardent devotee of Krsna and he divulged the sinister plans of Karnsa. A self confident Krsna pronounced that He would finish off the tyrant (Kamsa) within three days. The cowherd brothers went fully prepared and they effectively frustrated the manoeuvres of Karisa with the help of internal “‘fifth column’’. After killing the pugilist Canira with fisticuffs, a half-tired Krsna darted like a wounded tiger against his uncle sitting on the throne. The latter was ready with up-lifted sword, but before he could strike, someone from behind pulled his hand back. It was none other than his confidante, Akrira. If only he had not committed this treasonable deed, one could not say what would have happened. oat aksa (n. tat) (i) axle; —dandu, axle-rod, (ii) rosary beads, — Mala, a wreath of rosarybeads; (iii) dice (for gambling) Small cubes with the six faces marked 1-6, — Vidya, a sort of statistical prediction of the dice. In Mahabharata, it is said Nala, the deposed King of Nisadha learnt aksavidya from King Rtuparnu. (iv) N. of the third son of Ravana. Aksa kumar (20 years old) who went to stop the big “‘monkey’”’, was mercilessly, crushed and macerated by Hanuman (36 years old). To strike terror in the on-lookers, the murderer smeared himself with the blood of the victim. (v) When aksa is suffixed to nouns, it conveys the sense of ‘eye’ viz. Padma—, eyes like lotus, N. of Visnu or Krsna; Minaksi, eyes resembling a fish, N. of the goddess presiding over south Indian Madura. She was born the daughter of Malayadhvaja Pandia, and for sometime she behaved like a tom boy until she met a beautiful lad, Cokkanatha (supposed to be an incarnation of Siva) from the Kailas Hills. She married him and ruled over Madura. Rudraksa (lit) eye of Rudra (ferocious form of Siva). In common parlour, it indicates the fruit of a tree found in Himalayan forests, which is held sacred by Saivates. They weave them on golden strings and wear round the neck or the matted hair-do. They feel it is the earthly representation of Siva’s III eye. Tradition has it that the third eye of Siva was always spitting fire and became a nuisance to his inseparable better half. An irritated Parvati scooped it out with her talons and threw it far away. There on the Himalayas it sprouted and grew into a tree to give a peculiarly wavy surfaced fruit. aTetat aksatam (a. tat) (i) unbroken, unsplittable, indestructible. (ii) N. of the Supreme. (iii) aksatarh (n. always pl.) unbroken rice used in blessing the newly-weds, by sprinkling on their crest, us: aksatam VhartaVhakalé matyari uddeilim, unbroken rice was thrown on the heads of the groom and the bride. aksatam ghali, throw the unbroken rice-is a phrase with an ironical meaning of ‘‘putting an end to” or ‘‘putting a spoke in’’ or ‘‘an interference by an elder.” Mixed with vermilion, it is called ‘‘mantraksata, and held auspicious by the Madhva sect. HAT aksama (f. tat) Impatience, incompetence, intolerance, jealousy. us: Putali prasasti palavanu bapiisu aksamu pavalo, Father became jealous on seeing the glory of the son. Byarantu Uddargati pauncyak to aksamu jalo. He was incapable of (or impatient to) getting an uplift in his business (trade). Seq aksdya (a. tat) undecaying, imperishable, inexhaustible. —pdtr, inexhaustible or never-failing vessel. A Mahabharata legend says that Vivaswan presented the Pandavas with an aksayapatr. As it was entirely dependent on the Sun, we may call it a the then type of Solar Cooker. HX aksara (a. tat) (i) Indestructible, unsplittable. (ii) (n. tat) A letter of the alphabet, a syllable. (iii) aksaru (m. tat) N. of the Supreme. — jnana, knowledge of the alphabets, —jnana Sinya absolutely unlettered; — mala table of letters; —phanti, penta syllabic serialization of alphabets, viz. Ka, Kha, Ga, Gha, N; Ca, Cha, Ja, Jha, Jia; Ta, Tha, Da, Dha, Na, etc. an arrangement which follows the phonetic origin in the vocal mechanism, namely guttur, palate, cerebrum etc. —abhyasu, (practice of letters), Konkani uses it specifically to mean ‘‘commencement of education”, which used to be marked by conducting upanayanam with the investiture of a thread (yagnOpavitam), usually at the age of six. But today that custom is anachronistic, as the education atatfefit aksauhini afta Agni is started even at 2'/2 years of age (Nursery); yet the Saraswaths perform the ceremony without fail. aratfefer aksauhini (f. tat) A unit of an army, which counted to four columns, 109350 infantry men, 65610 cavalry, 21870 elephants and 21870 charioteers. Mahabharata says that there were several aksauhinis but considering the smallness of size of the Kuruksétra battle field, the above numbers seem to be exaggerated. areaftot 4kampita (a. tat) unshaken, firm, resolute; us: Bhamini rayali bhisani aykindym, Krsnadévarayu akdmpitu rablo, Despite the threats of the Bhamini King, Krsnadéva raya remained unperturbed. 3VEVS Akhanda (a. tat) Undivided, Not apportioned, Single whole, uninterrupted, continuous (non-stop). us: Gandijilem laksya akhand Bharata aslem, Gandhiji’s aim was an undivided India. Dévasthananitu saptahank akhanda bhajana camkalem , For seven days non-stop Bhajan was conducted in the temple. Adhyapakan aji cari vharank akhandu prasangu kelfo, Today the teacher gave a four-hours’ non-stop lecture. atfaet akhila (a. tat) All-embracing, (skt. Nasti khilam avasistam yasya), Complete. —atma, an epithet of the Supreme, Universal soul. area akhyati (f: tat) Ill-repute, Infamy, disgrace. us: Brhaspatin apnyali vhanni Mamaté lagi sangamu kellolo akhyatik karana jalo, Brhaspati’s having union with his elder brother’s wife Mamata, became the cause for his disgrace. amifire Ag&nita (a. tat) Countless, Innumerable. us: — guna gana, of countless cluster of virtues, (a term of flattery for Visnu) SVT Aganya (a. tat) Not deserving a count; Not to be considered; to be disregarded. us: datdaficim pilgim mhalgadyanlem uttarank aganya kartati, The present generation of youngsters give no consideration to words of the elders. The previous word dganita is the past perfect participle, while aganya is the optionality passive participle of agana, to discount. Equivalent to d/aksya ame Agati (a. tat) Helpless, Refugee as in Sarana—, Refuge of the helpless. SMTeIT Agatya (n. tat) The state of Agati, Helpless circumstance. Want of a resort, Emergency. (This word is of common use in Karnataka, but is not so in Kerala.) us: agatya mhanu pannas ripaya nimgilyari baila dina, \f 1 ask for fifty rupees in an emergency, the wife does not give. 3UTI Agamya (a. tat) Unapproachable, incomprehensible; us: To paramatma manasa vaca a4gamyu: The Supreme One is incomprehensible by word and thought. STM Agdra (a. tat) Sans poison. (skt. gara, poisonous beverage. dgari, a plant also called Dévadaru which is used as an antiddte for poisons). In N.K., it means Sandal tree, or powder, — bati, joss-stick, incense wick. (It removes foul (poisonous) smell. Hence the name). SUAS Agarsala (f. st) Ante-room. (skt. agrasala) Temples of old had spacious ante rooms where travelles were accommodated as guests. They were also used for community worship and/or for serving feasts. STE Agastyu (m. tat) lit: Mountain thrower, or mountain stunner. He seems to have made Vindhya mountains fall at his feet in prostration; (skt. agam Vindhydcalam stydyati stabnati iti Agastyah., One who collected the Vindhya mountains in a heap) N. of a celebrated sage of epic times. It requires a separate chapter to enumerate his superhuman feats and many an achievement in the cause of Aryadharma and to that extent he has harmed the non aryans: [app. 2) arett Agasto (m.) In goa it means a flowering plant. In Kerala the plant is called phdljhadi. Since it blossoms every day round about 4 p.m., it is referred in Malayalam as 4 O'clock flower (Nalu mani poo). In Karnatak it is called akasto. afta Agni (m. tat) Fire. (i) Fire was a wonder to the ancient man, and so it was deified as God and made the regent of one of the eight quarters. (The other seven “‘Dikpalas”’ were Yama, Nairta, Varuna, Marut, Kubera, [Sah and Indra). RgVeda is noted for its innumerable hymns to please the God of Fire who was placed on an equal pedestal with Jndra and Varuna. (ii) There were different aspects of fire such as Kopagni, the fire of anger; Cinta—, fire of worries; jathara—, the fire of the bowels (digestion); jndnd—, the fire of knowledge; pativrtya —, the fire of chastity (on account of which Ravana could not touch Sita and so he had to lift her along with the parnasala, according to Kamban); Soka—, the fire of grief etc. Most of these aspects are self-destructive. In Latin the Fire God is called /gnis, while the Slavonians call Him ‘‘Ogni’’. The sacrificial fire in Bharat was known as Hutavaha and was metaphorically considered to be the face of Uccai Sravas (Indra’s horse) (iii) Saraswats of vedic time (and even of today) were agniHotris, ie they maintained and worshipped a never-extinguishing fire in their house. [Note the extreme similarity of practice between the Indo Aryans of Rg Vedic time, and the Irano Aryans of the ZendAvesta]. Production of fire in those days was a closely guarded secret technique known only to a few. A rotor rod of Sami wood was churned in a hole of a stator base of the same wood. The rotor was the symbol of the man, while the stator, of the woman. There was difference of opinion whether the stator was to be above or below the rotor. One of the reason for the breaking away of Urvasi (a gandharva damsel) from her lover, Purtrava (an Aryan descendant of Candra) has been allegorically described in the Rg Veda; as due to the difference between the Aryans and the gandharvas in the mode of making fire. (iv) Seats of Agni, according to the ancients, were three: the Sun, the lightning and the yagiia fire. The fire God was known as dhimra Kétu, because smoke was considered to be His banner; His food was the oblation (Havis) and so Hutabhuk is an epithet of Him. He is the purifier of everything and so He is titled as Pavakah. The ancients in their eagerness to extol Agni and under the influence of liberal gulps of Séma juice, conceived grotesque images of the Fire God, such as having four horns, three feet, and two heads and He was the source of all mundane wealth. Agni was the twin brother of Indra. (This last statement is a travesty of truth, because Indra’s was an elective post) (v) Besides Rgveda, Agni also figures in some Puranas. Visnu purana says that Agni married “‘Swaha, the daughter of Daksa’’, In Agnipurana He instructs Vasista, in a conglomerate of several things! such as the two-fold knowledge of Brahma, mystic ritual sections, duties of kings, the art of war, medicine, rhetoric, prosody and what not! oT aga (vi) A concoction of a story about Agni is mentioned in the Mahabharata. Krsna and Arjuna decided to burn down the Khandava forest to build their new capital, Indraprastha (location, about modern Delhi). What was immoral and inhuman in their endeavour was that they decided to burn it without allowing a single living being escape the fire, and lo! the forests were teeming with the inhabitation of tribal people especially the Nagas who had prospered much to the envy and jealousy of the Aryans, by accepting the gifts at a yagna conducted by a king named Marutta. In order to cover the sadistic and gory deeds of Krsna and Arjuna, a brahmin representing Agni seems to have appeared before them and earnestly requested the pair to allow him to swallow the forest, because that was the only medicine to cure the indigestion of Agni. What followed was a pogrom where in Nagas, Yaksas, and Raksasas were eliminated lock, stock and barrel. However, a number of them escaped and wreaked their vengeance by bitterly fighting against the Pandavas in the fratricidal war. (vii) For the Rs/s and the brahmins, there can be no sacred function without the presence of fire. Thus dagnikarya has become invariably a part of the functions, during which fire is generated in the way the ancestor did it. Agni pariksa was an ordeal by fire. (the person may walk through the fire, or light a comphor on his palm or tongue to prove his innocence). Agnisaksi, in the immediate presence of fire, (marriages were and are conducted witnessed by the fire in the Homakunda). Agni-pravesu, throwing into the fire for self-immolations. The first of such immolation was committed by ‘‘Sati’”, Daksa’s daughter and the wife of Siva. She was publicly insulted by her father. Puranas record that she burnt herself in her kKopagni, but the nearest probability was that she poured ghee over herself and set fire. In later satis, Rajput women used to throw themselves into fire as mass immolation when the enemy was at the gate. In later days a masochist society deified “‘Sati’’ as the supreme manifestation of chastity. There after many of the Sati incidents which took place were not voluntary but induced by drugs and physical compulsion by the so-called relatives. Iswar Candra VidyaSagar and Raja RamMohan Roy immortalised their names by their devoted efforts which resulted in the abolition of Sati in Bharat. (viii) Agyari is the name of the Agnimandir of the Parsis. agnikona is the south-east corner of a house, or a village or a country. Kitchen of a house is usually fixed in the south east corner. Agnikundah is usually a square pit to generate and foster the fire. The first yagha was done by Ananda Brahma (Hiranya garbha) the ruler of Saraswats, and the Homakunda had four sides. So symbolically, Brahma has been given four faces. Agniparvatu, is a volcano that spits fire once in a way. AgniBhairavu, a terror striking goblin which spits fire from its mouth and the eyes. It is the Indian counter part of the Chinese dragon. This goblin was supposed to be an attendant of Rudra (Sivas ferocious aspect) AMT aga (m. ind) agé (f. ind) a vocative particle. (skt. ang (Monier William Dictionary) ind. Vocative particle meaning “well Sir” or “Well madame’. The word carries a certain amount of respect unlike the other particles, aré and ago which are used to call inferiors or juniors. DD does not record this but Goan konkani makes profuse use of Bab and aré and ago. aT agadh (a. tat) Deep, bottom-less, impenetrable. us: 4gadh guha, impenetrable ravine. It is the p.p. participle of the gah, to dive, to penetrate. Celiydlerh mannam agadh, Girls’ hearts (minds) are impenetrable. Nhayim agadh gundi asa, the river is very deep. STIX agar (n.. tat) House. (skt. agaram). This word is found in D.D., but not used as such. Compound words such as Kila + agar — Kulagar are used in all regions; also pronounced as Kulagar or Kular. START agguram (n. st) manifestation of heat, generally in the form of white eruptions at the corners of the mouth. (Present day finding is that it is due to the lack of vitamins) (skt. Udgiirna, eruptions) arent aggoti (f. st) A whole plantain leaf without removing the growing tip. (skt. agravati, with the tip) During feasts, it is a privilege to be offered an “‘aggoti”’. Children are easily flattered by the offer. Ms aggolu (m. st) A single hair of the head. It is met too frequently in connection with the women’s long hair finding its way into the food. (skt. agra valaya, curved at the tip). Hair from any other part of the body is called Roma, viz paya roma (hair of the leg), Hardya roma (hair of the chest), Khakkya roma, (hair from the arm pit) etc., Pubic hair has its own name, Sénta. us: Sittantu 4ggolu dilo. A hair was seen in the rice. Metaphorically it means a hindrance or an ill-omen in an endeavour. aria agaurava (n. tat) Prestige-less-ness; us: adhyapakak mala ghalu natillem eka agaurava jalem, Not garlanding the teacher became a matter of disrespect. Tame suru pivinu mancuvari nancillem agaurava jalem, His having danced on the boat under the influence of toddy, became a prestige-less matter. ST agra (a. tat) Terminal, top, front (Skt. agrarn), Terminus, Summit. comp: dgrani, leader, one in the vanguard. — kesa, frontal hair. —ganyu foremost, number One. — ju elder brother, first born. —J/ékhan The Leader (in a newspaper), Preface (of a book). —paja, highest honour or reverence in a public function. In the Rajasuya Yaga of the Pandavas Bhisma pitamaha selected Krsna to receive the agrapija. An enraged Sisupala objected as it was an affront to choose a cowherd in preference to all the princes assembled. In the duel that ensued Sisupala, who was a 25 years younger cousin of Krsna, fought valiently and broke the Saranga bow of the latter. There upon Krsna charged with the never-failing discus and killed his hostile cousin. — Hara, a colony donated to a temple or brahmins for use. — Duta pronounced as dagardata, harbinger, earliest messengers, —Nirdpan, predetermination; — pada, forepart of the foot; — Hasta, forearms. HOTe agrahya (a. tat) not acceptable. et agharma (a. tat) Not hot, Not pungent. us: Nhavaficen uddak agharmaasa , water for bathing is not hot. Adgayi agharmi asa, the pickle is not pungent. : STAN Aghora (a. tat) (i) not terrific. Not fearful. (ii) N. of Siva in His pacific aspect. agt ankuri (f. tat) A sprout (skt. ankurah). Ambak ankari ailya. Mango tree has given new aprouts. The belief is ‘‘new sprouts delay the fruits”. comp: Prémankuri. Sprouts of Kama. HFT Ankasa AAA Ajata AT ankisa (n. st) A goad with a hook, generally used to control elephants. (skt. ankuSam). There is an adage, Hastik Vikkilyuparantem ankusa divancak kitem vivadu, If one can sell the elephant, why argue over parting with the goad. The English counter-part is penny-wise, but pound-foolish. 37S Angadi (f. d) market shop, bazar (Desi, Angadi in mal., tam. and can.). atiter 4ngana (n. tat) A place to walk in, generally the front court yard of the house. us: angdna coilyari ghara laksana kaltati, If you look at the courtyard you will know the nature of the home (inmates). Also called Pranganam. tat angana (f. tat) A woman of all rounded parts. A beautiful virgin. The word as such is not of common use; but compound words like Veerangana, Devangana, Dheerangana are frequently found in writings. 3ifteATS Angikaru (m. tat) Acceptance, acquiescence. ante Anguti (f. st) A towel, upper cloth or 2nd cloth. (skt. afigasthin, angé tistatiti). The word might have been borrowed from Pali afgucha and modified. In s. canara the word becomes drigso (m). angti = A small piece of cloth. aye angila (n. tat) A finger; A finger-breadth known in English as “‘inch’’. (skt. angu/am: finger’s breadth; anguli finger; 4ngula, angustha = toe). Names of the fingers in konk. ungato (big toe); darsani (skt. tarjani) pointer finger; maddem bota, middle finger; pavitr, ring finger, the name is derived from the darbha ring (pavitr) worn on this finger during ceremonies. However, in skt. its name is andmika (nameless). Kiranguli, the last small finger (skt. Kanisthanguli). comp: —modap, crackling of fingers. — mudra, Signs made by fingers, viz. Satya mudra is by joining the pointer finger with the thumb; Harina mudrda (stag) by joining the middle finger with the thumb. — ¢trana, the thimble worn on fingers by drummers or mrdangists. angulamali [app. 3] ater anghri (n. tat) Foot. comp: —puja = padapiyja, worship of the feet (of the Lord or of Sages). 377 ac This is a particle which conveys in Konkani the sense of the skt. éva (only), when it is attached to the tail of a noun or pronoun. But when fused to a verbal end, it means the skt. atha (immediately after). us: Havem deklolo toc manigu, the man whom I met was that person only. Tum thayim pavl6loc barap dhadi, As soon as (immediately after) you have reached there, send a letter. In N. konk. the particle used for this purpose is Kic, which does not seem to have any authentic origin. SAVS Acanhda (a. tat) Not hot. comp: —4msu, Moon. SaTeT acapala (a. tat) Steady, Not wavering. afearet Acintya (a. tat) Inconceivable, accidental, us: Gurdli mahima acintya, the greatness of the Guru is incomprehensible. 37a acdra (a. tat) Immovable (like vegetation and inanimate things). Other expressions meaning the same are Cara + a€ara and Sthira + Jangamah. Caradcara and Sthirajangamah mean ‘“‘everything in the universe; moving and non-moving”’. ST=ITS Accaru (m. d) Fluid portion of a pickle (K. Loncem). (Some people use it by mistake to mean dcaru, custom) Also known as Khdlu. area accari (m. d) A carpenter, a maestro. A senior technician is known in skt. as 4carya, which has been borrowed in mal. as asari, which has again been borrowed by konk. in Kerala. SaeT Acala (a. tat) Same as acara. In earlier days due to Iranian influence r was predominent in skt. vocables (Ist ten books of Rgveda), but as the aryans moved to the east, and also because of the resurgence of Gandharvas, r came to be replaced by /. N. of any mountain. Thus Hima + dcdla — Himacala Himalayas; Vindhya + acadla -— Vindhyacala, Vindhyan mountain. 3TaeT ancal (d or arabic) (n) Regional or internal postal system. afar acira (a. tat) Recent or Brief. us: acira ullovani Recent or short speech. (aciréna: (ind) shortly, without delay.) Tagéli baila melli, aciréna tane disri vardik kelli. His wife died but soon after, he married again. 3TaAa Acétas (a. tat) Unconscious, Devoid of citta vrtti. Synonymous with acésfa and dcaitanya. 3T=TS accada (ind) Konkanised version of the skt. acchidra, certainly, unfailingly, faultlessly. eer acchedya (a. tat) unbreakable, indivisible, surely. HeYT acyuta (a. tat) Firm, unwavering, never changing, inperishable. acyatt (m.) N. of Vishnu. Stadteq accadana (n. st) Total destruction, annihilation. (skt. utsadanam, Ruin) ait ajjo (m. st) Grandpa (skt. ajah = Brahma the creator, goat, the astral sign of aeris). N. of the father of Dasaratha and the son of Raghu, extolled by Kalidasa in Raghuvamsam. comp: —marah butcher; Modern Ajmir was known before as ajamara because the place was full of butchers. — mukha (goat-faced) N. of Daksa prajapathi. He conducted a Brahma yagna by the persuasion of Narada, who was obsessed with the desire of spreading Vaisnavism at the expense of Saivism. Under his guidance Daksa totally ignored Siva and later insulted Siva’s wife who had gone to attend the yagna disregarding her husband’s counsel. An enraged Siva despatched an attendant demon, Virabhadra who interrupted the yagna, cut the head of Daksa, and later installed a goats head in its place. Thus Daksa got the appellation ajamukha. [konk. Ajjo is derived from skt. Adya, the first (in rank), the Prime member]. ajji (f) Grandma. SIMS Ajada (a: tat) Not stupid. Not frigid; Not dull Hse or ABA Ajayya or ajaya (a. tat) Invincible, ajita = unconquered - pronounced 4jitu in konk. because the penultimate vowel is generally elongated by konk. The desinential U is the symbol of m-gender. ISM Ajara (a. tat) Not decayable, ever young, an epithet of the Supreme. SIT Ajasra (a. tat) Ceaseless. Ajasram (ind) constantly, ceaselessly. us: Sahasranama tane ajasram japik asa He conducts the chanting of Sahasranama ceaselessly. SST Ajata (a. tat) Unborn, Not existing. comp: — Satru, Having no enemies; N. of a king of Magadha, the son of Bindusara. He was a contemporary of Budha; It was an ATT ajap pa SS ada appellation also of Dharmaputra, the eldest of the Pandavas. He was by nature so innocent and gullible that he could see enmity in none. If he was a little more sagacious and discriminatory, probably the wife Draupadi would not have suffered such humiliations and hardship that led to the fratricidal war. There is an interesting anecdote about Newton, the greatest Mathematician of all times. Towards the evening of his life, he once expressed himself to a friend “I have no enemies. (an ajatha Satru). Having known Newton as a quarrelsome man, the friend wanted a clarification and Newton replied: “T have out-lived our innumerable enemies’’ comp: — Vrttanta, an incident which never happened. — putrasoku, grief for the unborn child. (grief of the childless couple). — dhana nasta, Loss of money which was not there. It happens in speculation, viz once a man built a ‘castle in air’. He dreamed of taking a forest on lease and from the sale of timber expected to make a lakh of bucks. He could not get the lease and he always bemoaned the loss of a lakh of rupees which was not there. SIT ajap (ind) wonder-struck, speechless. Not in use in Kerala and rarely in Karnataka, but frequently seen in the writings from Goa. art ajina (n. tat) Skin, esp. of black antelope (Krsnajinarh) During Upanayanam, the brahmacari-to-be has to sit on such a skin and wear a yafOpavitharn made out of the same skin. 7 comp: 4737— Elephant hide, usually worn by Siva. Vyaghra — Tigerskin used in olden days by the sages, but now seen as a prestige-symbol in rich people’s houses. sTaiur ajirana (n. st) Indigestion. Some poeple pronounce it with metathesis, as djrina (skt. djirna). snite ajiva (a. tat) Lifeless, inorganic. This is not the same as Nirjiva which means Dead (organic body), deprived of life (by an external agency). ajivanam, without livelihood. ABT ajiin (ind) Till today; Till now (current in Goa and Bombay only. In Kerala and Karnataka, they manage with djparyant. ATT Ajhat (a. tat) Unknown, Unexpected, Unconscious. It also means incognito viz. — Vasu, living incognito by the Pandavas at the end of their 12 years of vanavasa. They lived the 13th year disguised in different ways in the palace of the Matsya king, very near Hastinapura. AW Ajnana (n. tat) Ignorance, Nescience, Agnosticism. Beh atak (n. d) Restraint, control, putting down, confine to safe custody. us: Layillem bhat Sarvai tane bhanantu atak kellem, He safely deposited in the barn all the reaped grains. The word is present in mal., tam., and ‘can. with identical meaning. konk. has borrowed it from the local language atefa atavi (f. tat) forest (skt.. atanti kanané vayasi mrgayartharn va yatra = where one wanders either in the evening of his life or for the pleasure of hunting. Hence the name). atearg (atiyalu) or Atiyanu (m. st) necklace. lit. “long flowing” (skt. ati + yanam = going long. Yanam has multimeanings esp. in compound words. skt. 2 is absorbed as | or | which can also be exchanged for the cerebral n. So both spellings given above hold good, us: atiyanu ghana davarlo: mortgaged the long chain. SE atta (a. tat) High, lofty, loud. This word is not used as such, but only in combination, viz. afta hasu (m. tat) Boisterous laughter. aftahasi, N. of Siva who sends out peals of terrifying laughter during his ananda thandava which destroys the nescience of His devotees. eat concentrating. ger. n. form of Vattai, to lessen. (skt. atta — caus affaya = to diminish.) falyantulem udaka gimmari attata. The water in the pond diminishes or evaporates during summer. attavap (n. st) Lessening, diminishing, aTeTfor attani (f. d) Till a few years back, the narrow roads of Kerala were marked at regular intervals, with a granite structure of two pillars with a crossbar (at a height of about 5 ft. It was the bullock cart age when head loads were widely used for transport of material. When the neck was tired, the worker could deposit his load on the cross bar and take a few minutes rest. The advantage of 4ttani is that reloadings on the head could be done without seeking a second man’s help. There may be a few of these structures left in some nook and corner, but they are an anathema at present. atgrut attano (m. d) Round (Sweet) Pea. (Mal. has the word pattani and konk. probably borrowed with slight change). In Karnataka, they call green peas Vaftano, with a prothesis of V. amreararat atpayanco (m.) Spider, lit (an insect) of eight legs. af atti (f. d) A pile, ‘one above the other’ arrangement of anything. (mal. and tam. afti, pile) us: Jttiké phatr atti ghalain davarle. Bricks have been piled one above the other. ‘Maistrpak eka vairi eka atti kari. Make a pile of mysorepak, by stacking one above the other. 3Té¥ atank (a. st) Impenetrable, thick; (Goan. sp. atangya.) Generally used in respect of forests and inhabitation us: (i) Tya atank vananti Ramu, Laksmanu ani sita devi camkin gellim. In that thick forest, Rama, Laksmana and Sitadevi went on foot. (ii) antartik bhookhandantu penguin paksiyo atank vasu kartati In the antarctic continent penguin birds inhabit very thickly. atank tapas, Severe penance. (skt. atanka (n), terror, fright. _ In konk. it is an adj, meaning terrific, and frightful. atankvadi, a terrorist. ae ada (num. a. st) Half (skt. ardha). It is seldom used as such. For designating mere half, skt. tat. ardha is used in konk. ada is suffixed to whole numbers viz. cavvada (4'/2), Pancada (5'/2), Satada (7'/2) attada (81/2) There are several konk. words in which Ada is prefixed. viz. —vat = short cut; wrong or crooked route) — avr = nick name; pet name, surname, or a name stuck due to some peculiar deed of the person or family. In the ‘cinema field, a star is nick named after the first picture he had, acted or by the role he enacted. Thus vennir adai Nirmala, or Sivaji Ganesan. ada nivym is sometimes used as a secret code name. Thus Tamil brahmins are called Tipto in Kerala and Kannada brahmins Tipdo in Karnataka, Christians as Lavona (salt), and Nayars as coukiru (four legged). Vankde is the nickname for Bunts of Karnataka. HSH Adika wets addali Seen ———— OOOO ada bhasa is talking in riddles or a lesser known language. —saro = half in line = out of line (generally applied to disarrayed teeth). —Sara = half mature coconut (skt. ardha §rtam). When saha is prefixed to ada — Sada *(sadi) = with half. This compound word is then prefixed to whole numbers. viz. Sadi car = cauvada (4'/2); Sadi panca = pancada (S'/2). ada also conveys indirect relationship. adé (co) bhavu Half-brother or cousin. SSH Adaka (n. d) A layer, A group, An assembly. (skt. attaka = A turret, An arrangement of things one above the other as in a meal-carrier. comp: —Mhdali, a number of flats one above the other. It is more probable that konk. has imbibed the word from desi rather than skt. mal. has the same word to indicate a pile (one above the other) of Pan leaves, and appalams (adaka Vetla (pile of Pan leaves), us: Petéka Kittlinn adakam asati. How many layers has this box got? Beales Adkali (f. d) cooking and dining room. kitchen. mal., can.,; tam. have ali got the same word with the same meaning. It is noteworthy that the older generation still prefer to use the word Vasari or Vasaro (skt. Vasagara). wearer adkati (f. d) Nut cracker. It is a compound word of mal. adaka + kati — (K) adkati. (lit) areca nut knife. It is doubtful whether the word is known outside Kerala. It is an example of how the II order lever is applied in power transmission. Once upon a time nut crackers were implements made with high artistry and formed an important item of the ‘‘collectors’”. One of the most artistic pieces was an exquisitely carved figurine of man and woman in copulation. aretifa Adgai (f) (origin and formation not known). Hot pickle-like fluid preparation. Green mango, green jack, and some lemon varieties are used. Its flavour and taste are gourmet’s pleasure. A marriage feast may be grossly condemned or extolled depending on the excellence of an adgai. (A possible skt. equivalent may be atigrism‘). er Adapa (n. d) Blocking. (mal. afapa, blockage). us: paipantu adapa évinu uddak vhdlna. Water does not flow through the pipe because a blockage has occurred. The word is current in Kerala only. wea Adava (n. d) A trick, strategem, ‘‘on-credit’’ (purchase and sale agreement). (mal. adava, with the same meanings). us: Tagéler ddava paléyi, Look at his trick (or technique). Dudaka adava davarlem, \ arranged for “‘On-Credit’’ supply of milk. The word has also the meaning of mortgaging or pledging. Bhangara adav dhavarlyam, The gold ornaments have been pledged. In Karnat, this is the only meaning. (can. Adavu, pawning, obstruction, proper way). ; SISO AdsS4ra (n. st) Half mature coconut (skt. ardha Srtam, half mature). Metaphorically people’s maturity (or wisdom) is indicated by statements like Tajem boda adSara ré, 1 say, his head is a half mature coconut. To éku junu narlu tam, He is indeed a mature coconut. aa Addéca (num. adj) Two and a half. This “‘samasa’’ word has been constructed peculiarly to mean literally “half to attain three’. 7rtiya becomes Trtya in prakrits. ada + Trtya (ka) — (adeyce) — adéca. In Kerala this word is preferred whereas the term Sadidoni is used in some regions, especially by the younger generation. aeht Addésirn (num. adj) Two hundred and fifty. addéca + Seth — (K) addésirn (250). HVS anda (n/m. tat) Egg. comp: —/ja, born from egg. Oviparous beings belong to a class earlier to the mammals (viviparous) in the evolutionary echelon. But the more popularly used word is Mutta (mal.) or Motte (can.). we adder (n. st) Obstruction, (a log of wood, or stone pillar etc). By and large, the word has come to mean in Kerala a log of wood, long segments of palm trunk. These logs had multifarious uses, such as construction of steps, bridging narrow canals (called Todu in mal.) elevation of levels etc. us: Talyaka addim ghalinu mettam kellim, steps were constructed for the pond by placing logs of wood. adya drica is the name of a place in the north “‘Kéri’’ (agraharam) of Cochin; the place has been elevated by placing logs on the sides to prevent erosion. Toda vairi dddem ghalinu sankavu kello. A bridge was made over the channel by placing palm trunk log over it. (skt. arditam — (K) addir, obstructor tormentor, mover, expeller, extirminator). addem pallélya mankén niddéla He has been sleeping like a log of wood: A peculiar and torturous use to which a log of wood was put to in olden days, was to confine mentally unsound people. Tadi is the mal. word for addem and the process was known as Tadiyan(tu) ghalap, fixing to the log of wood. A big hole is scooped at one end of a heavy palm trunk log. The violent deranged man is controlled by several healthy people, and his one foot is passed through the hole in the log. It is then firmly locked by inserting plugs into the hole. The mad man cannot stand, nor can he sit properly, he can only stretch on the raw ground, spend his time by bawling, crying and abusing in sun and rain. He has to answer nature’s call in the same uncomfortable position for days together, until he becomes calm and cured of madness. Death was better than that hell. Those were the days of no mental sanetoria. 3Sq addala (v. tr) Knock, strike, punch, torment, afflict. (skt. arda with the same meanings) the terminal | of the konk. word can be explained as follows. The compound letter of the skt. root gets split before absorption, and undergoes a metathesis (m.t). arda — (adra) — adla (since | and r are inter-changeable. The usual rule of prakrit to have the penultimate vowel long, gives addala. us: Kani aikatana nayaka navma, masta phantam adalta. While listening to the story the hero’s name strikes many times. konk. ada/aita is equal to the skt. caus. ardayati, causes to knock. viz. celo matem vanatiri adalaita The boy knocks the head on the wall. Vhdd/ joyim kalyari pallem khambya adaltalem. If you give longer swing the cradle may hit the pillar. wea adduvem (ind. st) Across, Diagonally. (skt. ardhamarge, midway, diagonally). us: To adduvem nidéla He has been lying across or diagonally. Cerdum garbhantu adduvem Pallyam, The child has been lying slantingly in the womb. STSTAUT Adavana (— n/) obstacle, Hindrance, Space-killers (a noun derived from the verb) addala. In N. konk. it is spelt as adcani. arefes addali (f. st) a Kitchen tool considered efficient in slicing, and scraping. (skt. ardani, ardané nayati i —, a leader in decimation. Efficient chopper, Before the innovation of mixies and choppers, addali was indeed the most efficient implement of kitchen. — — aftenry atikayu ave addi UR dee aifS addi (f. st) A small trench about 2 ft (I), 4 or 5 ft (b) and 4 ft (d) with the edges strengthened with logs or planks. In villages where there was no sanitary flushing arrangements, people used to dig trenches and use them for defecation. Their durability was about 6 months after which the old one has to be closed and new ones dug. Otherwise, there was the risk of someone drowning in chest deep foecal matter. Using trenches speaks better of the people and their responsibilities, than of the people who defecate on roadside, in front of other peoples’ house and here and there where-ever they like. (skt. ardita. pp. of arda, dug-up or trenched). In S. Kanara addi (slightly different pronunciation from the above word) is used to mean, necessity, urgency, torment or worry. viz. dtam tem ghevanci addi na, At present there is no urgency or necessity to get that. Cello harvalya(ci) addi maka na. 1 have no worry of the boy having failed. In Goan konk. addo means a club or inhabitation (Vado) are adi (f. d) The bottom, nadir. The mal. word adi = the bottom, is adopted in Kerala konk. us: Talem Upsunu adi dekiyeta. The bottom of the pond is seen the water having been baled out. assillem dhana kharcunu atam adi khandita. Having squandered the existing wealth, he now digs the bottom. (He has placed his hand on ancestral wealth). Potak ani Samudrak adi na. There is no bottom to the stomach and the ocean. SUV anna (m. d) Elder brother. tam.,/ can. and tel. have this word. mal. uses Cétari (from skt. jyésta). Kerala Konkani uses slightly different pronunciation, anu; but this word in Karnatic konk. means father, which sometimes creates comedy of errors when the two regional people meet. annu in S. Kanara is to fondly call a child. arftrar anima (f. tat) Power of assuming atomic size. This is the first of the Eight Siddhis which go to make an Iswara. (Supreme Siva). The other seven powers are: 1) Laghima, Weightlessness; 2) Prapti, capability, attainment; 3) Prakamyam, freedom of will, 4) Mahima, titanic size. 5) Isitvam, Superiority; 6) Vasitvam, bringing under own control, 7) Kamavasayitah, Victory over passion or love. aftr ani (ani)(f. d) A straight row. (mal. and tam. ani = Straight line-row). This word is usually accompanied with another word, also of desi origin, ayu (mal. ayam = a posture, aim, a technique). In Kerala konk. ayu Ani = correct posture and in line (orderly), (beautiful and systematic). ayu ani na means no beauty and out of tune. (disorderly, not systematic). ST] anu (n. tat) Infinitesimally small particle. An atom. It functions as an adjective in compound words like — jiva = microscopic organism, — bhafti = atomic pile or reactor; —rénu = tiny particles that hover about in the Brownian motion, as for example the particles observed in a beam of sunlight that enters a darkened toom; — Sakti = atomic energy. é STMT Atarn (in Kerala) artam (s. Kanara) (adv. of time-ind) Now, recently, at present. (skt. drat, now, at present). us: Phudécem khaber sodnu, artarn (atarh) Jalléli sangati sanga, Leave off the old news and speak out the recent happenings. “dea atantra (a. tat) Ropeless, Stringless (instruments of music) Purpose-less, Rudder-less Unrestricted. us: amarrasttiya arthabhandarantiin Bharatak anéka koti rupaya atantra javunu uSssine dillele asati. The Re Monetary fund has loaned crores of rupees to India, with no strings attached. 3tdfedeh Atantrik (a. tat) Unmechanical; Non-technical (D.D.p.6) aaet atarkya (a. tat) Indisputable. us: Krsivalanka ussine divin masta rastra-dhana nasta jallem mhallélo eku atarkya visayu. That a lot of national money was lost by giving loans to cultivators, is an indisputable fact. 3deT atala (a. tat) Bottom-less, Very deep. (n) N. of one of the several nether worlds, the others being Vitala, Sutala, Rasatala, Talatala, Mahatala, Patala (total 7). They were a sort of fantasies of imagination, whose physical existence cannot be proved. Swarloka, Bhuloka and Patdla which were considered piled one above the other, have now been identified with the Tibetan heights, Gangetic plains, and the eastern regions of Gangetic delta (Sundaravana) where Kapila was said to have done penance (in Patala) SIT attar (n. Parsi) Rose water. 3TAX Tel Attar Patto (Hatar patto) (m. st) A thick mat or screen spread on the ground. (skt. adhah patah (- ftah) a cloth or screen below). Thick mats were made with bambo skin, or cane-strips or even with papyrus grass. They find use as floor-spreads for drying materials in the sun, and occasionally as partition blinds. Finer ones were also used as a base for drawings and paintings. afet ati (ind. tat) A prefix used with adjectives and adverbs to import the sense of “‘very, exceedingly, excessively’. viz. —kalika, beyond time, over-time; —krama, trespass; — kramana, invasion; — tiksna, very sharp; — trsna, rapacity; —dahu, violent inflammation; —nila /ohita, ultra violet; — paricayu, close or thick friendship, intimacy; — ba/avantu, very strong; atimanusu, superman; —rasu, excessively juicy, a certain variety of mango bears this name, and it is so juicy that you have to eat it by making a hole in the skin and sucking the pulp. —rupa, great beauty, beyond shape (shape-less); — Vrsti, torrential rain; —sara, dysentery. Atyasa = greed. (ati + a$4) arereet atyartha (a. tat) Exceeding what was actually meant. us: Sékspiyarale krtintu. vimarsakani atyarthu sangcem sadharana visayu. Critics finding more meaning than what Shakespear meant in his works, is a common feature. area fet atyukti (f. tat) Exaggeration. siete atyanta (n and a. tat) Beyond limit, Excessively sick us: Gellélkade cerdak datyanta jalem, child became excessively ill in the place it had gone. AcE atyagrahu (m. tat) Ambition, = atimdhu = greed. us: atyagrahu kadai naka, Don’t become exceedingly ambitious. atimohu kadun assilléym gellem, By being too greedy, he lost even what he had. atikayu (a. tat) of Titanic -body. (m) N. of the second son of Ravana in a Vidyadhara woman. Immortal Tamil poet Kamban says in his Ramayana, that atikaya was born so huge and heavy, that Ravana with twenty hands could not lift the new-born. This was a bit of exaggeration, a poet’s license. The fact was, atikaya was born oversize with the result the mother died of pelvic damage (caesarian operations had not been mastered by the doctoring rustics an aad atharva of the epic times). Ravana who loved his fiance highly, had a temporary shock and depression disabling him to lift the new born, whom he named as Atikaya (oversized). Later in the great battle, atikaya met his end at the hands of Laksmana. adifea Atindriya (a. tat) Beyond the indriyas’ comprehension. us: Ultrasonic Sabda amgele kanak atindriya Asati = ultrasonic sounds are beyond the grasp of our ears. afrare aticaru (m. tat) Transgression, overtaking, excelling. It is specifically used to indicate the accelerated motion of planets in astrology, when a planet crosses over to the next ‘‘Rasi’’ before spending the whole of its allotted stay in a Rasi (astral house). The opposite of this is ““Vakra gati’’ (backward motion). atest Atijata (a. tat) of superior birth. us: Celli Cellyapasi 4tijata tam. Indeed the girl belongs to a family superior to that of the boy. (Otherwise said to be unc gharlyaci). Such comparisons, which are often made, happen to sow the seed of dissension in the minds of the young couples. adhumika pilgim avsu-bavsi pasi atijatam manu Jektati, children of modern generation think themselves to be born superior to their parents. aah atithi (m. tat) (skt. afati na tisthat/) a traveller who does not stay. A brahmin Atithi was not entitled to stay more than a night in the host’s house, as per Manu’s rule. comp: — péja, worship of the guest, who was considered equal to god; —sa/karu, welcoming a guest. Hospitality to a guest; —séva, attending on the guest. Some holy men (Rsi) used to go to palaces as guests and prolong their stay during which the king, the queen, and the princess too had to dance to the tune of the guests, doing personal services, sometimes very mean. Durvasa and Cyavana were very difficult guests of this category. atithi is also the name of a son of Kusa in Kumudavati. atithya (a.) Very hospitable; well-disposed towards guests. afafira atithigva (m. tat) An epithet of Divodasa, the King of KaSi and the brother of ahalya. His heroism has been depicted in the Rgveda in the chapter on DaSarajiiam. Ten tribal kings entered into pact under the guidance of Viswamitra to fight Divodasa, who was guided by Vasista. The two armies met on opposite banks of the river Parusni. The northern bank of Divodasa was at a higher level than the southern bank where the ten Kings pitched their tents. At night, the wily Vasista reached the source of the river and dislodged some boulders, with the result the river was in spate creating irrepairable loss to the armies of the ten kings. They had to retreat for their life, at a point when success was in sight separated only by the breadth of the river. afaft atirti (f. d) Boundary of a field or compound denoted by granite corner stones, or indicated by a fence or wall. (mal. afrtti = boundary. Can be correlated with the skt. ativartin = over-stepping, crossing over. Boundary is the line at which ativartanam takes place. arfarter atirathi (a. tat) Super charioteer, Maharathi also means the same. An atirathi was a superior warrior who fought by sitting or standing in a chariot. These things have been mentioned in Mahabharata Udyoga Parva’. afar 4tigayu (m. tat) Surprise, Wonder. But in skt. it also means excellence, greatness of a special kind, pre-eminence. us: To pass jalo mhanu dikin, maka atisayu Jalo. \t was a surprise to me to hear that he passed. adig atitu (a. tat) Gone beyond. Though a passive past participle, it is being used in active voice. viz. To Savamsaratitu jalo: He crossed the ‘‘Samvasara’’ or mundane life. Jatimatabhédatitu, Beyond the caste and creed distinctions. AgeT atula (a. tat) unique, without equal, unparalleled. aater Aturpti (f. tat) Dissatisfaction (skt. afrpt/). arat tert Atdsita (a. tat) unhappy, unpleasant. aiff atri (a. tat) (skt. attri) Devourer. (n) N. of a famous Vedic Rsi who contributed some hymns and Siktas to the Rgveda. He was born from one of the Yagfias conducted by Hiranyagarbha Brahma during the Swayambhuva manuantara, He was first functioning as a prajdpati je, a mass procreator of children required for the spread of the Aryans through colonization. He lost his life in the Daksa Yagjia. Subsequently another Atri (supposed to be the incarnation of the First) was created in a Brahmayagiia conducted during the Va/vawata manuantara. In both cases, their wives were named Anasiiya (sans jealousy). In the first life Atri had 3 sons, Dutta, Dirvasa, and Soma. In the second “lease of life’? he had one son Aryaman, and one daughter, Amala. Atri who figured in the Ramayana was the second one. Rama and Sita were hosted by the Rsi and his wife. In astronomy, he figures as one among the Sapta Rsis (7 sages, the constellation of the Great Bear). atrismrti is a book of code of laws propounded by Atri. Moon is called Atrija (or Atréya), because he was born, as the Puranas say, from the eye of Atri. Such procreations are un-natural and were absolutely impossible! It was a custom in those days to concoct cock and bull stories to protect the reputation of the great sages who used to indulge in incest and illicit sex. On a critical reading of the Puranas, the fact becomes clear. Atri was one of those Rsis (another was Pulastya) who were uncontrollably passionate, while engaged in the so-called penance. No dame nor damsel who fell in his sight, could escape his concupiscence. He was a nuisance to the grown-up girls and the matter was reported to the King of the place. In those days a Rsi was unpunishable by the King, and so to put an end to the nuisance, the ruler had the Rsi brought to his palace and he implored ~him to marry his daughter Anasuya. 3uay athava (ind. tat) Either-or, otherwise. This word is used as a dis-junction in syntax. viz., Taka deklyari ho samdacaru sanga, athava dekné jalyari tonda dhankin vapas yo. Tell him this news if you see him; on the other hand, if you don’t see him, shut your mouth and return. aud atharva (m. tat) The fourth Veda, said to have been composed through divine inspiration by Atharvan (Angiras, father of Fire) and it consists of chiefly formulas and spells intended to counteract diseases and calamities. atharvan. (m. tat) Angiras Rsi, the second of the four sons procreated by Ananda Brahma Hiranyagarbha during the Brahmayagna conducted at the Syamantaka Tirtha in Brahmavarta. The other of the same batch were (1) Brgu, (3) Kavi and (4) Marici. Atharvan (Angiras) was the first one to introduce the worship of fire, and so he is called the father of fire. He was a prajapathi which was a respectable term to indicate a studbull, having been born from the mouth of Brahma (so the Puranas say). Brahma’s mouth is the allegorical representation of the highest caste or the brahmins. His wife, Santi was a daughter of Kardama, the father of Kapila. Atharvan had a second wife, Citi. =a 10 SEM Adhisthana atfefa aditi afeftagitt eee In common with other Vedas, Atharva Veda contains imprecations to destroy the enemies, and prayer for one's own safety. There are many mantras and rites during ceremonies. With 9 sakhas and 5 kalpas, atharva holds 20 Khandas. The most important brahmana is the Gopatha brahmana. Besides, there are 52 upanisads connected with atharva. aifefe aditi (f. tat) (skt. aditi) (lit) devourer (death) in Vedic sense. N.of one of Kasyapa’s wives; She was the mother of Adityas. In Rgveda, she is implored frequently to protect the children. Some say she was the daughter of Daksa and had 8 sons. She settled in the heavens with 7 sons and cast away the 8th son, Martanidarn = dead egg = Sun. Others think that she was the all powerful goddess, the mother of Indra and Visnu (Upendra or Vamana). Aegx adir (ind. tat) not far off, not far from. Hg Adrsya (a. tat) Invisible, not being seen. N.of Siva. comp: —karanam, art of making things disappear. ag adursta (skt. adrsta) (a. and n. tat) unseen, unexpected. Konkani uses it in the sense of “‘Unforeseen,”’ “‘accidental’’, ‘‘destined’’, ‘‘fatalistic’’. SieYT atbhita (a. tat) (lit) (i) The like of which there never had been before. Wonderful, marvellous. (ii) N. of one of the Nava Rasas, the others being. Smgaram, Hasyam, Karuna, Raudram, Veeram, Bhayanakam, Bibhatsam and Santam. (iii) N. of part of a brahmana belonging to the Sama Veda. SXF adrava (a. tat) not a liquid. STsTeq adravya (a. tat) unmeltable, worthless (opp.of Dravya = liquid or ready money.) atte adri (m. tat) Mountain. It takes prefixes, viz. Hima —, mountain of snow (Himalayas); Pascim4—, western ghats; Venkata — Tirupati Hills. It also takes suffixes, viz. —Kanya, — Tanaya, — Putri, —WNandini, all these mean the same person, Parvati, the daughter of Himavan. — Dvési = Indra, who once chopped the wings of mountains and made them stationary. It would appear that in the hoary past mountain’s used to fly and by their sheer corpulence use to leave behind colossal devastation. Complaints went to Indra who clipped their wings and made them sthavaras. The story prevalent during vedic times, may have allegorical significance. Aryans were once upon a time very near some cold regions (Loka Manya Tilak was also of this opinion) where huge glaciers glided fast leaving devastation enroute. Aryans should have sent prayers to Indra who was the presiding deity over rains. Torrential rains should have poured down, and melted away the glaciers leaving behind huge boulders which were enclosed in them., The skt. word pli (plava) has two meanings, swimming and flying; strangely, the story-tellers adopt the second meaning. This license has been repeated in Ramayana too. Whereas Hanuman swam across a moat, Valmiki exaggerated Hanuman flew over an ocean nearly 10 thousand miles broad.”’ ae Addem (n. st) One half (of a fruit). Ponasa addem, one half of the Jack. (skt. ardham = half). Gudga addem, one half of the bread fruit, 31ga advaya (a. tat) without a second, unique, non-dual. advaitam (n. tat) N. of a philosophy which claims the individual soul and the Parabrahman to be identical. This philosophy was elaborated and applied by Sankara of Kaladi (Kerala) to oppose and drive out Buddhism from India. One who follows the path of advaitam is called adyaitin. 3744 adhas (adhah) (ind. tat) A prefix, when added to verbs and nouns imparts the sense of “lower, down below’’. Thus adhah + aksah — adhoksah., below the axle; — aksaja = one who has trampled down sensual knowledge. (adhah krtam aksajam, indriy jianam). Visnu; — karanam, excelling, defeating; adhdgati, downward trend, degradation; adhodvaram , anus; — patanam, down-fall; adhébhagah; lower part of the body; ventral side; adhorékhita under-lined; adhdépasana, sexual intercourse; adhovastram, underware; adhottaram, lowered voice, topsyturvy; adhodik, nadir. 378A adhama (a. tat) Lowest, wilyest, meanest, unworthy. adhamu (m.) unblushing sensualist, adhami, a bad mistress. wey adharmu (m. tat) Unrighteousness, wickedness, injustice. Some people pronounce adhramu. adharmi is one who commits adharma. a4dharma-dandana = unjust punishment. arfer adhi (ind) A prefix which imparts the sense of “‘very much, excessive, ‘““Over and above’’, As the first member of a tatpurusa compound, it gives the meaning of ‘‘supreme”’ or principal’. Thus —Rayu, supreme king; —pati, sole proprietor. This last compound takes prefixes to give the sense of “‘Supremo”’ in specific instances like Sena-adhi-pati, commander-in-chief of the army. Kula —, Head of the family or clan. Bottlingk and Roth say that in the Vedas, adhi is used to mean “Out of, from, of, among, before, for, in, in favour of. Thus adhi + atmik = pertaining to the atman; adhyayanam, study, practice. The last mentioned compound takes prefixes such as Veda—, study of Vedas; Vijfana—, study of science; Gana —, practice of music. Other compounds with adh as the first member are: — karu authority; — karanam appointment at the head, a grammatical term in concord, and government in syntax; — kari, officer of authority; —karpan, authoritarian behaviour, — karapatra warrant, — iksaka, supervisor; — kendra, epicentre; — ksépu Insult, throwing out, dismissed. — deyata, tutelary deity. Each of our senses has an adhidevata. — ordinance, — patni, dominating mistress; — yoga, astrologically, a conjunction of auspicious stars; — yodha, hero of a war; —rdastra, empire, sole sovereignity. SeaTY Adhydyu (m. tat) Chapter, A part played by an actor, (indeed, man is an actor on the stage of the world. So it is said ‘‘Tagelo adhyayu jalo,’’ His chapter is over, Je he is dead and gone). The synonyms of adhyayu are Sarga, Varga, Anka, Patala, Kandam, Parva, Skandam, Prakaranam, and paricheda. Adhimasu (adhika masu) An intercalated month. (13th month of an year!). adhik disu (tithi) An intercalary day or date inserted to harmonise the calendar with the solar year. after wey Adhika prasangu (m. d) Too much of up-startish talk. Irreverent speech. (mal. adhikaprasangarh) afr adhisthana (n. tat) Residence, diocese, camp or base where from the operation is conducted. Philosopher’s seag Adhyaksu 11 aad anartha usual question: Has the soul or prana got an Adhisthana? Yes. Buddhi (wisdom), Manas (mind), Citta (intellect) and the indriyds (senses) are the pranadhisthanas. WY adhyaksu (m. tat) Presiding officer, speaker, chairman. — pan presidency or chairman-ship. SEAM adhydpaku (m. tat) Teacher. (There are two types: Those who teach adhyatmic knowledge from the vedas are called acaryds. The second type is the mercenary category who teach for the sake of bread. Acaryas are entitled to invest the boy with yagfiopavitam, and initiate him into the vedic studies. But the mercenary upadhyayas cannot perform this function. area Adhina (a. tat) under the control of, dependent, subservient. This adjective takes prefixes such as Bhakta — = one who is controlled by the devotees, an epithet of Visnu; Devadhina, protection by god, by luck, or by chance, by the favour of God; Sva— completely under self control. A nayika (a belle of the heroine type) is called Svadhina bhartrka, one who has brought her husband completely under her sway. Para—, Dependent on others, helpless. An equivalent word is Paravasa, under the custody of others or enemies. us: Vardhakyan to svadhina natillo jalo. He has become infirm due to old age. Bhurijalle Kuvalayapidak Udayanan svadhinantu kello. Udayana brought under control Kuvalayapida (elephant) who had run amok. ae Adhiratha (m.) N. of the foster father of Karna, the ruler of Angadesa. (M.Bh). As an (a), a hero fighting while riding a chariot. afirqeart adhisicana (f. tat) Points of reference to a commission. HEA aAdhira (a. tat) Not bold. Not strong. seay adhvaryu (m. tat) A priest officiating in a Yaghia. (adhvara = Yaga). He has to measure, prepare the pit and light the fire. Sea Adhva (m. tat) a way, a road, a passage. Adhvanu, a good road not crooked nor broken. Generally a sacrifice or religious ceremony. Taking to the road; taking efforts (In konk. this is probably the only meaning.) adhvaga = a traveller, Adhva parisranta = way-worn. S¥Yei adhruva (a) unsteady, us: Suro pittélyalern caémkana adhruva asta. A drunkard’s walk is habitually unsteady. HaleT adhvanta (n) Twilight-gloom, Not darkness, End of the journey. positive HA ana (ind) A prefix particle to impart a negative sense to a word initiated by a vowel; thus 4na-dabhydsu — anabhyasu = disuse, non practice; eg. anabhyasan Celli nancu visarli Due to non-practice, the girl forgot her steps in dance. — anya, without a second, exclusive of anyone else. us: Déva, Tiinci megélo andnya bandhu, God, thou art my sole (exclusive) helpmate. — apéksita, un-asked for. Danantu unci anapéksita dana, foremost among the charities is the voluntary (unasked for) gift. —-dvadhadna, inattentive state, careless-ness, inadvertance. atar kala vidyarthirh anavadhanan piditarh asati. The present day students are troubled by distractions. AGA anasiiya (adj) (i) Free from jealousy; (ii) (N) Name of Mrs Atri Rsi of vedic and epic times. She was noted for her chastity. There are several stories of her achievements: (a) During a severe drought, Anasilya created water and fruits and sustained many lives, which would have otherwise perished. (b) A sage named Mandavya was impaled on the stake, due to a foisted charge of theft. Anasiiya passing that way in the dark, is said to have knocked on the stake causing deathly pain to the sage, who consequently cursed her to become a widow by sun-rise, Anasiiya seems to have prevented the Sun from rising; time stood still, the universe and its beings did not wake from sleep, until at last the trimirties entreated her and ensured that no widowhood would befall her. (c) A third legend is that the Trimirties at the instigation of their jealous wives, went to test Anasiya’s chastity. Diguised as wandering mendicants, they begged for nagna bhiksa. She indeed entertained them in her “birthday suit’’ but not before they were transformed into small babes. (d) Another feats of her asceticism was that she could divert the Triveni (Ganges) to flow by the side of Atri’s hermitage to enable his guests to have bath in the Ganges. In Ramayana, Anasiya (incarnation of the Vedic time Anasty4a) played host to Rama and endeared Sita as a mother would her daughter. She presented Sita with a cream that would keep her ever beautiful, and would also act as a repellent of wild animals. It is unbelievable that such a good woman had given birth to the most hated and feared irascible Dirvasa, in her previous life. Ay ananga (a. tat) Bodiless, formless, incorporeal. anangu (m. tat) One of the many epithets of Cupid. He earned this name by impishly trying to play with the emotions of Siva. The latter was the prince among self-controlled yogis. Parvati was the incarnation of his wife, Daksayani in her previous life. Cupid went there on a mission of hastening the union between Siva and Parvati, because out of that union would be born Kumara who, would destroy Sira padma, the tormentor of the devas. Siva was highly irritated by the silly fellow’s imprudence and reduced him to ashes with a single “‘Hum-Kara’’. Thus the Cupid became bodiless. On a later date, Siva was softened by the wails of anguish of Rati (who was Mrs Cupid) and so he enlivened Cupid but without his body. The story is allegorical and passion is personified as cupid who churns the lovers’ mind (Hence named Manmatha. He is victorious with all except with jnanis like Siva. comp: —Krida, amorous sports, —/ékhana, love letter. — Satru, Siva. Aq anantu (a. tat) Endless, Infinite, Eternal. (N.m.) Visnu, and also the N. of the cobra on which He sleeps. comp: — Caturdasi, the 14th day of the bright half of Bhadra pada, on which day ananta naga is worshipped, and people tie round their right wrist a silken cord with 14 knots. The occasion is known as — Vrta, — Sayan is the form of Visnu reclining on the coils of the ananta-Sesa. (Deities in Srirangam temple and the temple at Tiruvanantapuram) Sect anantar (ind. tat) Having no interval, Immediately after. Tajenantar, immediately after that. HAY ananya (a. tat) Not different, identical, The very same. comp: —Cifta or — manasa, giving one’s undivided thought. —deva, Exclusive God. — Sadharana, Uncommon to any one else. —Sadrsa, unique, incomparable, peerless. 3m Anartha (a. and n. tat) worthless, unfortunate, disastrous. Nonsense, — nasi, an epithet of Siva. 1